English
One should act without causing any harm. Because one possesses the discipline to abandon the faults of body, speech, and mind in one's own continuum, one must protect against killing living beings. Therefore, one should strive in activities such as lighting lamps in rooms. In the place where the Khenpo and others wash their faces, one should spread out a mat, provide water for washing, and things like earth and tooth sticks, namely tooth sticks for washing. In the place for urinating and defecating, one should prepare earth and leaves, etc. One can mix the dung of young Indian cattle with earth and make it into balls to wash with, or one can also prepare washing agents like ashes and soap. One should wash the lama's alms bowl, wash clothes, clean the dwelling, and in short, accomplish all the tasks that the lama needs done. After doing what the lama needs, one should recognize or know the time for the morning meal, and then prostrate to the Khenpo or lama. As before, with body, speech, and mind, respectfully joining the palms of the hands, one should say to the lama, "Please give food," or "Please eat," or "Please use." One who has vows or is an ascetic should make such a request to the lama. Having made such a request, with excellent preparation, one should wash one's mouth, hands, and alms bowl cleanly. One should not look to the left or right, and one's mouthfuls should be neither too big nor too small, etc., acting properly. Then, one should cut off a mouthful of food and, without speaking, eat an appropriate amount, moderately, or knowingly. If one eats for the sake of becoming strong and beautiful, it will become unwholesome. If one does not eat, one will be too weak to do good, so if one eats for the sake of being able to engage in virtue, it will become virtuous. If it is neither of these, it will become unspecified, so one should have an excellent intention. In order to avert the disease of hunger or thirst, and harming the body, and being unable to engage in virtue, with the thought, "I will eat," one should eat both kinds of food in this way, and similarly, drink beverages, and water that can be examined and investigated. After eating and drinking, one should wash one's mouth and hands with clean water, and also wash the alms bowl. In order to avert the donor's bad wishes, and in order to truly increase the vast merit of generosity, one should recite one verse of generosity, and also one for the sake of the Naga king Gawa and Nye Gawa, etc., that is, recite two. The second is, meditating on that very thing.
Chinese
如果具有诸如此类的诀窍，那么对于贪欲的对治是不净观，对于嗔恨的对治是慈爱，对于愚痴的对治是缘起，对于分别念的对治是呼吸出入的禅定。如果没有，就应该努力阅读三藏的经文。第三，关于经常修习之处的解说，分为总说和广说两部分。第一部分是：通过戒律来避免粗略的十种等身口意三门的恶行，以及四种行为的仪轨。首先，必须精通取舍之理，仅仅精通是不够的，还要如实地修习取舍，并且要努力地进行斋戒等修行。第二部分分为：戒律的支分，即宣说他胜处，以及作为其支分的，宣说细微学处。第一部分分为：杀生的他胜罪、不予取的他胜罪、非梵行的他胜罪和妄语的他胜罪四种。第一种又分为：正行和属于正行的两种。正行又分为：以身体杀生、以语言杀生和以方法杀生三种。第一种是：在毗舍离国，世尊赞叹比丘修不净观，修习后，这个脓血之身令人厌恶，于是自己服毒、用武器自杀、跳崖、自缢等等。还有一位比丘对持杖的修行者说：‘我把俊美的身体、食物和法衣给你。’那人也杀了他，然后用剑在喜乐河中清洗。之后，一个天子魔在未触及水流的地方停住，赞叹持杖者说：‘你积累了许多功德！’那人想：‘我想要法衣，也想要功德。’于是把剑藏在腋下，从经堂到走廊，一个接一个地杀了六十个比丘。之后，在十五日的斋戒日，世尊问阿难：‘是什么因缘导致比丘们减少了？’阿难如实禀告，世尊以多种方式呵斥了他，为了看到十种功德而制定了戒律。对于苦行或戒律，
English
If you have instructions on such things, the antidote to attachment is ugliness, the antidote to hatred is love, the antidote to ignorance is dependent origination, and the antidote to conceptualization is the meditation on breathing in and out. If not, you should diligently read the scriptures of the three baskets. Third, regarding the explanation of the places to be practiced regularly, there are two parts: a summary and a detailed explanation. The first part is: through discipline, abandoning the ten gross misdeeds of the three doors of body, speech, and mind, and the rituals of the four modes of conduct. First, one must be skilled in knowing what to take and what to abandon, and it is not enough to be merely skilled, but one must also practice taking and abandoning as it is, and one must diligently strive to perform practices such as fasting. The second part is divided into: the branches of morality, which are the places of defeat, and as branches thereof, the explanation of the places of minor precepts. The first part is divided into: the defeat of killing, the defeat of taking what is not given, the defeat of unchaste conduct, and the four defeats of lying. The first is divided into: the actual and the two that belong to it. The actual is divided into: killing by body, killing by speech, and killing by means. The first is: In the country of Vriji, the Blessed One praised the monks for meditating on impurity. Having meditated on it, this purulent body became disgusting, so they poisoned themselves, stabbed themselves with weapons, jumped off cliffs, hanged themselves, and so on. Also, a monk said to a staff-bearing ascetic, 'I will give you a beautiful body, food, and robes.' That person also killed him and washed the sword in the Joyful River. Then, a son of the gods, a demon, stayed just short of touching the stream and praised the staff-bearer, saying, 'You have accumulated much merit!' That person thought, 'I want robes and I want merit.' So he hid the sword under his arm and killed sixty monks one after another from the monastery to the promenade. Then, on the fifteenth day of the fasting, the Blessed One asked Ananda, 'What is the cause and condition that the monks are few?' Ananda reported it as it was, and the Blessed One rebuked him in various ways and established the precepts in order to see the ten benefits. For asceticism or discipline,
Chinese
由于心智错乱等原因，没有完全丧失心智，而是特意思考，怀着害人之心。杀害提婆达多，不要与供养混淆。村民或已成为人者，与自己不同的人，自己或唆使他人用刀等武器击打而杀死，当实际完成时，修行从根本上丧失，因此失败。第二种情况是，对于持戒者或破戒者，依次是：对于持戒者，说“你死了会去善趣，所以自己杀死自己”，以此为缘由而死；对于破戒者，说“你活着罪恶会增长，死了更好，所以自己杀死自己”；同样，对于被疾病折磨的人，说“你活得越久，痛苦就越多，所以自己杀死自己”之类的劝告。无论谁听到，他们都会因痛苦而精疲力竭。那时，不要说必定会死的，即必定会死的法，如果说了，并因此而死，就是失败。用药物杀死：房主强力之子，哥哥军队，弟弟近军。军队去经商后，近军使其妻子怀孕。近军在逝多林出家。近军的朋友医生堕胎，这件事传遍了所有人。佛陀问近军：你这样做了吗？比丘没有这样做，而是随喜了。世尊规定，从今以后，如果这样做，就会犯戒，所以不要这样做。修行者：男人、女人、双性人。怀着杀心，在食物饮料等中掺入毒药，给予致死的药物，给予男神所加持的咒语（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），给予女神所加持的明咒的显现，推入悬崖、火中，派遣或命令猛兽毒蛇等前往死亡的方向，或者通过其他人身语的各种手段。总之，基础、意图、行为、最终结果都齐全，杀死他人，修行就会丧失，因此失败。第二，属于堕罪的情况，分为粗罪和小罪两种。第一种：同类或属于堕罪的牛等畜生，以及地狱众生，包括寒热地狱、孤独地狱、近边地狱，饿鬼的类别，或者欲界色界的诸神
English
Due to mental confusion and other reasons, without completely losing one's mind, but intentionally thinking and harboring harmful intentions. Killing Devadatta, do not confuse it with offerings. Villagers or those who have become human, those different from oneself, oneself or instigating others to strike and kill with weapons such as knives. When the actual completion occurs, the practice is fundamentally lost, hence it is a defeat. The second case is, for those who uphold vows or break vows, respectively: For those who uphold vows, saying, "If you die, you will go to a good rebirth, so kill yourself," and dying because of this cause; for those who break vows, saying, "If you live, sins will increase, it is better to die, so kill yourself"; similarly, for those afflicted by illness, saying, "The longer you live, the more suffering you will endure, so kill yourself," and similar exhortations. Whoever hears it, they will be exhausted by suffering. At that time, do not speak of the Dharma of certain death, that is, certain death, and if you do, and they die because of it, it is a defeat. Killing with medicine: The son of the powerful householder, the elder brother's army, the younger brother's close army. After the army went to trade, the close army impregnated his wife. The close army became ordained in Jeta Grove. The close army's friend, the doctor, performed an abortion, and this matter became known to everyone. The Buddha asked the close army: Did you do this? The monk did not do this, but rejoiced. The Blessed One stipulated that from now on, if this is done, it will be a transgression, so do not do it. Practitioner: male, female, hermaphrodite. With the intention to kill, mixing poison into food and drink, giving deadly medicine, giving mantras blessed by male deities (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), giving manifestations of knowledge mantras blessed by female deities, pushing into cliffs, fire, sending or ordering wild animals, poisonous snakes, etc., towards the direction of death, or through various means of other people's body and speech. In short, if the basis, intention, action, and final result are all complete, and others are killed, the practice will be lost, hence it is a defeat. Second, in the case of belonging to the downfall, it is divided into two types: gross sins and minor sins. The first: animals of the same kind or belonging to the downfall, such as cattle, and sentient beings in hell, including hot and cold hells, solitary hells, nearby hells, the category of hungry ghosts, or even the gods of the desire realm and form realm.
Chinese
我：如果出家人以杀心杀生，就会获得堕入恶趣的巨大罪业。第二种情况是：依靠苦行的人，心想杀死其他众生，生起杀心，身体投掷石头等，口中发出“杀了他”等指令。如果那个人没有死而活着，那么，就会产生身、语、意三种过失。没有杀心，而是以愤怒之心，用石头、棍棒、拳头等反复击打其他众生。或者用手掌拍打，或者用鞭子抽打，或者在热的时候扔到热的地方，冷的时候扔到冷的地方等造成伤害。以及对马、牛等进行驮运、鞭打等伤害，这些都是不应该做的。出家人不应该骑马、骑象等，不应该骑乘行走。第二，关于不予而取的堕罪，有三种：堕罪的真实陈述，违犯行为的揭示，以及这些行为的基础——享用物品的种类说明。第一，世尊住在王舍城迦兰陀竹园。当时，以前是陶匠的出家人，名叫财护。他在王舍城的寺院里建造茅屋居住，当他去城里乞食时，牧童等人拆毁了他的茅屋，拿走了草木。他多次建造又多次被拆毁，最后心想：这是烦恼啊！于是建造了一个红色的陶制茅屋。当时，世尊以神通观察到，问道：这是谁的？回答说：是财护的。世尊说：因为这种行为，外道们会嘲笑我，拆毁它。于是众比丘拆毁了它。之后，财护又想：我和王舍城的护林官关系很好，不如建造木屋吧。于是对护林官说：请您给我一些木材。护林官说：你随意使用吧。于是（财护）砍伐并搬走了许多修缮王舍城破损之处的木材，被守城官看见了，告诉了阿阇世王。阿阇世王召来财护，问道：你未经允许就拿走木材，可以吗？回答说：不可以。
English
Me: If a renunciate kills with the intention to kill, he will incur the great sin of falling into the lower realms. Secondly, if a person practicing asceticism intends to kill other sentient beings, generates the intention to kill, throws stones, etc., with his body, and utters commands such as "Kill him!" with his mouth, even if that person does not die but remains alive, then the three kinds of misconduct of mind, body, and speech will occur. Without the intention to kill, but with an angry mind, repeatedly striking other sentient beings with stones, sticks, fists, etc., or slapping with the palm, or whipping, or throwing them into hot places when it is hot, or cold places when it is cold, and other harms, and the harms of loading and beating horses, cattle, etc., should not be done. A renunciate should not ride horses, elephants, etc., and should not travel by riding. Secondly, regarding the defeat of taking what is not given, there are three: the actual statement of defeat, the indication of offenses, and the explanation of the categories of possessions that are the basis of these. First, the Blessed One was dwelling in the Bamboo Grove of Kalandaka in Rajagriha. At that time, a monk named Nanda, who had previously been a potter, built a hut and lived in a monastery in Rajagriha. When he went to the town for alms, cowherds and others demolished his hut and took away the grass and wood. After building and demolishing it many times, he thought, "This is a nuisance!" and built a beautiful red clay hut. At that time, the Blessed One saw it with his divine eye and asked, "Whose is this?" They replied, "It is Nanda's." The Blessed One said, "Because of this, the heretics will ridicule me. Demolish it!" So the monks demolished it. Then Nanda thought again, "I am friendly with the chief of the forest guards of Rajagriha, so I will build a wooden house." So he said to the forest guard, "Please give me some wood." The forest guard said, "Use it as you please." So he cut down and carried away many trees that were used to repair the dilapidated parts of Rajagriha. The city guard saw this and told King Ajatashatru. Ajatashatru summoned Nanda and asked, "Is it permissible for you to take wood without permission?" He replied, "It is not."