Chinese
说。‘嘿，你这家伙是小偷！是孩子！是傻瓜！是贼！’这样说着杀了他吗？捆绑他吗？驱逐他也可以，如果比丘不给予就拿取，那么这个比丘也已经失败了，不能住在这里。’说了这些话之后，如果比丘做了这样的事情，刚做完就不能成为比丘了。不能成为修行者。不能成为释迦之子。会从比丘的身份中丧失。他的修行者的行为会破灭，会丧失，会被摧毁，会堕落，会失败。他的修行者的行为无法挽回。比如，如果砍断了棕榈树的头，就不能再变青，也不能生长、扩大和扩展。从今以后，对于你不是行为、不是工作、不是实践的那些放弃，要以正念和谨慎非常努力地守护你的心。怎么样才不会做这样的事情呢？他不会做。第三，因为嗔恨而引起的杀生的失败，以及与之相关的一切都必须放弃，这是教导，就是这个。有寿命者，你听着！杀生是被世尊以多种方式谴责的。放弃杀生是被赞扬的。是被尊敬的。是被赞颂的。是被称赞的。有寿命者，从今以后，你不要故意杀死哪怕是蚂蚁或蚊子这样的生物，更何况是人或变成人的生物呢？有寿命者，世尊、如来、阿罗汉、正等觉、知者和见者也说，如果比丘故意亲手杀死人或变成人的生物，或者给他武器，或者寻找给他武器的人，或者让他死亡，或者赞美他的死亡，或者对他说：‘嘿，你这个人，用这种邪恶、不洁、糟糕的生活做什么呢？’嘿，你这个人，死了比活着更容易。’这样说着，用内心的欲望和内心的各种想法，用多种方式让他死亡，或者赞美他的死亡，如果那个作者因此而死亡，那么这个比丘也已经失败了，不能住在这里。
English
says. 'Hey, you fellow are a thief! A child! A fool! A robber!' Saying this, does he kill him? Does he bind him? Even if he expels him, if the monk takes what is not given, then that monk has also failed and cannot remain here.' Having said these words, if a monk does such a thing, as soon as he does it, he becomes unfit to be a monk. Unfit to be a practitioner. Unfit to be a son of the Shakya. He will be lost from the state of a monk. His conduct as a practitioner will be destroyed, lost, ruined, fallen, and defeated. His conduct as a practitioner will be irretrievable. It is like this: for example, if the head of a palm tree is cut off, it cannot turn green again, nor can it grow, expand, or widen. From now on, for those things that are not your behavior, not your work, and not your practice, having abandoned them, strive to guard your mind very diligently with mindfulness and awareness. How does one not engage in such conduct? He does not engage. Third, the defeat of killing, which is instigated by anger, and everything related to it must be abandoned, this is the teaching. O fortunate one, listen! Killing is condemned by the Blessed One in many ways. Abandoning killing is praised. It is honored. It is extolled. It is praised. O fortunate one, from now on, you should not intentionally kill even a creature as small as an ant or a mosquito, let alone a human being or one who has become a human being. O fortunate one, the Blessed One, the Thus-Gone One, the Arhat, the Perfectly and Fully Awakened One, the Knower and Seer, also said that if a monk intentionally kills a human being or one who has become a human being with his own hand, or gives him a weapon, or seeks someone to give him a weapon, or causes him to die, or praises his death, or says to him, 'Hey, you person, what is the use of this sinful, impure, bad life?' Hey, you person, it is easier to die than to live.' Saying this, with the desires of the mind and the various thoughts of the mind, in various ways he causes him to die, or praises his death, and if that author dies because of it, then that monk has also failed and cannot remain here.
Chinese
下达此命令说：如果比丘做了这样的事情，做了之后立刻就不再是比丘了。不再是修行人，不再是释迦之子，会失去比丘的身份。他的修行方式会破灭、衰败、被摧毁、堕落、失败。他的修行方式将无法恢复。例如，如果砍断了棕榈树的头，它不可能再变青，也不可能生长、繁茂和扩大。从今以后，你对于不该做的事、不该做的事和不该做的事，要以正念和谨慎来守护你的心。像这样的行为怎么会不去做呢？他不会去做。第四，必须戒除被三种毒素中的任何一种所驱使而说谎的失败，以及与之相关的一切。这是教导：有寿命者，请听。世尊以多种方式谴责说谎。赞扬、尊敬、赞美、称颂戒除说谎。有寿命者，从今以后，即使是开玩笑，也不应该明知故犯地说谎，更何况是故意宣扬自己证得超人的法。有寿命者，世尊、如来、应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，知者见者，又说，如果任何比丘没有证悟，也没有完全理解，没有获得超人的法，没有获得终极、殊胜、特殊的成就，没有知识、没有见解、没有智慧，却声称自己知道、自己看见，之后，他想要净化自己所犯的错误，无论过一段时间是否被询问，他都会这样说：有寿命者，我说我不知道却说我知道，我说我没看见却说我看见，这样说就是为了供养而说谎。除了是出于增上慢，否则，这位比丘也已经失败了，不应该再住下去。下达此命令说：知道什么呢？知道痛苦。知道痛苦的生起、灭尽和道路。看见什么呢？看见诸神。
English
This command was given, saying: If a bhikshu does such a thing, immediately after doing it, he will no longer be a bhikshu. He will no longer be a practitioner, no longer a son of the Shakyas, and will lose the status of a bhikshu. His way of practice will be destroyed, decayed, ruined, fallen, and defeated. His way of practice will be irretrievable. For example, if the head of a palm tree is cut off, it cannot turn green again, nor can it grow, flourish, or expand. From now on, you must strive to guard your mind with mindfulness and vigilance against what should not be done, what is not to be done, and what is not practiced. How can one not abstain from such conduct? He will not abstain. Fourth, it must be taught that the defeat of lying, incited by any of the three poisons, along with its associated factors, must be abandoned. This is the teaching: Venerable ones, listen! The Bhagavan has condemned lying in many ways. Abandoning lying is praised, honored, extolled, and commended. Venerable ones, from now on, even if it is meant as a joke, one should not knowingly lie; how much more so to deliberately claim to have attained superior human qualities. Venerable ones, the Bhagavan, the Tathagata, the Arhat, the Perfectly Awakened Buddha, who knows and sees, also said: If any bhikshu does not know or fully understand, and has not attained superior human qualities, has not attained the ultimate, the noble, the distinct attainment, knowledge, vision, or wisdom, yet claims, 'I know this,' 'I see this,' and later, wishing to purify the fault he has incurred, whether asked or not at another time, he says, 'Venerable ones, I said I know what I do not know,' 'I said I see what I have not seen,' thus speaking falsely for gain, unless it is out of conceit, that bhikshu is also defeated and should not remain. This command was given, saying: What does he know? He knows suffering. He knows the arising, cessation, and path of suffering. What does he see? He sees the gods.
Chinese
我看到龙族，夜叉族，鹏鸟族，乾闼婆族，紧那罗族，大腹行族，饿鬼族，食肉鬼族，瓮形鬼族，僵尸鬼族，身僵尸鬼族，尘土中的食肉鬼族。诸天也看到我。从“龙族”到“尘土中的食肉鬼族也看到我”之间的话，也适用于下面的内容。我听到诸天的声音。从“龙族”到“尘土中的食肉鬼族”的声音我都听到了。诸天也听到了我的声音。从“龙族”到“尘土中的食肉鬼族”的声音，我也听到了。我为了观看诸天而前往。从“龙族”到“尘土中的食肉鬼族”为了观看而前往。诸天为了观看我而到来。从“龙族”到“尘土中的食肉鬼族”为了观看我而到来。我与诸天一起交谈，说“请来”，各自都感到高兴，并且总是住在一起。从“龙族”到“尘土中的食肉鬼族”一起交谈，说“请来”，各自都感到高兴，并且总是住在一起。诸天与我一起交谈，说“请来”，各自都感到高兴，并且总是住在一起。从“龙族”到“尘土中的食肉鬼族”与我一起交谈，说“请来”，各自都感到高兴，并且总是住在一起。在我未获得之前，我获得了无常的认识，对无常是痛苦的认识，对痛苦是无我的认识，对食物不悦的认识，对一切世间不欢喜的认识，过患的认识，舍弃的认识，离欲的认识，灭尽的认识，死亡的认识，不净的认识，青瘀的认识，脓烂的认识，断坏的认识，虫啖的认识，食啖的认识，血涂的认识，散坏的认识，骨锁的认识，以及于空性中个别觉察的认识。在我未获得之前，我获得了初禅和二禅。
English
I see the Nagas, the Yakshas, the Garudas, the Gandharvas, the Kinnaras, the Mahoragas, the Pretas, the flesh-eaters, the Kumbhandas, the corpses, the body-corpses, and the flesh-eaters in the dust. The gods also see me. The words from "Nagas" to "the flesh-eaters in the dust also see me" also apply to the following. I hear the voices of the gods. From "Nagas" to the voices of "the flesh-eaters in the dust," I hear them. The gods also hear my voice. From "Nagas" to the voices of "the flesh-eaters in the dust," I also hear them. I go to see the gods. From "Nagas" to "the flesh-eaters in the dust," I go to see them. The gods come to see me. From "Nagas" to "the flesh-eaters in the dust," they come to see me. I converse with the gods, saying "Please come," each feeling joyful, and always staying together. From "Nagas" to "the flesh-eaters in the dust," we converse together, saying "Please come," each feeling joyful, and always staying together. The gods converse with me, saying "Please come," each feeling joyful, and always staying together. From "Nagas" to "the flesh-eaters in the dust," they converse with me, saying "Please come," each feeling joyful, and always staying together. Before I had attained them, I attained the perception of impermanence, the perception of suffering in impermanence, the perception of no-self in suffering, the perception of displeasure with food, the perception of displeasure with all the world, the perception of fault, the perception of abandonment, the perception of detachment, the perception of cessation, the perception of death, the perception of impurity, the perception of blue-greenness, the perception of suppuration, the perception of disintegration, the perception of being eaten by worms, the perception of being eaten, the perception of being smeared with blood, the perception of being scattered, the perception of a skeleton, and the perception of individually discerning emptiness. Before I had attained them, I attained the first dhyana and the second.
Chinese
以及，第三，第四，慈爱，悲悯，喜悦，平静，虚空无边处，识无边处……一无所有处……非想非非想处，入流果，一来果……不来果……阿罗汉果，神通境界，天耳，心之差别，宿住，死殁，出生，获得诸漏已尽。我是阿罗汉，于八解脱得禅定，从二分中解脱。如是，比丘若作如是住，作已随即成为不应为比丘者，不应为净修者，不应为释迦子，从比丘之实事中退失，其净修之行毁坏、退失、破灭、堕落、失败，其净修之行则不可挽回。譬如，若砍断棕榈树头，则不可再变青，亦不可生长、增广、宽大。从今以后，对于你所不应行之事，不应作之事，不应习之事，舍弃彼等，应以正念和谨慎之心极力守护。如何不应行如是住？彼言：我不应行。如是，彼等已受守护之清净戒律之教诫。第三，修习行持清净之教诫有五，初为不仅不害有情，且于彼等反害于己时，亦不应报复，应忍受，此乃教诫：具寿，汝谛听！此四者，乃薄伽梵如来应供正等觉知见者，如是宣说出家及受具足戒之比丘所应行之法，何为四？具寿，汝从今以后，虽被辱骂，亦不应还骂；虽被嗔怒，亦不应还嗔；虽被殴打，亦不应还打；虽被揭短，亦不应还揭短。如何行持如是住
English
and, third, fourth, loving-kindness, compassion, joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness... the sphere of nothingness... the sphere of neither perception nor non-perception, the fruit of stream-entry, the fruit of once-returning... the fruit of non-returning... the fruit of being an Arhat, the realm of magical powers, the divine ear, the varieties of minds, former abodes, dying and being reborn, and the attainment of the exhaustion of defilements. I am an Arhat, meditating on the eight liberations, and liberated from both parts. Thus, if a monk dwells in such a state, immediately upon doing so, he becomes unfit to be a monk, unfit to be a pure practitioner, unfit to be a son of the Shakyas, he falls away from the essence of a monk. His practice of purity is destroyed, diminished, broken, fallen, and defeated, and his practice of purity becomes irretrievable. It is like this: if the head of a palm tree is cut off, it cannot turn green again, nor can it grow, increase, or expand. From now on, for those things that you should not do, should not act upon, and should not practice, abandon them and strive to guard your mind with mindfulness and vigilance. How should one not engage in such a dwelling? He says, "I should not engage." Thus, they have received the instruction of the pure precepts to be guarded. Third, there are five instructions on practicing pure conduct. The first is that not only should one not harm sentient beings, but even if they harm you in return, you should not retaliate but should endure. This is the instruction: Venerable one, listen! These four are the teachings of the Bhagavan, the Tathagata, the Arhat, the perfectly enlightened Buddha, who knows and sees, as the Dharma to be practiced by a monk who has gone forth and taken full ordination. What are the four? Venerable one, from now on, even if you are reviled, you should not revile in return; even if you are angered, you should not be angry in return; even if you are beaten, you should not beat in return; even if your faults are exposed, you should not expose faults in return. How to practice such a dwelling