English
If one becomes impoverished and discouraged, and is asked what the reason for your sangha is, speak truthfully. Do you speak because you have that quality? Do you speak because you do not have it? Do you speak even if you do not have it? When the monks said that this was not appropriate, the Buddha heard it and rebuked it in various ways and established the precepts. Saying, 'I have directly seen the forms of the gods,' and 'I have directly heard the sound of the voice of that god,' and 'I have spoken with the gods mutually,' whichever of these three one speaks, it leads to defeat. Similarly, 'Wherever I am, the gods come there, and I also go to the presence of that god.' Similarly, saying, 'I have seen the forms of gandharvas, vase-like ghouls, conch-shell guardians like nagas, Vaishravana-like yakshas, the great pot-bellied ones, flesh-eaters, pretas, and animals with human forms, such as human-like beings,' and with similar expressions, 'I have heard the sound,' 'I have spoken with them,' 'They come to my presence, and I also go to their presence,' whichever one speaks, it leads to defeat. In terms of essence, the first dhyana and so on, the four dhyanas, the divine eye and so on, the six superknowledges, loving-kindness and so on, the four immeasurables, and the four fruits, such as the stream-enterer without outflows, and even having thoroughly entered the path of the accumulation and so on, if one says, 'I have attained such qualities,' then, for one who understands the meaning of things and is learned, possessing the special words of having attained extraordinary qualities, if one speaks without losing consciousness, without the pride of attainment, it will ruin the conduct and lead to defeat. In the past, a renunciate dwelling in a monastery, having subdued the afflictions by the worldly path, thinking that they would not arise again, and contemplating that they would not be born again, thought and said, 'I have abandoned the afflictions.' Later, when he went to the town, seeing women and enemies and so on, the afflictions arose again. He then asked the Buddha, 'Have I spoken a lie about superior human qualities?' The Buddha said, 'Except for one with pride of attainment, even if one attains such qualities in the future, one should not speak of it.' It is like what the Buddha said. Again, a renunciate concealing his thoughts, says that he has seen gods, nagas, and so on.
Chinese
如果说自己不是圣者，就是粗罪。如果说圣者不会被非人所害，所以我也不会被伤害，那就是堕罪等等。第二，讲述了舍弃虚妄等口语的非善行，顺便展示了修行者的四种应取之法，以及劝诫舍弃此处未讲述的其他口语过失，共有三点。第一，除了像前面所说的那样，宣称获得了某种特殊的功德之外，其他所有出于无知的虚假言辞，无论说了什么，都会增长许多非福德的罪恶，因此会堕入下方的三恶道，遭受痛苦。就像互相之间和谐友善的人，由于嗔恨等原因而争斗并互相分离一样，离间语，无论是真是假，都不应该互相传递和说。没有必要的事情，不要说闲聊和玩笑等无意义的话，也不要说伤害他人感情的粗暴言辞。第二，对于说“吃你父亲的肉”等等，或者用种姓等恶语相向，不要以恶语还击；对于用粗暴的言辞辱骂，也不要反过来辱骂；对于挑衅或揭露过失，不要反过来揭露；对于用石头棍棒等殴打，也不要反过来殴打。这四种修行者的行为是必须接受的。第三，具有智慧和学识，想要珍视和守护戒律的人，应该努力谨慎地舍弃谈论国王、盗贼、商业等言语的过失，认识到事情会变成那样，就必须严密地约束自己的言语。第二，关于细微的学处，有四点：谨慎的支分、苦行的支分、舍弃积蓄的根本——接受金银，以及讲述未包含在其中的其他舍取之相。第一，有两个方面：讲述应舍弃的致醉之物的差别，以及舍弃它们的必要性。第一，用大麦、稻米等谷物发酵酿造的酒糟酒，以及饮用的种类，如大麦等谷物酿造的纯酒，以及用红糖等树木和蜂蜜
English
If one claims to be not a noble being, it is a grave offense. If one says that noble beings are not harmed by non-humans, so I will not be harmed either, that is a defeat, etc. Secondly, there are three points: explaining the abandonment of non-virtuous deeds of speech such as falsehood, incidentally showing the four practices of a mendicant to be adopted, and advising to abandon other faults of speech not mentioned here. Firstly, except for claiming to have obtained such special qualities as mentioned above, all other false words out of ignorance, whatever is said, will increase many non-meritorious sins, and therefore will fall into the three lower realms and experience suffering. Just as people who are harmonious and friendly with each other fight and separate from each other due to hatred, etc., divisive words, whether true or false, should not be passed on and spoken to each other. Without a necessary purpose, do not speak idle chatter and meaningless talk such as jokes, nor speak harsh words that hurt the feelings of others. Secondly, to those who say "Eat your father's flesh," etc., or use abusive language based on lineage, etc., do not respond with abusive language; to those who scold with harsh words, do not scold back; to those who provoke or expose faults, do not expose faults in return; to those who strike with stones, sticks, etc., do not strike back. These four practices of a mendicant must be adopted. Thirdly, those who possess intelligence and wisdom and wish to cherish and protect the precepts should diligently abandon the faults of speech in speaking of kings, thieves, commerce, etc., and realizing that things will turn out that way, they must strictly restrain their speech. Secondly, regarding the subtle precepts, there are four points: the limb of mindfulness, the limb of asceticism, abandoning the root of accumulation—accepting gold and silver, and explaining other aspects of abandonment and adoption not included therein. Firstly, there are two aspects: explaining the distinctions of intoxicants to be abandoned, and the necessity of abandoning them. Firstly, the mash wine made by fermenting barley, rice, etc., and the types of drinks, such as pure wine made from grains such as barley, and from trees such as brown sugar, and honey.
Chinese
我和，莲花蕊等花朵的，葡萄等果实混合制成的汁液是调制的酒。认识到谷物酒和调制的酒这两种都会使人醉酒，因此，想要自身保持戒律的人，为了利益，一点点也不会喝。第二，如果喝了那种酒，就会丧失对所学之处的取舍不忘的记忆，因此，具有苦行的人会变得放逸。从放逸开始，苦行就会丧失。例如，以前为了戏弄一个小居士，带来了一罐酒，一只羊，一个女人，并说：你喝酒吗？杀羊吗？和女人行淫？这三件事必须做一件。他想，比起其他两件事，喝酒更好，于是喝了酒。他喝醉后变得放逸，杀了羊，和女人行淫，因此失败了，戒律从根本上丧失了。因为这个原因，视我为导师的人，连草尖上的露珠般的酒也不会喝或喂。如果喝了，那个人不配做我的声闻弟子，我也不是他的导师。记住佛陀所说的这些话，像这样，喝了会醉的酒，不仅会产生过失，还会增加许多过失，因此，像草尖上的露珠般的酒也不要喝。对于酒来说，如果具有颜色、气味、味道、致醉能力这四种特性，就必须戒除。如果病人不喝酒就无法生存，那就煮沸，使其失去味道和效力后再喝。第二，关于苦行的分支，有关于舞蹈等的讲述，有关于花环等的讲述，有关于高大床铺的讲述，有关于下午食物的讲述这四种。第一，戒除舞蹈等的方式。世尊住在王舍城。国王形色王为了龙王山和悦意，建造了寺庙，举行盛大的节日时，从南方来了舞者，模仿六群比丘的行为。六群比丘生气了，为了损害在其他地方举行节日的舞者，六群比丘跳舞。所有的人都不看舞者，而看六群比丘，因此乐师没有得到报酬，生活断绝，佛陀因此制定了戒律。因此，声音的改变。
English
And I, the juice made from flowers like lotus stamens and fruits like grapes is processed alcohol. Knowing that both grain alcohol and processed alcohol can cause intoxication, anyone who desires to maintain discipline and wishes for benefit will not drink even a little. Secondly, if that alcohol is drunk, the memory of not forgetting what should be taken and abandoned in learning will be lost, and thus, one who possesses asceticism will become unrestrained. From becoming unrestrained, asceticism will be lost. For example, once, in order to tease a young layperson, they brought a jar of alcohol, a sheep, and a woman, and said, "Do you drink alcohol? Do you kill the sheep? Do you engage in sexual activity with the woman? You must do one of these three things." He thought that drinking alcohol was better than the other two, so he drank the alcohol. He became intoxicated and unrestrained, killed the sheep, and engaged in sexual activity with the woman, thus failing and losing his vows from the root. For that reason, those who regard me as their teacher will not drink or feed even a dewdrop of alcohol. If they drink it, that person is not worthy to be my disciple, and I am not their teacher. Remembering the words of the Buddha, like this, drinking alcohol that causes intoxication not only produces faults but also increases many faults, so do not drink even a dewdrop of alcohol. For alcohol, if it has the four characteristics of color, smell, taste, and intoxicating power, it must be abandoned. If a patient cannot survive without drinking alcohol, then it should be boiled to remove its taste and potency before drinking it. Secondly, regarding the branches of asceticism, there are four: the explanation of dance, etc., the explanation of garlands, etc., the explanation of large and high beds, and the explanation of afternoon food. First, the way to abandon dance, etc. The Blessed One was staying in Rajagriha. King Bimbisara, for the sake of the Naga King Mountain and Delightful, built a monastery and held a great festival. Dancers came from the south and imitated the actions of the Six Groups of monks. The Six Groups became angry, and in order to harm the dancers who were holding festivals elsewhere, the Six Groups danced. All the people did not look at the dancers but looked at the Six Groups, so the musicians did not receive payment, their livelihood was cut off, and the Buddha established a rule against it. Therefore, the change of voice.
Chinese
歌舞，以及手脚舞动身体摇摆的舞蹈，以及铙钹等乐器的演奏敲击吹奏等，安住于律仪者不应于非时行之。二是花鬘等三事。世尊住在王舍城竹林园迦兰陀鸟饲养处。当时在举行学堂的节日时，六众以颜色和花鬘装饰为禁制。即为了身体香气芬芳美丽，不应用沉香等香料涂抹。不应用旃檀等好香涂敷。不应用姜黄、藏红花和朱砂等美丽颜色涂身，也不应在额头上描绘图案。以各种鲜花串成的花束作为头饰，以及脖子上花鬘的装饰，苦行者不应佩戴和悬挂。对于黄金、白银、珍珠、宝石和绿松石等被认为是美好的装饰品，不应用来装饰自己的脖子和手脚等。将朱砂、藏红花、樟脑和烟等混合而成的眼药，在自己眼睛没有疾病时，也不应涂抹。为了身体颜色美丽和生起贪欲，不应照镜子和玻璃等，也不应在洗澡水中加入香料等。三是，舍弃高广大床，以及随之而来的歌舞花鬘床等，舍弃的必要性二者。首先，比木头等床高过一肘，以及用象牙和海螺等制成，或者用其装饰的大床，即使低矮，也不应躺卧和坐卧于精美的卧床之上。讲授正法时，允许坐在珍宝之座上。坐在其上时，应无贪恋之心，以无常之想而坐。坐垫和卧具都允许使用皮革，在边地和特别偏远的地方可以使用。二是，必要性是贪求歌舞音乐和床垫花鬘等，以及依赖任何事物而生起骄慢或傲慢，对于骄慢的因素或事物，舍弃之后不依赖，就是安住于舍弃的苦行，被称为具戒者。四是关于午后之食，宣说非时，宣说适时，宣说犯与不犯。
English
Singing and dancing, as well as dances involving the movement of hands and feet and the swaying of the body, and similarly, the playing, striking, and blowing of musical instruments such as cymbals, should not be performed at inappropriate times by those who abide in discipline. Secondly, there are three things related to garlands, etc. The Blessed One resided in the Bamboo Grove Garden, the feeding place of the Kalandaka birds, in the city of Rajagriha. At that time, during the festival of the academy, the Six Groups were restricted from adorning themselves with colors and garlands. That is, for the sake of fragrant and beautiful bodies, one should not apply incense made of aloe and other substances. One should not anoint oneself with pleasant fragrances such as sandalwood. One should not apply beautiful colors such as turmeric, saffron, and vermillion to the body, nor should one draw patterns on the forehead. Ascetics should not wear or hang garlands of various flowers strung together as head ornaments, or garlands as neck ornaments. One should not adorn one's neck, hands, feet, etc., with ornaments considered beautiful, such as gold, silver, pearls, gems, and turquoise. One should not apply eye medicine made of a mixture of vermillion, saffron, camphor, and smoke, etc., to one's eyes unless one's eyes are diseased. One should not look in mirrors, glass, etc., or add fragrances to bathwater, etc., for the sake of beautiful body color and the arising of desire. Thirdly, there are two aspects: abandoning high and large beds, and the necessity of abandoning incidental singing, dancing, garlands, beds, etc. Firstly, one should not lie down or sit on a fine bed, even if it is low, if it is higher than one cubit from wood or other materials, or if it is a large bed made of or decorated with ivory and conch shells. When teaching the sacred Dharma, it is permissible to sit on a jeweled throne. When sitting on it, one should sit without attachment, with the thought of impermanence. Both the seat and the bedding are allowed to be made of leather, and can be used in border regions and especially remote areas. Secondly, the necessity is that if one desires singing, dancing, music, bedding, garlands, etc., and arrogance or pride arises from relying on anything, then by abandoning that factor or object of pride and not relying on it, one abides in the asceticism of abandonment and is called virtuous. Fourthly, regarding afternoon meals, explaining what is not the proper time, explaining what is the proper time, and explaining whether or not it constitutes a transgression.