T24n1476_佛說優婆塞五戒相經
大正藏第 24 冊 No. 1476 佛說優婆塞五戒相經
No. 1476
佛說優婆塞五戒相經一卷
宋元嘉年求那跋摩譯
聞如是：
一時佛在迦維羅衛國。爾時凈飯王來詣佛所，頭面禮足，合掌恭敬，而白佛言：「欲所請求，以自濟度。唯愿世尊哀酬我志！」
佛言：「可得之愿，隨王所求！」
王白佛言：「世尊已為比丘、比丘尼、沙彌、沙彌尼制戒輕重，唯愿如來亦為我等優婆塞分別五戒可悔、不可悔者，令識戒相，使無疑惑！」
佛言：「善哉，善哉，憍曇！我本心念，久欲與優婆塞分別五戒。若有善男子受持不犯者，以是因緣當成佛道。若有犯而不悔，常在三塗故。」
爾時佛為凈飯王種種說已，王聞法竟，前禮佛足，繞佛而去。佛以是因緣告諸比丘：「我今欲為諸優婆塞說犯戒輕重可悔、不可悔者！」
諸比丘僉曰：「唯然，愿樂欲聞！」
佛告諸比丘：「犯殺有三種奪人命：一者，自作；二者，教人；三者，遣使。自作者，自身作奪他命；教人者，教語他人言：『捉是人，繫縛奪命。』遣使者，語他人言：『汝識某甲不？汝捉是人，繫縛奪命。』是使隨語奪彼命時，優婆塞犯不可悔罪。
「復有三種奪人
【現代漢語翻譯】 現代漢語譯本 《佛說優婆塞五戒相經》
宋元嘉年間求那跋摩（Gunabhadra）翻譯
我（阿難）是這樣聽說的：
一時，佛陀在迦維羅衛國（Kapilavastu）。當時，凈飯王（Suddhodana）來到佛陀處所，以頭面禮拜佛足，合掌恭敬，對佛說：『我有所請求，以求自我救度。唯愿世尊慈悲應允我的心願！』
佛陀說：『可以滿足你的願望，隨你所求！』
凈飯王對佛說：『世尊已經為比丘（bhiksu）、比丘尼（bhiksuni）、沙彌（sramanera）、沙彌尼（sramanerika）制定了戒律的輕重。唯愿如來也為我們這些優婆塞（upasaka，男居士）分別說明五戒中哪些是可以懺悔的，哪些是不可以懺悔的，讓我們瞭解戒相，消除疑惑！』
佛陀說：『很好，很好，喬曇（Gautama，凈飯王的姓）！我本就打算很久要為優婆塞分別說明五戒。若有善男子受持五戒而不違犯，以此因緣當能成就佛道。若有違犯而不懺悔，常在三惡道之中。』
當時，佛陀為凈飯王種種開示之後，凈飯王聽聞佛法完畢，向前禮拜佛足，繞佛三匝后離去。佛陀因此因緣告訴諸位比丘：『我現在要為諸位優婆塞說明犯戒的輕重，哪些是可以懺悔的，哪些是不可以懺悔的！』
諸位比丘都說：『是的，我們很樂意聽聞！』
佛陀告訴諸位比丘：『犯殺戒有三種奪人性命的方式：第一種是自己親自去做；第二種是教唆他人去做；第三種是派遣使者去做。自己親自去做，就是自身直接去奪取他人的性命；教唆他人去做，就是教唆他人說：『抓住這個人，捆綁起來奪取他的性命。』派遣使者去做，就是告訴他人說：『你認識某甲嗎？你抓住這個人，捆綁起來奪取他的性命。』當這個使者按照你的話去奪取他人性命時，優婆塞就犯了不可懺悔的罪。』
『還有三種奪人性命的情況
【English Translation】 English version The Sutra on the Five Precepts for Upasakas Spoken by the Buddha
Translated by Gunabhadra (求那跋摩) during the Song Yuanjia period
Thus have I heard:
At one time, the Buddha was in the country of Kapilavastu (迦維羅衛國). At that time, King Suddhodana (凈飯王) came to the Buddha's place, bowed his head to the ground at the Buddha's feet, joined his palms in reverence, and said to the Buddha: 'I have a request to make, in order to save myself. May the World-Honored One compassionately grant my wish!'
The Buddha said: 'Your wish can be granted, ask whatever you desire!'
The King Suddhodana said to the Buddha: 'The World-Honored One has already established the precepts, both light and heavy, for bhiksus (比丘), bhiksunis (比丘尼), sramaneras (沙彌), and sramanerikas (沙彌尼). May the Tathagata (如來) also explain for us upasakas (優婆塞, male lay practitioners) the five precepts, distinguishing which are expiable and which are not, so that we may understand the characteristics of the precepts and eliminate our doubts!'
The Buddha said: 'Excellent, excellent, Gautama (喬曇)! I have long intended to explain the five precepts for upasakas. If there are good men who uphold these precepts without violating them, they will, through this cause, attain Buddhahood. If they violate them without repentance, they will constantly remain in the three evil realms.'
At that time, after the Buddha had spoken in various ways to King Suddhodana, the King, having heard the Dharma, bowed before the Buddha's feet, circumambulated the Buddha, and departed. The Buddha, because of this circumstance, told the bhiksus: 'I now wish to explain to the upasakas the gravity of offenses, distinguishing which are expiable and which are not!'
The bhiksus all said: 'Yes, we are eager to hear!'
The Buddha told the bhiksus: 'There are three ways of taking a person's life in violation of the precept against killing: first, doing it oneself; second, instructing others to do it; third, sending a messenger to do it. Doing it oneself means personally taking another's life; instructing others means telling others: 'Seize this person, bind them, and take their life.' Sending a messenger means telling others: 'Do you know so-and-so? Seize this person, bind them, and take their life.' When the messenger, according to your words, takes that person's life, the upasaka commits an inexpiable offense.'
'There are also three situations of taking a person's life
命：一者，用內色；二者，用非內色；三者，用內非內色。內色者，優婆塞用手打他，若用足及余身份，作如是念：『令彼因死！』彼因死者，是犯不可悔罪；若不即死，后因是死，亦犯不可悔；若不即死，后不因死，是中罪可悔。用不內色者，若人以木、瓦、石、刀槊、弓箭、白镴、假鉛、錫假，遙擲彼人，作是念：『令彼因死！』彼因死者，犯不可悔罪；若不即死，后因是死，亦犯不可悔；若不即死，后不因死，是中罪可悔。用內非內色者，若以手捉木、瓦、石、刀槊、弓箭、白镴、假鉛、錫假、木假打他，作如是念：『令彼因死！』彼因死者，是罪不可悔；若不即死，后因是死，亦犯不可悔；若不即死，后不因死，是中罪可悔。
「復有不以內色，不以非內色，亦不以內非內色，為殺人故合諸毒藥，若著眼、耳、鼻身上瘡中，若著諸食中、若被褥中、車輿中，作如是念：『令彼因死！』彼因死者，犯不可悔罪；若不即死，后因是死，亦犯不可悔罪；若不即死，后不因死，是中罪可悔。
「復有作無煙火坑殺他、核殺、弶殺，作阱殺、觸殺、毗陀羅殺、墮胎殺、按腹殺，推著火中、水中，推著坑中殺，若遣令去就道中死，乃至胎中初受二根——身根、命根——于中起方便殺，無煙火坑殺者。若優婆塞
【現代漢語翻譯】 現代漢語譯本： 關於殺生的行為（命）：第一種，使用身體內部的色法（用內色）；第二種，使用身體外部的色法（用非內色）；第三種，使用身體內部和外部的色法（用內非內色）。使用身體內部的色法是指，優婆塞用手打他人，或者用腳及身體的其他部分，併產生這樣的念頭：『讓他因此而死！』如果那人因此而死，就犯了不可懺悔的罪；如果當時沒有死，後來因為這個原因而死，也犯了不可懺悔的罪；如果當時沒有死，後來也不是因為這個原因而死，就是中等罪，可以懺悔。使用身體外部的色法是指，如果有人用木頭、瓦片、石頭、刀、矛、弓箭、白镴（一種錫鉛合金）、假鉛、假錫，從遠處投擲那個人，併產生這樣的念頭：『讓他因此而死！』如果那人因此而死，就犯了不可懺悔的罪；如果當時沒有死，後來因為這個原因而死，也犯了不可懺悔的罪；如果當時沒有死，後來也不是因為這個原因而死，就是中等罪，可以懺悔。使用身體內部和外部的色法是指，如果用手拿著木頭、瓦片、石頭、刀、矛、弓箭、白镴、假鉛、假錫、假木頭打他，併產生這樣的念頭：『讓他因此而死！』如果那人因此而死，就犯了不可懺悔的罪；如果當時沒有死，後來因為這個原因而死，也犯了不可懺悔的罪；如果當時沒有死，後來也不是因為這個原因而死，就是中等罪，可以懺悔。 還有一種情況，不使用身體內部的色法，也不使用身體外部的色法，也不使用身體內部和外部的色法，而是爲了殺人而混合各種毒藥，或者塗在眼睛、耳朵、鼻子、身體的瘡口中，或者放在食物中、被褥中、車子里，併產生這樣的念頭：『讓他因此而死！』如果那人因此而死，就犯了不可懺悔的罪；如果當時沒有死，後來因為這個原因而死，也犯了不可懺悔的罪；如果當時沒有死，後來也不是因為這個原因而死，就是中等罪，可以懺悔。 還有製造無煙火坑殺人、用毒藥（核殺）、用陷阱（弶殺）、挖陷阱殺人、用接觸殺人（觸殺）、用毗陀羅咒殺人（毗陀羅殺）、墮胎殺人、按壓腹部殺人、把人推到火中、水中，推到坑中殺人，或者派遣他人到某個地方導致其在路上死亡，乃至在胎兒最初接受兩個根——身根（Sarira-indriya）和命根（Jivita-indriya）——的時候，就想方設法殺害。無煙火坑殺人是指，如果優婆塞（Upasaka）...
【English Translation】 English version: Regarding the act of killing (命, Ming): Firstly, using internal color (用內色, yòng nèi sè); secondly, using external color (用非內色, yòng fēi nèi sè); thirdly, using both internal and external color (用內非內色, yòng nèi fēi nèi sè). Using internal color means that an Upasaka (優婆塞, lay Buddhist) strikes another person with his hand, or with his foot or other parts of his body, and thinks: 'May he die because of this!' If that person dies because of this, it is an unpardonable offense; if he does not die immediately, but later dies because of this reason, it is also an unpardonable offense; if he does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Using external color means that if a person throws wood, tiles, stones, knives, spears, bows and arrows, pewter (白镴, bái là - a tin-lead alloy), fake lead, fake tin from a distance at that person, and thinks: 'May he die because of this!' If that person dies because of this, it is an unpardonable offense; if he does not die immediately, but later dies because of this reason, it is also an unpardonable offense; if he does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Using both internal and external color means that if one holds wood, tiles, stones, knives, spears, bows and arrows, pewter, fake lead, fake tin, fake wood to strike him, and thinks: 'May he die because of this!' If that person dies because of this, it is an unpardonable offense; if he does not die immediately, but later dies because of this reason, it is also an unpardonable offense; if he does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Furthermore, there is a situation where one does not use internal color, nor external color, nor both internal and external color, but mixes various poisons for the purpose of killing, or applies them to the eyes, ears, nose, sores on the body, or puts them in food, bedding, or vehicles, and thinks: 'May he die because of this!' If that person dies because of this, it is an unpardonable offense; if he does not die immediately, but later dies because of this reason, it is also an unpardonable offense; if he does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Furthermore, there is making a smokeless fire pit to kill, killing with poison (核殺, hé shā), killing with traps (弶殺, jiàng shā), digging pits to kill, killing by contact (觸殺, chù shā), killing with the Vidala curse (毗陀羅殺, pí tuó luó shā), killing by abortion, killing by pressing the abdomen, pushing people into fire, water, pushing them into pits to kill, or sending others to a place that leads to their death on the way, even when a fetus initially receives two roots - the body root (身根, Sarira-indriya) and the life root (命根, Jivita-indriya) - one devises means to kill. Killing with a smokeless fire pit means that if an Upasaka (優婆塞, lay Buddhist)...
知是人從此道來，于中先作無煙火坑，以沙土覆上，若口說：『以是人從此道來，故我作此坑。』若是人因是死者，是犯不可悔罪；若不即死，后因是死，犯不可悔罪；若不即死，后不因死，是中罪可悔。為人作無煙火坑，人死者不可悔；非人死者，是中罪可悔；畜生死者，下罪可悔。為非人作坑，非人死者，是中罪可悔；人死，是下罪可悔；畜生死者，犯下可悔罪。若為畜生作坑，畜生死者，是下罪可悔；若人墮死、若非人墮死，皆犯下罪可悔。若優婆塞不定為一事作坑，諸有來者，皆令墮死，人死者，犯不可悔；非人死者，中罪可悔；畜生死者，下罪可悔；都無死者，犯三方便可悔罪。是名無煙火坑殺也！
「毗陀羅者，若優婆塞以二十九日，求全身死人，召鬼咒尸令起，水洗著衣令手捉刀，若心念口說：『我為某甲故，作此毗陀羅！』即讀咒術，若所欲害人死者，犯不可悔；若前人入諸三昧，或天神所護，或大咒師所救解，不成害，犯中可悔。是名毗陀羅殺也。
「半毗陀羅者，若優婆塞二十九日作鐵車，作鐵車已，作鐵人，召鬼咒鐵人令起，水洗、著衣，令鐵人手捉刀，若心念口說：『我為某甲讀是咒！』若是人死者，犯不可悔罪；若前人入諸三昧，諸天神所護，若咒師所救解，不成死者，是中
【現代漢語翻譯】 現代漢語譯本：如果知道有人會從這條路來，就在路上先挖一個沒有煙的火坑，用沙土蓋上，如果口中說：『因為這個人會從這條路來，所以我挖了這個坑。』如果這個人因此而死，就犯了不可悔罪；如果不是立刻死亡，後來因為這個原因而死，也犯了不可悔罪；如果不是立刻死亡，後來也不是因為這個原因而死，就是中等罪可以懺悔。為別人挖沒有煙的火坑，人死了，不可懺悔；非人（指鬼神等）死了，是中等罪可以懺悔；畜生死，是下等罪可以懺悔。為非人挖坑，非人死了，是中等罪可以懺悔；人死了，是下等罪可以懺悔；畜生死，犯下等可悔罪。如果為畜生挖坑，畜生死，是下等罪可以懺悔；如果人掉進去死了，或者非人掉進去死了，都犯下等罪可以懺悔。如果優婆塞（Upasaka，在家男居士）不確定為某件事挖坑，所有來的人，都讓他們掉進去死了，人死了，犯不可悔罪；非人死了，中等罪可以懺悔；畜生死，下等罪可以懺悔；都沒有死，犯三種方便罪可以懺悔。這叫做無煙火坑殺！ 『毗陀羅（Vaitāla，一種食人鬼）』，如果優婆塞在二十九日，尋找全身的死人，召喚鬼魂，唸咒讓屍體站起來，用水洗乾淨，穿上衣服，讓屍體手裡拿著刀，如果心中想或者口中說：『我爲了某某，做這個毗陀羅！』就念誦咒語，如果想要加害的人死了，犯不可悔罪；如果這個人進入各種三昧（Samadhi，禪定），或者被天神所保護，或者被大咒師所救解，沒有造成傷害，犯中等可悔罪。這叫做毗陀羅殺！ 『半毗陀羅』，如果優婆塞在二十九日製造鐵車，製造鐵車后，製造鐵人，召喚鬼魂，唸咒讓鐵人站起來，用水洗乾淨，穿上衣服，讓鐵人手裡拿著刀，如果心中想或者口中說：『我爲了某某念這個咒！』如果這個人死了，犯不可悔罪；如果這個人進入各種三昧，被諸天神所保護，或者被咒師所救解，沒有造成死亡，是中等罪。
【English Translation】 English version: If one knows that a person will come by this road, one should first make a smokeless fire pit, cover it with sand and soil, and if one says, 'Because this person will come by this road, I made this pit.' If this person dies as a result, one commits an irredeemable offense; if one does not die immediately, but later dies because of this reason, one also commits an irredeemable offense; if one does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Making a smokeless fire pit for others, if a person dies, it is irredeemable; if a non-human (referring to ghosts and spirits, etc.) dies, it is a medium offense that can be repented; if a livestock dies, it is a minor offense that can be repented. Making a pit for a non-human, if a non-human dies, it is a medium offense that can be repented; if a person dies, it is a minor offense that can be repented; if a livestock dies, one commits a minor offense that can be repented. If one makes a pit for livestock, if a livestock dies, it is a minor offense that can be repented; if a person falls and dies, or a non-human falls and dies, both commit a minor offense that can be repented. If an Upasaka (Upasaka, a lay male devotee) does not specifically make a pit for one thing, and all who come are made to fall and die, if a person dies, one commits an irredeemable offense; if a non-human dies, it is a medium offense that can be repented; if a livestock dies, it is a minor offense that can be repented; if no one dies, one commits three expedient offenses that can be repented. This is called smokeless fire pit killing! 'Vaitāla (Vaitāla, a kind of man-eating ghost)', if an Upasaka on the twenty-ninth day, seeks a corpse with a whole body, summons a ghost, chants a mantra to make the corpse stand up, washes it with water, puts on clothes, and makes the corpse hold a knife in its hand, if one thinks in one's heart or says in one's mouth, 'I am doing this Vaitāla for so-and-so!' then one recites the mantra, if the person one wants to harm dies, one commits an irredeemable offense; if this person enters various Samadhi (Samadhi, meditative absorption), or is protected by heavenly gods, or is rescued by a great mantra master, and no harm is done, one commits a medium offense that can be repented. This is called Vaitāla killing! 'Half Vaitāla', if an Upasaka on the twenty-ninth day makes an iron chariot, after making the iron chariot, makes an iron man, summons a ghost, chants a mantra to make the iron man stand up, washes it with water, puts on clothes, and makes the iron man hold a knife in its hand, if one thinks in one's heart or says in one's mouth, 'I am reciting this mantra for so-and-so!' If this person dies, one commits an irredeemable offense; if this person enters various Samadhi, is protected by heavenly gods, or is rescued by a mantra master, and does not die, it is a medium offense.
罪可悔。是名半毗陀羅殺。
「斷命者，二十九日牛𡱁塗地，以酒食著中，然火已尋便著水中，若心念口說，讀咒術，言：『如火水中滅。若火滅時，彼命隨滅。』又復二十九日，牛𡱁塗地，酒食著中，畫作所欲殺人像。作像已，尋還撥滅，心念口說，讀咒術，言：『如此像滅，彼命亦滅。若像滅時，彼命隨滅。』又復二十九日，牛𡱁塗地，酒食著中，以針刺衣角頭，尋還拔出，心念口說讀咒術，言：『如此針出，彼命隨出。』是名斷命。若用種種咒死者，犯不可悔罪；若不死者是中罪可悔。
「又復墮胎者，與有胎女人吐下藥，及灌一切處藥，若針血脈，乃至出眼淚藥，作是念：『以是因緣令女人死。』死者，犯不可悔罪；若不即死，后因是死，亦犯不可悔罪；若不即死，后不因死，是中罪可悔。若為殺母故墮胎，若母死者，犯不可悔；若胎死者，是罪可悔；若俱死者，是罪不可悔；若俱不死者，是中罪可悔。若為殺胎故，作墮胎法，若胎死者，犯不可悔；若胎不死者，是中罪可悔；若母死者，是中罪可悔；俱死者，是犯不可悔。是名墮胎殺法。
「按腹者，使懷妊女人重作，或擔重物，教使車前走，若令上峻岸，作是念：『令女人死。』死者，犯不可悔；若不即死，后因是死，是罪不可悔；若
【現代漢語翻譯】 現代漢語譯本 罪過可以懺悔，這被稱為半毗陀羅殺（半種斷命之罪）。
『斷命』是指，用牛糞塗地二十九天，將酒食放在中間，點燃火后立即放入水中，心中默唸口中唸誦咒語，說：『如火在水中熄滅。如果火熄滅時，那人的性命也隨之熄滅。』又用牛糞塗地二十九天，將酒食放在中間，畫出想要殺的人的畫像。畫像完成後，立即將其抹去，心中默唸口中唸誦咒語，說：『如此畫像消滅，那人的性命也隨之消滅。如果畫像消滅時，那人的性命也隨之消滅。』又用牛糞塗地二十九天，將酒食放在中間，用針刺衣角，立即拔出，心中默唸口中唸誦咒語，說：『如此針拔出，那人的性命也隨之拔出。』這被稱為斷命。如果使用各種咒語致人死亡，犯不可懺悔罪；如果沒死，是中等罪過，可以懺悔。
『墮胎』是指，給懷有身孕的婦女服用催吐藥或灌注各種藥物，或者針刺血脈，甚至使用催淚的藥物，心中想著：『以此因緣讓這個女人死去。』如果死了，犯不可懺悔罪；如果不是立即死亡，之後因為這個原因而死，也犯不可懺悔罪；如果不是立即死亡，之後也不是因為這個原因而死，是中等罪過，可以懺悔。如果是爲了殺死母親而墮胎，如果母親死了，犯不可懺悔罪；如果胎兒死了，這個罪過可以懺悔；如果母親和胎兒都死了，這個罪過不可懺悔；如果母親和胎兒都沒死，是中等罪過，可以懺悔。如果是爲了殺死胎兒而使用墮胎的方法，如果胎兒死了，犯不可懺悔罪；如果胎兒沒死，是中等罪過，可以懺悔；如果母親死了，是中等罪過，可以懺悔；如果母親和胎兒都死了，是犯不可懺悔罪。這被稱為墮胎殺法。
『按腹』是指，使懷孕的婦女做繁重的勞動，或者搬運重物，教唆她在車前奔跑，或者讓她登上陡峭的岸邊，心中想著：『讓這個女人死去。』如果死了，犯不可懺悔罪；如果不是立即死亡，之後因為這個原因而死，這個罪過不可懺悔；若
【English Translation】 English version A sin that can be repented is called half-Vaitarana killing (half the sin of taking a life).
'Taking a life' refers to, for twenty-nine days, smearing the ground with cow dung, placing wine and food in the middle, lighting a fire and immediately putting it into water, silently reciting a mantra in your heart and mouth, saying: 'As the fire is extinguished in the water. If the fire is extinguished, that person's life will also be extinguished.' Again, for twenty-nine days, smearing the ground with cow dung, placing wine and food in the middle, drawing an image of the person you want to kill. After drawing the image, immediately erase it, silently reciting a mantra in your heart and mouth, saying: 'As this image is destroyed, that person's life will also be destroyed. If the image is destroyed, that person's life will also be destroyed.' Again, for twenty-nine days, smearing the ground with cow dung, placing wine and food in the middle, pricking the corner of a garment with a needle, immediately pulling it out, silently reciting a mantra in your heart and mouth, saying: 'As this needle is pulled out, that person's life will also be pulled out.' This is called taking a life. If various spells are used to cause death, an unpardonable sin is committed; if the person does not die, it is a medium sin that can be repented.
'Abortion' refers to giving a pregnant woman emetic drugs or infusing various drugs, or piercing blood vessels with needles, or even using tear-inducing drugs, thinking in your heart: 'By this cause and condition, let this woman die.' If she dies, an unpardonable sin is committed; if she does not die immediately, but later dies because of this reason, an unpardonable sin is also committed; if she does not die immediately, and later does not die because of this reason, it is a medium sin that can be repented. If the abortion is done to kill the mother, if the mother dies, an unpardonable sin is committed; if the fetus dies, this sin can be repented; if both the mother and the fetus die, this sin is unpardonable; if neither the mother nor the fetus dies, it is a medium sin that can be repented. If an abortion method is used to kill the fetus, if the fetus dies, an unpardonable sin is committed; if the fetus does not die, it is a medium sin that can be repented; if the mother dies, it is a medium sin that can be repented; if both die, an unpardonable sin is committed. This is called the method of abortion and killing.
'Pressing the abdomen' refers to making a pregnant woman do heavy labor, or carry heavy objects, inciting her to run in front of a cart, or making her climb a steep bank, thinking in your heart: 'Let this woman die.' If she dies, an unpardonable sin is committed; if she does not die immediately, but later dies because of this reason, this sin is unpardonable; if
不因死者，是中罪可悔。若為胎者，如上說，是名按腹殺也。
「遣令道中死者，知是道中有惡獸飢餓，遣令往至惡道中，作如是念：『令彼惡道中死。』死者，犯不可悔；餘者亦犯，同如上說。是名惡道中殺。乃至母胎中，初得二根——身根、命根——迦羅邏時，以殺心起，方便欲令死。死者，犯不可悔；余犯同如上說。
「讚歎殺有三種：一者，惡戒人；二者，善戒人；三者，老病人。惡戒人者，殺牛羊，養雞豬，放鷹捕魚，獵師圍兔、射獐鹿等，偷賊魁膾，咒龍守獄，若到是人所，作如是言：『汝等惡戒人，何以久作罪？不如早死！』是人因死者，是罪不可悔；若不因死者，是中罪可悔。若惡人作如是言：『我不用是人語。』不因是死，犯中可悔罪。若讚歎是人令死，便心悔，作是念：『何以教是人死？』還到語言：『汝等惡人，或以善知識因緣故，親近善人，得聽善法，能正思惟，得離惡罪，汝勿自殺。』若是人受其語不死者，是中罪可悔。
「善戒人者，如來四眾是也。若到諸善人所，如是言：『汝持善戒有福德人。若死，便受天福。何不自奪命？』是人因是自殺死者，犯不可悔罪；若不自殺者，中罪可悔。若善戒人作是念：『我何以受他語自殺！』若不死者，是罪可悔。若教他死已，
【現代漢語翻譯】 現代漢語譯本：如果不是因為死者自身的原因，這種罪屬於中等罪，可以懺悔。如果是爲了墮胎，情況如上所述，這被稱為按壓腹部殺人。
『派遣他人到必死的路上，明知道這條路上有兇猛的野獸飢餓難耐，還派遣他人前往惡劣的環境中，並這樣想：『讓他死在惡劣的環境中。』如果這個人因此而死，就犯了不可懺悔的罪；其餘情況也構成犯罪，與上述情況相同。這被稱為在惡劣環境中殺人。甚至在母胎中，最初獲得兩個根——身根（kaya-indriya）、命根（jīvitendriya）——在羯羅藍（kalala）階段，就以殺心生起，想方設法要讓他死亡。如果因此而死，就犯了不可懺悔的罪；其餘情況也構成犯罪，與上述情況相同。
讚歎殺人有三種情況：第一種是，對惡戒之人；第二種是，對善戒之人；第三種是，對年老病人。對於惡戒之人，比如殺牛羊、養雞豬、放鷹捕魚、獵師圍獵兔子、射殺獐鹿等，以及偷盜賊首、劊子手、詛咒龍、獄卒，如果到這些人那裡，這樣說：『你們這些惡戒之人，為什麼還要長期作惡？不如早點死了算了！』如果這些人因此而死，這種罪是不可懺悔的；如果不是因為這些話而死，就是中等罪，可以懺悔。如果惡人說：『我不聽這些人的話。』如果不是因為這些話而死，就犯了中等可懺悔的罪。如果讚歎這些人讓他們去死，之後又後悔，這樣想：『我為什麼要教這些人去死？』然後又去對他們說：『你們這些惡人，或許因為善知識的緣故，親近善人，得以聽聞善法，能夠正確地思考，從而脫離惡罪，你們不要自殺。』如果這些人聽了他的話沒有自殺，這就是中等罪，可以懺悔。
善戒之人，指的是如來的四眾弟子。如果到這些善人那裡，這樣說：『你們持守善戒，是有福德的人。如果死了，就能享受天上的福報。為什麼不自己結束生命呢？』如果這些人因為這些話而自殺，就犯了不可懺悔的罪；如果沒有自殺，就是中等罪，可以懺悔。如果善戒之人這樣想：『我為什麼要聽他的話自殺！』如果沒有自殺，這種罪是可以懺悔的。如果教唆他人去死之後，
【English Translation】 English version: If the death is not caused by the deceased's own actions, it is a medium offense that can be repented. If it is for abortion, the situation is as described above, and it is called killing by pressing the abdomen.
'Sending someone to a road where death is certain, knowing that there are fierce and hungry beasts on this road, and sending them to a bad environment, thinking: 'Let him die in that bad environment.' If the person dies because of this, it is an irredeemable offense; other cases are also offenses, the same as described above. This is called killing in a bad environment. Even in the mother's womb, when the first two roots are obtained—the body root (kaya-indriya), and the life root (jīvitendriya)—at the kalala stage, with the intention to kill arising, trying to cause death. If death results, it is an irredeemable offense; other offenses are the same as described above.'
There are three types of praising killing: first, praising killing to those with evil precepts; second, praising killing to those with good precepts; third, praising killing to the old and sick. For those with evil precepts, such as those who kill cattle and sheep, raise chickens and pigs, release eagles to catch fish, hunters who hunt rabbits, shoot deer, etc., as well as thieves, executioners, those who curse dragons, and prison guards, if you go to these people and say: 'You evil precept holders, why do you continue to commit evil for so long? Why not die sooner!' If these people die because of this, the offense is irredeemable; if they do not die because of these words, it is a medium offense that can be repented. If the evil person says: 'I will not listen to these people's words,' and does not die because of these words, it is a medium repentable offense. If you praise these people to die, and then regret it, thinking: 'Why did I teach these people to die?' Then you go back and say to them: 'You evil people, perhaps because of a good teacher, you can be close to good people, hear good Dharma, be able to think correctly, and escape evil offenses, do not kill yourselves.' If these people listen to your words and do not kill themselves, it is a medium offense that can be repented.
Those with good precepts refer to the fourfold assembly of the Tathagata. If you go to these good people and say: 'You uphold good precepts and are virtuous people. If you die, you will enjoy heavenly blessings. Why not end your own lives?' If these people commit suicide because of these words, it is an irredeemable offense; if they do not commit suicide, it is a medium offense that can be repented. If the person with good precepts thinks: 'Why should I listen to his words and commit suicide!' If they do not commit suicide, this offense can be repented. If, after teaching others to die,
心生悔言：『我不是！何以教此善人死？』還往語言：『汝善戒人，隨壽命住，福德益多故，受福益多，莫自奪命。』若不因死者，是中罪可悔。
「老病者，四大增減，受諸苦惱，往語是人言：『汝云何久忍是苦，何不自奪命？』因死者，是罪不可悔；若不因死者，是中罪可悔。若病人作是念：『我何緣受是人語，自奪命？』若語病人已，心生悔：『我不是！何以語此病人自殺？』還往語言：『汝等病人，或得良藥，善看病人，隨藥飲食，病可得差，莫自奪命！』若不因死者，是中罪可悔。
「余上七種殺，說犯與不犯，同如上火坑。若人作人想殺，是罪不可悔；人作非人想殺，人中生疑殺，皆犯不可悔；非人人想殺，非人中生疑殺，是中罪可悔。
「又一人被截手足，置著城塹中，又眾女人來入城中，聞是啼哭聲，便往就觀，共相謂言：『若有能與是人藥漿飲，使得時死，則不久受苦！』中有愚直女人，便與藥漿，即死。諸女言：『汝犯戒，不可悔！』即白佛。佛言：『汝與藥漿時死者，犯戒不可悔。』
「若居士作方便欲殺母，而殺非母，是中罪可悔；若居士欲殺非母，而自殺母，是犯中罪可悔，非逆。
「若居士方便欲殺人，而殺非人，是中罪可悔；若居士作方便欲殺非人，
【現代漢語翻譯】 現代漢語譯本：心中產生後悔的想法，說：『我錯了！為什麼教這個好人去死？』應該回去告訴他：『你好好持戒，隨著壽命自然終結，福德會越來越多，享受的福報也會越來越多，不要自己結束生命。』如果他的死不是因為我的勸說，這是中等罪過，可以懺悔。
對於年老生病的人，四大（地、水、火、風）不調，承受各種痛苦，去對他說：『你為什麼還要忍受這痛苦，為什麼不自己結束生命？』如果他的死是因為我的勸說，這是不可懺悔的罪過；如果他的死不是因為我的勸說，這是中等罪過，可以懺悔。如果病人產生這樣的想法：『我為什麼要聽這個人說的話，自己結束生命？』如果勸說病人之後，心中產生後悔的想法：『我錯了！為什麼勸說這個病人去自殺？』應該回去告訴他：『你們這些病人，或許能得到良藥，好好照顧病人，按照醫囑服藥飲食，病是可以治好的，不要自己結束生命！』如果他的死不是因為我的勸說，這是中等罪過，可以懺悔。
以上七種殺生的情形，關於犯戒與不犯戒的判斷，與前面火坑的比喻相同。如果人想殺人而殺人，這是不可懺悔的罪過；人想殺人，但誤以為是非人而殺，或者對是否是人心中存疑而殺，都犯了不可懺悔的罪過；想殺非人，或者對是否是非人心中存疑而殺，這是中等罪過，可以懺悔。
又有一個人被砍斷手腳，放置在城壕中，一些女人進入城中，聽到他的哭聲，便前去觀看，互相說道：『如果有人能給他藥漿喝，讓他快點死去，就不會再受苦了！』其中有個愚笨而心直的女人，便給他藥漿，那人立刻死了。其他女人說：『你犯戒了，不可懺悔！』這個女人就去稟告佛陀（Buddha）。佛陀說：『你給他藥漿，導致他立刻死去，犯戒，不可懺悔。』
如果居士（Upasaka，在家男信徒）想用計謀殺死母親，卻誤殺了非母親的人，這是中等罪過，可以懺悔；如果居士想用計謀殺死非母親的人，卻誤殺了母親，這是犯了中等罪過，可以懺悔，但不是逆罪（指殺害父母等重罪）。
如果居士用計謀想殺人，卻誤殺了非人，這是中等罪過，可以懺悔；如果居士用計謀想殺非人，
【English Translation】 English version: A thought of regret arises: 『I was wrong! Why did I teach this good person to die?』 One should go back and say: 『You should uphold the precepts well, and as your lifespan comes to an end naturally, your merit and virtue will increase, and you will enjoy more blessings. Do not take your own life.』 If the death is not caused by my advice, it is a medium offense that can be repented.
For the elderly and sick, the four elements (earth, water, fire, and wind) are imbalanced, and they suffer various pains. One goes to this person and says: 『Why do you endure this suffering for so long? Why don't you take your own life?』 If the death is caused by my advice, it is an offense that cannot be repented; if the death is not caused by my advice, it is a medium offense that can be repented. If the sick person has this thought: 『Why should I listen to this person's words and take my own life?』 If, after advising the sick person, a thought of regret arises: 『I was wrong! Why did I advise this sick person to commit suicide?』 One should go back and say: 『You sick people may obtain good medicine, take good care of the sick, and follow the doctor's instructions for medication and diet. The illness can be cured, do not take your own life!』 If the death is not caused by my advice, it is a medium offense that can be repented.
The above seven types of killing, regarding the judgment of committing or not committing an offense, are the same as the analogy of the fire pit mentioned earlier. If a person intends to kill a person and kills them, it is an offense that cannot be repented; if a person intends to kill a person but mistakenly thinks they are a non-human and kills them, or if they have doubts about whether they are a person and kill them, they have committed an offense that cannot be repented; if one intends to kill a non-human, or if one has doubts about whether they are a non-human and kills them, it is a medium offense that can be repented.
Furthermore, a person has their hands and feet cut off and is placed in the city moat. Some women enter the city, hear their cries, and go to see them, saying to each other: 『If someone could give this person a medicinal drink to make them die quickly, they would not suffer anymore!』 Among them, there is a foolish and straightforward woman who gives them a medicinal drink, and the person dies immediately. The other women say: 『You have violated the precepts, it cannot be repented!』 This woman then reports to the Buddha (Buddha). The Buddha says: 『You gave them the medicinal drink, causing them to die immediately, you have violated the precepts, it cannot be repented.』
If a lay devotee (Upasaka, a male lay follower) intends to kill their mother by means of a trick, but mistakenly kills a non-mother, it is a medium offense that can be repented; if a lay devotee intends to kill a non-mother by means of a trick, but mistakenly kills their mother, it is a medium offense that can be repented, but it is not a heinous crime (referring to serious crimes such as killing parents).
If a lay devotee uses a trick to kill a person, but mistakenly kills a non-human, it is a medium offense that can be repented; if a lay devotee uses a trick to kill a non-human,
而殺人者，犯小可悔罪。
「若人懷畜生胎，墮此胎者，犯小可悔罪；若畜生懷人胎者，墮此胎死者，犯不可悔。
「若居士作殺人方便，居士先死，后若有死者，是罪犯可悔。若居士欲殺父母，心生疑：『是父母？非耶？』若定知是父母殺者，是逆罪，不可悔。若居士生疑，是人非人？若心定知是人，殺者，犯不可悔。
「若人捉賊，欲將殺，賊得走去。若以官力、若聚落力，追逐是賊，若居士逆道來，追者問居士言：『汝見賊不？』是居士先於賊有噁心瞋恨，語言：『我見在是處。』以是因緣令賊失命者，犯不可悔。若人將眾多賊欲殺，是賊得走者，若以官力、若聚落力追逐，是居士逆道來，追者問居士言：『汝見賊不？』是賊中或有一人，是居士所瞋者，言：『我見在是處。』若殺非所瞋者，是罪可悔。余如上說。
「若居士母想殺非母，犯不可悔，非逆罪。若戲笑打他，若死者，是罪可悔。若狂不自憶念殺者，無罪。若優婆塞用有蟲水及草木中殺蟲，皆犯罪；若有蟲無蟲想用，亦犯；若無蟲蟲想用者，亦犯。
「有居士起新舍，在屋上住，手中失梁，墮木師頭上，即死。居士生疑：『是罪為可悔不？』問佛，佛言：『無罪。』屋上樑，人力少不禁故，梁墮木師頭上，殺木師。
【現代漢語翻譯】 現代漢語譯本： 殺人者，犯的是小可悔罪（較輕的可以通過懺悔消除的罪過）。 如果有人懷了畜生胎，墮掉這個胎，犯的是小可悔罪；如果畜生懷了人胎，墮掉這個胎導致死亡，犯的是不可悔罪（無法通過懺悔消除的罪過）。 如果居士（在家信佛的男子或女子）爲了殺人而準備條件，居士先死了，之後如果有人因此而死，這個罪犯的是可悔罪。如果居士想要殺父母，心中疑惑：『這是父母嗎？不是嗎？』如果確定知道是父母而殺害，這是逆罪（極重的罪過），不可悔。如果居士心生疑惑，這是人還是非人？如果心中確定知道是人，而殺害了他，犯的是不可悔罪。 如果有人抓住盜賊，想要殺掉他，盜賊逃走了。如果用官府的力量、或者村落的力量，追趕這個盜賊，如果居士逆著道路而來，追趕的人問居士說：『你看見盜賊了嗎？』這個居士先前對盜賊有噁心瞋恨，（就）說：『我看見他在那個地方。』因為這個因緣導致盜賊喪命，犯的是不可悔罪。如果有人要殺很多盜賊，這些盜賊逃走了，如果用官府的力量、或者村落的力量追趕，這個居士逆著道路而來，追趕的人問居士說：『你看見盜賊了嗎？』這些盜賊中或許有一個人，是居士所憎恨的，（居士就）說：『我看見他在那個地方。』如果殺的不是他所憎恨的人，這個罪是可悔罪。其餘情況如上面所說。 如果居士的母親想要殺害的不是自己的孩子，犯的是不可悔罪，但不是逆罪。如果（居士）開玩笑打人，如果（被打的人）死了，這個罪是可悔罪。如果（居士）發狂不記得自己殺人，沒有罪。如果優婆塞（受過五戒的在家男居士）使用有蟲的水以及草木來殺死蟲子，都犯罪；如果有蟲沒當成有蟲想而使用，也犯罪；如果沒有蟲當成有蟲想而使用，也犯罪。 有一個居士建造新房，住在屋頂上，手中失手掉落房梁，砸在木匠的頭上，木匠當場死亡。居士心生疑惑：『這個罪是可悔還是不可悔？』問佛陀，佛陀說：『沒有罪。』因為屋頂上的房梁，人力不足以支撐，所以房梁掉落砸在木匠頭上，殺死了木匠。
【English Translation】 English version: One who kills commits a minor offense that can be repented. If a person conceives an animal fetus and aborts it, it is a minor offense that can be repented; if an animal conceives a human fetus and aborts it, resulting in death, it is an irredeemable offense. If a layperson (a male or female Buddhist devotee) prepares the means for killing someone, and the layperson dies first, and then someone dies as a result, the offense is repentable. If a layperson intends to kill their parents, and doubts arise in their mind: 'Are these my parents? Or not?' If they definitely know they are their parents and kill them, it is a heinous crime (irreversable offense) that cannot be repented. If a layperson doubts, is this a human or a non-human? If they definitely know it is a human and kill them, they commit an irredeemable offense. If someone catches a thief and intends to kill them, but the thief escapes. If the power of the government or the strength of the community is used to pursue the thief, and a layperson comes in the opposite direction, and the pursuers ask the layperson: 'Have you seen the thief?' If the layperson previously had malicious hatred towards the thief, they say: 'I saw them in that place.' Because of this cause, the thief loses their life, committing an irredeemable offense. If someone intends to kill many thieves, and these thieves escape, and the power of the government or the strength of the community is used to pursue them, and a layperson comes in the opposite direction, and the pursuers ask the layperson: 'Have you seen the thieves?' If among these thieves there is someone the layperson hates, they say: 'I saw them in that place.' If they kill someone other than the one they hate, the offense is repentable. The rest is as described above. If a layperson's mother intends to kill someone who is not her own child, it is an irredeemable offense, but not a heinous crime. If (the layperson) hits someone in jest, and (the person who was hit) dies, the offense is repentable. If (the layperson) is insane and does not remember killing someone, there is no offense. If a Upasaka (a male lay devotee who has taken the five precepts) uses water with insects or kills insects in plants, they all commit offenses; if they use it thinking there are no insects when there are, they also commit an offense; if they use it thinking there are insects when there are none, they also commit an offense. There was a layperson building a new house, living on the roof, and accidentally dropped a beam from their hand, hitting a carpenter on the head, and the carpenter died on the spot. The layperson wondered: 'Is this offense repentable or irredeemable?' They asked the Buddha, and the Buddha said: 'There is no offense.' Because the beam on the roof was too heavy for human strength to support, the beam fell and hit the carpenter on the head, killing the carpenter.
居士即生疑。佛言：『無罪。從今日作好用心，勿令殺人！』
「又一居士屋上作，見泥中有蝎，怖畏跳下，墮木師上，即死。居士生疑。佛言：『無罪。從今日好用心作，勿令殺人！』
「又一居士，日暮入險道值賊，賊欲取之，舍賊而走，墮岸下織衣人上，織師即死。居士即生疑。佛言：『無罪。』
「又一居士山上推石，石下殺人，生疑。佛言：『無罪。若欲推石時，當先唱：「石下！」令人知。』
「又一人病癰瘡未熟，居士為破而死，即生疑。佛言：『癰瘡未熟，若破者人死，是中罪可悔；若破熟癰瘡死者，無罪。』
「又一小兒喜笑，居士捉擊攊，令大笑故，便死。居士生疑。佛言：『戲笑故，不犯殺罪。從今不應復擊攊人令笑。』
「又一人坐以衣自覆，居士喚言起。是人言：『勿喚我起，便死。』復喚言：『起。』起便即死。居士生疑。佛言：『犯中可悔罪。』」
盜戒第二
佛告諸比丘：「優婆塞以三種取他重物，犯不可悔：一者，用心；二者，用身；三者，離本處。用心者，發心思惟欲為偷盜；用身者，用身份等取他物；離本處者，隨物在處，舉著余處。
「復有三種，取人重物，犯不可悔罪：一者，自取；二者，教他取；三，遣使取
【現代漢語翻譯】 現代漢語譯本 居士因此心生疑慮。佛說：『沒有罪過。從今天起要好好用心，不要再發生殺人的事！』 又有一位居士在屋頂上工作，看見泥土裡有一隻蝎子，因為害怕就跳了下來，結果掉在一位木匠身上，木匠當場死亡。居士因此心生疑慮。佛說：『沒有罪過。從今天起要好好用心工作，不要再發生殺人的事！』 又有一位居士，在傍晚時分進入危險的道路，遇到了強盜，強盜想要搶劫他，他爲了躲避強盜就逃跑，結果掉到岸下正在織布的人身上，織布的人當場死亡。居士因此心生疑慮。佛說：『沒有罪過。』 又有一位居士在山上推石頭，石頭滾下去殺死了人，他因此心生疑慮。佛說：『沒有罪過。如果想要推石頭的時候，應當先喊：「石頭要滾下去了！」讓人知道。』 又有一個人長了癰瘡，還沒有成熟，居士為他刺破了，結果那個人死了，他因此心生疑慮。佛說：『癰瘡還沒有成熟，如果刺破了導致人死亡，這是中等罪過，可以懺悔；如果刺破的是成熟的癰瘡，導致人死亡，就沒有罪過。』 又有一個小孩喜歡笑，居士捉住他，用手拍打他的臉頰，讓他大笑，結果小孩就死了。居士因此心生疑慮。佛說：『因為是戲耍，所以不犯殺罪。從今以後不應該再拍打別人的臉頰讓人笑。』 又有一個人坐著，用衣服蓋住自己，居士叫他起來。這個人說：『不要叫我起來，否則我會死。』居士又叫道：『起來。』那人起來后就死了。居士因此心生疑慮。佛說：『犯了中等罪過，可以懺悔。』 盜戒第二 佛告訴各位比丘：『優婆塞以三種方式拿取他人貴重物品，犯下不可懺悔的罪過：第一，用心；第二，用身體；第三，移動物品的位置。用心，是指心中產生想要偷盜的念頭；用身體，是指用身體的一部分等拿取他人的物品；移動物品的位置，是指隨著物品所在的位置，將它移動到別的地方。 『又有三種情況，拿取他人貴重物品，犯下不可懺悔的罪過：第一，自己拿取；第二，教唆他人拿取；第三，派遣使者拿取。
【English Translation】 English version The layman immediately became doubtful. The Buddha said, 'There is no offense. From today on, be mindful and do not let anyone be killed!' Another layman was working on a roof and saw a scorpion in the mud. Frightened, he jumped down and fell on a carpenter, who died instantly. The layman became doubtful. The Buddha said, 'There is no offense. From today on, work carefully and do not let anyone be killed!' Another layman, entering a dangerous road at dusk, encountered robbers. The robbers wanted to take his possessions, so he fled from them and fell down a bank onto a weaver, who died instantly. The layman became doubtful. The Buddha said, 'There is no offense.' Another layman pushed a stone down a mountain, and the stone killed someone below, causing him to be doubtful. The Buddha said, 'There is no offense. If you want to push a stone, you should first shout, "Stone below!" to let people know.' Another person had a boil that was not yet ripe, and the layman lanced it, causing the person to die, which made him doubtful. The Buddha said, 'If the boil was not ripe, and lancing it caused the person to die, it is a moderate offense that can be repented; if the boil was ripe and lancing it caused the person to die, there is no offense.' Another child was laughing, and the layman grabbed and slapped him, making him laugh even more, but then the child died. The layman became doubtful. The Buddha said, 'Because it was done in jest, it is not a violation of the precept against killing. From now on, you should not slap people to make them laugh.' Another person was sitting covered with a cloth, and the layman called out, 'Get up!' The person said, 'Do not call me to get up, or I will die.' He called out again, 'Get up!' The person got up and immediately died. The layman became doubtful. The Buddha said, 'You have committed a moderate offense that can be repented.'" The Second Precept: Against Stealing The Buddha told the monks, 'A Upasaka (lay follower) who takes another's valuable possessions in three ways commits an unpardonable offense: first, with intention; second, with the body; third, by moving the object from its original place. 'With intention' means having the thought of wanting to steal; 'with the body' means using a part of the body, etc., to take another's possessions; 'moving the object from its original place' means, depending on where the object is, moving it to another place. There are also three ways of taking another's valuable possessions that constitute an unpardonable offense: first, taking it oneself; second, instructing another to take it; third, sending a messenger to take it.'
。自取者，自手舉離本處；教他取者，若優婆塞教人言：『盜他物。』是人隨意取，離本處時；遣使者，語使人言：『汝知彼重物處不？』答言：『知處。』遣往盜取，是人隨語取離本處時。
「復有五種，取他重物，犯不可悔：一者，苦切取；二者，輕慢取；三者，詐稱他名字取；四者，強奪取；五者，受寄取。重物者，若五錢、若直五錢物，犯不可悔。若居士知他有五寶、若似五寶，以偷心選擇而未離處，犯可悔罪。若選擇已，取離本處，直五錢者，犯不可悔。離本處者，若織物異繩，名異處；若皮若衣，一色名一處，異色名異處；若皮衣物，一色名一處，異色名異處；若毛褥者，一重毛名一處，一色名一處，異色名異處，是名諸處。居士為他擔物，以盜心移左肩著右肩，移右手著左手，如是身份，名為異處。車則輪軸衡軛，船則兩舷前後，屋則樑棟椽桷四隅及隩，皆名異處。以盜心移物，著諸異處者，皆犯不可悔。
「盜水中物者，人筏材木隨水流下，居士以盜心取者，犯不可悔。若以盜心捉木令住，后流至前際，及以盜心沉著水底，若舉離水時，皆犯不可悔。
「複次有主池中養鳥，居士以盜心按著池水中者，犯可悔罪，若舉離池水，犯不可悔。若人家養鳥，飛入野池，以盜心舉離水，及
【現代漢語翻譯】 現代漢語譯本： 『親自拿取』是指自己用手將物品從原來的地方拿走；『教唆他人拿取』是指，如果優婆塞（Upasaka，在家男居士）教唆他人說：『去偷他的東西。』那人聽從他的話去拿，當物品離開原來的地方時，即構成盜取；『派遣使者』是指，告訴使者說：『你知道那件貴重物品在哪裡嗎？』使者回答說：『知道在哪裡。』然後派遣使者去偷取，當使者按照你的話拿取物品並離開原來的地方時，即構成盜取。
『又有五種情況，拿取他人貴重物品，構成不可悔罪：一是，以威脅逼迫的方式拿取；二是，以輕視傲慢的態度拿取；三是，假冒他人的名義拿取；四是，強行搶奪拿取；五是，接受寄託保管卻據爲己有。』貴重物品是指，價值五錢或價值相當於五錢的物品，構成不可悔罪。如果居士知道他人有五寶（黃金、白銀、琉璃、硨磲、瑪瑙）或類似五寶的物品，以偷盜的心思選擇但尚未移動，構成可悔罪。如果選擇之後，拿離原來的地方，價值達到五錢，構成不可悔罪。離開原來的地方是指，如果是織物，不同繩線連線的地方，就稱為不同的地方；如果是皮革或衣服，顏色相同則算作一個地方，顏色不同則算作不同的地方；如果是皮革衣物，顏色相同則算作一個地方，顏色不同則算作不同的地方；如果是毛毯，一層毛算作一個地方，顏色相同算作一個地方，顏色不同算作不同的地方，這些都稱為不同的地方。居士替他人挑東西，以偷盜的心思從左肩換到右肩，從右手換到左手，像這樣移動身體，就稱為不同的地方。車子的輪軸、車衡、車軛，船的兩舷、前後，房屋的梁、棟、椽、桷、四個角落以及房屋的深處，都稱為不同的地方。以偷盜的心思移動物品，放到這些不同的地方，都構成不可悔罪。
『盜取水中的物品』是指，別人的木筏或木材順水漂流而下，居士以偷盜的心思拿取，構成不可悔罪。如果以偷盜的心思抓住木頭讓它停住，之後木頭漂流到更遠的地方，以及以偷盜的心思將木頭沉入水底，或者將木頭從水中拿起來時，都構成不可悔罪。
『再次，如果有人在池塘中飼養鳥類，居士以偷盜的心思將鳥按在池塘水中，構成可悔罪，如果將鳥從池塘水中拿起來，構成不可悔罪。如果別人家飼養的鳥，飛入野外的池塘，以偷盜的心思將鳥從水中拿起來，以及...
【English Translation】 English version: 'Taking oneself' means personally lifting something from its original location with one's own hand; 'Instructing others to take' means, if a Upasaka (lay male devotee) instructs someone, saying: 'Steal his things.' If that person takes it accordingly, it constitutes theft when the item leaves its original location; 'Dispatching a messenger' means, telling the messenger: 'Do you know where that valuable item is?' If the messenger replies: 'I know where it is.' and then you dispatch the messenger to steal it, it constitutes theft when the messenger takes the item according to your words and leaves its original location.
There are also five situations where taking another's valuable item constitutes an irredeemable offense: First, taking by means of coercion; second, taking with a disrespectful attitude; third, taking by falsely claiming another's name; fourth, taking by forceful robbery; fifth, taking something entrusted for safekeeping and appropriating it for oneself.' A valuable item refers to something worth five coins or equivalent to five coins, constituting an irredeemable offense. If a layperson knows that another person has the five treasures (gold, silver, lapis lazuli, tridacna, agate) or items similar to the five treasures, and selects them with the intention of stealing but has not yet moved them, it constitutes a redeemable offense. If, after selecting, they are taken from their original location, and are worth five coins, it constitutes an irredeemable offense. Leaving the original location means that, in the case of woven fabric, different connecting threads are considered different locations; in the case of leather or clothing, the same color is considered one location, and different colors are considered different locations; in the case of leather clothing items, the same color is considered one location, and different colors are considered different locations; in the case of woolen blankets, one layer of wool is considered one location, the same color is considered one location, and different colors are considered different locations; these are all considered different locations. If a layperson carries something for another person, and with the intention of stealing, shifts it from the left shoulder to the right shoulder, or from the right hand to the left hand, such a movement of the body is considered a different location. The axle, yoke, and crossbar of a cart, the sides and front and back of a boat, the beams, pillars, rafters, corners, and recesses of a house are all considered different locations. Moving an item with the intention of stealing and placing it in these different locations constitutes an irredeemable offense.
'Stealing items in the water' refers to a person's raft or timber floating downstream, and a layperson taking it with the intention of stealing, which constitutes an irredeemable offense. If, with the intention of stealing, one grabs the wood to stop it, and later the wood floats further away, or if, with the intention of stealing, one sinks the wood to the bottom of the water, or lifts it out of the water, it constitutes an irredeemable offense.
'Furthermore, if someone raises birds in a pond, and a layperson presses the bird into the pond water with the intention of stealing, it constitutes a redeemable offense; if the bird is lifted out of the pond water, it constitutes an irredeemable offense. If someone's pet bird flies into a wild pond, and one lifts the bird out of the water with the intention of stealing, and...
沉著水底，皆犯不可悔。又有居士，內外莊嚴之具在樓觀上，諸有主鳥銜此物去，以盜心奪此鳥者，犯不可悔。若見鳥銜寶而飛，以盜心遙待之時，犯中可悔。若以咒力令鳥隨意所欲至處，犯不可悔；若至余處，犯中可悔。若有野鳥銜寶而去，居士以盜心奪野鳥取，犯中可悔；待野鳥時，犯小可悔。又諸野鳥銜寶而去，諸有主鳥奪野鳥取，居士以盜心奪有主鳥取，犯不可悔；若待鳥時，犯中可悔。余如上說。又諸有主鳥銜寶物去，為野鳥所奪，居士以盜心奪野鳥取，犯中可悔；若待鳥時，亦犯中可悔。余亦同上。
「若居士蒱博，以盜心轉齒勝他得五錢者，犯不可悔。
「若有居士以盜心偷舍利，犯中可悔；若以恭敬心而作是念：『佛亦我師。』清凈心取者，無犯。若居士以盜心取經卷，犯不可悔，計直輕重。
「夫盜田者，有二因緣，奪他田地：一者，相言；二者，作相。若居士為地故，言他得勝，若作異相，過分得地，直五錢者，犯不可悔。
「有諸居士，應輸估稅而不輸，至五錢者，犯不可悔。復有居士至關稅處，語諸居士：『汝為我過此物，與汝半稅。』為持過者，違稅五錢，犯不可悔。居士若示人異道，使令失稅物，直五錢，犯中可悔。若稅處有賊及惡獸或飢餓，故示異道，令免
【現代漢語翻譯】 現代漢語譯本： 如果（居士）在水底藏匿財物，都被認為是犯了不可悔罪。又有居士，內外莊嚴的器具放在樓閣之上，如果有人飼養的鳥銜走了這些東西，以盜竊的心奪取這隻鳥，就犯了不可悔罪。如果看見鳥銜著寶物飛走，以盜竊的心在遠處等待時機，就犯了中可悔罪。如果用咒語的力量讓鳥按照自己的意願到達任何地方，就犯了不可悔罪；如果鳥飛到了其他地方，就犯了中可悔罪。如果有野鳥銜著寶物飛走，居士以盜竊的心奪取野鳥，就犯了中可悔罪；等待野鳥時，犯小可悔罪。又有其他野鳥銜著寶物飛走，有人飼養的鳥奪取了野鳥的寶物，居士以盜竊的心奪取有主之鳥，就犯了不可悔罪；如果等待鳥，就犯了中可悔罪。其餘情況如上所述。又有有人飼養的鳥銜著寶物飛走，被野鳥所奪，居士以盜竊的心奪取野鳥，就犯了中可悔罪；如果等待鳥，也犯了中可悔罪。其餘情況也與上面相同。 『如果居士賭博，以盜竊的心轉動齒輪勝過他人，贏得五錢，就犯了不可悔罪。』 『如果有居士以盜竊的心偷盜舍利（佛陀或聖人的遺物），犯中可悔罪；如果以恭敬心而作這樣的念頭：『佛也是我的老師。』以清凈心拿取，就沒有罪。如果居士以盜竊的心拿取經卷，犯不可悔罪，根據價值輕重來定罪。』 『偷盜田地的人，有兩種因緣，奪取他人的田地：一是通過言語爭辯；二是通過設定界標。如果居士爲了土地的緣故，在爭辯中勝過他人，或者設定不合規矩的界標，超過應得的土地，價值達到五錢，就犯了不可悔罪。』 『有些居士，應該繳納估稅而不繳納，達到五錢，就犯了不可悔罪。又有居士到達關稅處，對其他居士說：『你幫我把這些東西運過去，我給你一半的稅。』幫忙運送的人，逃避的稅款達到五錢，犯了不可悔罪。居士如果指示他人錯誤的道路，使他人因此損失了應繳的稅物，價值達到五錢，犯中可悔罪。如果在徵稅的地方有盜賊、惡獸或者饑荒，故意指示他人錯誤的道路，使他人免於受害，就沒有罪。』
【English Translation】 English version: If (a layperson) hides things under the water, all are considered to have committed an irredeemable offense. Furthermore, if a layperson has items for internal or external adornment on a tower, and a bird belonging to someone else carries these items away, taking the bird with a thieving mind constitutes an irredeemable offense. If one sees a bird flying away with treasure and waits from afar with a thieving mind, it constitutes a medium redeemable offense. If one uses the power of a mantra to make the bird go wherever one desires, it constitutes an irredeemable offense; if the bird goes elsewhere, it constitutes a medium redeemable offense. If a wild bird carries away treasure, and the layperson takes the wild bird with a thieving mind, it constitutes a medium redeemable offense; waiting for the wild bird constitutes a minor redeemable offense. Furthermore, if other wild birds carry away treasure, and a bird belonging to someone else takes it from the wild bird, and the layperson takes the bird belonging to someone else with a thieving mind, it constitutes an irredeemable offense; waiting for the bird constitutes a medium redeemable offense. The rest is as described above. Furthermore, if a bird belonging to someone else carries away treasure and is taken by a wild bird, and the layperson takes the wild bird with a thieving mind, it constitutes a medium redeemable offense; waiting for the bird also constitutes a medium redeemable offense. The rest is the same as above. 'If a layperson gambles, and with a thieving mind turns the gear to win five coins from another, it constitutes an irredeemable offense.' 'If a layperson steals a Sharira (relics of the Buddha or saints) with a thieving mind, it constitutes a medium redeemable offense; if one has a respectful mind and thinks, 'The Buddha is also my teacher,' taking it with a pure mind, there is no offense. If a layperson takes scriptures with a thieving mind, it constitutes an irredeemable offense, judged by the value of the scriptures.' 'Stealing land has two causes, seizing another's land: first, through verbal disputes; second, through setting boundary markers. If a layperson, for the sake of land, prevails over others in disputes, or sets irregular boundary markers, exceeding the land one should rightfully have, and the value reaches five coins, it constitutes an irredeemable offense.' 'Some laypersons should pay assessed taxes but do not, reaching five coins, it constitutes an irredeemable offense. Furthermore, if a layperson arrives at a customs checkpoint and says to other laypersons, 'Help me carry these things across, and I will give you half the tax.' For those who help carry it across, evading taxes of five coins, it constitutes an irredeemable offense. If a layperson shows others the wrong path, causing them to lose taxable goods, with a value of five coins, it constitutes a medium redeemable offense. If there are thieves, vicious beasts, or famine at the tax collection point, and one intentionally shows others the wrong path, allowing them to avoid harm, there is no offense.'
斯害，不犯。
「又有居士，與賊共謀破諸村落得物，共分直五錢者，犯不可悔。
「盜無足眾生者，蛭蟲于投羅蟲等，人取舉著器中，居士從器中取者，犯不可悔。選擇如上。盜二足、三足眾生者，人及鵝、雁、鸚鵡鳥等，是諸鳥在籠樊中，若盜心取者，犯不可悔；余如上說。
「盜人有二種：一者，擔去；二者，共期。若居士以盜心，擔人著肩上，人兩足離地，犯不可悔；若共期行，過二叟步，犯不可悔；余皆如上說。
「盜四足者，像、馬、牛、羊也。人以繩繫著一處，以盜心牽，將過四叟步，犯不可悔。若在一處臥，以盜心驅起，過四叟步，犯不可悔；多足亦同。若在墻壁籬障內，以盜心驅出過群四叟步者，犯不可悔；余如上說。若在外放之，居士以盜心念：『若放牧人入林去時，我當盜取。』發念之機，犯中可悔。若殺者，自同殺罪，殺已取五錢肉，犯不可悔。
「復有七種：一，非己想；二，不同意；三，不暫用；四，知有主；五，不狂；六，不心亂；七，不病壞心。此七者，取重物，犯不可悔；取輕物，犯中可悔。
「又有七種：一者，己想；二者，同意；三者，暫用；四者，謂無主；五，狂；六，心亂；七，病壞心。此七者，取物無犯。
「有一居士種
【現代漢語翻譯】 現代漢語譯本 不偷盜，不犯戒。
『又有一種居士，與盜賊共同謀劃，攻破各個村落，獲得財物，共同分贓價值五錢以上的，犯不可悔罪。』
『盜取沒有腳的眾生，例如螞蟥、蚯蚓等，人們將它們撿起來放在器皿中，居士從器皿中盜取的，犯不可悔罪。選擇的標準如上所述。盜取兩足、三足的眾生，例如人以及鵝、雁、鸚鵡等鳥類，這些鳥在籠子里，如果以盜心拿取，犯不可悔罪；其餘情況如上所述。』
『盜取人有兩種情況：一是揹走；二是共同約定。如果居士以盜心，將人背在肩上，人的雙腳離開地面，犯不可悔罪；如果是共同約定而行，超過兩叟步的距離，犯不可悔罪；其餘情況都如上所述。』
『盜取四足的動物，例如象（elephant）、馬（horse）、牛（cattle）、羊（sheep）。人們用繩子將它們拴在一個地方，以盜心牽引，超過四叟步的距離，犯不可悔罪。如果它們臥在一個地方，以盜心驅趕，超過四叟步的距離，犯不可悔罪；多足動物也相同。如果在墻壁或籬笆內，以盜心驅趕出來，超過四叟步的距離，犯不可悔罪；其餘情況如上所述。如果在外面放牧，居士以盜心想：『如果放牧人進入樹林離開時，我就盜取它們。』產生這種念頭時，犯中可悔罪。如果殺害它們，等同於殺罪，殺害后取走價值五錢的肉，犯不可悔罪。』
『又有七種情況：一，認為不是自己的東西；二，沒有得到同意；三，不打算暫時使用；四，知道有主人；五，沒有精神錯亂；六，沒有心神散亂；七，沒有因疾病而心智損壞。這七種情況下，拿取貴重物品，犯不可悔罪；拿取輕微物品，犯中可悔罪。』
『又有七種情況：一，認為是自己的東西；二，得到同意；三，打算暫時使用；四，認為沒有主人；五，精神錯亂；六，心神散亂；七，因疾病而心智損壞。這七種情況下，拿取物品沒有罪。』
『有一位居士種……』
【English Translation】 English version Not stealing, not violating.
'Furthermore, if a layperson conspires with thieves to break into villages, obtain goods, and share the spoils worth five coins or more, they commit an irredeemable offense.'
'Stealing creatures without feet, such as leeches and earthworms, if people pick them up and place them in a container, and the layperson steals them from the container, they commit an irredeemable offense. The selection criteria are as mentioned above. Stealing two-footed or three-footed creatures, such as people and birds like geese, swans, and parrots, if these birds are in cages, and one takes them with the intention to steal, they commit an irredeemable offense; other situations are as described above.'
'There are two ways of stealing a person: one is carrying them away; the other is conspiring together. If a layperson, with the intention to steal, carries a person on their shoulders, and the person's feet leave the ground, they commit an irredeemable offense; if they conspire together and walk more than two 'so' steps, they commit an irredeemable offense; all other situations are as described above.'
'Stealing four-footed animals, such as elephants (elephant), horses (horse), cattle (cattle), and sheep (sheep). If people tie them in one place with a rope, and one leads them away with the intention to steal, exceeding four 'so' steps, they commit an irredeemable offense. If they are lying down in one place, and one drives them away with the intention to steal, exceeding four 'so' steps, they commit an irredeemable offense; the same applies to multi-legged animals. If they are within walls or fences, and one drives them out with the intention to steal, exceeding four 'so' steps, they commit an irredeemable offense; other situations are as described above. If they are grazing outside, and the layperson thinks with the intention to steal: 'If the herdsman enters the forest and leaves, I will steal them,' generating this thought constitutes a redeemable offense. If one kills them, it is the same as the sin of killing, and taking meat worth five coins after killing constitutes an irredeemable offense.'
'Furthermore, there are seven conditions: one, thinking it is not one's own; two, without consent; three, not intending to use it temporarily; four, knowing it has an owner; five, not being insane; six, not being mentally disturbed; seven, not having a mind corrupted by illness. Under these seven conditions, taking valuable items constitutes an irredeemable offense; taking minor items constitutes a redeemable offense.'
'Furthermore, there are seven conditions: one, thinking it is one's own; two, with consent; three, intending to use it temporarily; four, thinking it has no owner; five, being insane; six, being mentally disturbed; seven, having a mind corrupted by illness. Under these seven conditions, taking items is not an offense.'
'There is a layperson planting...'
植蘿蔔，又有一人來至園所，語居士言：『與我蘿蔔。』居士問言：『汝有價耶，為當直索？』答言：『我無價也。』居士曰：『若須蘿蔔，當持價來。我若但與汝者，何以供朝夕之膳耶！』客言：『汝定不與我耶！』主曰：『吾豈得與汝！』客便以咒術令菜乾枯。回自生疑：『將無犯不可悔耶？』往決如來。佛言：『計直所犯可悔、不可悔，莖、葉、華、實皆與根同。』
「有一人在祇洹間耕墾，脫衣著田一面。時有居士四望無人，便持衣去。時耕者遙見，語居士言：『勿取我衣！』居士不聞，猶謂無主，故持衣去。耕人即隨後捉之，語居士言：『汝法應不與取耶？』居士答言：『我謂無主，故取之耳！豈法宜然。』耕人言：『此是我衣。』居士言曰：『是汝衣者，便可持去。』居士生疑：『我將無犯不可悔耶？』即往佛所咨質此事。佛知故問：『汝以何心取之？』居士白言：『謂言無主。』佛言：『無犯。自今而後取物者，善加籌量，或自有物，雖無人守而實有主者也，若發心欲偷未取者，犯下可悔；取而不滿五錢者，犯中可悔，取而滿五錢，犯不可悔。』」
淫戒第三
佛告諸比丘：「優婆塞不應生欲想、欲覺，尚不應生心，何況起欲、恚、癡、結縛根本不凈惡業。是中犯邪淫有四處：男、
【現代漢語翻譯】 現代漢語譯本： 有人種蘿蔔，又有一個人來到園子里，對居士（在家信佛的男子）說：『給我蘿蔔。』居士問他說：『你有錢嗎？還是想白要？』那人回答說：『我沒有錢。』居士說：『如果需要蘿蔔，就應該拿錢來。我如果白白給你，用什麼來供給早晚的飯食呢！』那人說：『你一定不給我嗎？』居士說：『我怎麼能給你！』那人就用咒術使菜枯萎。回去后自己又懷疑：『恐怕是犯了不可悔的罪吧？』於是去請教如來（佛）。佛說：『按照價值來計算所犯的罪，可以悔或者不可悔，莖、葉、花、果實都和根一樣。』
有一個人在祇洹（Jetavana，佛教寺院）中耕地，脫下衣服放在田地的一邊。當時有一個居士四處張望，看到沒有人，就拿走了衣服。耕地的人遠遠地看見了，對居士說：『不要拿我的衣服！』居士沒有聽見，還以為沒有主人，所以拿走了衣服。耕地的人就隨後追趕他，對居士說：『你的行為不應該是不與而取吧？』居士回答說：『我以為沒有主人，所以才拿走了！難道是應該這樣做嗎？』耕地的人說：『這是我的衣服。』居士說：『如果是你的衣服，就可以拿走。』居士懷疑：『我恐怕是犯了不可悔的罪吧？』就到佛那裡去諮詢這件事。佛明知故問：『你以什麼心去拿的？』居士回答說：『以為沒有主人。』佛說：『沒有犯戒。從今以後拿東西的人，要好好地考慮，或許東西本身有主人，雖然沒有人看守但實際上是有主的。如果發心想要偷竊但還沒有拿，犯下可悔罪；拿了但價值不滿五錢，犯中可悔罪；拿了而且價值滿了五錢，犯不可悔罪。』
淫戒第三
佛告訴各位比丘（佛教出家男子）：『優婆塞（在家信佛的男子）不應該產生慾念、欲覺，尚且不應該生起這樣的心，更何況是生起欲、恚（嗔恨）、癡（愚癡）這些結縛根本的不凈惡業。這裡面犯邪淫有四種情況：……』
【English Translation】 English version: A person was planting radishes, and another person came to the garden and said to the layman (Upasaka, a male Buddhist devotee): 'Give me radishes.' The layman asked him, 'Do you have money, or do you want them for free?' The person replied, 'I have no money.' The layman said, 'If you need radishes, you should bring money. If I give them to you for nothing, what will I use to provide for my meals in the morning and evening!' The person said, 'Are you determined not to give them to me?' The layman said, 'How can I give them to you!' The person then used a curse to make the vegetables wither. After returning, he doubted himself: 'Perhaps I have committed an unpardonable offense?' So he went to consult the Tathagata (Buddha). The Buddha said, 'Calculate the offense based on the value, whether it is pardonable or unpardonable. The stems, leaves, flowers, and fruits are all the same as the root.'
A person was plowing in Jetavana (Jetavana, a Buddhist monastery), and took off his clothes and placed them on one side of the field. At that time, a layman looked around and, seeing no one, took the clothes. The plowman saw him from afar and said to the layman, 'Do not take my clothes!' The layman did not hear and thought they had no owner, so he took the clothes. The plowman then chased after him and said to the layman, 'Should your conduct not be not-giving and taking?' The layman replied, 'I thought they had no owner, so I took them! Is that the proper way to act?' The plowman said, 'These are my clothes.' The layman said, 'If they are your clothes, then you can take them.' The layman doubted: 'Perhaps I have committed an unpardonable offense?' So he went to the Buddha to inquire about this matter. The Buddha, knowing the situation, asked, 'With what intention did you take them?' The layman replied, 'I thought they had no owner.' The Buddha said, 'There is no offense. From now on, when taking things, carefully consider whether the item has an owner, even if no one is guarding it. If you intend to steal but have not yet taken it, you commit a minor pardonable offense; if you take it and the value is less than five coins, you commit a medium pardonable offense; if you take it and the value is five coins or more, you commit an unpardonable offense.'
The Third Precept Against Sexual Misconduct
The Buddha told the Bhikkhus (Buddhist monks): 'An Upasaka (a male Buddhist devotee) should not generate lustful thoughts or feelings, and should not even give rise to such a mind, let alone engage in impure and evil deeds that are the root of desire, hatred (anger), and delusion (ignorance). In this context, committing sexual misconduct has four aspects: ...'
女、黃門、二根。女者，人女、非人女、畜生女。男者，人男、非人男、畜生男。黃門、二根亦同于上類。
「若優婆塞與人女、非人女、畜生女，三處行邪淫，犯不可悔；若人男、非人男、畜生男、黃門、二根，二處行淫，犯不可悔。若發心欲行淫，未和合者，犯下可悔；若二身和合，止不淫，犯中可悔。
「若優婆塞婢使已配嫁有主，于中行邪淫者，犯不可悔；余輕犯如上說。
「三處者，口處、大便、小便處，除是三處，余處行欲皆可悔。
「若優婆塞婢使未配嫁，于中非道行淫者，犯可悔罪，後生受報罪重。
「若優婆塞有男子僮使人等，共彼行淫二處，犯不可悔罪；余輕犯罪同上說。
「若優婆塞共淫女行淫，不與直者，犯邪淫，不可悔；與直，無犯。
「若人死乃至畜生死者，身根未壞，共彼行邪淫，女者三處犯不可悔；輕犯同上說。
「若優婆塞自受八支，行淫者犯不可悔，八支無復邪正，一切皆犯。
「若優婆塞雖都不受戒，犯佛弟子凈戒人者，雖無犯戒之罪，然後永不得受五戒乃至出家受具足。」
佛告諸比丘：「吾有二身：生身、戒身。若善男子為吾生身起七寶塔至於梵天，若人虧之，其罪尚有可悔；虧吾戒身，其罪無量，受罪
【現代漢語翻譯】 現代漢語譯本 關於女性、黃門（指性機能不全的人）、二根（指具有雙重性器官的人）的定義：女性包括人類女性、非人類女性、畜生女性。男性包括人類男性、非人類男性、畜生男性。黃門和二根的定義與上述類似。
如果優婆塞（在家男居士）與人類女性、非人類女性、畜生女性，在三個地方行邪淫，則犯不可悔罪；如果與人類男性、非人類男性、畜生男性、黃門、二根，在兩個地方行淫，則犯不可悔罪。如果發心想要行淫，但尚未結合，則犯下品可悔罪；如果二身已經結合，但停止不行淫，則犯中品可悔罪。
如果優婆塞的婢女或使女已經許配給他人，還與之行邪淫，則犯不可悔罪；其他輕微的罪過如上所述。
三個地方指的是口、大便處、小便處，除了這三個地方，在其他地方行淫都是可悔罪。
如果優婆塞的婢女或使女尚未許配給他人，與之進行非正常的性行為，則犯可悔罪，但將來受報時罪過會很重。
如果優婆塞與男性的僮僕或使人等，在兩個地方行淫，則犯不可悔罪；其他輕微的罪過與上述相同。
如果優婆塞與**（此處原文如此，指妓女）行淫，不支付報酬，則犯邪淫，不可悔；如果支付了報酬，則不犯戒。
如果有人死亡，乃至畜生死去，身體的性器官尚未腐壞，與之行邪淫，性交者在三個地方犯不可悔罪；輕微的罪過與上述相同。
如果優婆塞自己受持了八關齋戒，還行淫，則犯不可悔罪，因為受持八關齋戒期間沒有所謂的正淫或邪淫，一切性行為都犯戒。
如果優婆塞即使完全沒有受戒，但侵犯了佛教弟子的清凈戒行，雖然沒有犯戒的罪過，但之後永遠不得受五戒，乃至出家受具足戒。
佛陀告訴眾比丘：『我有兩種身：生身（肉身）、戒身（法身）。如果善男子爲了我的生身建造七寶塔，高聳至梵天，如果有人毀壞它，其罪過尚且可以懺悔；但如果毀壞我的戒身，其罪過無量，將遭受罪報。』
【English Translation】 English version Definitions of women, eunuchs (those with impaired sexual function), and hermaphrodites (those with dual sexual organs): Women include human women, non-human women, and female animals. Men include human men, non-human men, and male animals. The definitions of eunuchs and hermaphrodites are similar to the above.
If an Upasaka (lay male devotee) engages in sexual misconduct with a human woman, a non-human woman, or a female animal in three places, he commits an unpardonable offense. If he engages in sexual activity with a human man, a non-human man, a male animal, a eunuch, or a hermaphrodite in two places, he commits an unpardonable offense. If he intends to engage in sexual activity but has not yet united, he commits a minor pardonable offense. If the two bodies have united but he stops engaging in sexual activity, he commits a moderate pardonable offense.
If an Upasaka engages in sexual misconduct with his female servant or maid who has already been betrothed to another, he commits an unpardonable offense. Other minor offenses are as described above.
The three places refer to the mouth, the anus, and the urethra. Engaging in sexual activity in places other than these three is a pardonable offense.
If an Upasaka engages in non-consensual sexual activity with his female servant or maid who has not yet been betrothed, he commits a pardonable offense, but the karmic retribution in the future will be severe.
If an Upasaka engages in sexual activity with a male servant or male attendant in two places, he commits an unpardonable offense. Other minor offenses are as described above.
If an Upasaka engages in sexual activity with a ** (here the original text is as it is, referring to a prostitute) without paying, he commits sexual misconduct, which is unpardonable. If he pays, there is no offense.
If a person dies, or even an animal dies, and the sexual organs have not yet decayed, engaging in sexual misconduct with the corpse, the person engaging in sexual activity in three places commits an unpardonable offense. Minor offenses are as described above.
If an Upasaka has taken the Eight Precepts (eight vows of moral discipline), and still engages in sexual activity, he commits an unpardonable offense, because during the observance of the Eight Precepts there is no such thing as 'right' or 'wrong' sexual activity; all sexual activity is a violation.
If an Upasaka, even if he has not taken any precepts, violates the pure precepts of a Buddhist disciple, although he does not commit the offense of breaking a precept, he will never be allowed to take the Five Precepts, or even ordain as a monk or nun and receive the full monastic precepts.
The Buddha told the Bhikkhus (monks): 'I have two bodies: the physical body and the body of precepts (Dharmakaya). If a virtuous man builds a seven-jeweled pagoda for my physical body, reaching up to the Brahma heaven, and someone destroys it, the offense is still pardonable. But if someone destroys my body of precepts, the offense is immeasurable, and he will suffer retribution.'
如伊羅龍王！」
妄語戒第四
佛告諸比丘：「吾以種種呵妄語，讚歎不妄語者，乃至戲笑尚不應妄語，何況故妄語，是中犯者，若優婆塞不知、不見過人聖法，自言：『我是羅漢向、羅漢。』者，犯不可悔。若言：『我是阿那含、斯陀含，若須陀洹乃至向須陀洹。若得初禪、第二禪、第三禪、第四禪，若得慈、悲、喜、舍無量心，若得無色定、虛空定、識處定、無所有處定、非想非非想處定，若得不凈觀、阿那般那念，諸天來到我所，諸龍、夜叉、薜荔毗舍阇、鳩槃荼、羅剎來到我所，彼問我，我答彼；我問彼，彼答我。』皆犯不可悔。若本欲言羅漢，誤言阿那含者，犯中可悔，余亦如是犯。
「若優婆塞，人問言：『汝得道耶？』若默然、若以相示者，皆犯中可悔，乃至言旋風土鬼來至我所者，犯中可悔。若優婆塞實聞而言不聞，實見而言不見，疑有而言無，無而言有，如是等妄語，皆犯可悔。若發心欲妄語，未言者犯下可悔；言而不盡意者，犯中可悔。若向人自言得道者，便犯不可悔。若狂、若心亂不覺語者，無犯。」
酒戒第五
佛在支提國跋陀羅婆提邑，是處有惡龍，名庵婆羅提陀，兇暴惡害，無人得到其處，像、馬、牛、羊、驢、騾、駝駝無能近者，乃至諸鳥不得過上。
【現代漢語翻譯】 現代漢語譯本：如伊羅龍王！（指像伊羅龍王一樣有力量或地位）
妄語戒第四
佛告諸比丘：『我以種種方式呵斥妄語，讚歎不妄語的人。乃至開玩笑時都不應該說謊，更何況是故意說謊。』在這條戒律中，如果優婆塞（在家男居士）不知、不見超過常人的聖法，卻自稱：『我是阿羅漢向（即將證得阿羅漢果位的人）、阿羅漢（已證得阿羅漢果位的人）。』，就犯了不可悔罪。如果說：『我是阿那含（不還果）、斯陀含（一來果），或是須陀洹（預流果）乃至向須陀洹（即將證得預流果的人）。如果我得到了初禪、第二禪、第三禪、第四禪，如果我得到了慈、悲、喜、舍四無量心，如果我得到了無色定、虛空定、識處定、無所有處定、非想非非想處定，如果我得到了不凈觀、阿那般那念（數息觀），諸天來到我這裡，諸龍、夜叉（一種鬼神）、薜荔（一種鬼神）毗舍阇（一種鬼神）、鳩槃荼（一種鬼神）、羅剎（一種惡鬼）來到我這裡，他們問我，我回答他們；我問他們，他們回答我。』都犯了不可悔罪。如果本來想說阿羅漢，卻錯誤地說成阿那含，犯中等可悔罪，其餘情況也類似。
『如果優婆塞，別人問：『你得道了嗎？』如果沉默不語，或者用手勢暗示，都犯中等可悔罪，乃至說旋風土鬼來到我這裡，也犯中等可悔罪。如果優婆塞明明聽到了卻說沒聽到，明明看到了卻說沒看到，懷疑有卻說沒有，沒有卻說有，像這樣的妄語，都犯可悔罪。如果發心想要說謊，但還沒說出口，犯下等可悔罪；說出口了但沒完全表達意思，犯中等可悔罪。如果向別人自稱得道，就犯不可悔罪。如果因為發狂或者心神錯亂而無意識地說出妄語，則不構成犯罪。』
酒戒第五
佛陀在支提國跋陀羅婆提邑。那個地方有一條惡龍，名叫庵婆羅提陀（惡龍名），兇暴惡毒，沒有人能夠到達它所在的地方，大象、馬、牛、羊、驢、騾、駱駝都無法靠近，甚至連鳥都不能從它上方飛過。
【English Translation】 English version: Like King Ilong! (Referring to having power or status like King Ilong)
The Fourth Precept Against False Speech
The Buddha told the Bhikkhus (monks): 'I have in various ways denounced false speech and praised those who do not speak falsely. Even in jest, one should not lie, let alone intentionally. In this precept, if a Upasaka (lay male devotee) does not know or see the superhuman sacred Dharma, but claims, 'I am an Arhat-aspirant (one who is about to attain Arhatship), an Arhat (one who has attained Arhatship),' he commits an irredeemable offense. If he says, 'I am an Anagami (Non-Returner), a Sakridagami (Once-Returner), or a Srotapanna (Stream-Enterer), or even a Srotapanna-aspirant (one who is about to attain Stream-Entry). If I have attained the First Dhyana (meditative state), the Second Dhyana, the Third Dhyana, the Fourth Dhyana, if I have attained the Four Immeasurable Minds of Loving-kindness, Compassion, Joy, and Equanimity, if I have attained the Formless Samadhis (meditative absorptions) of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, the Sphere of Neither Perception nor Non-Perception, if I have attained the Contemplation of Impurity, Anapanasati (mindfulness of breathing), devas (gods) come to me, nagas (dragons), yakshas (a type of spirit), pisacas (a type of spirit), kumbhandas (a type of spirit), rakshasas (a type of demon) come to me, they ask me, and I answer them; I ask them, and they answer me,' all commit an irredeemable offense. If one originally intended to say Arhat but mistakenly said Anagami, he commits a medium redeemable offense, and the same applies to other similar cases.'
'If an Upasaka is asked, 'Have you attained the Path?' If he remains silent or indicates with gestures, he commits a medium redeemable offense, even saying that whirlwind earth spirits come to me also constitutes a medium redeemable offense. If an Upasaka actually hears but says he did not hear, actually sees but says he did not see, suspects there is but says there is not, says there is when there is not, such false speech all constitutes redeemable offenses. If one intends to lie but has not yet spoken, he commits a minor redeemable offense; if he speaks but does not fully express his meaning, he commits a medium redeemable offense. If one claims to have attained the Path to others, he commits an irredeemable offense. If one speaks falsely due to madness or mental confusion without awareness, there is no offense.'
The Fifth Precept Against Intoxicants
The Buddha was in the city of Bhadravati in the Cheti country. In that place, there was an evil naga (dragon) named Ambalatittha (name of the evil dragon), who was fierce and harmful. No one could reach his place. Elephants, horses, cattle, sheep, donkeys, mules, and camels could not approach, and even birds could not fly above him.
秋谷熟時，破滅諸谷。
長老莎伽陀，遊行支提國，漸到跋陀羅波提，過是夜已，晨朝著衣，持缽入村乞食。乞食時，聞此邑有惡龍，名庵婆羅提陀，兇暴惡害，人民、鳥獸不得到其住處；秋谷熟時，破滅諸谷。聞已，乞食訖到庵婆羅提陀龍住處泉邊樹下，敷坐具大坐。龍聞衣氣，即發瞋恚，從身出煙。長老莎伽陀即入三昧，以神通力身亦出煙。龍倍瞋恚，身上出火，莎伽陀復入火光三昧，身亦出火。龍復雨雹，莎伽陀即變雨雹作釋俱䴵、髓餅波波羅䴵。龍復放霹靂，莎伽陀變作種種歡喜丸䴵。龍復雨弓箭、刀槊，莎伽陀即變作優缽羅花、波頭摩花、拘牟陀花。時龍復雨毒蛇、蜈蚣、土虺、蚰蜒，莎伽陀即變作優缽羅花瓔珞、瞻卜花瓔珞、婆師花瓔珞、阿提目多伽花瓔珞。如是等龍所有勢力，盡現向莎伽陀。如是現德已，不能勝故，即失威力光明。長老莎伽陀知龍力勢已盡，不能復動，即變作細身，從龍兩耳入，從兩眼出。兩眼出已，從鼻入，從口中出，在龍頭上，往來經行，不傷龍身。
爾時龍見如是事，心即大驚，怖畏毛豎，合掌向長老莎伽陀言：「我歸依汝！」莎伽陀答言：「汝莫歸依我！當歸依我師，歸依佛。」龍言：「我從今歸三寶，知我盡形作佛優婆塞！」是龍受三自歸，作佛弟子已，便不
【現代漢語翻譯】 現代漢語譯本： 秋收穀物成熟時，惡龍便會摧毀穀物。
長老莎伽陀（Śāgata，人名），在支提國（Cetī），逐漸來到跋陀羅波提（Bhaddavatī），過了一夜后，早晨穿好衣服，拿著缽進入村莊乞食。乞食時，聽說這個村莊里有一條惡龍，名叫庵婆羅提陀（Ambalaṭṭhika），兇暴惡毒，人民、鳥獸都無法靠近它居住的地方；秋收穀物成熟時，便會摧毀穀物。聽聞后，乞食完畢，來到庵婆羅提陀龍居住處泉水邊的樹下，鋪開坐具，端坐。龍聞到衣服的氣味，立刻生起嗔恨，從身上冒出煙。長老莎伽陀立刻進入三昧（samādhi，禪定），以神通力，身上也冒出煙。龍更加嗔恨，身上冒出火，莎伽陀又進入火光三昧，身上也冒出火。龍又降下冰雹，莎伽陀立刻將冰雹變成釋俱䴵（Sakkulī， 一種食物）、髓餅（maṃsapeṣī，肉餅）和波波羅䴵（pappala，薄脆餅）。龍又放出霹靂，莎伽陀將霹靂變成各種令人歡喜的丸䴵（modaka，一種甜點）。龍又降下弓箭、刀槊，莎伽陀立刻將它們變成優缽羅花（utpala，藍色蓮花）、波頭摩花（padma，紅色蓮花）、拘牟陀花（kumuda，白色睡蓮）。當時龍又降下毒蛇、蜈蚣、土虺、蚰蜒，莎伽陀立刻將它們變成優缽羅花瓔珞、瞻卜花瓔珞（campaka，黃玉蘭花）、婆師花瓔珞（vassika，茉莉花）、阿提目多伽花瓔珞（atimuttaka，金銀花）。像這樣，龍所有的勢力，都顯現出來對付莎伽陀。這樣顯現威力后，不能戰勝莎伽陀，就失去了威力光明。長老莎伽陀知道龍的力氣已經用盡，不能再動彈，就變成細小的身體，從龍的兩隻耳朵進入，從兩隻眼睛出來。兩隻眼睛出來后，從鼻子進入，從口中出來，在龍的頭上，來回行走，不傷害龍的身體。
當時龍看到這樣的事情，心中非常驚恐，害怕得毛髮豎立，合掌向長老莎伽陀說：『我歸依你！』莎伽陀回答說：『你不要歸依我！應當歸依我的老師，歸依佛。』龍說：『我從今以後歸依三寶（triratna，佛、法、僧），請您知道我盡形壽做佛的優婆塞（upāsaka，在家男信徒）！』這條龍接受了三自歸（tisaraṇa，皈依佛、皈依法、皈依僧），成為佛的弟子后，便不再……
【English Translation】 English version: When the autumn harvest ripens, it destroys the crops.
The Elder Śāgata, in the Cetī country, gradually arrived at Bhaddavatī. After spending the night there, he dressed in the morning, took his bowl, and entered the village to beg for food. While begging for food, he heard that there was an evil dragon in this village, named Ambalaṭṭhika, who was fierce and malicious, so that people and animals could not approach its dwelling place; when the autumn harvest ripened, it would destroy the crops. Having heard this, after finishing his alms round, he went to the spring near the dwelling place of the dragon Ambalaṭṭhika, spread out his seat under a tree, and sat down in a grand manner. The dragon smelled the scent of the clothes and immediately became angry, emitting smoke from its body. The Elder Śāgata immediately entered samādhi, and by his supernatural power, smoke also came out of his body. The dragon became even more angry, and fire came out of its body. Śāgata then entered the fire-light samādhi, and fire also came out of his body. The dragon then rained down hail, and Śāgata immediately transformed the hail into Sakkulī, maṃsapeṣī, and pappala. The dragon then released thunderbolts, and Śāgata transformed the thunderbolts into various delightful modaka. The dragon then rained down bows, arrows, swords, and spears, and Śāgata immediately transformed them into utpala flowers, padma flowers, and kumuda flowers. At that time, the dragon rained down poisonous snakes, centipedes, earthworms, and millipedes, and Śāgata immediately transformed them into garlands of utpala flowers, garlands of campaka flowers, garlands of vassika flowers, and garlands of atimuttaka flowers. In this way, all the power of the dragon was manifested against Śāgata. Having manifested its power in this way, and being unable to overcome Śāgata, it lost its power and light. The Elder Śāgata, knowing that the dragon's strength was exhausted and that it could no longer move, transformed himself into a tiny body, entered through the dragon's two ears, and came out through its two eyes. After coming out of its two eyes, he entered through its nose and came out of its mouth, walking back and forth on the dragon's head, without harming the dragon's body.
At that time, the dragon, seeing such a thing, was greatly frightened, its hair stood on end in fear, and it joined its palms together towards the Elder Śāgata, saying, 'I take refuge in you!' Śāgata replied, 'Do not take refuge in me! You should take refuge in my teacher, take refuge in the Buddha.' The dragon said, 'From now on, I take refuge in the Three Jewels (triratna), know that I will be a Buddhist upāsaka for the rest of my life!' After this dragon took the three refuges (tisaraṇa) and became a disciple of the Buddha, it no longer...
復作如先兇惡事，諸人及鳥獸皆得到所，秋谷熟時，不復傷破，如是名聲流佈諸國。
長老莎伽陀能降惡龍，折伏令善，諸人及鳥獸得到龍宮，秋谷熟時不復破傷。因長老伽莎陀名聲流佈，諸人皆作食傳請之。是中有一貧女人信敬，請長老莎伽陀，莎伽陀默然受已，是女人為辦名酥乳糜，受而食之。女人思惟：「是沙門啖是名酥乳糜或當冷發。」便取似水色酒持與。是莎伽陀不看飲。飲已，為說法便去，過向寺中。爾時間酒勢便發，近寺門邊倒地，僧伽梨衣等、漉水囊、缽、杖、油囊、革屣、針筒各在一處，身在一處，醉無所覺。
爾時佛與阿難遊行到是處，佛見是比丘，知而故問：「阿難！此是何人？」答言：「世尊！此是長老莎伽陀。」佛即語阿難，是處為我敷座床，辦水，集僧。阿難受教，即敷座床，辦水集僧已，往白佛言：「世尊！我已敷床，辦水，集僧。」佛自知時，佛即洗足坐，問諸比丘：「曾見聞有龍，名庵婆羅提陀，兇暴惡害，先無有人到其住處，像、馬、牛、羊、驢、騾、駝駝無能到者，乃至諸鳥無敢過上，秋谷熟時，破滅諸谷。善男子！莎伽陀能折伏令善，今諸人及鳥獸得到泉上。」
是時眾中有見者言：「見，世尊！」聞者言：「聞，世尊！」佛語比丘：「于汝意云何，此
【現代漢語翻譯】 現代漢語譯本：如果（他）再次像先前那樣做兇惡的事情，所有的人以及鳥獸都將得到安寧，秋收時節，莊稼不再遭受破壞，這樣他的名聲就傳遍各個國家。
長老莎伽陀（Śāgata，人名，以能降伏惡龍而聞名）能夠降伏惡龍，使其變得善良，所有的人以及鳥獸都能夠靠近龍宮，秋收時節莊稼不再遭受破壞。因為長老莎伽陀的名聲遠揚，人們都準備食物邀請他。其中有一位貧窮的婦女，她非常虔誠，也邀請了長老莎伽陀，莎伽陀默默地接受了邀請。這位婦女為他準備了上好的酥油乳粥，莎伽陀接受並食用了。婦女心想：『這位沙門吃了這麼好的酥油乳粥，或許會引起身體不適。』於是她拿來了顏色像水一樣的酒給他喝。莎伽陀沒有仔細看就喝了下去。喝完之後，他為婦女說法，然後離開了，準備回到寺廟。這時，酒勁發作了，他在靠近寺廟門口的地方倒在了地上，僧伽梨衣（saṃghāṭī，袈裟）、漉水囊（濾水器）、缽（bátra，食器）、杖、油囊、革屣（皮鞋）、針筒各自散落在一處，而他自己則倒在另一處，醉得不省人事。
這時，佛陀（Buddha）與阿難（Ānanda，佛陀的侍者）來到了這裡，佛陀看見了這位比丘（bhikkhu，出家人），明知故問：『阿難！這個人是誰？』阿難回答說：『世尊（Bhagavan，對佛陀的尊稱）！這是長老莎伽陀。』佛陀就告訴阿難，在那裡為我鋪設座位和床，準備好水，召集僧眾。阿難接受了佛陀的教導，立即鋪設了座位和床，準備好了水，召集了僧眾，然後去稟告佛陀說：『世尊！我已經鋪設好了床，準備好了水，召集了僧眾。』佛陀知道時機已到，就自己洗了腳，然後坐下，問各位比丘：『你們是否曾經見過或聽說過一條龍，名叫庵婆羅提陀（Ambalaṭṭhika），它兇暴惡毒，沒有人敢靠近它居住的地方，像、馬、牛、羊、驢、騾、駱駝都無法靠近，甚至連鳥類都不敢從它上方飛過，秋收時節，它會破壞莊稼。善男子們！莎伽陀能夠降伏它，使其變得善良，現在所有的人以及鳥獸都能夠靠近泉水。』
這時，僧眾中有人看見過的就說：『看見過，世尊！』聽說過的就說：『聽說過，世尊！』佛陀問比丘們：『你們認為怎麼樣，這個…
【English Translation】 English version: If (he) again does evil deeds as before, all people and animals will be at peace, and the crops will no longer be damaged during the autumn harvest. Thus, his reputation will spread throughout the countries.
The elder Śāgata (a person's name, known for subduing evil dragons) was able to subdue the evil dragon, making it benevolent. All people and animals were able to approach the dragon's palace, and the crops were no longer damaged during the autumn harvest. Because the elder Śāgata's reputation spread far and wide, people prepared food to invite him. Among them, there was a poor woman who was very devout and also invited the elder Śāgata. Śāgata silently accepted the invitation. The woman prepared excellent ghee milk porridge for him, which Śāgata accepted and ate. The woman thought, 'This śrāmaṇa (monk) has eaten such good ghee milk porridge, it may cause him discomfort.' So she brought him wine that looked like water. Śāgata drank it without looking carefully. After drinking, he preached to the woman and then left, intending to return to the monastery. At this time, the effects of the alcohol took hold, and he fell to the ground near the monastery gate. His saṃghāṭī (robe), water filter, bátra (bowl), staff, oil bag, leather shoes, and needle case were scattered in one place, while he himself lay in another, completely unconscious from drunkenness.
At this time, the Buddha and Ānanda (the Buddha's attendant) arrived at this place. The Buddha saw the bhikkhu (monk) and, knowing who it was, asked, 'Ānanda! Who is this person?' Ānanda replied, 'Bhagavan (a title of respect for the Buddha)! This is the elder Śāgata.' The Buddha then told Ānanda to prepare a seat and bed for me there, prepare water, and gather the sangha (community of monks). Ānanda accepted the Buddha's teaching, immediately prepared the seat and bed, prepared the water, and gathered the sangha, then went to inform the Buddha, saying, 'Bhagavan! I have prepared the bed, prepared the water, and gathered the sangha.' The Buddha, knowing the time had come, washed his feet and sat down, asking the bhikkhus, 'Have you ever seen or heard of a dragon named Ambalaṭṭhika, which is fierce and malicious, and no one dares to approach its dwelling place? Elephants, horses, cattle, sheep, donkeys, mules, and camels cannot approach, and even birds dare not fly over it. During the autumn harvest, it destroys the crops. Good men! Śāgata was able to subdue it, making it benevolent, and now all people and animals are able to approach the spring.'
At this time, some of the sangha who had seen it said, 'We have seen it, Bhagavan!' Those who had heard of it said, 'We have heard of it, Bhagavan!' The Buddha asked the bhikkhus, 'What do you think, this...
善男子莎伽陀，今能折伏蝦蟆不？」答言：「不能。世尊！」佛言：「聖人飲酒尚如是失，何況俗凡夫如是過罪！若過是罪，皆由飲酒故。從今日若言我是佛弟子者，不得飲酒，乃至小草頭一滴，亦不得飲。」
佛種種呵責飲酒過失已，告諸比丘：「優婆塞不得飲酒者，有二種，谷酒、木酒。木酒者，或用根莖葉花果，用種種子、諸藥草雜作酒，酒色、酒香、酒味，飲能醉人，是名為酒。若優婆塞嘗咽者，亦名為飲，犯罪。若飲谷酒，咽咽犯罪；若飲酢酒，隨咽咽犯；若飲甜酒，隨咽咽犯。若啖麹能醉者，隨咽咽犯；若啖酒糟，隨咽咽犯；若飲酒淀，隨咽咽犯；若飲似酒色、酒香、酒味，能令人醉者，隨咽咽犯。若但作酒色，無酒香、無酒味，不能醉人及余，飲皆不犯。」
佛說優婆塞五戒相經一卷
【現代漢語翻譯】 現代漢語譯本： 佛陀問莎伽陀（Śāgata，一位尊者）：「善男子莎伽陀，你現在能折伏蝦蟆嗎？」莎伽陀回答說：「不能，世尊！」佛陀說：「聖人飲酒尚且會如此失態，更何況世俗凡夫，飲酒的過失更是嚴重！所有這些過錯，都是因為飲酒的緣故。從今天起，如果有人說他是佛的弟子，就不得飲酒，哪怕是小草尖上的一滴酒，也不得飲用。」 佛陀種種呵責飲酒的過失之後，告訴各位比丘：「優婆塞（Upāsaka，男居士）不得飲酒，有兩種酒，即谷酒和木酒。木酒是指，或者用根、莖、葉、花、果，或者用各種種子、各種藥草混合製作的酒，具有酒的顏色、酒的香味、酒的味道，飲用后能使人醉，這就被稱為酒。如果優婆塞嘗試吞嚥，也算作飲酒，構成犯罪。如果飲用谷酒，每吞嚥一口就構成犯罪；如果飲用醋酒，隨吞嚥一口就構成犯罪；如果飲用甜酒，隨吞嚥一口就構成犯罪。如果吃酒麴能醉人，隨吞嚥一口就構成犯罪；如果吃酒糟，隨吞嚥一口就構成犯罪；如果飲用酒淀，隨吞嚥一口就構成犯罪；如果飲用類似酒的顏色、酒的香味、酒的味道，能使人醉的東西，隨吞嚥一口就構成犯罪。如果只是具有酒的顏色，沒有酒的香味、沒有酒的味道，不能使人醉及其他，飲用都不構成犯罪。」 《佛說優婆塞五戒相經》一卷
【English Translation】 English version: The Buddha asked Śāgata (a venerable one), 'Good man Śāgata, are you now able to subdue the toad?' Śāgata replied, 'No, World Honored One!' The Buddha said, 'Even a sage loses himself like this when drinking alcohol, how much more so ordinary worldly people! All these faults are due to drinking alcohol. From today onwards, if anyone says he is a disciple of the Buddha, he must not drink alcohol, not even a single drop on the tip of a small blade of grass.' After the Buddha had variously rebuked the faults of drinking alcohol, he told the Bhikshus (monks), 'Upāsakas (male lay practitioners) must not drink alcohol. There are two kinds of alcohol: grain alcohol and wood alcohol. Wood alcohol refers to alcohol made by mixing roots, stems, leaves, flowers, fruits, various seeds, and various medicinal herbs. It has the color of alcohol, the aroma of alcohol, and the taste of alcohol, and drinking it can intoxicate people. This is called alcohol. If an Upāsaka tries to swallow it, it is also considered drinking and constitutes an offense. If drinking grain alcohol, each swallow constitutes an offense; if drinking vinegar alcohol, each swallow constitutes an offense; if drinking sweet alcohol, each swallow constitutes an offense. If eating koji (麹) that can intoxicate, each swallow constitutes an offense; if eating distillers' grains, each swallow constitutes an offense; if drinking alcohol sediment, each swallow constitutes an offense; if drinking something that resembles the color of alcohol, the aroma of alcohol, and the taste of alcohol, and can intoxicate people, each swallow constitutes an offense. If it only has the color of alcohol, without the aroma of alcohol, without the taste of alcohol, and cannot intoxicate people or others, drinking it does not constitute an offense.' The Sūtra on the Five Precepts for Upāsakas Spoken by the Buddha, one fascicle.