T85n2789_律戒本疏

大正藏第 85 冊 No. 2789 律戒本疏

No. 2789

律戒本疏

戒為稱。乞求著割截衣。就如□□□□□□□□□□□□□□□□□□一義而名同美稱故曰為比丘。□□□□□□□□□□□□□□□□□以少有所得故稱相似也。□□□□□□□□□□□□□□□□□言稱已因中遠要有為無漏□□□□□□□□□□□□□□□□□□□□　結使者明具足無為功德也。□□□□□□□□□□□□□□□□□□□餘四可知也。白四羯磨心曰　□□□□□□□□□□□□□□□□□具四緣與出家成軌。故曰如□□□□□□□□□□□□□□□□□□界內不別眾四受戒人年滿□□□□□□□□□□□□□□□□□　成就何者足文足中比丘者此　□□□□□□□□□□□□□□□□□□成就得處所。此文即是界內　□□□□□□□□□□□□□□□□□□□遮彰正以無彰故得戒□□□□□□□□□□□□□□□□□□□戒義也。一戒者無作止惡。雖眾□□□□□□□□□□□□□□□□□□　故曰同戒等者上句禁身口七　□□□□□□□□□□□□□□□□□□防三毒故明三句。云何名不捨　□□□□□□□□□□□□□□□□□□□　心備物無私慾使去時如法□□□□□□□□□□

【現代漢語翻譯】現代漢語譯本戒律的『戒』字，可以這樣解釋：『乞求穿著割截衣』。就像……（此處省略無法辨認的內容）……因為具有相同的意義和美好的稱謂，所以稱為『比丘』(Bhiksu，佛教術語，指男性出家人)。……（此處省略無法辨認的內容）……因為略有所得，所以稱為『相似』。……（此處省略無法辨認的內容）……言語稱讚已經因為其中遠離了有為和無漏……（此處省略無法辨認的內容）……結使，說明具備了無為的功德。……（此處省略無法辨認的內容）……其餘四種情況可以類推得知。通過白四羯磨(Baisi Jiemo，佛教術語，一種僧團會議形式)的心……（此處省略無法辨認的內容）……具備四種因緣，與出家成就的規範相符。所以說如……（此處省略無法辨認的內容）……在結界內不區分大眾，為四種受戒者年滿……（此處省略無法辨認的內容）……成就。什麼叫做『足文足中比丘』呢？這……（此處省略無法辨認的內容）……成就，獲得了處所。這段文字說的就是在結界內……（此處省略無法辨認的內容）……遮止，彰顯正義，因為沒有彰顯，所以能夠得戒……（此處省略無法辨認的內容）……戒的意義。『一戒』指的是無作止惡。雖然眾多……（此處省略無法辨認的內容）……所以說『同戒』等等，上一句是禁止身口七……（此處省略無法辨認的內容）……爲了防止貪嗔癡三毒，所以說明了三句。什麼叫做『不捨』……（此處省略無法辨認的內容）……內心具備，物無私慾，使用離去時如法……（此處省略無法辨認的內容）……

【English Translation】 English version The 『precept』 (戒, jie) in the Vinaya (律, lǜ) can be explained as 『begging for and wearing cut-up robes.』 Just like… (omitting unrecognizable content)… because of the same meaning and beautiful appellation, it is called 『Bhiksu』 (比丘, male monastic). …(omitting unrecognizable content)… Because of having attained a little, it is called 『similar.』 …(omitting unrecognizable content)… Words of praise already because within it is far from conditioned and unconditioned… (omitting unrecognizable content)… Kleshas (結使, mental afflictions), indicating the possession of unconditioned merits. …(omitting unrecognizable content)… The remaining four situations can be inferred. Through the mind of the fourfold announcement Karma (白四羯磨, a type of Sangha meeting)… (omitting unrecognizable content)… Possessing four conditions, conforming to the norms of ordination. Therefore, it is said like… (omitting unrecognizable content)… Within the boundary, without distinguishing the assembly, for the four types of precept recipients who are of age… (omitting unrecognizable content)… Accomplishment. What is called 『fully worded and complete Bhiksu』? This… (omitting unrecognizable content)… Accomplishment, having obtained a place. This passage speaks of being within the boundary… (omitting unrecognizable content)… Preventing, manifesting righteousness, because there is no manifestation, therefore one can obtain the precepts… (omitting unrecognizable content)… The meaning of precepts. 『One precept』 refers to non-action to stop evil. Although numerous… (omitting unrecognizable content)… Therefore, it is said 『same precepts』 etc., the previous sentence is prohibiting the seven of body and speech… (omitting unrecognizable content)… In order to prevent the three poisons of greed, anger, and delusion, therefore the three sentences are explained. What is called 『not abandoning』… (omitting unrecognizable content)… The mind is prepared, things are without selfish desires, using and leaving according to the Dharma… (omitting unrecognizable content)…

□□□□□□□□初訖至不名舍戒已來明不成　□□□□□□□□□□□□□□□□□□成舍中國人邊國人不相解　□□□□□□□□□□□□□□□□□□靜想靜作不靜想者實足　□□□□□□□□□□□□□□□□□□啞者雖復解語不能出言□□□□□□□□□□□□□□□□□□　初訖至非裸種子以來明直□□□□□□□□□□□□□□□□□□兩相舍。第三從若復作余語以下訖至是名已來。明毀呰三寶舍就直□□□□□□□□□□□□□□□□□□厭道。第一從貧樂在家□□□□□□□□□□□□□□□□□□如足語以下訖未正明舍戒□□□□□□□□□□□□□□□□□□以下訖畜生界二處亦如是□□□□□□□□□□□□□□□□□□　廣說乃至男子亦如是已來　□□□□□□□□□□□□□□□□□□有隔無隔亦如是已來□□□□□□□□□□□□□□□□□□未明結罪輕重就如之□□□□□□□□□□□□□　境界中有四子句。第一明總列三趣為境。第二從復有五種以下。訖於此五處行不凈行得波羅夷已來。明一趣中有五者。第三從復有五種以下。訖于于三種婦以下訖三種男子。於此行不凈行波羅夷亦如是已來。明其並列。第四從犯人婦三處已下。訖畜生男二處亦如是已來。明行非處所就自造境。行

【現代漢語翻譯】現代漢語譯本從一開始到不名為舍戒為止，說明不成[立]。中國人與邊遠國家的人互相不理解。靜默地思考，靜默地行動，不靜默地思考的人是真實具足的。啞巴即使理解語言，也不能說出來。從一開始到不是裸形外道種子為止，說明正直。兩者互相捨棄。第三[部分]從『如果再說其他話』以下，到『這被稱為』為止，說明譭謗三寶而捨棄，就變得正直。厭惡正道。第一[部分]從貧窮而快樂地在家[修行]開始。如『足語』以下，到未正式說明舍戒[的情況]為止。以下到畜生界二處也如此。廣為述說，乃至男子也如此。有間隔與無間隔也如此。未說明結罪的輕重，就像這樣。在境界中，有四種子句。第一[句]說明總共列出三趣（Trigati）作為境界。第二[句]從『又有五種』以下，到『在這五處行不凈行得波羅夷（Parajika，根本罪）』為止，說明一趣中有五種情況。第三[句]從『又有五種』以下，到『對於三種婦以下，到三種男子，於此行不凈行，波羅夷也如此』為止，說明它們並列。第四[句]從『侵犯人婦三處』以下，到『畜生男二處也如此』為止，說明行非處所，就自己創造了境界。行

【English Translation】 English version From the beginning to not being named as abandoning the precepts, it explains the non-establishment. Chinese people and people from border countries do not understand each other. Silently thinking, silently acting, those who do not silently think are truly complete. A mute person, even if they understand language, cannot speak. From the beginning to not being a seed of naked ascetics, it explains uprightness. Both abandon each other. The third [part] from 'If one speaks other words again' onwards, to 'This is called', explains slandering the Three Jewels (Triratna) and abandoning [them], thus becoming upright. Disgusted with the right path. The first [part] starts from being poor and happily staying at home [to practice]. Like 'foot language' onwards, to not formally explaining the [circumstances of] abandoning the precepts. From below to the two places in the animal realm are also like this. Speaking extensively, even men are also like this. With separation and without separation are also like this. Not explaining the severity of the offense, just like this. Within the boundary, there are four seed sentences. The first [sentence] explains that the three realms (Trigati) are listed as the boundary in total. The second [sentence] from 'There are also five kinds' onwards, to 'Performing impure acts in these five places results in Parajika (expulsion)' explains that there are five situations in one realm. The third [sentence] from 'There are also five kinds' onwards, to 'Regarding the three kinds of women below, to the three kinds of men, performing impure acts here, Parajika is also like this' explains that they are listed side by side. The fourth [sentence] from 'Violating the three places of human women' onwards, to 'The two places of animal males are also like this' explains that performing in an improper place creates the boundary oneself. Performing

非中有六百二十四句。人婦非人婦畜生婦。人同女非人同女畜生同女。人二形非人二形畜生二形。一個有三創門。一創門中有里隔四句。三創門三四十二。九個上九個十二句。計合一百八句。人黃門非人黃門畜生黃門。人男子非人男子。人黃門上有二創門。一創門中有里隔四句。二創門中有八句。便有六個八句。合有四十八句。計前一百八句。都合有一百五十六句。覺中有一百五十六。眠中有一百五十六。始死一百五十六。多分未壞。一有一百五十六。都合計有六百二十四句　就怨家強逼中。從人婦乃至畜生二形一者。一者九。一者上有三創門。一創門中有三時受樂七句。三創門三七二十一句。一句上有里隔四句。合有八十四句。一者有八十四句　九者有九個八十四句。八九七十二。即是七百二十句。四九三十六句。合計七百五十六句。人黃門乃至畜生黃門合有六者。一者上有二創門。一創中有三時受樂不樂七句。二創門有二七十四句。一句上有里隔四句。合有十六句。六者者有五十六句。五六三十六。合有三百三十六句。三根二根合計有一千九十二句。覺中有一千九十二。眠中有一千九十二。始死多分未壞。各有一千九十二句。都合有四千三百六十八句。怨家自捉比丘作境。比丘有二創門。一創門中有三時樂不樂七

【現代漢語翻譯】現代漢語譯本：非（非人）中有六百二十四句。人婦非人婦（人類的女性，但行為不像人類的女性）畜生婦（動物的雌性）。人同女非人同女（人類的雌性，但行為不像人類的雌性）畜生同女（動物的雌性）。人二形非人二形（人類的雙性人，但行為不像人類的雙性人）畜生二形（動物的雙性人）。一個（指上述的每一種情況）有三創門（三個性器官）。一創門中有里隔四句（一個性器官中有四種不同的感受）。三創門三四十二（三個性器官共有十二種感受）。九個（指九種不同的情況組合）上九個十二句（九種情況每種有十二種感受）。計合一百八句（總共一百零八種感受）。人黃門非人黃門（人類的宦官，但行為不像人類的宦官）畜生黃門（動物的閹割個體）。人男子非人男子（人類的男性，但行為不像人類的男性）。人黃門上有二創門（人類的宦官有兩個性器官）。一創門中有里隔四句（一個性器官中有四種不同的感受）。二創門中有八句（兩個性器官共有八種感受）。便有六個八句（總共有六種情況，每種情況有八種感受）。合有四十八句（總共四十八種感受）。計前一百八句（加上之前的108句）。都合有一百五十六句（總共156句）。覺中有一百五十六（清醒時有156種感受）。眠中有一百五十六（睡眠時有156種感受）。始死一百五十六（剛死時有156種感受）。多分未壞（大部分感受尚未消失）。一有一百五十六（每一種情況都有156種感受）。都合計有六百二十四句（總共624句）。

就怨家強逼中（在被敵人強迫的情況下）。從人婦乃至畜生二形一者（從人類女性到動物雙性人的每一種情況）。一者九（每一種情況有九種感受）。一者上有三創門（每一種情況有三個性器官）。一創門中有三時受樂七句（一個性器官在三個時間段內感受到快樂，共有七種感受）。三創門三七二十一句（三個性器官共有二十一種感受）。一句上有里隔四句（每一種感受有四種不同的變化）。合有八十四句（總共有八十四種感受）。一者有八十四句（每一種情況有八十四種感受）。

九者有九個八十四句（九種情況每種有八十四種感受）。八九七十二（8乘以9等於72，即720）。即是七百二十句（即720句）。四九三十六句（4乘以9等於36，即36句）。合計七百五十六句（總共756句）。人黃門乃至畜生黃門合有六者（從人類宦官到動物閹割個體共有六種情況）。一者上有二創門（每一種情況有兩個性器官）。一創中有三時受樂不樂七句（一個性器官在三個時間段內感受到快樂或不快樂，共有七種感受）。二創門有二七十四句（兩個性器官共有十四種感受）。一句上有里隔四句（每一種感受有四種不同的變化）。合有十六句（總共有十六種感受）。六者者有五十六句（六種情況每種有五十六種感受）。五六三十六（5乘以6等於30，即300+36）。合有三百三十六句（總共336句）。三根二根合計有一千九十二句（三種情況和兩種情況加起來共有一千零九十二句）。覺中有一千九十二（清醒時有一千零九十二種感受）。眠中有一千九十二（睡眠時有一千零九十二種感受）。始死多分未壞（剛死時大部分感受尚未消失）。各有一千九十二句（每一種情況都有一千零九十二種感受）。都合有四千三百六十八句（總共有四千三百六十八句）。怨家自捉比丘作境（敵人抓住比丘作為性侵犯的對象）。比丘有二創門（比丘有兩個性器官）。一創門中有三時樂不樂七（一個性器官在三個時間段內感受到快樂或不快樂，共有七種感受

【English Translation】 English version: There are six hundred and twenty-four phrases in the 'non' (non-human entities). Human woman non-human woman (human female behaving unlike a human female) animal woman (animal female). Human female non-human female (human female behaving unlike a human female) animal female (animal female). Human hermaphrodite non-human hermaphrodite (human hermaphrodite behaving unlike a human hermaphrodite) animal hermaphrodite (animal hermaphrodite). One (referring to each of the above cases) has three 'creation doors' (three sexual organs). In one 'creation door' there are four phrases of inner separation (four different sensations within one sexual organ). Three 'creation doors' three times four is twelve (three sexual organs have a total of twelve sensations). Nine (referring to nine different combinations of situations) above nine times twelve phrases (nine situations each with twelve sensations). Altogether there are one hundred and eight phrases (a total of one hundred and eight sensations). Human eunuch non-human eunuch (human eunuch behaving unlike a human eunuch) animal eunuch (animal castrated individual). Human male non-human male (human male behaving unlike a human male). Human eunuch has two 'creation doors' (human eunuch has two sexual organs). In one 'creation door' there are four phrases of inner separation (four different sensations within one sexual organ). In two 'creation doors' there are eight phrases (two sexual organs have a total of eight sensations). Then there are six times eight phrases (a total of six situations, each with eight sensations). Altogether there are forty-eight phrases (a total of forty-eight sensations). Counting the previous one hundred and eight phrases (adding the previous 108 phrases). Altogether there are one hundred and fifty-six phrases (a total of 156 phrases). There are one hundred and fifty-six in wakefulness (156 sensations in wakefulness). There are one hundred and fifty-six in sleep (156 sensations in sleep). One hundred and fifty-six at the beginning of death (156 sensations at the beginning of death). Mostly not yet decayed (most sensations have not yet disappeared). One has one hundred and fifty-six (each situation has 156 sensations). Altogether there are six hundred and twenty-four phrases (a total of 624 phrases).

In the midst of forceful coercion by enemies (in the situation of being forced by enemies). From human woman to animal hermaphrodite, one (from human female to animal hermaphrodite in each situation). One has nine (each situation has nine sensations). One has three 'creation doors' (each situation has three sexual organs). In one 'creation door' there are seven phrases of experiencing pleasure at three times (one sexual organ experiences pleasure at three time periods, with a total of seven sensations). Three 'creation doors' three times seven is twenty-one (three sexual organs have a total of twenty-one sensations). One phrase has four phrases of inner separation (each sensation has four different variations). Altogether there are eighty-four phrases (a total of eighty-four sensations). One has eighty-four phrases (each situation has eighty-four sensations).

Nine have nine times eighty-four phrases (nine situations each with eighty-four sensations). Eight times nine is seventy-two (8 multiplied by 9 equals 72, i.e., 720). That is seven hundred and twenty phrases (i.e., 720 phrases). Four times nine is thirty-six phrases (4 multiplied by 9 equals 36, i.e., 36 phrases). Altogether there are seven hundred and fifty-six phrases (a total of 756 phrases). Human eunuch to animal eunuch altogether have six (from human eunuch to animal castrated individual there are six situations). One has two 'creation doors' (each situation has two sexual organs). In one 'creation door' there are seven phrases of experiencing pleasure or displeasure at three times (one sexual organ experiences pleasure or displeasure at three time periods, with a total of seven sensations). Two 'creation doors' have two times seven is fourteen phrases (two sexual organs have a total of fourteen sensations). One phrase has four phrases of inner separation (each sensation has four different variations). Altogether there are sixteen phrases (a total of sixteen sensations). Six have fifty-six phrases (six situations each with fifty-six sensations). Five times six is thirty-six (5 multiplied by 6 equals 30, i.e., 300+36). Altogether there are three hundred and thirty-six phrases (a total of 336 phrases). Three roots and two roots altogether have one thousand and ninety-two phrases (three situations and two situations added together have a total of one thousand and ninety-two phrases). There are one thousand and ninety-two in wakefulness (one thousand and ninety-two sensations in wakefulness). There are one thousand and ninety-two in sleep (one thousand and ninety-two sensations in sleep). At the beginning of death, mostly not yet decayed (at the beginning of death, most sensations have not yet disappeared). Each has one thousand and ninety-two phrases (each situation has one thousand and ninety-two sensations). Altogether there are four thousand three hundred and sixty-eight phrases (a total of four thousand three hundred and sixty-eight phrases). Enemies capture a Bhikkhu as an object (Enemies capture a Bhikkhu as an object of sexual assault). The Bhikkhu has two 'creation doors' (The Bhikkhu has two sexual organs). In one 'creation door' there are seven phrases of pleasure or displeasure at three times (In one 'creation door' there are seven phrases of pleasure or displeasure at three times)

句。二七十四句。一句上有里隔四句。合有五十六句。怨家強逼中都合有四千四百二十四句。就結罪中。或有究竟方便。或有輕重不同。如人內有愛染髮。彼調慧思心欲犯美色動威儀。未離本處。若緣差心止。即以此思成方便突吉羅。對手三悔。若心不息離本處。至彼身手相捉以來。若緣差心差攬前突吉羅。成方便輕偷蘭。小眾中悔。若復心未止。男女二形相觸未入身內。若還息心犯方便重偷蘭。界內大眾中悔。若復心不息。二形相偏攬前輕重偷蘭。業思成一究竟重罪。更無所趣。稱為究竟。為他作因。稱為方便。若非道道想。若疑。此二犯方便偷蘭。小眾中悔。若死屍半壞以下乃至骨間。若耳鼻乃軍持口中。若假作道想。犯究竟輕偷蘭。若心謂是實境。若疑是實境。犯方便輕偷蘭。七聚中偷蘭突吉羅。此二名通究竟方便但偷。雖方便正與初二遍作因不還。與究竟偷蘭作因。以因果名同故耳。偷蘭遮因悉是突吉羅。何以得知。偷蘭遮不相成。第二遍四諫一戒。一白二羯磨竟舍者。數三偷蘭遮懺。更不說有突吉羅列須懺。若作白未竟舍者。言有突吉羅須懺。以是驗知。成偷蘭時無突吉羅可懺。故知相成作白二羯磨竟舍者。數三偷蘭遮懺。故知偷蘭遮不相成也。突吉羅一名亦通因果。何故攬因成果突吉。是極下罪。自下更

【現代漢語翻譯】現代漢語譯本：句。二七十四句。一句上有里隔四句。合有五十六句。怨家強逼中都合有四千四百二十四句。就結罪中。或有究竟方便，或有輕重不同。如人內有愛染髮，彼調慧思心欲犯美色動威儀，未離本處。若緣差心止，即以此思成方便突吉羅（輕罪名，意為『惡作』）。對手三悔。若心不息離本處，至彼身手相捉以來，若緣差心差攬前突吉羅，成方便輕偷蘭（罪名，意為『粗惡』）。小眾中悔。若復心未止，男女二形相觸未入身內，若還息心犯方便重偷蘭。界內大眾中悔。若復心不息，二形相偏攬前輕重偷蘭。業思成一究竟重罪，更無所趣。稱為究竟。為他作因，稱為方便。若非道道想，若疑，此二犯方便偷蘭。小眾中悔。若死屍半壞以下乃至骨間，若耳鼻乃軍持（梵語，意為『水瓶』）口中，若假作道想，犯究竟輕偷蘭。若心謂是實境，若疑是實境，犯方便輕偷蘭。七聚中偷蘭突吉羅。此二名通究竟方便但偷，雖方便正與初二遍作因不還，與究竟偷蘭作因。以因果名同故耳。偷蘭遮因悉是突吉羅。何以得知。偷蘭遮不相成。第二遍四諫一戒。一白二羯磨竟舍者。數三偷蘭遮懺。更不說有突吉羅列須懺。若作白未竟舍者。言有突吉羅須懺。以是驗知。成偷蘭時無突吉羅可懺。故知相成作白二羯磨竟舍者。數三偷蘭遮懺。故知偷蘭遮不相成也。突吉羅一名亦通因果。何故攬因成果突吉。是極下罪。自下更

【English Translation】 English version: Sentences. Two sevens are fourteen sentences. There are four sentences separated within one sentence, totaling fifty-six sentences. In cases of forceful coercion by enemies, there are a total of four thousand four hundred and twenty-four sentences. Regarding the determination of offenses, there may be ultimate expedients, or differences in severity. For example, if a person internally develops amorous feelings, and their clever mind desires to commit misconduct with beautiful appearances, displaying dignified behavior, but has not left their original place. If, due to a diverted mind, they stop, then this thought becomes a 'prāyascittika' (Dukkata) (a minor offense, meaning 'bad deed') of expedient means. They confess before three people. If the mind does not cease and they leave their original place, and they touch the body and hands of the other person, if due to a diverted mind, they partially engage in the previous Dukkata, it becomes a 'sthūlātyaya' (Thullaccaya) (a more serious offense, meaning 'coarse transgression') of expedient means. They confess within a small assembly. If the mind still does not cease, and the two forms of male and female touch but do not enter the body, if they then cease the mind, they commit a grave Thullaccaya of expedient means. They confess within a large assembly within the boundary. If the mind still does not cease, and the two forms partially engage, involving the previous light and heavy Thullaccaya, the karmic thought becomes an ultimate grave offense, with nowhere further to go. This is called ultimate. Creating a cause for others is called expedient means. If it is a non-path thought as a path, or doubt, these two commit a Thullaccaya of expedient means. They confess within a small assembly. If it is a corpse, half-decayed or less, even down to the bones, or in the ears, nose, or even in the 'kundika' (kundī, a water bottle) mouth, if falsely thinking it is a path, they commit an ultimate light Thullaccaya. If the mind thinks it is a real object, or doubts it is a real object, they commit a light Thullaccaya of expedient means. Thullaccaya and Dukkata among the seven groups. These two names commonly refer to ultimate and expedient means, but only stealing. Although the expedient means directly create a cause in the first two instances without return, they create a cause for the ultimate Thullaccaya. This is because the names of cause and effect are the same. The cause of Thullaccaya is entirely Dukkata. How is this known? Thullaccaya is not mutually constitutive. The second time, four admonishments and one precept. One announcement and two 'karmas' (formal acts of the Sangha) having been completed, one who renounces counts three Thullaccaya for confession. It is not further said that there is a Dukkata that must be confessed. If the announcement is made but not yet completed, it is said that there is a Dukkata that must be confessed. From this, it is known that when Thullaccaya is completed, there is no Dukkata to confess. Therefore, it is known that they are mutually constitutive. One who makes the announcement and completes the two karmas and renounces counts three Thullaccaya for confession. Therefore, it is known that Thullaccaya is not mutually constitutive. The name Dukkata also commonly refers to cause and effect. Why is it that grasping the cause results in the effect of Dukkata? It is the lowest offense. From below, further...

無異罪名。是故得攬因成果不犯。以下第五開通不犯。淫戒有此五段文。自餘下一切戒皆有此五段文。

盜戒第二　律二。劫奪盜禍不與取。此三名者劫以強奪為名。盜竊畏覺之稱。不與取者論主不捨結成上罪也。僧祇云。瞋心壞他物得突吉羅。四分得重罪者欲明。僧祇但論始心故得輕罪。此律論其終處故得重罪。皆是二部互明有異若具解釋。二部盡應有兩罪。僧祇云。盜三寶物皆得重罪。余律戒犯偷蘭。戒犯重罪。所以不同者。意謂。僧祇犯重者。佛法物時于守護人遍得重罪。余律盜佛法物犯偷蘭遮者。直論佛法於物無戒所心盜之但得偷蘭。不論守護人邊得罪。若欲廣解二部。盡應有兩罪。盜僧物有二重。一四方僧物　不可分盜滿五錢。諸律盡同皆應犯兩重罪。于假名僧邊犯一重。于寺守護人邊復得一重罪。若盜現前僧物亦犯兩罪。但于守護人邊滿五錢得一重罪。既云現前所分物。計一人難滿復得一偷蘭。盜戒亦有五段文。第一從初訖正法久住已來。明起過因緣。第二從欲說戒者以下訖不共住已來。明正制戒本。第三從比丘義如上以下訖無主物減五錢已來。明廣解。第四從比丘尼以下訖足謂為犯已來。正明通結五眾。第五從不犯者以下訖未明。開通不犯。就因緣中有三子段。第一從初訖破戒屋持歸已來。明作

【現代漢語翻譯】現代漢語譯本：沒有不同的罪名。因此，獲得攬因成果不會犯戒。以下是第五個開通不犯的情況。淫戒有這五個段落的文字。從其餘的戒律開始，一切戒律都有這五個段落的文字。

盜戒第二，《律》二：劫奪、盜禍、不與取。這三個名稱中，『劫』以強行搶奪為名，『盜』是害怕被發覺的稱呼，『不與取』是指物主不捨棄而結成上等罪過。僧祇律中說：『嗔心毀壞他人財物，得突吉羅（Dukkata，惡作罪）。』四分律中說得重罪，是爲了說明僧祇律只論初始的心念，所以得輕罪。此律論其最終結果，所以得重罪。這都是兩部律互相說明，有所不同。如果詳細解釋，兩部律都應該有兩種罪。僧祇律中說：『盜三寶（Triratna，佛法僧）之物，都得重罪。』其餘律中，戒犯偷蘭（Sthulanandana，粗罪），戒犯重罪。之所以不同，意思是說，僧祇律犯重罪，是因為佛法之物，對於守護人普遍得重罪。其餘律中，盜佛法之物犯偷蘭遮（Sthulanandana，粗罪）的，直接論佛法之物，沒有戒所對的心而盜取，只得偷蘭，不論守護人方面得罪。如果想要廣泛解釋兩部律，都應該有兩種罪。盜僧物有兩種重罪：一是四方僧物，不可分割盜取滿五錢，各律都相同，都應該犯兩種重罪。對於假名僧方面犯一種重罪，對於寺廟守護人方面又得一種重罪。如果盜取現前僧物，也犯兩種罪，但對於守護人方面滿五錢得一種重罪。既然說是現前所分之物，估計一人難以滿足，又得一種偷蘭。盜戒也有五個段落的文字。第一，從最初到正法久住以來，說明產生過失的因緣。第二，從『欲說戒者』以下到『不共住』以來，說明正式制定戒本。第三，從『比丘義如上』以下到『無主物減五錢』以來，說明廣泛解釋。第四，從『比丘尼』以下到『足謂為犯』以來，正式說明通結五眾。第五，從『不犯者』以下到未明，開通不犯。在因緣中，有三個子段。第一，從最初到『破戒屋持歸』以來，說明作

【English Translation】 English version: There is no different charge. Therefore, obtaining the result of embracing the cause does not constitute an offense. The following is the fifth case of opening up non-offense. The precept against sexual misconduct has these five sections of text. Starting from the remaining precepts, all precepts have these five sections of text.

The second precept against stealing, Vinaya 2: Robbery, theft, disaster, taking without being given. Among these three names, 'robbery' is named for forceful seizure, 'theft' is a term for fearing being discovered, and 'taking without being given' refers to the object not being relinquished by the owner, resulting in a major offense. The Sanghika Vinaya states: 'Destroying another's property with anger results in a Dukkata (misdeed) offense.' The Sarvastivada Vinaya states that it results in a major offense, to clarify that the Sanghika Vinaya only discusses the initial intention, hence the minor offense. This Vinaya discusses the final result, hence the major offense. These are both Vinayas explaining each other, with differences. If explained in detail, both Vinayas should have both offenses. The Sanghika Vinaya states: 'Stealing items belonging to the Triratna (Buddha, Dharma, Sangha) all result in major offenses.' In other Vinayas, violating the precept results in a Sthulanandana (gross offense), violating the precept results in a major offense. The reason for the difference is that the Sanghika Vinaya considers it a major offense because, for items belonging to the Buddha's teachings, a major offense is universally incurred towards the guardians. In other Vinayas, stealing items belonging to the Buddha's teachings results in a Sthulanandana (gross offense) because it directly discusses the items belonging to the Buddha's teachings, without the intention of the precept towards the object being stolen, only resulting in a Sthulanandana, without considering the offense incurred towards the guardians. If one wants to broadly explain both Vinayas, both should have both offenses. Stealing Sangha property has two major offenses: one is property belonging to the Sangha of the four directions, which cannot be divided and stolen if it amounts to five coins. All Vinayas are the same, and all should incur both major offenses. Towards the nominally designated Sangha, one incurs one major offense, and towards the temple guardians, one incurs another major offense. If one steals property belonging to the present Sangha, one also incurs two offenses, but towards the guardians, if it amounts to five coins, one incurs one major offense. Since it is said to be property divided among the present Sangha, it is estimated that it is difficult for one person to satisfy, and one incurs another Sthulanandana. The precept against stealing also has five sections of text. First, from the beginning to the long-lasting of the Proper Dharma, it explains the causes and conditions for generating faults. Second, from 'those who wish to recite the precepts' down to 'not living together,' it explains the formal establishment of the precept. Third, from 'the meaning of Bhikkhu is as above' down to 'unowned property less than five coins,' it explains the broad interpretation. Fourth, from 'Bhikkhuni' down to 'sufficient to be considered an offense,' it formally explains the universal conclusion of the five assemblies. Fifth, from 'those who do not offend' down to not being clear, it opens up non-offense. Within the causes and conditions, there are three sub-sections. First, from the beginning to 'taking the broken-precept house home,' it explains the making of

草屋因緣。第二從我今自有伎契以下訖正是其宜已來。明作瓦屋因緣。第三從爾時摩竭國以下訖正法久住已來。明盜王財因緣。就第三廣解中有二段。第一從初訖不共住者如上說已來。明略解戒本。第二從有三種不與取以下訖無主物取減五錢已來。廣明不與取。就第二廣明不與取中有三子段。第一從初訖是為六種取得波羅夷已來。略明不與取。第二從處者以下訖看者我當看道已來。廣逐事明不與取。第三從方便求過五錢以下訖末。明不與取克心。就一略明不與取中有三子句。第一三句明盜業。第二非己物想三句明盜心。第三有三種取。他物他物想已下訖末。明所盜物。他物他物想者。持他寄信物人。即自盜取物屬所寄與人。故曰他物。未想他護。他護想者。明賊人劫他得物將度開邏為功人所逼賊即舍心棄之。本主復作失心。此物官人不作己物。故稱為他。而守賞此物故曰他護。比丘若盜此物。但于守護人邊得罪。本主賊人皆作舍心故。爾有主有主想者。此泛舉一切財物主之。以物二俱現前。假令物不現前。主無舍心亦名現前。若盜此物于主邊得罪。若三寶物即以三寶為主。故得盡為有主。上來列所取物。未成盜罪。但就因說果也。第三五句以下。正明成盜。增六中但更舉初二五句。增一盜心足成其六得成盜罪。后三五

【現代漢語翻譯】現代漢語譯本草屋因緣。第二部分，從『我今自有伎契』以下到『正是其宜』為止，闡明建造瓦屋的因緣。第三部分，從『爾時摩竭國』以下到『正法久住』為止，闡明盜取國王財物的因緣。在第三部分的詳細解釋中，包含兩個小段。第一段，從開頭到『不共住者如上說已』為止，簡要解釋戒本。第二段，從『有三種不與取』以下到『無主物取減五錢』為止，詳細闡明不與取（偷盜）。在第二部分詳細闡明不與取中，包含三個小段。第一小段，從開頭到『是為六種取得波羅夷』為止，簡要闡明不與取。第二小段，從『處者』以下到『看者我當看道』為止，詳細逐一說明不與取的各種情況。第三小段，從『方便求過五錢』以下到結尾，闡明不與取的克心（決定偷盜的意念）。在第一小段簡要闡明不與取中，包含三個小句。第一句到第三句，闡明盜業。第二句『非己物想』到第三句，闡明盜心。第三句『有三種取。他物他物想』以下到結尾，闡明所盜之物。『他物他物想』是指，持有他人寄託的信物之人，私自盜取該物，此物屬於寄託之人，所以說是『他物』。『未想他護。他護想』是指，盜賊搶劫他人財物，準備通過關卡，被官兵追趕，盜賊於是捨棄財物。原本的失主又產生了失物之心。此物官府之人不據爲己有，所以稱為『他』，而看守賞賜此物，所以說是『他護』。比丘如果盜取此物，只對守護之人構成犯罪。因為原本的失主和盜賊都已捨棄此物。『爾有主有主想』是指，泛指一切財物都有主人。以物和主人二者都同時存在為前提。假設物不出現，但主人沒有捨棄此物的心，也稱為現前。如果盜取此物，對物主構成犯罪。如果是三寶之物，就以三寶為主，因此全部都算作有主。以上列舉了所盜之物，但尚未構成盜罪，只是就因來說果。第三句到第五句以下，正式闡明構成盜罪。在增六中，只是再次舉出最初的二句和第五句。增一盜心就足以構成六種情況，從而構成盜罪。后三句到第五句

【English Translation】 English version The Karma of the Thatched Hut. The second part, from 'From my own skills now' to 'This is truly appropriate,' clarifies the karma of building a tiled house. The third part, from 'At that time, the kingdom of Magadha' to 'The Proper Dharma will long endure,' clarifies the karma of stealing the king's property. In the detailed explanation of the third part, there are two sub-sections. The first section, from the beginning to 'Those who do not live together as described above,' briefly explains the Vinaya-mula (root precepts). The second section, from 'There are three types of taking what is not given' to 'Taking ownerless objects worth less than five coins,' elaborates on 'not taking what is not given' (stealing). In the detailed explanation of 'not taking what is not given,' there are three sub-sections. The first sub-section, from the beginning to 'These are the six ways of obtaining Parajika,' briefly explains 'not taking what is not given.' The second sub-section, from 'The place' to 'The watcher, I shall watch the path,' elaborates on the various situations of 'not taking what is not given' case by case. The third sub-section, from 'Skillfully seeking more than five coins' to the end, clarifies the intention to steal (the determination to steal). In the first sub-section, which briefly explains 'not taking what is not given,' there are three sub-clauses. The first to third clauses clarify the karma of stealing. The second clause, 'The thought that it is not one's own,' to the third clause, clarifies the intention to steal. The third clause, 'There are three types of taking. Another's object, the thought of another's object,' to the end, clarifies the object being stolen. 'Another's object, the thought of another's object' refers to a person holding an item entrusted to them by another, secretly stealing the item. This item belongs to the person who entrusted it, so it is called 'another's object.' 'Not thinking of another's protection, the thought of another's protection' refers to a thief robbing another person's property, preparing to pass through a checkpoint, being pursued by officials, and the thief then abandoning the property. The original owner then has the thought of losing the item again. The officials do not claim this item as their own, so it is called 'another's,' and guarding and rewarding this item is called 'another's protection.' If a Bhikkhu steals this item, they only commit an offense against the guardian. Because the original owner and the thief have both abandoned this item. 'Having an owner, the thought of having an owner' refers to all property having an owner in general. It is based on the premise that the item and the owner both exist simultaneously. If the item does not appear, but the owner does not have the intention of abandoning the item, it is also called present. If this item is stolen, an offense is committed against the owner. If it is an item belonging to the Three Jewels (Triratna), then the Three Jewels are the owner, so all of it is considered to have an owner. The above lists the items being stolen, but does not yet constitute the crime of stealing, it is only speaking of the result based on the cause. From the third to the fifth clauses below, it formally clarifies the constitution of the crime of stealing. In the augmented six, it only repeats the first two and the fifth clauses. Adding the intention to steal is sufficient to constitute the six situations, thereby constituting the crime of stealing. The last three to the fifth clauses.

句以有盜心得成其罪。是故增六中不說。從地處以下。第二明其具足盜之法用。初列二十六章門。后還一一解釋。就一章中皆有七句。一明其處。二列其物。三明主。四明盜心。五明盜物滿足。六明盜物方法。七明結罪。一章有此七句。餘下章亦然。從方便求過五錢以下。第三要心取物。多就中有三十六句。尋文可知。律文云。方便求過五錢者。此明下至得十一錢。若得五錢遂本要心成其重罪。故有六錢在。便生心取此六錢。是故復得重罪。此是得二重罪。若得九錢得一重罪一偷蘭罪。前五成其重罪。以定后四可足他成罪。是故后四別得輕罪。若方便求五錢過五錢。若不得犯。方便重偷蘭。若得四錢不稱本要心。犯方便重偷蘭。得四錢入手邊犯究竟重偷蘭。若得三錢已下。犯究竟輕偷蘭。文言。方便求減五錢得過五錢。是下至得十錢。前四遂本要心成其輕罪。后六別得重罪。若得六錢便是過五。何待十。若得六錢是其過五。但得二輕罪。不得成重何以知之。尋文驗理。可以情求本要心取四離本處成輕。后二發心取亦成輕。不可前後合成重罪。何以故。前後要心事別。是故不得合成。方便求減五錢得五錢。此是九錢。若廣解同上。若克心盜減五錢。若入手犯究竟偷蘭。若不得犯方便突吉羅三悔。文言。受教者取五錢。或

取異物異處。取物受教者得重。教者得輕罪者。欲明取此物。是受教者意非是教人輕重不同。教者得輕罪。非是所得物邊得物罪故。是本發心處得罪。異物者明其物別。異處者人別。次下二句彼此不解語。是故互得輕重　問曰。盜物若錯容不犯罪。殺戒雖錯亦犯。何以故不同。答曰。所盜之物容可無主。又復若知是錯還可歸主。殺戒不爾。人無無命知是人。何容有錯。又覆命斷知錯更無活。理容可有誤。欲殺前人箭誤著後人。此可不犯。是故與盜不同　問曰。財主是一。一運盜得多錢。犯幾重罪　答曰。得一重罪　問曰。若爾者一時殺多人亦應犯一罪　答曰。不爾盜本損主。主是其一。殺本斷命。人各是別。何得同一。末下八句。前四句滿五錢。后四句減五錢。狂癡心亂應惱。此四人不犯者。欲明此人有此重病都不自憶。是比丘是故不犯。無主物作有主人想取五錢。犯方便重偷蘭罪。起由心故重。有主物疑無主物。此二得五錢。犯方便輕偷蘭。由心疑故輕。若有主物克心得四錢。犯究竟重偷蘭。若減四錢犯究竟輕偷蘭。若無主作主想。取減五錢犯方便重究竟突吉羅罪。若有主物疑。若無主物疑。此二物取減五錢。犯方便輕突吉羅。雖輕亦應對手三悔。若非人物作非人物想盜得五錢。犯究竟偷蘭少輕。盜人四錢。若實是

糞掃物作非人物想取得五錢。犯方便重突吉羅三悔。若非人物疑無主物疑。此二盜得五錢。犯方便突吉羅少輕。若非人物作非人物想。克心盜得四錢。犯究竟重突吉羅一悔。取得減四錢以下。犯輕突吉羅亦一悔。若無主物作非人想。取減五錢。若非人物疑無主物疑。此三悉犯方便輕突吉。若盜畜生物滿五錢。犯究竟吉羅一悔。取減五錢亦一悔。雖有異突吉羅是極下之罪。更無異悔法故耳。正似盜人五錢犯滅擯。乃至一主物百千豈可非重亦因滅擯以上。更無治罪法故。盜取人非人畜生三種物。皆具五緣成罪得知。皆因究竟。

殺戒第三　就此戒中亦有五段文。第一從初訖正法久住已來。明起過因緣。第二從欲戒者以下訖不共住已來。明正制戒本。第三從比丘義如上以下訖非人疑偷蘭遮已來。明廣解。第四從比丘尼以下訖足謂為犯已來。明通結五眾。第五從不犯者以下訖未。明開聽不犯。就因緣中有二。第一從初訖嘆思惟不凈行已來。明如來說不凈觀能除其患。第二從諸比丘作是念以下因緣盡已來。明諸比丘順教修行。又說不凈行者直說不凈體狀貌。明不凈有四種。一因不凈。過去無明行是。二種子不凈。父母精血是。三所依處不凈者。依在生熟二藏中間是。四體不凈。三十六物是。嘆不凈行者。嘆不凈理能除或到

【現代漢語翻譯】現代漢語譯本拾取被認為是無主之物的糞掃物，價值五錢，構成方便重罪（突吉羅，一種輕罪），需要懺悔三次。如果拾取的不是無主之物，而是疑似無主之物，這兩種情況下盜取五錢，構成方便罪（突吉羅），罪責較輕。如果拾取的不是無主之物，卻誤以為是無主之物，並決心盜取四錢，構成究竟重罪（突吉羅），需要懺悔一次。如果盜取價值低於四錢的物品，構成輕罪（突吉羅），也需要懺悔一次。如果拾取真正的無主之物，卻誤以為是非人之物，盜取價值低於五錢的物品。如果拾取的不是無主之物，而是疑似無主之物，這三種情況都構成方便輕罪（突吉羅）。如果盜取動物，價值滿五錢，構成究竟罪（突吉羅），需要懺悔一次。盜取價值低於五錢的動物，也需要懺悔一次。雖然有不同的突吉羅罪，但這是極輕微的罪過，沒有其他的懺悔方法。這就像盜取他人五錢，犯下滅擯罪（被僧團驅逐）。乃至盜取價值百千的主人物品，難道不算是重罪，也應該被滅擯嗎？因為滅擯以上，沒有更重的治罪方法了。盜取人、非人、畜生這三種物品，都需要具備五種因緣才能構成罪行，這一點需要知曉，都是因為究竟罪。

殺戒第三，關於此戒也有五個部分。第一部分從開始到『正法久住』，說明產生過失的因緣。第二部分從『欲戒者』到『不共住』，說明正式制定的戒律本身。第三部分從『比丘義如上』到『非人疑偷蘭遮』，說明詳細的解釋。第四部分從『比丘尼』到『足謂為犯』，說明普遍總結五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）。第五部分從『不犯者』到『未』，說明開許不犯的情況。在因緣中，有兩點。第一點從開始到『嘆思惟不凈行』，說明如來說不凈觀能夠消除其患。第二點從『諸比丘作是念』到因緣結束，說明諸比丘順從教導修行。又說修不凈行的人直接說不凈的體狀貌，說明不凈有四種：一是因不凈，過去無明行是；二是種子不凈，父母精血是；三是所依處不凈，依在生藏和熟藏中間；四是體不凈，三十六物是。讚歎不凈行的人，讚歎不凈的道理能夠消除或到達。

【English Translation】 English version Taking discarded refuse (fensao wu) that is thought to be ownerless, worth five qian (monetary unit). One commits a 'convenience' grave offense (突吉羅, tu ji luo - Dukkata, a minor offense), requiring three repentances. If it is not ownerless, but there is doubt about whether it is ownerless, in these two cases, stealing five qian constitutes a 'convenience' offense (突吉羅), which is a lesser offense. If it is not ownerless but is mistaken for ownerless, and one resolves to steal four qian, one commits an 'ultimate' grave offense (突吉羅), requiring one repentance. Taking less than four qian constitutes a minor offense (突吉羅), also requiring one repentance. If it is truly ownerless but is mistaken for a non-human's possession, taking less than five qian. If it is not ownerless, but there is doubt about whether it is ownerless, all three of these cases constitute a 'convenience' minor offense (突吉羅). If stealing a living animal worth five qian, one commits an 'ultimate' offense (突吉羅), requiring one repentance. Taking an animal worth less than five qian also requires one repentance. Although there are different offenses (突吉羅), this is the lightest of offenses, and there is no other method of repentance. This is similar to stealing five qian from someone, which results in expulsion (滅擯, mie bin - banishment from the Sangha). Even stealing a possession worth hundreds or thousands, should it not be considered a grave offense and also result in expulsion? Because beyond expulsion, there is no heavier punishment. Stealing from humans, non-humans, and animals requires all five conditions to be met to constitute a crime, which should be understood, all due to the 'ultimate' offense.

The Third Precept Against Killing. Regarding this precept, there are also five sections. The first section, from the beginning to 'the Proper Dharma abides long,' explains the causes and conditions for arising transgressions. The second section, from 'those who wish to take the precepts' to 'not living together,' explains the formally established precepts themselves. The third section, from 'the meaning of Bhikkhu is as above' to 'doubt about a non-human, thullaccaya (偷蘭遮, tou lan zhe - a serious offense),' explains the detailed explanation. The fourth section, from 'Bhikkhuni (比丘尼)' to 'sufficient to be considered an offense,' explains the universal conclusion for the five assemblies (Bhikkhus, Bhikkhunis, Sikkhamanas, Sramaneras, Sramanerikas). The fifth section, from 'those who do not offend' to 'not yet,' explains the permitted non-offenses. Within the causes and conditions, there are two points. The first point, from the beginning to 'praising contemplation of impurity,' explains that the Tathagata (如來, ru lai - Thus Come One) said that contemplation of impurity can eliminate its affliction. The second point, from 'the Bhikkhus thought thus' to the end of the causes and conditions, explains that the Bhikkhus follow the teachings and practice. Furthermore, those who practice contemplation of impurity directly describe the impure form and appearance, explaining that there are four types of impurity: first, the impurity of cause, which is past ignorance and actions; second, the impurity of seed, which is the parents' sperm and blood; third, the impurity of the place of reliance, which is between the raw and ripe intestines; fourth, the impurity of the body, which is the thirty-six substances. Praising those who practice contemplation of impurity, praising the principle of impurity can eliminate or reach.

。嘆思惟不凈者。此嘆能行不凈觀人。就第二順教修行中有三。第一初說不復往返已來。明修不凈觀因緣。第二從爾時毗舍離以下訖住于果證已來。明眾僧集會因緣。第三從爾時世尊已此因緣以下訖正法久住已來。明舉過呵嘖。就第一修不凈觀中有三子句。第一從諸比丘作是念以下訖嘆死勸死講死已來。明順教修行便生厭患身命。第二從時有比丘字未力伽難提以下訖狀若冢間已來。正明起過。第三從有諸居士以下訖不復往返已來。明俗人譏嫌。因不凈觀六十人捨身者。欲明此人過去時有其誓願。要因此觀得道而復捨身。是故今日受其昔愿。就第二集會中有四子句。第一從初訖皆不復見已來。明大眾集會。第二從爾時世尊知而故問以下訖皆不見已來。明如來問眾僧所以減少。第三從時阿難以下訖是已少耳已來。明阿難具答如來眾少之所由。第四從唯愿世尊以下訖末。明請如來轉觀。就轉觀中有四子句。第從唯愿以下訖永無疑或已來。明請轉觀。第二從佛告阿難以下訖愿聖知時已來。明遂其請敕眾集會講堂。第三從爾時世尊即詣講堂以下訖嘆修阿那般那三昧已來。正明轉觀。第四從彼諸比丘以下訖住于果證已來。明諸比丘順教修行得於果證。從初識至后識者。始托父母時是初識。終盡一念是后識。中間相續不斷故稱一者。

【現代漢語翻譯】現代漢語譯本嘆息思維不凈的人。這是讚歎能夠修行不凈觀的人。關於第二部分，順應教導修行，其中有三點。第一，從一開始說不再往返以來，闡明修習不凈觀的因緣。第二，從那時起，毗舍離以下直到安住于果證以來，闡明眾僧減損的因緣。第三，從那時起，世尊因為這個因緣以下直到正法久住以來，闡明揭示過失並加以責備。關於第一部分，修習不凈觀，其中有三個小部分。第一，從眾比丘這樣想以下直到讚歎死亡、勸導死亡、講述死亡以來，闡明順應教導修行，便對身命產生厭惡。第二，從當時有比丘名叫未力伽難提以下直到（屍體）形狀如同墳墓之間以來，正式闡明產生過失。第三，從有些居士以下直到不再往返以來，闡明世俗之人譏諷嫌棄。因為不凈觀，有六十人捨棄身體，這是爲了說明這些人過去世有這樣的誓願，一定要因為這個觀法而得道，並且捨棄身體。所以今天承受他們過去的誓願。關於第二部分，眾僧減損，其中有四個小部分。第一，從一開始直到都不再見到（比丘）以來，闡明大眾減損。第二，從那時起，世尊明知故問以下直到都見不到（比丘）以來，闡明如來問眾僧減少的原因。第三，從那時起，阿難以下直到已經減少了以來，闡明阿難詳細回答如來眾僧減少的原因。第四，從唯愿世尊以下直到結束，闡明請求如來轉變觀法。關於轉變觀法，其中有四個小部分。第一，從唯愿以下直到永遠沒有疑惑以來，闡明請求轉變觀法。第二，從佛告訴阿難以下直到希望聖者知道時機以來，闡明答應他們的請求，命令眾僧前往講堂。第三，從那時起，世尊立即前往講堂以下直到讚歎修習阿那般那三昧以來，正式闡明轉變觀法。第四，從那些比丘以下直到安住于果證以來，闡明眾比丘順應教導修行，獲得果證。從最初的識到最後的識，開始寄託于父母時是最初的識，終結于最後一念是最後的識。中間相續不斷，所以稱為『一』。

【English Translation】 English version Lamenting and contemplating impurity. This is praising those who can practice the contemplation of impurity (asubha-bhavana). Regarding the second part, practicing in accordance with the teachings, there are three points. First, from the initial statement of no longer returning, it clarifies the causes and conditions for practicing the contemplation of impurity. Second, from that time in Vaishali (Visali) onwards until abiding in the attainment of fruition, it clarifies the causes and conditions for the decrease in the Sangha. Third, from that time when the World-Honored One, due to this cause, onwards until the long duration of the True Dharma, it clarifies revealing faults and rebuking. Regarding the first part, practicing the contemplation of impurity, there are three sub-parts. First, from the monks thinking in this way onwards until praising death, encouraging death, and speaking of death, it clarifies that practicing in accordance with the teachings leads to disgust with life. Second, from the time when there was a monk named Vilaka-nandi onwards until (the corpses) resembled burial grounds, it formally clarifies the arising of faults. Third, from some laypeople onwards until no longer returning, it clarifies the criticism and dislike of laypeople. Because of the contemplation of impurity, sixty people abandoned their bodies, which is to explain that these people had a vow in the past to attain enlightenment through this contemplation and abandon their bodies. Therefore, today they are receiving their past vows. Regarding the second part, the decrease in the Sangha, there are four sub-parts. First, from the beginning until no longer seeing (the monks), it clarifies the decrease in the Sangha. Second, from that time when the World-Honored One knowingly asked onwards until not seeing (the monks), it clarifies the Tathagata asking the Sangha the reason for the decrease. Third, from that time when Ananda (Ananda) onwards until already decreased, it clarifies Ananda fully answering the Tathagata about the reason for the decrease in the Sangha. Fourth, from 'May the World-Honored One' onwards until the end, it clarifies requesting the Tathagata to change the contemplation method. Regarding changing the contemplation method, there are four sub-parts. First, from 'May' onwards until never having doubts, it clarifies requesting a change in the contemplation method. Second, from the Buddha (Buddha) telling Ananda onwards until hoping the Holy One knows the time, it clarifies granting their request and ordering the Sangha to go to the lecture hall. Third, from that time when the World-Honored One immediately went to the lecture hall onwards until praising the practice of Anapanasati (Anapanasati) Samadhi (Samadhi), it formally clarifies changing the contemplation method. Fourth, from those monks onwards until abiding in the attainment of fruition, it clarifies that the monks, practicing in accordance with the teachings, attained fruition. From the initial consciousness (vijnana) to the final consciousness, the initial consciousness is when it first relies on parents, and the final consciousness is when it ends in the last thought. Because it continues uninterrupted in between, it is called 'one'.

斷此相續故稱為殺。若殺天得偷蘭罪者。明天難可得殺故不犯重。人非人想偷蘭遮者。此文悟應得突吉羅。何以知之。此罪不於人邊得。從非人邊取想。而不斷命。但有方便欲作殺心得突吉羅。於人邊無殺心。不應得偷蘭遮罪。人作非人想殺。應犯方便突吉羅。非人作人想若殺。犯方便重偷蘭。若人非人生疑若殺。犯方便輕偷蘭。若非人作非人想若殺。犯究竟重偷蘭。若殺人非人畜生各具四緣。四緣成罪得知。皆犯究竟也。

妄語戒第四　聖人身證境法境心俱實。得作第一大實語。凡夫身不證法自知境心俱虛。妄稱得聖得作第一妄語。可有五種料簡。第一列妄語有五種。並配謗人犯罪作不一類。第二明聖人有兩種實語故。則無五種妄語之罪。第三解五種妄語中。初偏妄語並誑非人得聖。此二妄語要是境心俱虛成妄語。余之三種妄語但取心虛。不驗境之虛實。第四解妄語。誑人不待前人生信則成妄語。第五解自稱得聖無根謗人犯重。此二戒本中。安自言。引虛余戒之本闕不安之。第一列妄語有五種。並列謗人之罪配遍有不相似。初妄語波羅夷。誑人得聖是。第二妄語僧殘。無根謗人犯初遍是。第三妄語偷蘭。誑非人得聖是。第四妄語波夜提。九十事初故妄語等謗人第二遍是。第五戲笑妄語並謗人犯。下三遍犯突吉

【現代漢語翻譯】現代漢語譯本斷絕這種相續（生命流）因此稱為殺。如果殺天（deva，神）而得到偷蘭罪（sthulakritya，粗罪）的話，因為天很難被殺死，所以不犯重罪。如果對人產生非人的想法而犯偷蘭遮罪（sthulatyaya，粗過），那麼根據這段文字的理解，應該得到突吉羅（duskrta，惡作）。為什麼這麼說呢？因為這個罪不是在人這邊得到的，而是從非人那邊產生想法，並且沒有斷命。只是有方便（upaya，手段）想要產生殺心，才會得到突吉羅。如果對人沒有殺心，就不應該得到偷蘭遮罪。如果把人當作非人來殺，應該犯方便突吉羅。如果把非人當作人來殺，犯方便重偷蘭。如果對人或非人產生懷疑而殺，犯方便輕偷蘭。如果把非人當作非人來殺，犯究竟重偷蘭。如果殺人、非人、畜生，各自具備四種因緣，四種因緣成就罪行，可以得知，都犯究竟罪。

妄語戒第四：聖人身證境（visaya，境界）法境（dharma-visaya，法境）心（citta，心）都真實，可以作第一大實語。凡夫身不證法，自知境心都虛假，卻妄稱自己得聖，就犯了第一大妄語。可以有五種情況來分析。第一，列出妄語有五種，並且將誹謗人犯罪的情況進行配對，有相似和不相似之處。第二，說明聖人有兩種實語，因此沒有五種妄語之罪。第三，解釋五種妄語中，最初的偏妄語和欺騙非人得聖，這兩種妄語必須是境心都虛假才能構成妄語。其餘三種妄語只取心虛，不驗證境的虛實。第四，解釋妄語，欺騙人不需要對方相信才能構成妄語。第五，解釋自稱得聖和無根誹謗人犯重罪。這兩條戒的根本中，安立了『自言』，引出虛假，其餘戒的根本則缺少『安立』。第一，列出妄語有五種，並且列出誹謗人的罪行，配對後有遍和不相似。最初的妄語是波羅夷（parajika，斷頭罪），欺騙人說自己得聖就是。第二種妄語是僧殘（samghavasesa，僧殘罪），無根誹謗人犯初遍是。第三種妄語是偷蘭，欺騙非人說自己得聖就是。第四種妄語是波夜提（payantika，墮罪），九十事中的初故妄語等誹謗人第二遍是。第五種是戲笑妄語和誹謗人犯下三遍犯突吉羅。

【English Translation】 English version The severing of this continuity (of life) is called killing. If one commits a sthulakritya (gross offense) by killing a deva (god), it is not a grave offense because it is difficult to kill a deva. If one has a non-human perception of a human and commits a sthulatyaya (gross transgression), according to this text, one should incur a duskrta (misdeed). Why is this so? Because this offense is not derived from the human side, but from having a perception of a non-human, and without taking a life. Only if there is an upaya (means) with the intention to kill does one incur a duskrta. If there is no intention to kill a human, one should not incur a sthulatyaya. If one kills a human with a non-human perception, one should incur a upaya-duskrta. If one kills a non-human with a human perception, one commits a upaya-sthulatyaya. If one kills with doubt about whether it is a human or a non-human, one commits a upaya-laghu-sthulatyaya (minor sthulatyaya). If one kills a non-human with a non-human perception, one commits a niscita-guru-sthulatyaya (definite major sthulatyaya). If one kills a human, a non-human, or an animal, each possessing the four conditions, and the four conditions are fulfilled, it can be known that all commit a niscita (definite) offense.

The Fourth Precept Against False Speech: A sage whose body has realized the visaya (realm), dharma-visaya (realm of dharma), and citta (mind) is truthful, can speak the foremost great truth. An ordinary person whose body has not realized the dharma, knowing that their realm and mind are false, yet falsely claims to have attained sainthood, commits the foremost great falsehood. There are five types of analysis. First, there are five types of falsehoods, and the offenses of slandering people are paired with them, with similarities and dissimilarities. Second, it is explained that a sage has two types of truthful speech, therefore there is no offense of the five types of falsehoods. Third, in explaining the five types of falsehoods, the initial partial falsehood and deceiving non-humans about attaining sainthood, these two falsehoods must have both the realm and mind being false to constitute a falsehood. The remaining three types of falsehoods only consider the falsity of the mind, without verifying the truth or falsity of the realm. Fourth, in explaining falsehoods, deceiving people does not require the other person to believe it to constitute a falsehood. Fifth, it is explained that claiming to have attained sainthood and groundlessly slandering people are grave offenses. In the root of these two precepts, 'self-declaration' is established, leading to falsehood, while the roots of the other precepts lack 'establishment'. First, there are five types of falsehoods, and the offenses of slandering people are listed, paired with pervasive and dissimilar aspects. The initial falsehood is a parajika (defeat), which is deceiving people about having attained sainthood. The second falsehood is a samghavasesa (formal meeting offense), which is groundlessly slandering people, committing the initial pervasive offense. The third falsehood is a sthulakritya, which is deceiving non-humans about having attained sainthood. The fourth falsehood is a payantika (expiation offense), which is the initial intentional falsehood among the ninety matters, etc., slandering people, committing the second pervasive offense. The fifth is joking falsehood and slandering people, committing the lower three pervasive offenses, incurring a duskrta.

羅是。雖同謗人犯罪輕重。配遍不同者。各有其意旨。不得相決。謗人初遍舉滅擯事重。是故犯罪雖復可悔。但可悔中最重。是故即得作。第二遍謗人。第二遍罪犯第三遍罪。雖可悔但悔過中輕重殊自不同亦是諸他事重。是故次第列之得作第三遍。此是次第輕重相類謗第三遍。而犯第五遍者。即是不類但同是威儀。皆是對手懺悔治罪。輕重不多皆降。是故不得次第即作。第四遍依始謗上二遍。次第治罪。輕重皆降。謗人犯第三遍。犯罪已輕不得即作第四遍正合第五遍。若謗人第四遍洛在第五遍謗人。第五遍更無別罪名。亦是獨頭。但犯罪雖輕故洛在第五遍中。第二解聖人有兩種實語故。則無五種妄語。二種實語是何。聖人身心證法境心俱實出觀。何人說是第一實語。第二隨心想說境。不必是如目連記七日。當兩而竟不兩亦得作實語也。凡夫之人無其第一身證法實語。故有五種妄語之罪。凡夫得有隨想心實語。非是身證故不能斷其妄語。凡夫亦有少分身心實語。如人患四大苦痛患。內心愚鈍。常懷憂苦。但此非聖法。不能斷五種妄語。又復此憂苦境界。或實或虛。此憂境在內。事實易知此憂境。或在他方。雖生憂苦不必定實。不同聖人身證法也。第三解五種妄語中。初遍妄語並誑非人得聖。此二妄語要取境心但虛則成妄

【現代漢語翻譯】現代漢語譯本：羅是（Luoshi）。即使同樣是誹謗他人，犯罪的輕重和處罰的程度不同，各有其意義和旨意，不能互相混淆。誹謗他人，第一次遍舉滅擯的事情最為嚴重，因此犯罪雖然可以懺悔，但在可懺悔的罪中是最重的，所以可以立即進行處罰。第二次遍謗他人，第二次犯罪，第三次犯罪，雖然可以懺悔，但懺悔的輕重程度各不相同，也與其他事情的嚴重程度有關，所以依次排列，可以進行第三次處罰。這是次第輕重相似的誹謗第三遍。而犯第五遍的人，就是不相似，但同樣是威儀方面的問題，都可以通過對手懺悔來治理罪行，輕重差別不大，都減輕處罰，所以不能依次進行第四次處罰。依據開始誹謗的前兩次，依次治理罪行，輕重都減輕。誹謗他人犯第三遍，犯罪已經較輕，不能立即進行第四遍，正好符合第五遍的情況。如果誹謗他人第四遍落在第五遍誹謗他人，第五遍沒有其他罪名，也是獨頭罪，但犯罪雖然輕微，所以落在第五遍中。第二種解釋是，聖人有兩種真實語，所以沒有五種妄語。兩種真實語是什麼？聖人身心證法，境界和心都真實，出觀時所說的話，就是第一種真實語。第二種是隨心所想說出的境界，不一定是真實的，比如目連（Maudgalyayana）記載七日的事情，即使不完全真實，也可以說是真實語。凡夫之人沒有第一種身證法實語，所以有五種妄語的罪過。凡夫可以有隨想心實語，但不是身證，所以不能斷除妄語。凡夫也有少部分身心實語，比如人患四大苦痛，內心愚鈍，常常懷有憂愁痛苦，但這並非聖法，不能斷除五種妄語。而且這種憂愁痛苦的境界，有時是真實的，有時是虛假的。這種憂愁的境界在內心，事實容易知道，這種憂愁的境界，或者在其他地方，即使產生憂愁痛苦，也不一定是真實的，不同於聖人身證法。第三種解釋是，五種妄語中，第一次遍妄語和欺騙非人得到聖果，這兩種妄語要取境界和心，但虛假就成為妄語。

【English Translation】 English version: Luoshi (Luoshi). Even though the offenses of slandering others vary in severity and the corresponding punishments differ, each has its own meaning and purpose, and they should not be confused. Slandering others, the first instance of extensively mentioning expulsion is the most serious. Therefore, although the offense is repentable, it is the most serious among repentable offenses, and thus punishment can be carried out immediately. The second instance of slandering others, the second offense, and the third offense, although repentable, differ in the degree of repentance, and are also related to the severity of other matters. Therefore, they are listed in order, and the third punishment can be carried out. This is similar in severity to the third instance of slander. However, someone who commits the fifth instance is dissimilar, but it is still a matter of demeanor. All can be governed by repentance from the opponent, and the difference in severity is not significant, so the punishment is reduced. Therefore, the fourth punishment cannot be carried out sequentially. Based on the first two instances of slander, the punishment is carried out sequentially, and the severity is reduced. If someone slanders others for the third time, the offense is already relatively minor, and the fourth instance cannot be carried out immediately, which corresponds to the fifth instance. If the fourth instance of slandering others falls under the fifth instance of slandering others, there is no other name for the fifth offense, and it is also a solitary offense. However, although the offense is minor, it falls under the fifth instance. The second explanation is that sages have two kinds of truthful speech, so there are no five kinds of false speech. What are the two kinds of truthful speech? When a sage embodies the Dharma with body and mind, the realm and mind are both true, and the words spoken when emerging from contemplation are the first kind of truthful speech. The second kind is the realm spoken according to one's thoughts, which may not necessarily be true. For example, the story of Maudgalyayana (Maudgalyayana) recording seven days, even if it is not completely true, can be said to be truthful speech. Ordinary people do not have the first kind of truthful speech embodied in the Dharma, so they have the sin of five kinds of false speech. Ordinary people can have truthful speech according to their thoughts, but it is not embodied, so they cannot eliminate false speech. Ordinary people also have a small portion of truthful speech embodied in body and mind, such as when people suffer from the great pain of the four elements, are dull in mind, and often harbor sorrow and suffering. However, this is not the holy Dharma and cannot eliminate the five kinds of false speech. Moreover, the realm of this sorrow and suffering is sometimes true and sometimes false. The realm of this sorrow is within the mind, and the facts are easy to know. The realm of this sorrow may be in other places, and even if sorrow and suffering arise, it may not necessarily be true, unlike the Dharma embodied by sages. The third explanation is that among the five kinds of false speech, the first instance of pervasive false speech and deceiving non-humans to attain sainthood, these two kinds of false speech require taking the realm and mind, but falsehood becomes false speech.

語。所以爾者。此二妄語境心俱在其內。驗虛實自知。是故要取境心俱虛結成妄語。余之三種妄語境界在外。難可驗知虛實。是故但心虛結成妄語。不驗境也。第四凡妄語法本欲使前人生信。然今妄語成罪都不待前人生信。便成不信不成。所以然者。前人信以不信難可驗知。是故不待前人生信。第五料簡五種妄語中。自稱得聖無根謗人犯重。此二戒本中遍安自言引虛。余戒本則闕。計聖人制戒。一切戒本皆應安自言引虛。而今闕之。此二戒本所以獨頭者量有其意若犯余戒前境事粗顯易驗可知。不必要假前人自言引犯。是故闕之。若自稱得聖無根謗人犯重。此二戒若不著自言。引已不虛。不引無根。前人境事何由可驗。如自稱得聖境據其內。若不著自言引虛。直取外相境驗。何由可知。所以爾者。自稱得聖。或有實或有虛。若不著自言引虛。此二言何由可識。是故須自言引虛。使異實得道者制戒不謬。謗戒亦爾。前人凈穢何由可測謗。無根有根舉罪。此二復不可知。是故戒文中言引無根。然後結罪不謬。謗人犯第二遍。所以不著自言引無根者。前人客有僧中自引懺悔之義。以表知前人有根無根。故戒本中闕。不著。自言引無根不同舉他初遍。初遍前人無有僧中自引悔過之義是故前謗者須自言引無根得成謗罪。若彼此都無

自言清濁不別。此戒本永不可制。是故須安自言第三故妄語戒。境界雖復虛實難知。容有不侍前人自言引虛直驗可知。且旨一事如有一人。先在水惻實知水深淺。後人來問水之深淺。水實深言淺。實淺言深。前人入水則知前人語之虛實。何假前人自言引虛。是故戒文中闕不著也。就此戒中有五段就因緣中三子段。第一從初訖唯聖知時已來。明敕諸比丘集會講堂。第二從爾時世尊即詣講堂以下訖令眾疲苦已來。明以敕諸比丘隨所宜安居。第三從時諸比丘聞世尊教已下訖未。明諸比丘順其所敕安居。就第三正明安居中復有二子句。第一從初訖至氣力充足以來。明二處安居。第二從諸餘比丘以下訖因緣盡已來。明二處安居。僧問訊世尊。就婆裘河安居中有二子句。第一從時有眾多比丘以下訖不為乞食所苦已來。明說妄語計。第二從爾時婆裘河邊以下訖氣力充足已來。正明妄語。就婆裘河邊諸比丘問訊世尊中有四子句。第一從在婆裘河邊以下訖或有實或無實已來。明三對六句。問其虛實。第二從佛告諸比丘以下訖以盜受人飲食故已來。明如來說二種大賊。第三時世尊已無數方便以下訖不共住已來。明如來舉過呵嘖制戒。第四從如是世尊以下訖增上慢人不犯以來。明開增上慢人不犯。前三戒名小賊后戒名大賊者。欲明前三戒但是

【現代漢語翻譯】現代漢語譯本自稱清凈與不清凈沒有區別。這條戒律原本永遠無法制定。因此必須安立自稱（證悟）的第三條虛妄語戒。雖然境界的虛實難以知曉，但容許有不侍奉前人而自稱（證悟），引導虛妄，直接驗證可知的情況。例如，有一人先前在水邊，確實知道水的深淺。後來有人來問水的深淺，水實際很深卻說淺，實際很淺卻說深。先前的人入水就能知道後來人話語的虛實，何必假借先前的人自稱（證悟）引導虛妄呢？因此戒文中缺少不記載這種情況。就這條戒律中有五個段落，在因緣中有三個子段。第一段從開始到『唯聖知時』為止，說明敕令諸比丘在講堂（說法）。第二段從『爾時世尊即詣講堂』以下到『令眾疲苦』為止，說明敕令諸比丘隨所適宜安居。第三段從『時諸比丘聞世尊教』以下到『未』為止，說明諸比丘順從世尊的敕令安居。在第三段正式說明安居中又有兩個子句。第一句從開始到『至氣力充足』為止，說明兩處安居。第二句從『諸餘比丘』以下到『因緣盡』為止，說明兩處安居，僧眾問訊世尊。在婆裘河（Bhaggu-nadī）安居中有兩個子句。第一句從『時有眾多比丘』以下到『不為乞食所苦』為止，說明說妄語的計較。第二句從『爾時婆裘河邊』以下到『氣力充足』為止，正式說明妄語。在婆裘河邊諸比丘問訊世尊中有四個子句。第一句從『在婆裘河邊』以下到『或有實或無實』為止，說明三對六句，詢問其虛實。第二句從『佛告諸比丘』以下到『以盜受人飲食故』為止，說明如來說兩種大賊。第三句從『時世尊已無數方便』以下到『不共住』為止，說明如來揭露過失，呵斥責備，制定戒律。第四句從『如是世尊』以下到『增上慢人不犯』為止，說明開許增上慢（adhimāna）人不犯戒。前三條戒名為小賊，后一條戒名為大賊，是想說明前三條戒只是（小賊）。

【English Translation】 English version They say there is no distinction between purity and impurity. This precept fundamentally can never be established. Therefore, it is necessary to establish the third false speech precept of claiming (enlightenment) oneself. Although the reality of the state is difficult to know, there is the possibility of claiming (enlightenment) without serving the predecessor, leading to falsehood, which can be directly verified. For example, if there is a person who was previously by the water and truly knows the depth of the water, and later someone comes to ask about the depth of the water, if the water is actually deep but they say it is shallow, or if it is actually shallow but they say it is deep, the previous person entering the water will know the truth or falsehood of the later person's words. Why should one falsely claim (enlightenment) through the predecessor's guidance? Therefore, the precept text lacks recording this situation. Regarding this precept, there are five sections, and within the causes and conditions, there are three sub-sections. The first section, from the beginning to 'only the saints know', explains the command for the Bhikkhus (monks) to (preach) in the lecture hall. The second section, from 'At that time, the World Honored One immediately went to the lecture hall' down to 'causing the assembly to be weary', explains the command for the Bhikkhus to dwell in suitable places. The third section, from 'When the Bhikkhus heard the World Honored One's teaching' down to 'not yet', explains that the Bhikkhus followed the World Honored One's command to dwell in suitable places. Within the third section, which formally explains dwelling, there are two sub-sentences. The first sentence, from the beginning to 'until strength is sufficient', explains dwelling in two places. The second sentence, from 'The other Bhikkhus' down to 'the causes and conditions are exhausted', explains dwelling in two places, with the Sangha (monastic community) inquiring after the World Honored One. In dwelling at Bhaggu-nadī (Bhaggu River), there are two sub-sentences. The first sentence, from 'At that time, many Bhikkhus' down to 'not troubled by begging for food', explains the calculation of speaking falsely. The second sentence, from 'At that time, by the Bhaggu River' down to 'strength is sufficient', formally explains false speech. By the Bhaggu River, the Bhikkhus inquired after the World Honored One in four sub-sentences. The first sentence, from 'By the Bhaggu River' down to 'either real or unreal', explains the three pairs of six sentences, inquiring about their truth or falsehood. The second sentence, from 'The Buddha told the Bhikkhus' down to 'because of stealing and receiving people's food', explains that the Tathagata (Buddha) speaks of two kinds of great thieves. The third sentence, from 'At that time, the World Honored One used countless skillful means' down to 'not living together', explains that the Tathagata reveals faults, scolds and blames, and establishes precepts. The fourth sentence, from 'Thus, the World Honored One' down to 'the person with adhimāna (superiority complex) does not violate', explains that the person with adhimāna is allowed not to violate the precept. The first three precepts are called small thieves, and the last precept is called a great thief, intending to explain that the first three precepts are only (small thieves).

自害。謂之小賊犯。后戒自害害彼故曰大賊。說已修行即是自害。前人謂實信語修行即是害彼。后復犯前三戒。但當體有罪。自說凈行犯其二戒。說已凈行犯妄語戒。誑他得財復犯盜戒。是故得作大賊。增上慢者。無漏聖道為人心怖仰故曰增。出過三有故曰上。計我者皆是自大故曰慢也。悟其性空凈心不懷故曰有信不懷。禁非故曰戒。悟空除貪故曰施。解心從師而來故曰聞。照達理空故曰智慧。于理無滯謂之辨才。人法者人是假名陰界入。此三成人之軌故曰人法。說已所得出過陰界故曰過人法。法悟解能過相情。除其惑倒故曰離。理治神故曰洽。洽神轉增故曰習。轉增近理故曰親附。文言出要成就者。無漏悟解出其相。有最是。其勝謂之。要亦可或倒。生死能縛行人故稱為要。無漏能除此縛故曰出。從自言念在身以下。廣上出要成就法。初列章門。后還一一解釋。自言念在身下至親附。此明聞慧已上觀。修習增廣如調伏乘。明思慧觀。從守護觀察以下明修慧已上觀。于理無疑故曰決定。得三慧滿足故無復艱難。自下諸句解亦如是。文言有覺有觀初禪支無覺有觀中間禪支無覺無觀者。二禪以上空無相無作。此三空門也。文言正受者初禪定。無想正受者二禪定。隨法正受者三禪定。心想正受者四禪定。除色想正受者空處觀

【現代漢語翻譯】現代漢語譯本自害：這被稱為小賊犯（指輕微的罪過）。後來，因為既自害又害人，所以稱為大賊（指嚴重的罪過）。如果說已經修行卻又自害，這就是自害。之前的人說，真實相信並修行，實際上是害人。之後又犯了前面的三條戒律，但只是本體上有罪。如果自稱有清凈的行為，就犯了其中的兩條戒律。如果說了自己有清凈的行為，就犯了妄語戒。如果欺騙他人而獲得錢財，又犯了盜戒。因此，這樣的人可以被稱為大賊。增上慢者：沒有煩惱的聖道，因為人們內心敬畏仰慕，所以稱為『增』。超出三有（欲有、色有、無色有）的境界，所以稱為『上』。執著于『我』的人，都是自大，所以稱為『慢』。領悟到自性的空性，清凈的心不懷任何執著，所以稱為『有信不懷』。禁止不應該做的事情，所以稱為『戒』。領悟空性，去除貪婪，所以稱為『施』。理解心性是從老師那裡學來的，所以稱為『聞』。照亮通達空性的道理，所以稱為『智慧』。對於道理沒有滯礙，稱為『辨才』。人法者：人是假名，由陰（五蘊）、界（十八界）、入（十二入）組成。這三者構成了人的規範，所以稱為『人法』。如果說已經獲得的成就超出了陰、界，這就是『過人法』。法（佛法）的領悟和理解能夠超越表面的情感，去除迷惑顛倒，所以稱為『離』。用道理來治理精神，所以稱為『洽』。精神與道理融合，不斷增長，所以稱為『習』。不斷增長，接近真理，所以稱為『親附』。文言出要成就者：沒有煩惱的領悟，超越了表面的現象。『有』是最重要的。其中殊勝的稱為『要』，也可以理解為顛倒。生死能夠束縛修行人，所以稱為『要』。沒有煩惱的智慧能夠去除這種束縛，所以稱為『出』。從『自言念在身以下』，廣泛地闡述了『出要成就法』。首先列出章節，然後逐一解釋。從『自言念在身下至親附』，這說明了聞慧以上的觀修，修習增廣就像調伏乘坐的工具一樣，說明了思慧觀。從『守護觀察以下』說明了修慧以上的觀修。對於道理沒有懷疑，所以稱為『決定』。得到三慧（聞慧、思慧、修慧）的滿足，所以沒有艱難。自下諸句解亦如是：下面的句子解釋也是這樣。文言『有覺有觀』是初禪的禪支，『無覺有觀』是中間禪的禪支，『無覺無觀』是二禪以上的境界，是空、無相、無作，這三個是空門。文言『正受者』是初禪的禪定，『無想正受者』是二禪的禪定，『隨法正受者』是三禪的禪定，『心想正受者』是四禪的禪定，『除色想正受者』是空處觀。

【English Translation】 English version 'Self-harm': This is called a minor thief (referring to minor offenses). Later, because it both harms oneself and others, it is called a major thief (referring to serious offenses). If one claims to be practicing but still harms oneself, this is self-harm. Previous people said that truly believing and practicing actually harms others. If one then violates the previous three precepts, but only the essence of the precept is violated, it is still a transgression. If one claims to have pure conduct, one violates two of the precepts. If one claims to have pure conduct, one violates the precept against lying. If one deceives others to obtain money, one also violates the precept against stealing. Therefore, such a person can be called a major thief. 'Those with increased arrogance': The undefiled holy path, because people inwardly revere and admire it, is called 'increased'. Transcending the three realms of existence (the desire realm, the form realm, and the formless realm) is called 'supreme'. Those who are attached to 'self' are all arrogant, so it is called 'arrogance'. Realizing the emptiness of self-nature, a pure mind does not harbor any attachments, so it is called 'having faith without attachment'. Prohibiting what should not be done is called 'precept'. Realizing emptiness and removing greed is called 'giving'. Understanding the nature of the mind comes from the teacher, so it is called 'hearing'. Illuminating and penetrating the principle of emptiness is called 'wisdom'. Having no obstruction to the principle is called 'eloquence'. 'Human Dharma': A person is a provisional name, composed of skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances). These three constitute the norms of a person, so it is called 'Human Dharma'. If one says that the achievements obtained have transcended the skandhas and realms, this is 'transcending Human Dharma'. The understanding and comprehension of Dharma (Buddha's teachings) can transcend superficial emotions and remove delusion and inversion, so it is called 'separation'. Using reason to govern the spirit is called 'harmony'. The spirit harmonizes with reason and grows continuously, so it is called 'practice'. Continuously growing and approaching the truth is called 'close adherence'. The phrase 'accomplishing the essential' means: undefiled understanding transcends superficial phenomena. 'Having' is the most important. The most excellent among them is called 'essential', which can also be understood as inversion. Birth and death can bind practitioners, so it is called 'essential'. Undefiled wisdom can remove this bondage, so it is called 'emergence'. From 'personally speaking, mindfulness of the body and below', the 'method of accomplishing the essential' is extensively explained. First, the chapters are listed, and then they are explained one by one. From 'personally speaking, mindfulness of the body and below to close adherence', this explains the contemplation of hearing-wisdom and above. Cultivating and expanding is like taming a vehicle, explaining the contemplation of thinking-wisdom. From 'guarding and observing below' explains the contemplation of cultivation-wisdom and above. Having no doubt about the principle is called 'determination'. Obtaining the fulfillment of the three wisdoms (hearing-wisdom, thinking-wisdom, and cultivation-wisdom) means there are no difficulties. The explanation of the following sentences is also the same: The phrase 'having initial application and sustained application' is the limb of the first dhyana (meditative absorption), 'without initial application but with sustained application' is the limb of the intermediate dhyana, and 'without initial application and without sustained application' is the state above the second dhyana, which is emptiness, signlessness, and non-action. These three are the doors to emptiness. The phrase 'right reception' is the samadhi (meditative concentration) of the first dhyana, 'reception without thought' is the samadhi of the second dhyana, 'reception according to the Dharma' is the samadhi of the third dhyana, 'reception with mental thought' is the samadhi of the fourth dhyana, and 'reception without the thought of form' is the contemplation of the realm of infinite space.

。要先破四禪凈色。然後得此定。故曰除色想正受。不除色想正受者識處定。除入正受者不同處定。一切受者非想處定。十一支道十一定具。初始悟性空與后諸智成軌。曰法已空。類解過去未來。斯亦是空。故曰比智。文言善色者是善因。惡色者是惡因。善趣是樂果。惡趣是苦果。好結前善因。配結前惡因。貴結前樂果。賤結前苦果。比丘尼以下第四通結五眾罪。妄語結罪輕重少異殺盜。殺盜要取損境。結罪復容克心。妄語不爾。但取自知內虛。發虛語可解。即便結罪克心。復難故隨前境結罪。是故人作非人想就境實結偷蘭遮。雖是實結罪猶使誑人方便。非人人想犯方便重偷蘭。人非人疑。此二犯方便輕偷蘭。非人人想。犯究竟輕偷蘭。若誑畜生。犯究竟突吉羅一悔。若誑非人不解。犯方便害吉羅　問曰。教人犯淫妄語犯偷蘭遮。為是方便為是獨頭　答曰。使他犯重。亦得作方便。自分止住畢竟不得。以體成他亦名究竟。不犯以下第五明開通。戒本中雲。如前後亦如是者。如前者白衣沙彌時。是大沙門前不得與僧足數作羯摩布薩。後作比丘犯四重禁。亦不得惻豫請咨故曰后亦如是。又一家解。如前者前犯淫戒得其重罪。后殺盜欺亦得重罪。故曰后亦如是。后一解。如前初淫戒得其重罪。后更犯淫復得重罪。如以驗知比

【現代漢語翻譯】現代漢語譯本要先破除四禪的清凈色界，然後才能得到這種禪定。所以說這是『除色想正受』。不去除色想的正受是識處定（Vijnanaskandha-samadhi，識蘊禪定）。去除（部分）色想的正受是不同處定。一切都去除（色想）的正受是非想處定（Nasaṃvāda-samadhi，非想非非想處定）。十一支道（Ekadasanga-magga，達到涅槃的十一個方面）必須具備十一種禪定。最初領悟自性本空，與後來的各種智慧成就相合，就叫做『法已空』。類似地理解過去和未來，也都是空性的，所以叫做『比智』。經文中說的『善色』是善的因，『惡色』是惡的因。善趣是快樂的果報，惡趣是痛苦的果報。好的行為會帶來好的結果，壞的行為會帶來壞的結果，高貴的行為會帶來快樂的果報，卑賤的行為會帶來痛苦的果報。比丘尼（Bhikkhuni，女性出家人）以下，第四種通戒涉及五蘊的罪過。妄語的罪過輕重與殺盜略有不同。殺盜需要實際損害對象，定罪時還可能考慮動機。妄語則不然，只要自己知道內心虛假，說了虛假的話，就可以定罪，也可能考慮動機。如果動機難以判斷，就根據所針對的對象來定罪。因此，如果人把非人當作人，根據實際情況定為偷蘭遮罪（Sthulanacchaya，一種較重的罪）。即使是實際的罪過，仍然使用了欺騙的手段。如果把人當作非人，犯的是方便重偷蘭罪（Prayascitta-sthaulatya，一種因嘗試而犯的較重的罪）。如果對人是否為非人有疑問，這兩種情況犯的都是方便輕偷蘭罪（Prayascitta-laghutva，一種因嘗試而犯的較輕的罪）。如果認為是非人，犯的是究竟輕偷蘭罪（Niravadya-laghutva，一種最終犯的較輕的罪）。如果欺騙畜生，犯的是究竟突吉羅罪（Dushkrta，一種輕微的罪），需要懺悔一次。如果欺騙非人但對方不理解，犯的是方便害吉羅罪（Prayascitta-dukkhata，一種因嘗試而犯的輕微的罪）。問：教唆他人犯淫戒或妄語，犯的是偷蘭遮罪，是方便罪還是獨頭罪？答：使他人犯重罪，也可以作為方便罪。自己停止（犯罪）最終也不能（阻止他人犯罪）。以自身（行為）成就他人（犯罪），也叫做究竟罪。不犯以下第五部分說明開通。戒本中說：『如前後亦如是』，『如前』是指白衣（Upasaka，在家男居士）或沙彌（Sramanera，出家男眾）時，在大沙門（Mahasramana，高級出家人）前不能算作僧團的足數來舉行羯磨（Karma，僧團事務）或布薩（Posadha，半月誦戒）。後來成為比丘（Bhikkhu，男性出家人）后，如果犯了四重禁（Parajika，四種根本重罪），也不能參與請問或諮詢，所以說『后亦如是』。另一種解釋是，『如前』是指先前犯了淫戒，得到重罪，後來殺盜欺騙也得到重罪，所以說『后亦如是』。還有一種解釋是，『如前』是指最初犯淫戒得到重罪，後來再犯淫戒又得到重罪。就像用這個來驗證比較。

【English Translation】 English version One must first break through the pure realms of the four Dhyanas (meditative states) in the Form Realm (Rupadhatu) to attain this Samadhi (state of meditative consciousness). Hence, it is called 'Cessation of Perception of Form' (Rupa-samjna-nirodha). Samadhi without cessation of perception of form is the Samadhi of the Sphere of Consciousness (Vijnanaskandha-samadhi). Samadhi with the cessation of (some) perception of form is the Samadhi of Different Spheres. Samadhi with the cessation of all (perception of form) is the Samadhi of the Sphere of Neither Perception Nor Non-Perception (Nasaṃvāda-samadhi). The eleven aspects of the path (Ekadasanga-magga) must be equipped with eleven types of Samadhi. The initial realization of emptiness of self-nature, in harmony with the subsequent attainment of various wisdoms, is called 'Dharma is Empty' (法已空). Similarly, understanding the past and future as also empty is called 'Comparative Wisdom' (比智). The text says 'good form' is the cause of goodness, and 'evil form' is the cause of evil. Good realms are the result of happiness, and evil realms are the result of suffering. Good actions lead to good results, bad actions lead to bad results, noble actions lead to happy results, and base actions lead to painful results. Regarding Bhikkhunis (female monastics) and below, the fourth general precept involves offenses related to the five aggregates (Skandhas). The severity of the offense of false speech differs slightly from killing and stealing. Killing and stealing require actual harm to the object, and the intention may also be considered when determining the offense. False speech is different; as long as one knows that one's heart is false and speaks falsely, one can be convicted, and the intention may also be considered. If the intention is difficult to determine, the offense is determined based on the object to which it is directed. Therefore, if a person thinks of a non-human as a human, the offense is determined as a Sthulanacchaya (a serious offense) based on the actual situation. Even if it is an actual offense, deceptive means were still used. If one thinks of a human as a non-human, one commits a Prayascitta-sthaulatya (a serious offense of attempt). If there is doubt as to whether a person is a non-human, both cases constitute a Prayascitta-laghutva (a minor offense of attempt). If one thinks of a non-human, one commits a Niravadya-laghutva (a minor offense of completion). If one deceives an animal, one commits a Dushkrta (a minor offense) and needs to confess once. If one deceives a non-human who does not understand, one commits a Prayascitta-dukkhata (a minor offense of attempt). Question: If one instigates another to commit adultery or false speech, is the offense a Sthulanacchaya, a Prayascitta, or a single offense? Answer: Causing another to commit a serious offense can also be considered a Prayascitta. Stopping oneself (from committing the offense) ultimately cannot (prevent others from committing the offense). Accomplishing (the offense) through one's own (actions) is also called a Niravadya. The fifth part below explains the opening up. The Vinaya text says: 'As before and after, so it is.' 'As before' refers to when one was a Upasaka (layman) or Sramanera (novice), one could not be counted as part of the Sangha's quorum to perform Karma (Sangha affairs) or Posadha (bi-monthly recitation of precepts) before a Mahasramana (senior monastic). Later, after becoming a Bhikkhu (monk), if one commits one of the four Parajikas (cardinal offenses), one cannot participate in asking questions or consulting, so it is said 'after, so it is.' Another explanation is that 'as before' refers to previously committing adultery and receiving a serious offense, and later killing, stealing, or deceiving also results in a serious offense, so it is said 'after, so it is.' Another explanation is that 'as before' refers to initially committing adultery and receiving a serious offense, and later committing adultery again results in a serious offense. It's like using this to verify and compare.

丘犯戒不失其戒。但業障重故現身不皆聖道。未來複有苦對　問曰。此律言。比丘初作重惡犯重。又更作亦犯重罪。僧祇毗婆沙第二重犯得突吉羅。何故不同　答曰。諸律互說一罪。隨用不同故作二名。此律言。重者比丘雖不足僧數。由在僧中得聽說戒。異於沙彌故言犯。余律言。犯輕者正以不足僧數故。便同沙彌故結突吉羅。半月說戒唯列罪事非戒。何故言說戒。戒本對防罪事。若不列罪事戒無由可識知差別。半月唱說罪事。五遍輕重不同。為破欲使人識知。能防戒體差別。從所為作名。故言說戒。亦可本說罪事為欲持戒。由說戒而生。故言說戒。

第二遍　僧伽者重舉初遍。名為無餘。犯之凈戒永盡故曰無餘。婆尸沙者名曰有餘。犯之凈戒不盡。謂之有餘。后一解。僧伽者言屬。婆尸沙者言僧。此罪要由僧滅故曰屬僧。就此遍中。若欲料簡可有六種。第一明此僧殘中或有是性惡者。或有是遮惡。何者是。初四戒。后六戒。此十戒性是不善。中有三戒非是性惡。但媒嫁和合死生。二房長其貪求。皆是障道。是故聖教通制。第二明僧殘。是初遍種類初五戒皆是欲心所起。是淫戒種類。二房從貪心起。是盜戒種類。二謗從瞋心起。是妄語種類。后四戒亦從瞋心起。是妄語種類。第三明配三業。初二戒身業成就。次

【現代漢語翻譯】現代漢語譯本：比丘（bhiksu）即使犯戒，也不會完全失去戒體。但由於業障深重，所以顯現的身相併不都是聖道。未來還會有相應的苦果報應。有人問：『此律中說，比丘初次犯下重罪（指僧殘罪），再次犯同樣的罪也是犯重罪。但在《僧祇律》（Samghika-vinaya）和《毗婆沙論》（Vibhasa）中說，第二次犯同樣的罪只判突吉羅（dukkhata，輕罪）。為什麼會有不同呢？』回答說：『各種律典對同一罪行的描述各有側重。因為側重點不同，所以使用了不同的名稱。此律典中說，犯重罪是因為比丘即使人數不足僧團的要求，但由於身在僧團中，可以聽聞戒律，這與沙彌（sramanera）不同，所以說犯重罪。其他律典中說，犯輕罪是因為人數不足僧團的要求，與沙彌相同，所以判突吉羅。半月誦戒只是列舉罪行，並非傳授戒律，為什麼說是誦戒呢？戒本是爲了防止罪行發生。如果不列舉罪行，就無法識別戒律的差別。半月誦戒時，五次唱誦罪行，輕重不同，是爲了破除（比丘的）慾念，使人能夠識別，從而防止戒體的破壞。這是從所做的事情來命名的，所以說是誦戒。也可以說，誦戒的根本目的是爲了持戒，持戒是由誦戒而產生的，所以說是誦戒。』第二遍：『僧伽』（samgha）是指重複第一次唱誦，名為『無餘』，意思是犯了這種罪，清凈的戒體就永遠喪失了，所以說是『無餘』。『婆尸沙』（vasesa）的意思是『有餘』，意思是犯了這種罪，清凈的戒體不會完全喪失，所以說是『有餘』。另一種解釋是，『僧伽』是指『屬於』，『婆尸沙』是指『僧團』。這種罪必須由僧團來處理，所以說是『屬於僧團』。就這一遍而言，如果要進行分析，可以有六種情況。第一，說明僧殘罪中，有些是性惡（本質上就是惡的），有些是遮惡（佛陀爲了防止某種不好的結果而制定的）。哪些是性惡，哪些是遮惡呢？前四條戒和后六條戒，這十條戒的本質是不善的。中間的三條戒不是性惡，只是媒合婚姻、調解爭端、建造房屋，這些行為本身如果過於貪求，都會成為修道的障礙，所以佛陀制定戒律來禁止。第二，說明僧殘罪的種類。前五條戒都是由欲心引起的，屬於淫戒的種類。建造房屋是從貪心引起的，屬於盜戒的種類。兩次誹謗是從嗔心引起的，屬於妄語的種類。后四條戒也是從嗔心引起的，屬於妄語的種類。第三，說明如何與身、口、意三業相對應。前兩條戒是身業成就的，其次

【English Translation】 English version: A bhiksu (monk) who violates a precept does not entirely lose their precepts. However, due to heavy karmic obstacles, their manifested form is not always aligned with the noble path. There will be corresponding suffering in the future. Someone asks: 'This Vinaya (code of conduct) states that if a bhiksu initially commits a grave offense (referring to sanghavasesa offenses), committing the same offense again is also a grave offense. However, the Samghika-vinaya and Vibhasa state that committing the same offense a second time only incurs a dukkhata (minor offense). Why is there a difference?' The answer is: 'Various Vinayas describe the same offense with different emphases. Because the emphasis differs, different names are used. This Vinaya states that it is a grave offense because the bhiksu, even if the number of monks is insufficient for a formal sangha (community), is still within the sangha and can hear the precepts, which is different from a sramanera (novice monk), hence it is called a grave offense. Other Vinayas state that it is a minor offense because the number of monks is insufficient for a formal sangha, making them similar to a sramanera, hence it incurs a dukkhata. The fortnightly recitation of precepts only lists offenses and does not transmit precepts, so why is it called reciting precepts? The Pratimoksha (code of monastic discipline) is to prevent offenses. If offenses are not listed, the differences in precepts cannot be recognized. During the fortnightly recitation of precepts, offenses are chanted five times with varying degrees of severity to break (the monks') desires and enable people to recognize and prevent the destruction of the precepts. This is named based on the actions performed, hence it is called reciting precepts. It can also be said that the fundamental purpose of reciting offenses is to uphold the precepts, and upholding the precepts arises from reciting the precepts, hence it is called reciting precepts.' Second recitation: 'Samgha' (community) refers to repeating the first recitation, called 'without remainder,' meaning that if this offense is committed, the pure precepts are lost forever, hence it is called 'without remainder.' 'Vasesa' means 'with remainder,' meaning that if this offense is committed, the pure precepts are not completely lost, hence it is called 'with remainder.' Another explanation is that 'Samgha' means 'belonging to,' and 'Vasesa' means 'sangha.' This offense must be dealt with by the sangha, hence it is called 'belonging to the sangha.' Regarding this recitation, if we want to analyze it, there can be six situations. First, it explains that among the sanghavasesa offenses, some are intrinsically evil (evil in nature), and some are preventively evil (established by the Buddha to prevent certain bad consequences). Which are intrinsically evil, and which are preventively evil? The first four precepts and the last six precepts, these ten precepts are intrinsically unwholesome. The three precepts in the middle are not intrinsically evil, but mediating marriages, settling disputes, and building houses, if these actions themselves are excessively greedy, they will become obstacles to cultivation, so the Buddha established precepts to prohibit them. Second, it explains the types of sanghavasesa offenses. The first five precepts are all caused by desire, belonging to the category of sexual misconduct. Building houses is caused by greed, belonging to the category of theft. The two slanders are caused by anger, belonging to the category of false speech. The last four precepts are also caused by anger, belonging to the category of false speech. Third, it explains how they correspond to the three karmas of body, speech, and mind. The first two precepts are accomplished by bodily karma, and the next

三戒多是口業成就。亦有身業成就。二房身口業成就。后六戒多是口業。亦容有身業。一切戒盡有意業。第四明二部僧輕重不同。初大僧犯重。尼波逸提。摩觸大僧輕。尼波羅夷。二粗惡語二房。尼盡偷蘭遮。所以爾者。皆有其意漏失。比丘所以重者。能感苦果相續。男要由外失。是故重也。女人能感生死相續。要由內入。不由外失。是故外所以輕也。女人生患處深。復是志弱。以受摩觸必成大惡。是故制重。二粗惡語是成重方便。是偷蘭遮罪。尼本獨宿。私獨作房儀少。是故但得偷蘭。第五料簡僧殘。自作教人犯罪輕重不同。初二戒后四戒。此六戒自作正犯。教人自犯輕。中間七戒自作教人容有俱犯。所以然者。凡犯戒由於貪瞋如犯。初二戒皆由內有染情。自作稱心與樂受相應。是故正犯。若使教人適不在已。是故不得同犯。直以由教他為惡但犯偷蘭。後有四戒。犯本由於瞋心。自作違僧三諫。有稱情之義。是故犯僧殘。若教人犯者瞋心則少。僧不設諫。是故犯輕。中間七戒如二粗惡語犯。雖由愛心惡由前人知解。自作教人皆得表。已有染來已知染不殊。是故同犯。媒嫁一戒犯。由作使和合。自作教人皆得作使。是同犯。二房犯由貪心欲自資已。又惱亂處曠。自作教人為已作。皆是資已。又惱處不異。是故同犯。若

【現代漢語翻譯】現代漢語譯本三戒（指前三條戒律）多半是由於口業而成就的，也有因身業而成就的。第二類（指中間的）兩條戒律是因身口業而成就的。後面的六條戒律多半是口業，但也可能包含身業。一切戒律都與意業有關。第四點說明了比丘（bhiksu，男性僧侶）和比丘尼（bhiksuni，女性僧侶）在犯戒時的輕重不同。一開始，比丘犯重罪，比丘尼則犯波逸提（payattika，一種輕罪）。如果（比丘尼）觸控比丘，比丘犯輕罪，比丘尼則犯波羅夷（parajika，最重的罪）。對於兩類粗惡語，比丘尼都犯偷蘭遮（stulatyaya，一種中等罪），這是因為她們都有意念上的缺失。比丘之所以罪重，是因為他們能感召連續不斷的苦果，而且男性的精要在於向外流失，所以罪重。女效能感召生死相續，精要在於向內攝入，而不是向外流失，所以（觸控比丘）罪輕。女性的生患之處很深，而且意志薄弱，如果接受觸控必然釀成大惡，所以制定重罪。兩類粗惡語是構成重罪的方便，是偷蘭遮罪。比丘尼原本是獨自居住，私下獨自建造房屋的儀式很少，所以只判偷蘭遮罪。第五點辨析僧殘（samghavasesa，僅次於波羅夷的重罪），自己做和教唆他人犯罪的輕重不同。最初的兩條戒律和最後的四條戒律，這六條戒律自己做是正犯，教唆他人自己犯則罪輕。中間的七條戒律，自己做和教唆他人可能都是同犯。之所以如此，是因為凡是犯戒都是由於貪婪和嗔恨，比如犯最初的兩條戒律都是由於內心有染污的情感，自己做時稱心如意，與快樂的感受相應，所以是正犯。如果教唆他人，自己並不參與，所以不能同犯，只能因為教唆他人作惡而犯偷蘭遮罪。後面的四條戒律，犯戒的根本在於嗔恨心，自己做時違背僧團的三次勸諫，有稱心如意的意味，所以犯僧殘罪。如果教唆他人犯戒，嗔恨心就少，僧團也沒有進行勸諫，所以犯輕罪。中間的七條戒律，比如兩類粗惡語，雖然由於愛心，但惡行是由於前人的知解。自己做和教唆他人都能構成表罪，因為自己已經有染污，知道染污並不不同，所以是同犯。媒嫁這一條戒律，犯戒是由於作為使者促成和合。自己做和教唆他人都能作為使者，所以是同犯。二房（指建造房屋）的犯戒，是由於貪心想要自己資用，又在惱亂之處空曠。自己做和教唆他人為自己做，都是爲了資用自己，而且惱亂之處沒有不同，所以是同犯。如果

【English Translation】 English version The first three precepts are mostly accomplished through verbal karma, and some through physical karma. The two precepts in the middle are accomplished through both physical and verbal karma. The last six precepts are mostly verbal karma, but may also involve physical karma. All precepts involve mental karma. Fourthly, it clarifies the different severity of offenses for bhiksus (male monks) and bhiksunis (female nuns). Initially, if a bhiksu commits a grave offense, a bhiksuni commits a payattika (a minor offense). If a bhiksuni touches a bhiksu, the bhiksu commits a minor offense, while the bhiksuni commits a parajika (the most severe offense). Regarding the two types of harsh speech, bhiksunis commit a stulatyaya (a moderate offense) in both cases, because they all have intentional lapses. The reason why the bhiksu's offense is more severe is that they can attract a continuous stream of suffering, and the essence of a man is lost externally, hence the severity. Women can attract the continuous cycle of birth and death, and their essence is drawn inward, not lost externally, hence the lesser severity (of touching a bhiksu). Women's areas of vulnerability are deep, and their will is weak. If they accept touch, it will inevitably lead to great evil, hence the imposition of a severe penalty. The two types of harsh speech are a means to committing a grave offense, and are a stulatyaya offense. Bhiksunis originally lived alone, and the rituals for privately building a dwelling were few, so they only receive a stulatyaya. Fifthly, it analyzes the samghavasesa (an offense second only to parajika), and the different severity of committing the offense oneself versus instructing others to do so. For the first two precepts and the last four precepts, these six precepts are directly violated when committed oneself, while instructing others to commit them results in a lighter offense. For the seven precepts in the middle, committing them oneself and instructing others may both result in the same offense. The reason for this is that all offenses arise from greed and hatred. For example, violating the first two precepts is due to internal defilement. When committing them oneself, it is satisfying and corresponds to pleasurable sensations, hence it is a direct violation. If instructing others, one is not personally involved, so one cannot be equally culpable, and only commits a stulatyaya for instructing others to do evil. The last four precepts, the root of the offense lies in anger. When committing them oneself, one defies the sangha's three admonitions, which has a satisfying aspect, hence it is a samghavasesa offense. If instructing others to commit the offense, the anger is less, and the sangha has not issued admonitions, hence the lighter offense. The seven precepts in the middle, such as the two types of harsh speech, although due to affection, the evil deed is due to the understanding of the other person. Committing them oneself and instructing others both constitute an offense, because one already has defilement, and knowing the defilement is no different, hence it is the same offense. The precept regarding matchmaking, the offense arises from acting as a messenger to facilitate union. Committing it oneself and instructing others can both act as messengers, hence it is the same offense. The offense of building two dwellings arises from greed, wanting to use them for oneself, and the place of disturbance is desolate. Committing it oneself and instructing others to do it for oneself are both for one's own use, and the place of disturbance is no different, hence it is the same offense. If

直教他作私房。無資已義。是故犯輕。二謗犯由瞋心。妄壞他梵行。成前人有惡。若自謗教人皆彰前人有惡使知之不異。是故同犯。第六明持犯方軌。十三戒皆是止持作犯。但二房具二持二犯止。不作白二羯磨名為止犯。作白二羯磨處分作房名為作持。作持有九句。可判為三品九句。是何初句識法識罪。七種羯磨。非法不成識法。和合羯磨成就。並房尺量大小亦識防難二處。是為識法並識前事。此一句識法識罪。是上品作持戒人。中品作持戒人有四句。初句識法疑犯。第二句識法不識犯。第三句不識法疑犯。第四句不識不識法犯。此四句各有一無知突吉羅。併爲中品。下品作持戒人亦有四句。初句疑法疑犯。第二句疑法不識犯。第三句不識法疑犯。第四句不識法不識犯。此四句上各有二無知罪。併爲下品。雖同作持。然有此三品上中下。

就此遍中。故漏失本犯之在前。今列之在初。就此故漏失中有五段文。第一從初訖夢中失精不犯已來。明起過因緣。第二從自今已去當如是結戒以下。正制戒本。第三從比丘義如上以下訖一切突吉羅已來。正明廣解。第四從比丘尼波逸提以下訖是謂為犯已來。明通結五眾。第五不犯以下訖未。明開通不犯。就因緣中有四。從初訖顏色光澤已來。正明起過。第二從諸比丘以下具白

【現代漢語翻譯】現代漢語譯本：直接教唆他人將寺院的公共財產據爲己有，這種行為本身就屬於『無資已義』（沒有資格卻佔有公共資源）。因此，屬於輕罪。第二種是因嗔恨心而誹謗，惡意破壞他人的梵行（清凈行為）。如果使他人名譽受損，或者自己誹謗並教唆他人宣揚他人的惡行，使大家都知道，這與自己親自誹謗沒有區別，因此同樣構成犯罪。第六部分闡明了持戒和犯戒的規範。十三條戒律都是關於『止持作犯』（停止惡行以持戒，做了惡行即犯戒）的，但關於住所（二房）的戒律同時具備『二持二犯』（兩種持戒方式和兩種犯戒方式）。不進行『白二羯磨』（一種僧團會議程式）就擅自建造房屋，屬於『止犯』（停止正確的行為而犯戒）。進行『白二羯磨』后，按照規定建造房屋，屬於『作持』（通過正確的行為來持戒）。『作持』有九種情況，可以分為上品、中品、下品三類。什麼是上品？第一種情況是『識法識罪』（瞭解佛法，也瞭解什麼是犯罪）。七種『羯磨』中，不合法的『羯磨』不能成立，只有僧團和合進行的『羯磨』才能成就。同時，瞭解房屋的尺寸大小，也知道防範兩種災難。這就是『識法』，並且瞭解之前發生的事情。這種情況屬於『識法識罪』，是上品『作持』的持戒之人。中品『作持』的持戒之人有四種情況：第一種是『識法疑犯』（瞭解佛法，但對是否犯戒有疑問）；第二種是『識法不識犯』（瞭解佛法，但不瞭解什麼是犯戒）；第三種是『不識法疑犯』（不瞭解佛法，但對是否犯戒有疑問）；第四種是『不識法不識犯』（不瞭解佛法，也不瞭解什麼是犯戒）。這四種情況各自有一種『無知突吉羅』（因無知而犯的輕罪），因此屬於中品。下品『作持』的持戒之人也有四種情況：第一種是『疑法疑犯』（對佛法有疑問，對是否犯戒也有疑問）；第二種是『疑法不識犯』（對佛法有疑問，但不瞭解什麼是犯戒）；第三種是『不識法疑犯』（不瞭解佛法，但對是否犯戒有疑問）；第四種是『不識法不識犯』（不瞭解佛法，也不瞭解什麼是犯戒）。這四種情況各自有兩種『無知罪』，因此屬於下品。雖然都屬於『作持』，但有上品、中品、下品之分。就此『遍中』（指戒律條文的普遍適用性）。因此，將原本應該在前面的『漏失本犯』（因疏忽而導致的根本罪）放在了最前面。關於『故漏失』（故意疏忽）有五個部分。第一部分從最初到『夢中失精不犯』（在夢中遺精不構成犯戒）為止，闡明了產生過失的因緣。第二部分從『自今已去當如是結戒』（從今以後應當這樣結戒）以下，正式制定戒本。第三部分從『比丘義如上』（比丘的定義如上所述）以下，到『一切突吉羅已來』（所有突吉羅罪為止），正式闡明了廣義的解釋。第四部分從『比丘尼波逸提』（比丘尼的波逸提罪）以下，到『是謂為犯已來』（這被稱為犯戒為止），闡明了對五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）的共同總結。第五部分從『不犯』（不構成犯戒的情況）以下，到『未』（結束）為止，闡明了開通不犯的情況。在因緣中，有四個方面。從最初到『顏色光澤已來』（臉色和光澤為止），正式闡明了產生過失的原因。第二部分從『諸比丘』（各位比丘）以下，詳細稟告。

【English Translation】 English version: Directly instructing someone to take possession of monastery's public property for their own use constitutes 'Avyaya-artha' (unjustified appropriation of resources). Therefore, it is a minor offense. The second offense arises from defamation motivated by anger, maliciously undermining another's Brahmacharya (pure conduct). If it damages another's reputation, or if one defames and instructs others to publicize another's misdeeds, making them known to all, it is no different from personally defaming, thus constituting the same offense. The sixth section clarifies the norms for upholding and violating precepts. All thirteen precepts concern 'cessation and adherence, action and violation' (stopping evil to uphold precepts, committing evil is violating precepts), but the precepts regarding dwellings (two types of residences) simultaneously possess 'two adherences and two violations' (two ways of upholding and two ways of violating). Constructing a dwelling without performing 'Bala-dvi-karma' (a Sangha assembly procedure) is considered 'cessation violation' (violating by ceasing correct action). Constructing a dwelling after performing 'Bala-dvi-karma' according to regulations is considered 'action adherence' (upholding precepts through correct action). 'Action adherence' has nine situations, which can be divided into three categories: superior, intermediate, and inferior. What is superior? The first situation is 'knowing the Dharma, knowing the offense' (understanding the Buddha's teachings and understanding what constitutes an offense). Among the seven types of 'Karma', an illegal 'Karma' cannot be established; only a 'Karma' performed harmoniously by the Sangha can be accomplished. At the same time, understanding the size of the dwelling and knowing how to prevent two types of disasters. This is 'knowing the Dharma' and understanding what happened before. This situation is 'knowing the Dharma, knowing the offense', and is a person who upholds precepts with superior 'action adherence'. A person who upholds precepts with intermediate 'action adherence' has four situations: the first is 'knowing the Dharma, doubting the offense' (understanding the Dharma but doubting whether an offense has been committed); the second is 'knowing the Dharma, not knowing the offense' (understanding the Dharma but not understanding what constitutes an offense); the third is 'not knowing the Dharma, doubting the offense' (not understanding the Dharma but doubting whether an offense has been committed); the fourth is 'not knowing the Dharma, not knowing the offense' (not understanding the Dharma and not understanding what constitutes an offense). Each of these four situations has one 'unknowing Dukkritta' (a minor offense committed out of ignorance), thus belonging to the intermediate category. A person who upholds precepts with inferior 'action adherence' also has four situations: the first is 'doubting the Dharma, doubting the offense' (doubting the Dharma and doubting whether an offense has been committed); the second is 'doubting the Dharma, not knowing the offense' (doubting the Dharma but not understanding what constitutes an offense); the third is 'not knowing the Dharma, doubting the offense' (not understanding the Dharma but doubting whether an offense has been committed); the fourth is 'not knowing the Dharma, not knowing the offense' (not understanding the Dharma and not understanding what constitutes an offense). Each of these four situations has two 'unknowing offenses', thus belonging to the inferior category. Although all belong to 'action adherence', there are distinctions of superior, intermediate, and inferior. Regarding the 'comprehensiveness' (referring to the universal applicability of the precepts). Therefore, the 'omission of the fundamental offense' (a fundamental offense resulting from negligence), which should have been at the beginning, is placed at the very front. Regarding 'intentional omission', there are five parts. The first part, from the beginning to 'no offense for nocturnal emission' (no offense is committed for seminal emission during a dream), clarifies the causes and conditions for generating faults. The second part, from 'from now on, the precepts should be concluded in this way' onwards, formally establishes the precept text. The third part, from 'the meaning of Bhikkhu is as above' onwards, to 'all Dukkritta offenses', formally clarifies the broad explanation. The fourth part, from 'Bhikkhuni Payantika' (Bhikkhuni's Payantika offense) onwards, to 'this is called an offense', clarifies the common summary for the five assemblies (Bhikkhus, Bhikkhunis, Shikshamanas, Shramaneras, Shramanerikas). The fifth part, from 'no offense' (situations that do not constitute an offense) onwards, to 'end', clarifies the opening up of situations where no offense is committed. In the causes and conditions, there are four aspects. From the beginning to 'complexion and radiance', formally clarifies the reasons for generating faults. The second part, from 'all Bhikkhus', reports in detail.

世尊已來。正明少欲白佛。第三世尊爾時以下訖僧伽婆尸沙已來。正明呵嘖制戒。第四從如是世尊以下訖未。開夢失不犯。就廣解中有七子段。第一從初訖斯陀含人精已來。明七種精。第二從爾時有婆羅門以下訖為如是等事弄失一切僧伽婆尸沙已來。明所為有十一事。第三從憶念弄失以下訖酪醬色亦如是已來。明七種精。各作頭七七四十九句。無所為作五十句。第四從若欲為樂故憶念弄失不凈以下訖顏色和悅故亦如是已來。明五百五十句。第五從若於內色以下訖自空動身已來。明十種境界。第六從若於內色弄失不凈以下訖水風空亦如是已來。明對十種境作五千五百句。第七從憶念弄失不凈以下訖未。明結罪輕重。

摩觸戒第二　摩觸粗惡語可有三種料簡。一或並犯究竟方便。二或但犯究竟。三料簡此合彼離。何者此中摩觸尼之以女合制戒。粗惡語亦爾。九十事中共尼女人屏露處坐。離尼女別立戒本。所以爾者。彼間隨舉罪人異故別立戒本。此中逐犯罪境同。是女人染心摩觸復不異。故合制一戒。若欲逐舉罪人別亦得難之。就摩觸戒中亦有五段文。就因緣中有四。第一從初訖捫摸咒口已來。明起過。第二從樂者笑其所以以下訖乃作此事。正明諸女幾嫌。第三從時諸比丘以下訖具白世尊已來。明諸比丘舉過白佛。第

【現代漢語翻譯】現代漢語譯本：世尊已經到來，爲了明確少欲而稟告佛陀。第三位世尊，從那時起直到僧伽婆尸沙（Sanghavasesa，僧團殘罪）戒制定完畢，都在明確呵責並制定戒律。第四，從這樣的世尊開始，直到尚未開許夢中遺失不犯。在廣泛的解釋中，有七個子段。第一，從最初到斯陀含（Sotapanna，入流果）之人精液為止，闡明七種精液。第二，從那時有一個婆羅門開始，直到爲了如是等事弄失一切僧伽婆尸沙為止，闡明所為有十一事。第三，從憶念弄失開始，直到酪醬色也如此為止，闡明七種精液，每種精液各作頭七七四十九句，無所為作五十句。第四，如果爲了快樂的緣故憶念弄失不凈，直到顏色和悅的緣故也如此為止，闡明五百五十句。第五，如果在內色上，直到自身空動為止，闡明十種境界。第六，如果在內色上弄失不凈，直到水風空也如此為止，闡明對十種境界作五千五百句。第七，憶念弄失不凈，直到尚未為止，闡明結罪的輕重。

摩觸戒第二，摩觸粗惡語可能有三種料簡。一，或者並犯究竟方便。二，或者但犯究竟。三，料簡此合彼離。何者？此中摩觸尼（Bhikkhuni，比丘尼）的以女合制戒，粗惡語也是如此。九十事中，共同尼女人在屏露處坐。離開尼女，另外設立戒本。所以這樣做的原因是，彼間隨舉罪人不同而另外設立戒本。此中，追逐犯罪的境相同，是女人染心摩觸復不異，所以合制一戒。如果想要追逐舉罪人不同而分別設立戒，也可以責難。就摩觸戒中也有五段文。就因緣中有四。第一，從最初到捫摸咒口為止，闡明起過。第二，樂者笑其所以，直到乃作此事，明確諸女的嫌疑。第三，當時諸比丘，直到具白世尊為止，闡明諸比丘舉過稟告佛陀。

【English Translation】 English version: The World Honored One has come, clearly explaining the desire for few possessions and reporting to the Buddha. The third World Honored One, from that time until the Sanghavasesa (Sanghavasesa, residual offenses requiring a meeting of the Sangha) was established, was clearly rebuking and establishing precepts. Fourth, from such a World Honored One onwards, until the non-offense of involuntary emission in dreams has not been opened. In the extensive explanation, there are seven sub-sections. First, from the beginning to the essence of a Sotapanna (Sotapanna, stream-enterer), it clarifies the seven types of essence. Second, from when there was a Brahmin, until losing all Sanghavasesa for such matters, it clarifies that there are eleven matters involved. Third, from remembering the loss, until the color of cheese and soy sauce is also like that, it clarifies the seven types of essence, each making the first seven, seven, forty-nine sentences, and fifty sentences for no purpose. Fourth, if one remembers the loss of impurity for the sake of pleasure, until the reason for a cheerful complexion is also like that, it clarifies five hundred and fifty sentences. Fifth, if one is on the internal color, until one's own body moves in emptiness, it clarifies ten types of realms. Sixth, if one loses impurity on the internal color, until water, wind, and emptiness are also like that, it clarifies five thousand five hundred sentences for the ten types of realms. Seventh, remembering the loss of impurity, until not yet, it clarifies the severity of the offense.

The second precept of touching, there may be three types of analysis for touching and coarse language. First, either committing both the ultimate means. Second, or only committing the ultimate. Third, analyzing this combination and that separation. Which one? Here, the precept of touching a Bhikkhuni (Bhikkhuni, Buddhist nun) is combined with women, and so is coarse language. Among the ninety matters, the common sitting of nuns and women in secluded places. Separating from the nuns, a separate Pratimoksha (Pratimoksha, code of monastic rules) is established. The reason for this is that a separate Pratimoksha is established there because the accused person is different. Here, the realm of the offense is the same, and the touching of a woman with a defiled mind is not different, so a single precept is established. If one wants to establish separate precepts according to the different accused persons, one can also criticize it. There are also five sections in the precept of touching. There are four in the causes and conditions. First, from the beginning to touching and reciting mantras, it clarifies the beginning of the offense. Second, the happy ones laugh at the reason, until they do this thing, clarifying the suspicions of the women. Third, at that time, the Bhikkhus (Bhikkhu, Buddhist monk), until they fully reported to the World Honored One, clarifying that the Bhikkhus reported the offense to the Buddha.

四從世尊以下訖末。明如來呵嘖制戒。解摩觸要具四緣。犯究竟僧殘。若具四緣犯究竟偷蘭突吉羅亦爾。若四緣闕一悉是方便偷蘭突吉羅。下至文時當解。就廣分別中有五子段。第一從初訖膝髀僧伽婆尸沙已來。明九種境界。第二從若女人作女想以下訖是女疑偷蘭已來。明對九種境。明二俱無衣互相摩觸。作五十四句僧殘。十八句偷蘭。第三從女作女想身觸彼以下訖若女疑突吉羅已來。明一有衣一無衣互相摩觸。四緣具九十句偷蘭。若四緣中闕一九十句突吉羅。第四從若女作女想以身衣觸身衣以下訖突吉羅已來。明二俱有衣五十四句突吉羅。第五從若比丘以下訖末。明結罪輕重。摩觸有九事。事上應有六句僧殘。但律文略出二句便止。九事是何。一捉摩。二逆摩。三順摩。四牽前。五推卻。六捉舉。七抱下。八若捉。九若急捺。就此九事上。事上二俱露身。犯六僧殘罪。二偷蘭。所以爾者。由比丘懼罪不。雖有染心懼罪不敢往觸女人。而女人發意來觸比丘。犯二僧殘。一動身受樂。二不動身受樂。此二句由受樂故犯僧殘。下有二句。一動身不受樂。二不動身不受樂。此二句同有染心。以不受樂故但犯二方便偷蘭。若比丘有染心。自發心往觸彼女人。四句皆犯僧殘。由往觸女人。觸故爾。律文中但出女人來觸二句僧殘。

【現代漢語翻譯】現代漢語譯本：從『四從世尊』以下到結尾，闡明如來呵斥並制定戒律，解釋摩觸（觸控）的必要條件，即四種因緣。如果具備這四種因緣，則犯究竟僧殘罪（僧團中被除名的重罪）。如果具備四種因緣，犯究竟偷蘭罪（僅次於僧殘的重罪）和突吉羅罪（輕罪）也是如此。如果四種因緣缺少任何一種，都屬於方便偷蘭罪和突吉羅罪。具體到文中的時候再解釋。在廣泛的分別中有五個子段。第一段，從開頭到『膝髀僧伽婆尸沙』，闡明九種境界。第二段，從『若女人作女想』到『是女疑偷蘭』，闡明針對九種境界，雙方都無衣物互相摩觸，構成五十四句僧殘罪，十八句偷蘭罪。第三段，從『女作女想身觸彼』到『若女疑突吉羅』，闡明一方有衣物，一方無衣物互相摩觸，如果具備四種因緣，構成九十句偷蘭罪；如果四種因緣缺少任何一種，構成九十句突吉羅罪。第四段，從『若女作女想以身衣觸身衣』到『突吉羅』，闡明雙方都有衣物，構成五十四句突吉羅罪。第五段，從『若比丘』到結尾，闡明結罪的輕重。摩觸有九種行為。在這些行為之上，本應有六句僧殘罪，但律文中省略，只列出兩句。這九種行為是什麼？一是捉摩，二是逆摩，三是順摩，四是牽前，五是推卻，六是捉舉，七是抱下，八是若捉，九是若急捺。就這九種行為而言，如果雙方都裸露身體，則犯六種僧殘罪，兩種偷蘭罪。之所以如此，是因為比丘懼怕罪過。雖然有染污心，但懼怕罪過，不敢主動觸控女人，而是女人主動來觸控比丘，則犯兩種僧殘罪：一是動身受樂，二是不動身受樂。這兩句因為享受快樂而犯僧殘罪。下面有兩句：一是動身不受樂，二是不動身不受樂。這兩句同樣有染污心，但因為沒有享受快樂，所以只犯兩種方便偷蘭罪。如果比丘有染污心，自己主動去觸控那個女人，這四句都犯僧殘罪，因為主動去觸控女人。律文中只列出女人來觸控的兩句僧殘罪。（專有名詞解釋：世尊（Buddha），摩觸（touching），僧殘（Sanghadisesa），偷蘭（Thullananda），突吉羅（Dukkata），比丘（Bhikkhu））

【English Translation】 English version: From 'The Fourth, from the World Honored One' to the end, it clarifies the Buddha's scolding and establishing precepts, explaining the necessary conditions for 'mo chu' (touching), which are the four conditions. If these four conditions are met, one commits the ultimate Sanghadisesa (a serious offense requiring expulsion from the monastic community). If the four conditions are met, committing the ultimate Thullananda (a serious offense, second only to Sanghadisesa) and Dukkata (a minor offense) is also the case. If any of the four conditions is missing, it falls under the category of 'convenient' Thullananda and Dukkata. The specifics will be explained when we get to the text. In the broad explanation, there are five sub-sections. The first section, from the beginning to 'knee and thigh Sanghadisesa', clarifies the nine types of situations. The second section, from 'If a woman thinks of a woman' to 'is a woman suspected of Thullananda', clarifies that in response to the nine types of situations, both parties are without clothing and touch each other, constituting fifty-four sentences of Sanghadisesa offense and eighteen sentences of Thullananda offense. The third section, from 'A woman thinking of a woman touches her body' to 'If a woman is suspected of Dukkata', clarifies that one party has clothing and the other does not, and they touch each other. If the four conditions are met, it constitutes ninety sentences of Thullananda offense; if any of the four conditions is missing, it constitutes ninety sentences of Dukkata offense. The fourth section, from 'If a woman thinking of a woman touches body clothing with body clothing' to 'Dukkata', clarifies that both parties have clothing, constituting fifty-four sentences of Dukkata offense. The fifth section, from 'If a Bhikkhu' to the end, clarifies the severity of the offense. There are nine types of actions of 'mo chu' (touching). Above these actions, there should be six sentences of Sanghadisesa offense, but the Vinaya text omits them and only lists two sentences. What are these nine actions? First is 'zhuo mo' (grasping and touching), second is 'ni mo' (touching against the grain), third is 'shun mo' (touching with the grain), fourth is 'qian qian' (pulling forward), fifth is 'tui que' (pushing back), sixth is 'zhuo ju' (grasping and lifting), seventh is 'bao xia' (holding down), eighth is 'ruo zhuo' (if grasping), ninth is 'ruo ji na' (if pressing hard). Regarding these nine actions, if both parties are naked, they commit six types of Sanghadisesa offenses and two types of Thullananda offenses. The reason for this is that the Bhikkhu fears the offense. Although he has defiled thoughts, he fears the offense and does not dare to actively touch the woman, but the woman actively comes to touch the Bhikkhu, then he commits two types of Sanghadisesa offenses: first is 'moving the body and enjoying pleasure', second is 'not moving the body and enjoying pleasure'. These two sentences commit Sanghadisesa offense because of enjoying pleasure. Below are two sentences: first is 'moving the body and not enjoying pleasure', second is 'not moving the body and not enjoying pleasure'. These two sentences also have defiled thoughts, but because they do not enjoy pleasure, they only commit two types of 'convenient' Thullananda offenses. If the Bhikkhu has defiled thoughts and actively goes to touch that woman, all four sentences commit Sanghadisesa offense, because he actively goes to touch the woman. The Vinaya text only lists the two sentences of Sanghadisesa offense where the woman comes to touch. (Explanation of proper nouns: World Honored One (Buddha), mo chu (touching), Sanghadisesa, Thullananda, Dukkata, Bhikkhu)

比丘往觸女人。四句僧殘。女人來觸比丘。二句偷蘭。此六句略而不出。下一有衣無衣犯偷蘭。具足出之。上二俱無衣中。若疑犯方便偷蘭。前女人來觸比丘不受樂。犯二方便偷蘭。若疑就一事上犯二方便突吉羅。若就一有衣一無衣。九事上各有十句偷蘭。前八句。一是有衣。一是露身。文少不悉。初句應言動身。受觸樂。第二句應言不動身。不受觸樂。此二句是比丘往觸女人。第三第四句同上二句。但女人來觸比丘為異耳。第五第六句亦是比丘往觸女人。第七第八句亦是女人來觸比丘。第九第十句。男女二俱無衣。但女人是死形半壞。乃至盡皆犯偷蘭。並應有九十句。盡具四緣皆犯究竟偷蘭。若生疑犯九十句方便突吉羅。若疑各犯六句方便突吉羅。若摩觸女人四緣闕一。悉犯方便偷蘭。如人女作非人女想人女疑。此二各闕內心一緣。若非人女作人女想。闕境一緣。非人女疑闕境闕心。此四皆四緣不具。乃可輕重有殊。皆犯方便偷蘭。若觸非人女黃門二形。具四緣皆犯究竟偷蘭。若疑是男子或作男子想。悉犯方便突吉羅。若於人男子畜生女。具四緣各犯究竟突吉羅。于上更無所趣。故稱究竟。可有與果作因故稱方便。

粗語戒第三　粗語亦具四緣犯僧殘。四緣是何。一人女。二人想。三有欲心。四粗語可解此。

【現代漢語翻譯】現代漢語譯本比丘主動接觸女人，犯四句僧殘罪（Sanghavasesa，一種僅次於斷頭的重罪）。女人主動接觸比丘，犯二句偷蘭罪（Thullaccaya，一種較輕的罪）。這六句在此省略不提。下面，關於『有衣』和『無衣』的情況，犯偷蘭罪，會詳細說明。上面兩種情況，如果雙方都『無衣』，如果對比丘的行為產生懷疑，則犯方便偷蘭罪（a lesser Thullaccaya，未遂的偷蘭罪）。之前，女人主動接觸比丘，比丘沒有接受這種快樂，犯兩種方便偷蘭罪。如果懷疑在同一件事上犯了兩種方便突吉羅罪（Dukkata，一種更輕的罪）。如果就『有衣』和『無衣』這兩種情況，在九件事上各有十句偷蘭罪。前面的八句，一句是『有衣』，一句是『露身』，文字簡略沒有詳細說明。第一句應該說『動身，接受觸樂』。第二句應該說『不動身，不接受觸樂』。這兩句是比丘主動接觸女人。第三句和第四句與上面兩句相同，只是女人主動接觸比丘的情況不同。第五句和第六句也是比丘主動接觸女人。第七句和第八句也是女人主動接觸比丘。第九句和第十句是男女雙方都『無衣』。但是女人是死屍，半腐爛，乃至完全腐爛，都犯偷蘭罪。總共應該有九十句。具備所有四個條件都犯究竟偷蘭罪（Thullaccaya，已遂的偷蘭罪）。如果產生懷疑，犯九十句方便突吉羅罪。如果懷疑各自犯六句方便突吉羅罪。如果摩擦接觸女人，缺少四個條件中的任何一個，都犯方便偷蘭罪。比如，把人想成非人，或者對是不是人產生懷疑，這兩種情況都缺少內心這一條件。如果把非人想成人，缺少對像這一條件。如果懷疑是不是非人，缺少對像和內心這兩個條件。這四種情況都是四個條件不具備，因此可以根據情況輕重有所不同，都犯方便偷蘭罪。如果接觸非人、黃門（Hermaphrodite，陰陽人）、二形人（Dual-gendered person，具有雙重性別的人），具備四個條件都犯究竟偷蘭罪。如果懷疑是男子或者想成是男子，都犯方便突吉羅罪。如果對人、男子、畜生、女子，具備四個條件，各自犯究竟突吉羅罪。因為在這些情況下沒有更進一步的行為，所以稱為『究竟』。因為可以有與果作為因，所以稱為『方便』。

粗語戒第三：說粗語也具備四個條件犯僧殘罪。四個條件是什麼？一是人女，二是人想，三是有欲心，四是粗語可以理解。

【English Translation】 English version If a Bhikkhu (Buddhist monk) touches a woman, it constitutes a Sanghavasesa (a serious offense requiring a meeting of the Sangha, the monastic community), involving four clauses. If a woman touches a Bhikkhu, it constitutes a Thullaccaya (a less serious offense), involving two clauses. These six clauses are omitted here for brevity. Below, the cases of 'with clothing' and 'without clothing', which constitute Thullaccaya, will be explained in detail. In the above two cases, if both are 'without clothing', and if there is doubt about the Bhikkhu's actions, it constitutes a lesser Thullaccaya (attempted Thullaccaya). Previously, if a woman touched a Bhikkhu and the Bhikkhu did not accept this pleasure, it constitutes two instances of attempted Thullaccaya. If there is doubt that two instances of Dukkata (a minor offense) were committed in one event. Regarding the cases of 'with clothing' and 'without clothing', there are ten clauses of Thullaccaya for each of the nine situations. The first eight clauses, one is 'with clothing', one is 'naked', the text is brief and not fully explained. The first clause should say 'moves the body, accepts the pleasure of touch'. The second clause should say 'does not move the body, does not accept the pleasure of touch'. These two clauses refer to a Bhikkhu touching a woman. The third and fourth clauses are the same as the above two, but the difference is that the woman touches the Bhikkhu. The fifth and sixth clauses also refer to a Bhikkhu touching a woman. The seventh and eighth clauses also refer to a woman touching a Bhikkhu. The ninth and tenth clauses refer to both man and woman being 'without clothing'. However, if the woman is a corpse, half-decayed, or even completely decayed, it constitutes Thullaccaya. There should be a total of ninety clauses. Possessing all four conditions constitutes ultimate Thullaccaya. If there is doubt, it constitutes ninety instances of attempted Dukkata. If there is doubt that each constitutes six instances of attempted Dukkata. If one rubs or touches a woman and lacks any one of the four conditions, it constitutes attempted Thullaccaya. For example, if one thinks of a human as a non-human, or doubts whether it is a human, these two cases lack the condition of inner intention. If one thinks of a non-human as a human, it lacks the condition of the object. If one doubts whether it is a non-human, it lacks both the conditions of object and inner intention. These four cases all lack the four conditions, so the severity may vary, but all constitute attempted Thullaccaya. If one touches a non-human, a Hermaphrodite, or a Dual-gendered person, and possesses all four conditions, it constitutes ultimate Thullaccaya. If one doubts that it is a man or thinks it is a man, it constitutes attempted Dukkata. If one touches a human, a man, an animal, or a woman, and possesses all four conditions, each constitutes ultimate Dukkata. Because there is no further action in these cases, it is called 'ultimate'. Because there can be a result acting as a cause, it is called 'attempted'.

The Third Precept on Harsh Speech: Using harsh speech also requires four conditions to constitute Sanghavasesa. What are the four conditions? First, a human woman; second, the perception of a human; third, having lustful intent; fourth, the harsh speech is understandable.

是四也。若四緣闕一犯方便偷蘭。若廣解究竟方便同如前摩觸中無異。但從此戒以下盡二謗有七戒。通初漏失八戒。若沙彌時教人作方便。事究竟進受具戒。先所事今始成敗。此比丘任運更不營助得犯僧殘罪。所以爾者。此七戒容得教人為已作故爾。漏失雖教人同犯。但沙彌時作方便后漏失猶無故。爾余之五戒不爾。無有教為已作我成究竟也。粗粗惡惡語得僧殘者。然前人解語故得罪。非是已解便得罪。已不解不得罪。何以知之。律云。不以不知故得脫。是故但使內有染心。前人解語便得其罪。不待已知是粗惡也。下一句亦如是。第三句非粗惡已。謂粗惡下句亦同也。

讚歎語戒第四　作餘食。不食者明青旦食粥。日中食飯。一坐食者。明此人一食。揣食者一受食也。常坐者晝夜不臥。隨坐者三衣常隨身。持三衣者三衣外無長財。若從受經者女人就比丘誦經。而經中有嘆身語不犯。若二人共受誦者然。女比丘二人就他受誦經。而經文有嘆身語不犯。若同誦者女人比丘共誦一部經嘆身語亦不犯。

媒嫁戒第五　就此戒五段文。就因緣中有三子段。第一從初訖可與此男已來。明起過。第二從時諸比丘以下訖具白世尊已來。明諸比丘舉白佛。第三從世尊爾時以下訖正法文住已來。明舉過呵嘖。就廣解中有三段。

【現代漢語翻譯】現代漢語譯本：是第四條戒。如果促成四種緣起中的任何一種缺失，則犯方便偷蘭罪（Thullananda，一種僧侶戒律中的罪名）。如果廣義地解釋究竟方便，則與之前的摩觸（觸控）戒中沒有區別。但從此戒以下，所有涉及二謗（誹謗）的情況都有七條戒。如果包括最初的漏失，則有八條戒。如果沙彌（Sramanera，佛教出家沙彌）時期教人作方便，事情究竟完成，之後才受具足戒（Upasampada，佛教比丘或比丘尼的正式出家儀式），那麼先前所做的事情現在才構成違犯。此比丘（Bhiksu，佛教比丘）自然而然地不再營助，則犯僧殘罪（Sanghavasesa，一種較重的僧侶戒律罪名）。之所以如此，是因為這七條戒允許教人為自己做事。漏失雖然教人也會同樣犯戒，但沙彌時期所作的方便，之後漏失仍然沒有罪過。其餘五戒則不然，沒有教人為自己做事而我成就究竟的情況。粗俗惡劣的語言導致僧殘罪的情況是，因為之前的人理解了語言才構成犯罪。不是因為已經理解就構成犯罪，不理解則不構成犯罪。為什麼知道這一點呢？律中說：『不能因為不知情而免罪。』因此，只要內心有染污之心，之前的人理解了語言，就構成犯罪，不必等到已經知道是粗俗惡劣的語言。下一句也是如此。第三句並非粗俗惡劣，而是粗俗惡劣的下一句也相同。

讚歎語戒第四：製作剩餘的食物，不食用的人，說明青旦（早上）食用粥，中午食用飯。『一坐食』說明此人一次性食用。『揣食』指一次接受食物。『常坐』指晝夜不臥。『隨坐』指三衣（Tricivara，比丘或比丘尼的三件袈裟）常隨身。『持三衣』指三衣之外沒有長財（長期擁有的財產）。如果從（比丘處）接受經文，女人就比丘誦經，而經文中有讚歎身語的內容，則不犯戒。如果是兩個人一起接受誦經，那麼女比丘兩個人就他（比丘）接受誦經，而經文中有讚歎身語的內容，則不犯戒。如果是共同誦經，女人和比丘共同誦一部經，其中有讚歎身語的內容，也不犯戒。

媒嫁戒第五：關於此戒有五段文字。關於因緣中有三個子段。第一段從最初到『可以給這個男人』為止，說明了過失的產生。第二段從『當時諸比丘』以下到『具白世尊』為止，說明了諸比丘向佛陀稟告。第三段從『世尊爾時』以下到『正法文住』為止，說明了舉出過失並加以呵斥。關於廣義解釋有三段。

【English Translation】 English version: This is the fourth precept. If any of the four conditions are lacking, it constitutes a Thullananda offense (a type of monastic offense) through expedient means. If the ultimate expedient means are broadly interpreted, there is no difference from the previous precept regarding touching. However, from this precept onwards, all instances involving two slanders have seven precepts. Including the initial omission, there are eight precepts. If a Sramanera (novice monk) teaches someone to create an expedient means, and the matter is ultimately completed, and then he receives full ordination (Upasampada, the formal ordination ceremony for a Bhiksu or Bhiksuni), then what was done previously now constitutes a violation. If this Bhiksu (monk) naturally ceases to assist, he commits a Sanghavasesa offense (a more serious monastic offense). The reason for this is that these seven precepts allow teaching others to act for oneself. Although omission also constitutes an offense when teaching others, the expedient means created during the Sramanera period, followed by omission, still does not constitute an offense. The remaining five precepts are not like this; there is no situation where teaching others to act for oneself results in my ultimate accomplishment. In the case of coarse and malicious language leading to a Sanghavasesa offense, it is because the previous person understood the language that the offense is constituted. It is not that the offense is constituted simply because it has been understood; if it is not understood, then no offense is constituted. How is this known? The Vinaya (monastic code) states: 'One cannot be excused due to ignorance.' Therefore, as long as there is defilement in the mind, and the previous person understands the language, the offense is constituted, without needing to already know that it is coarse and malicious language. The next sentence is also like this. The third sentence is not coarse and malicious; rather, the sentence following coarse and malicious is the same.

The fourth precept regarding praising speech: Making leftover food, for those who do not eat it, specifies eating porridge in the morning and eating rice at noon. 'Eating in one sitting' specifies that this person eats all at once. 'Eating a handful' refers to receiving food once. 'Always sitting' refers to not lying down day or night. 'Following sitting' refers to always keeping the three robes (Tricivara, the three robes of a monk or nun) with oneself. 'Holding the three robes' refers to having no long-term possessions other than the three robes. If receiving scripture from (a monk), and a woman recites scripture to a monk, and there is praise of the body or speech in the scripture, then no offense is committed. If two people receive and recite scripture together, then if two nuns receive and recite scripture from him (a monk), and there is praise of the body or speech in the scripture, then no offense is committed. If reciting scripture together, and a woman and a monk recite a scripture together, and there is praise of the body or speech in it, then no offense is committed.

The fifth precept regarding matchmaking: Regarding this precept, there are five sections of text. Regarding the causes and conditions, there are three sub-sections. The first section, from the beginning to 'can be given to this man,' explains the arising of the fault. The second section, from 'at that time, the monks' down to 'fully reported to the World Honored One,' explains the monks reporting to the Buddha. The third section, from 'the World Honored One at that time' down to 'the Dharma text remains,' explains pointing out the fault and scolding. Regarding the broad explanation, there are three sections.

第一從初訖女種亦知是已來。明二十種女人二十種男。第二從母誰女以下訖現相還報四句亦如是已來。正明所行媒。第三從若比丘受語往彼還報以下訖末。明結罪輕重。第二正明媒嫁。若自受語語彼還報有十六句。自受書作頭亦作十六句。指印現相亦皆有十六句。都合六十四句。下復有四十八句。但經文隱。但出自受語自持書往彼自持指印報作十二句。自受書作頭但出四句便止。亦應有十二句。自受書作頭但出四句便止。亦應有十二句。何者初四。律文自有第二四句。應言。受書自持指印往彼自持語還報。自受書自持指印往彼遣使持語還報。自受書遣使持指印往彼自持語還報。自受書遣使持指印往彼遣使持語還報。第三四句自受書自持現相往彼自持語還報。自受書自持現相往彼遣使持語還報。自受書遣使持現相往彼自持語還報。自受書遣使持現相往彼遣使持語還報。指印作頭亦應作十二句。初四句。自受指印自持現相往彼自持語還報。自受指印自持現相往彼遣使持語還報。自受指印遣使持現相往彼自持語還報。自受指印遣使持現相往彼遣使持語還報。第二四句。自受指印自持現相往彼自持書還報。自受指印自持現相往彼遣使持書還報。自受指印遣使持現相往彼自持書還報。自受指印遣使持現相往彼遣使持書還報。第三

【現代漢語翻譯】現代漢語譯本：第一部分從一開始到『女種亦知是已來』，闡明了二十種女人和二十種男人。第二部分從『母誰女』以下到『現相還報四句亦如是已來』，明確說明了所進行的媒合行為。第三部分從『若比丘受語往彼還報』以下到結尾，闡明了結罪的輕重，並再次明確說明了媒嫁行為。如果自己接受話語並前往對方處回報，共有十六句。如果自己接受書信並作為開始，也有十六句。如果指示印記和呈現相貌，也各有十六句。總共有六十四句。下面還有四十八句，但經文有所隱藏。只是從自己接受話語，自己拿著書信前往對方處，自己拿著指印回報，構成了十二句。自己接受書信作為開始，只出現了四句就停止了，也應該有十二句。自己接受書信作為開始，只出現了四句就停止了，也應該有十二句。哪最初的四句呢？律文字身就有第二組四句，應該說：接受書信，自己拿著指印前往對方處，自己拿著話語回報；接受書信，自己拿著指印前往對方處，派遣使者拿著話語回報；接受書信，派遣使者拿著指印前往對方處，自己拿著話語回報；接受書信，派遣使者拿著指印前往對方處，派遣使者拿著話語回報。第三組四句：自己接受書信，自己拿著現相前往對方處，自己拿著話語回報；自己接受書信，自己拿著現相前往對方處，派遣使者拿著話語回報；自己接受書信，派遣使者拿著現相前往對方處，自己拿著話語回報；自己接受書信，派遣使者拿著現相前往對方處，派遣使者拿著話語回報。以指印作為開始，也應該有十二句。最初的四句：自己接受指印，自己拿著現相前往對方處，自己拿著話語回報；自己接受指印，自己拿著現相前往對方處，派遣使者拿著話語回報；自己接受指印，派遣使者拿著現相前往對方處，自己拿著話語回報；自己接受指印，派遣使者拿著現相前往對方處，派遣使者拿著話語回報。第二組四句：自己接受指印，自己拿著現相前往對方處，自己拿著書信回報；自己接受指印，自己拿著現相前往對方處，派遣使者拿著書信回報；自己接受指印，派遣使者拿著現相前往對方處，自己拿著書信回報；自己接受指印，派遣使者拿著現相前往對方處，派遣使者拿著書信回報。第三

【English Translation】 English version: The first part, from the beginning to 'Nvz hong yi zhi shi yi lai' (女種亦知是已來, meaning 'and also knows the female lineage'), clarifies the twenty types of women and twenty types of men. The second part, from 'Mu shui nv' (母誰女, meaning 'whose mother, whose daughter') onwards to 'Xian xiang huan bao si ju yi ru shi yi lai' (現相還報四句亦如是已來, meaning 'the four sentences of presenting appearance and reporting back are also like this'), explicitly states the matchmaking behavior being conducted. The third part, from 'Ruo bi qiu shou yu wang bi huan bao' (若比丘受語往彼還報, meaning 'if a Bhikkhu receives words and goes there to report back') onwards to the end, clarifies the severity of the offense and again explicitly states the matchmaking behavior. If one personally receives words and goes to the other party to report back, there are sixteen sentences. If one personally receives a letter and uses it as a beginning, there are also sixteen sentences. If one indicates a seal and presents an appearance, there are also sixteen sentences each. In total, there are sixty-four sentences. Below, there are forty-eight more sentences, but the scripture is somewhat hidden. It's just that from personally receiving words, personally taking a letter to the other party, and personally taking a finger seal to report back, twelve sentences are formed. If one personally receives a letter as a beginning, only four sentences appear and then stop; there should also be twelve sentences. If one personally receives a letter as a beginning, only four sentences appear and then stop; there should also be twelve sentences. Which are the initial four sentences? The Vinaya (律, lǜ) itself has a second set of four sentences, which should say: receiving a letter, personally taking a finger seal to the other party, personally taking words to report back; receiving a letter, personally taking a finger seal to the other party, sending a messenger to take words to report back; receiving a letter, sending a messenger to take a finger seal to the other party, personally taking words to report back; receiving a letter, sending a messenger to take a finger seal to the other party, sending a messenger to take words to report back. The third set of four sentences: personally receiving a letter, personally taking an appearance to the other party, personally taking words to report back; personally receiving a letter, personally taking an appearance to the other party, sending a messenger to take words to report back; personally receiving a letter, sending a messenger to take an appearance to the other party, personally taking words to report back; personally receiving a letter, sending a messenger to take an appearance to the other party, sending a messenger to take words to report back. Using a finger seal as a beginning, there should also be twelve sentences. The initial four sentences: personally receiving a finger seal, personally taking an appearance to the other party, personally taking words to report back; personally receiving a finger seal, personally taking an appearance to the other party, sending a messenger to take words to report back; personally receiving a finger seal, sending a messenger to take an appearance to the other party, personally taking words to report back; personally receiving a finger seal, sending a messenger to take an appearance to the other party, sending a messenger to take words to report back. The second set of four sentences: personally receiving a finger seal, personally taking an appearance to the other party, personally taking a letter to report back; personally receiving a finger seal, personally taking an appearance to the other party, sending a messenger to take a letter to report back; personally receiving a finger seal, sending a messenger to take an appearance to the other party, personally taking a letter to report back; personally receiving a finger seal, sending a messenger to take an appearance to the other party, sending a messenger to take a letter to report back. The third

四句。自受指印自持語往彼自持書還報。自受指印自持語往彼遣使持書還報。自受指印遣使持語往彼自持書還報。自受指印遣使持語往彼遣使持書還報。現相作頭亦應有十二句。初四句現相語書是。第二四句現相語指印是。第三四句亦現相指印書是。通前一百一十二句。以此句數對前二十種男女。便有二千二百四十句。第三料簡罪之輕重有成不成。文言須申者此是所為人。欲得暫會故曰須申。下極至此人。若為通一返便成其罪。若聞語者聞向他說。而默受語媒嫁媒嫁想者己身。前人皆作想媒嫁疑者亦是自身。前人疑媒嫁作不媒嫁想但是前人不解。不媒嫁作媒嫁想是己身。不媒嫁疑亦己身也。

私作大房第六　私作二房過量不處分。何故不捨犯舍。本要由財物。可隨身護己故犯舍。過量不處分防難二處。此四罪起要由地生。地是重物。假令護己本非舍法。六畜奴婢亦同。是故不須舍直聽懺悔。但斷相續更不作房。不彰懺悔。甲僧用故爾。尼戒本中別房亦由其地。何故犯舍。彼處犯舍不由房。之以地乃至互用。是物轉物異用時即犯捨墮。不待作房時始犯舍。二房既非性惡。何故要須處分。又不得過量者。一以過量。長其貪求惱亂施主。若不處分必有惱害。多障礙僧事。是故不得過量要須處分。又雖復處分僧祇成文。

【現代漢語翻譯】現代漢語譯本四句：自己接受指印，自己拿著口信前往，自己拿著書信回來稟報。自己接受指印，自己拿著口信前往，派遣使者拿著書信回來稟報。自己接受指印，派遣使者拿著口信前往，自己拿著書信回來稟報。自己接受指印，派遣使者拿著口信前往，派遣使者拿著書信回來稟報。顯現的表象作為開頭，也應該有十二句。最初四句是顯現的表象、口信、書信。第二四句是顯現的表象、口信、指印（mudra）。第三四句也是顯現的表象、指印、書信。總計前面一百一十二句。用這些句子的數量對應前面的二十種男女，便有二千二百四十句。第三，衡量罪的輕重，有成功與不成功之分。文辭需要申明的是，這是所要為之的人。想要暫時相會，所以說需要申明。下面一直到這個人。如果溝通一次就構成罪過。如果聽到話的人，聽到後向他人說，並且預設接受，媒人（媒嫁）認為媒嫁的人是自己。前面的人都認為是媒嫁，懷疑媒嫁的人也是自身。前面的人懷疑媒嫁，認為是未媒嫁，但是前面的人不理解。未媒嫁認為是媒嫁的是自身。未媒嫁懷疑也是自身。

私自建造大房第六：私自建造兩間房，超過限度而不處理。為什麼不捨棄而犯捨墮（nissaggiya pacittiya）？本來是因為財物。可以隨身保護自己，所以犯捨墮。超過限度而不處理，是爲了防止困難，這兩處。這四種罪過，起因都是因為土地產生。土地是重物。假設是爲了保護自己，本來不是捨棄的方法。六畜、奴婢也相同。因此不需要捨棄，直接聽取懺悔。但是斷絕相續，不再建造房屋。不公開懺悔。甲僧（Kapitaka）因為這個緣故。尼戒本中，別房也是因為土地。為什麼犯捨墮？那裡犯捨墮不是因為房屋，而是因為土地，乃至互相使用。這是物品轉移，物品異用的時候就犯捨墮。不等到建造房屋的時候才開始犯捨墮。兩間房既然不是自性惡，為什麼一定要處理？又不能超過限度呢？一是因為超過限度，增長他們的貪求，惱亂施主。如果不處理，必定會有惱害，多障礙僧事。因此不得超過限度，一定要處理。又即使處理了，僧團也形成了條文。

【English Translation】 English version Four sentences: He himself receives the finger-seal (mudra), he himself takes the message and goes there, he himself takes the letter and returns to report. He himself receives the finger-seal, he himself takes the message and goes there, he sends a messenger to take the letter and returns to report. He himself receives the finger-seal, he sends a messenger to take the message and goes there, he himself takes the letter and returns to report. He himself receives the finger-seal, he sends a messenger to take the message and goes there, he sends a messenger to take the letter and returns to report. The manifested appearance as the beginning should also have twelve sentences. The first four sentences are the manifested appearance, the message, and the letter. The second four sentences are the manifested appearance, the message, and the finger-seal. The third four sentences are also the manifested appearance, the finger-seal, and the letter. In total, there are one hundred and twelve sentences before. Using these number of sentences corresponding to the previous twenty kinds of men and women, there are two thousand two hundred and forty sentences. Third, measuring the severity of the offense, there is success and failure. The wording that needs to be stated is that this is the person for whom it is to be done. Wanting to meet temporarily, so it is said that it needs to be stated. Below, all the way to this person. If communicating once constitutes an offense. If the person who hears the words, after hearing them, tells them to others, and defaults to accepting, the matchmaker (mediator) thinks that the person who is mediating is himself. The people in front all think it is matchmaking, and the person who suspects matchmaking is also himself. The people in front suspect matchmaking, thinking it is not matchmaking, but the people in front do not understand. Not matchmaking thinking it is matchmaking is himself. Not matchmaking suspecting is also himself.

Privately Building a Large Room Sixth: Privately building two rooms, exceeding the limit without disposing of them. Why not give up and commit a nissaggiya pacittiya? Originally it was because of property. You can protect yourself with you, so you commit a nissaggiya pacittiya. Exceeding the limit without disposing of it is to prevent difficulties in these two places. These four offenses all arise because of the land. Land is a heavy object. Assuming it is to protect oneself, it is not originally a method of giving up. Livestock and slaves are the same. Therefore, there is no need to give up, just listen to repentance. But cut off the continuity and no longer build houses. Do not publicly confess. Monk Kapitaka for this reason. In the Bhikkhuni Pratimoksha, separate rooms are also because of the land. Why commit a nissaggiya pacittiya? There, committing a nissaggiya pacittiya is not because of the house, but because of the land, even mutual use. This is the transfer of objects, and when objects are used differently, a nissaggiya pacittiya is committed. It does not wait until the time of building the house to begin committing a nissaggiya pacittiya. Since two rooms are not inherently evil, why must they be disposed of? Also, why can't it exceed the limit? One is because exceeding the limit increases their greed and annoys the donors. If it is not disposed of, there will definitely be annoyance and many obstacles to Sangha affairs. Therefore, it must not exceed the limit and must be disposed of. Also, even if it is disposed of, the Sangha has formed articles.

若越年處分異界僧處分。皆不成。二房亦皆有五段文。就因緣中有二。第一從初訖暢然不樂已來。明起過。第二從爾時世尊從羅閱祇以下訖末。明迦葉舉過白佛。明如來廣障乞之過。多呵嘖制戒。就廣解中有子段五。第一從初訖足謂妨處已來。明略解戒本。第二從彼比丘看無防處以下訖如是再三已來。明乞處分。第三從爾時眾僧以下訖應與處分已來。明眾僧量宜應與不應與。第四從應如是與以下訖泥治已來。明眾僧與處分。第五從若不被僧處分過量以下訖末。明結罪多少。作十五句。僧不處分作頭作六句。四罪作一句。僧不處分過量有難無妨作第二句。僧不處分過量無難有妨作第三句。僧不處分不過量有難有妨作第四句。僧不處分不過量有難無妨作第五句。僧不處分不過量無難有妨作第六句。僧處分過量有難有妨作第七句。僧處分過量有難無妨作第八句。僧處分過量無難有妨第九句。僧處分不過量有難有妨作第十句。僧處分不過量有難無妨作第十一句。僧處分不過量無難有妨作第十二句。僧處分過量無難無妨作第十三句。少兩句都合有十五句。二房皆須處分差。但後房有主辨財為作。是故得過量無罪。教人為己作房成得僧殘。直教他作私房不為已犯偷蘭。己為他作私房亦得偷蘭。不成皆得突吉羅。四人以上客得作私房

【現代漢語翻譯】現代漢語譯本若跨年處理不同地區的僧人違規行為，所有處分均無效。兩個僧房都有五段文字。就因緣而言，有兩點：第一，從一開始就明確表示不悅，闡明違規行為的起因；第二，從那時世尊從羅閱祇（Rajagriha，王舍城）開始到最後，闡明迦葉（Kashyapa）指出違規行為並稟告佛陀，說明如來廣泛阻止乞討的行為，多次呵斥並制定戒律。在廣泛解釋中，有五個小段：第一，從一開始到足以妨礙之處，簡要解釋戒律的根本；第二，從那些比丘看到沒有妨礙之處開始，到『如是再三』，闡明乞討處分；第三，從那時眾僧開始，到『應與處分』，闡明眾僧衡量是否應該給予處分；第四，從『應如是與』開始，到泥治，闡明眾僧給予處分；第五，從『若不被僧處分過量』開始到最後，闡明判罪的輕重，共十五句。僧人不予處分作為開頭，共六句。四種罪行作為一句。僧人不予處分，過量，有困難但無妨礙作為第二句。僧人不予處分，過量，無困難但有妨礙作為第三句。僧人不予處分，不過量，有困難且有妨礙作為第四句。僧人不予處分，不過量，有困難但無妨礙作為第五句。僧人不予處分，不過量，無困難但有妨礙作為第六句。僧人給予處分，過量，有困難且有妨礙作為第七句。僧人給予處分，過量，有困難但無妨礙作為第八句。僧人給予處分，過量，無困難但有妨礙作為第九句。僧人給予處分，不過量，有困難且有妨礙作為第十句。僧人給予處分，不過量，有困難但無妨礙作為第十一句。僧人給予處分，不過量，無困難但有妨礙作為第十二句。僧人給予處分，過量，無困難且無妨礙作為第十三句。少了兩個句子，總共有十五句。兩個僧房都需要處分差事，但后一個僧房有負責人辨別財物來製作，因此得到過量也無罪。教人給自己製作僧房，完成則犯僧殘罪。直接教他人制作私人僧房，不為自己則犯偷蘭罪。自己為他人制作私人僧房也犯偷蘭罪。未完成都犯突吉羅罪。四人以上的客人可以製作私人僧房。

【English Translation】 English version If disciplinary actions against monks from different regions are handled across years, all the punishments are invalid. Both residences have five sections of text. Regarding the causes and conditions, there are two points: first, from the initial expression of displeasure onwards, clarifying the origin of the transgression; second, from the time when the World-Honored One started from Rajagriha (王舍城) to the end, clarifying that Kashyapa (迦葉) pointed out the transgression and reported it to the Buddha, explaining that the Tathagata extensively prevented begging, repeatedly reprimanded, and established precepts. In the extensive explanation, there are five subsections: first, from the beginning to the point where it is sufficient to be obstructive, briefly explaining the root of the precepts; second, from those monks seeing no obstruction to 'thus again and again,' clarifying the dispensation for begging; third, from that time when the Sangha began to 'should be given dispensation,' clarifying that the Sangha should consider whether or not to grant dispensation; fourth, from 'should be given thus' to mud plastering, clarifying that the Sangha grants dispensation; fifth, from 'if not punished by the Sangha excessively' to the end, clarifying the severity of the offense, totaling fifteen sentences. The Sangha not giving punishment serves as the beginning, totaling six sentences. The four offenses serve as one sentence. The Sangha not giving punishment, excessive, with difficulty but without obstruction serves as the second sentence. The Sangha not giving punishment, excessive, without difficulty but with obstruction serves as the third sentence. The Sangha not giving punishment, not excessive, with difficulty and with obstruction serves as the fourth sentence. The Sangha not giving punishment, not excessive, with difficulty but without obstruction serves as the fifth sentence. The Sangha not giving punishment, not excessive, without difficulty but with obstruction serves as the sixth sentence. The Sangha giving punishment, excessive, with difficulty and with obstruction serves as the seventh sentence. The Sangha giving punishment, excessive, with difficulty but without obstruction serves as the eighth sentence. The Sangha giving punishment, excessive, without difficulty but with obstruction serves as the ninth sentence. The Sangha giving punishment, not excessive, with difficulty and with obstruction serves as the tenth sentence. The Sangha giving punishment, not excessive, with difficulty but without obstruction serves as the eleventh sentence. The Sangha giving punishment, not excessive, without difficulty but with obstruction serves as the twelfth sentence. The Sangha giving punishment, excessive, without difficulty and without obstruction serves as the thirteenth sentence. Two sentences are missing, totaling fifteen sentences. Both residences need dispensation for errands, but the latter residence has a person in charge to discern property for making, therefore obtaining excess is also without offense. Instructing someone to make a residence for oneself, completing it results in a Sanghavasesa offense. Directly instructing others to make a private residence, not for oneself, results in a Thullaccaya offense. Oneself making a private residence for others also results in a Thullaccaya offense. Not completing it all results in a Dukkata offense. Guests of four or more people can make private residences.

。雖僧作房亦不得在防難處作。若在防難處作者得突吉羅。作非法房從初至窗牖來犯突吉羅。從窗牖以上未成犯偷蘭。成僧殘。隨受用突吉羅。律文中言。處分作不處分想者。謂羯磨不成也。不處分作處分想者。羯磨實不成意謂成也。下疑亦如是。若沙彌得處分作房。未成便進具戒後方作成。此比丘更無所犯。以得僧處分羯磨無差故爾。尼不處分過量犯二究竟偷蘭。比丘過量不處分中有偷蘭。悉是方便難處想犯究竟突吉羅。以下四句悉是方便妨處亦同也。有主作大房不處分戒中有五段。如上。因緣中有二段。從初訖至而斫材作大房屋已來。正明起過。從時諸比丘聞中以下訖至當如是說已來。第二諸比丘舉過白佛。就廣解有五段文。從初至是謂無妨處已來。第一略解戒本。從彼比丘以下訖第二第三已來。第二正明之處分。從眾僧應觀察以下訖至應與指授已來。第三正明眾僧量宜合與不合與。從應作如是與以下訖至泥治訖是已來。第四正明處分。從若僧不差指授以下訖末。明結罪多少。作七句。

保定元年歲次辛巳三月丁未朔八日玄覺抄記

【現代漢語翻譯】現代漢語譯本：即使是僧侶建造房屋，也不得在有防難的地方建造。如果在有防難的地方建造，會犯突吉羅（Dukkata，一種輕罪）。建造非法的房屋，從開始到窗戶的部分都犯突吉羅。從窗戶以上，未完成時犯偷蘭（Sthulatyaya，一種中等罪），完成時犯僧殘（Sanghavasesa，一種重罪）。隨後的使用也犯突吉羅。律文中說，『處分作不處分想』，意思是羯磨（Karma，業）不成。『不處分作處分想』，意思是羯磨實際上不成，卻以為成了。下面的疑惑也像這樣。如果沙彌（Sramanera，小沙彌）得到處分建造房屋，未完成時受具足戒（Upasampada，正式成為比丘），之後才完成，這位比丘不再有任何罪過，因為他得到了僧團的處分，羯磨沒有差錯。比丘尼（Bhikkhuni，女比丘）未經處分建造超量的房屋，犯兩次究竟偷蘭。比丘建造超量的房屋，未經處分，中間有偷蘭。都是方便難處想，犯究竟突吉羅。以下四句都是方便妨處，也相同。有施主建造大房屋，未經處分，戒中有五段，如上所述。因緣中有二段，從開始到『而斫材作大房屋已來』，正是說明起過。從『時諸比丘聞中』以下到『當如是說已來』，第二是諸比丘舉過白佛。就廣解有五段文，從開始到『是謂無妨處已來』，第一是略解戒本。從『彼比丘』以下到『第二第三已來』，第二是正明之處分。從『眾僧應觀察』以下到『應與指授已來』，第三是正明眾僧衡量適宜與否，應該給予還是不應該給予。從『應作如是與』以下到『泥治訖是已來』，第四是正明處分。從『若僧不差指授』以下到末尾，說明結罪的多少。作七句。保定元年歲次辛巳三月丁未朔八日玄覺抄記

【English Translation】 English version: Even if a monk builds a dwelling, it should not be built in a place of difficulty. If it is built in a place of difficulty, a Dukkata (a minor offense) is incurred. Building an unlawful dwelling, from the beginning up to the windows, incurs Dukkata. From above the windows, if unfinished, Sthulatyaya (a moderate offense) is incurred; if completed, Sanghavasesa (a serious offense) is incurred. Subsequent use also incurs Dukkata. The Vinaya states, 'Thinking of an unassigned act as assigned,' means the Karma (action, deed) is not valid. 'Thinking of an assigned act as unassigned,' means the Karma is actually invalid, but it is thought to be valid. The following doubts are similar. If a Sramanera (novice monk) receives permission to build a dwelling, and before it is completed, he receives full ordination (Upasampada, becoming a fully ordained monk), and then completes it, this Bhikkhu (monk) incurs no offense, because he received the Sangha's (monastic community) permission, and the Karma was without error. A Bhikkhuni (nun) building an excessive dwelling without permission incurs two ultimate Sthulatyayas. A Bhikkhu building an excessive dwelling without permission incurs Sthulatyaya in the middle stages. All are thinking of a place of difficulty as a place of ease, incurring ultimate Dukkata. The following four sentences are all thinking of a place of obstruction as a place of ease, and are the same. If a patron builds a large dwelling without permission, there are five sections in the precept, as mentioned above. There are two sections in the cause and condition, from the beginning to 'and cutting timber to build a large dwelling,' which clearly explains the arising of the offense. From 'When the Bhikkhus heard' below to 'should be spoken thus,' the second is the Bhikkhus reporting the offense to the Buddha. Regarding the extensive explanation, there are five sections of text, from the beginning to 'this is called a place without obstruction,' the first is a brief explanation of the precept. From 'That Bhikkhu' below to 'the second and third,' the second is the explanation of the assignment. From 'The Sangha should observe' below to 'should be assigned,' the third is the explanation of the Sangha measuring whether it is appropriate to give or not give. From 'Should be given thus' below to 'the plastering is finished,' the fourth is the explanation of the assignment. From 'If the Sangha does not appoint an assigner' below to the end, it explains the amount of offense incurred. Making seven sentences. Recorded by Xuan Jue on the eighth day of the third month, Dingwei, of the first year of Baoding, year of Xinsi.