Chinese
也就是说，起因是在蓬地，许多比丘修习不净观，因厌恶身体不净，而雇用他人秘密杀害修行者，因此而制定的。分支有四：基础是人或已成人形，与自己是不同个体。心想杀，且想法没有错乱。心想对所杀对象有认知，动机是杀心持续不断。行为是用毒药、武器等开始杀害，且无法挽回。最终，在那时或在其他时候，杀人者自己未死之前，被杀者的生命断绝。三百颂中说：无论谁安住自性，受持学处，对其他人认为是人，且以杀心无错乱地杀害，除非人未死或在梦中，否则他将堕落。也就是说，不仅自己杀害，而且雇用他人杀害，或者随喜赞叹杀害等作为因缘而死也是一样。许多比丘商议后，即使由一人杀害，所有人都将犯波罗夷罪。律藏中说：为了战争等同一目的，所有人都像作者一样具有（罪责）。第四个是妄语的波罗夷罪：妄语的基础是能说会懂的人。想法是改变认知后产生说谎的念头。行为是宣称自己拥有神通等功德，明明没有却说有，说大妄语。最终，如果其他人听懂了那个谎言，就会堕落。也就是说，起因是在广严城，五百位从渔夫出家的比丘说了关于人法的大妄语，因此而制定的。分支有四：基础是所说对象是与自己不同个体的，具备能说、能懂等五种条件的人：能说、能懂、意识安住自性、非男非女或双性人。所说事物是胜过欲界的，从初禅到佛陀之间的世间和出世间的任何功德。萨迦天说：在此有五种障碍，人们听闻为法，断尽则认为是殊胜之法。想法是改变认知后产生说谎的念头。行为是宣称自己拥有神通等超越他人的功德，明明没有却用言语
English
That is to say, the reason for the establishment [of this precept] is that in Pundi, many monks, contemplating the samadhi of unattractiveness, became disgusted with the impurity of the body and hired others to secretly kill practitioners, and thus it was established. There are four branches: The basis is a human being or one who has taken human form, who is a different individual from oneself. The thought is to kill, and the thought is not mistaken. The intention is to have recognition of the object to be killed, the motivation being the continuous thought of killing. The action is to begin killing with poison, weapons, etc., and it cannot be reversed. Ultimately, at that time or at another time, before the killer himself dies, the life of the one to be killed is cut off. The Three Hundred Verses say: "Whoever abides in his own nature, upholds the precepts, regards another person as a human being, and kills with an unerring intention to kill, unless the person does not die or is in a dream, he will be destroyed." That is to say, not only killing oneself, but also hiring others to kill, or rejoicing in and praising killing, etc., as causes, resulting in death, is the same. If many monks deliberate and one of them kills, all will incur the Parajika offense. The Treasury says: "For the sake of a single purpose, such as war, all possess [responsibility] like the actor." The fourth is the Parajika of false speech: The basis of the lie is a person who can speak and understand. The thought is to change perception and generate the thought of lying. The action is to claim to have qualities such as clairvoyance, claiming to possess qualities that one does not have, telling a great lie. Ultimately, if others understand that lie, one will fall. That is to say, the reason for the establishment [of this precept] is that in Vaishali, five hundred monks who had become monks from fishermen told great lies about human dharma, and thus it was established. There are four branches: The basis is the object to whom one speaks, a person who is a different individual from oneself, possessing five characteristics: able to speak, able to understand, consciousness abiding in its own nature, not a hermaphrodite or bisexual. The object of speech is any quality of the mundane and supramundane that is superior to the desire realm, from the first dhyana to Buddhahood. Saga Deva says: "Here there are five kinds of obscurations, which people hear as dharma, and when they are exhausted, they are considered supreme dharma." The thought is to change perception and generate the thought of lying. The action is to claim to have qualities such as clairvoyance that are superior to others, claiming to possess qualities that one does not have with speech.
Chinese
以具足六种特质的言语，不带上人法的虚假显现之傲慢而说，或者努力接受他人所说。具足六种特质的言语是：是言语，是自己的，与自性相关，不错误，清晰，并且是显而易见地说。最终如果他人那样理解，则是失败。第三是总结意义：无论使用这四种中的哪一种，那个比丘都会失败。一切知者说，这被称为四种他胜罪。也就是说，无论对谁使用刚才所说的这四种法，如果各自的因缘集合中所说的所有支分不完整，则是粗罪；如果完整，则是根本的他胜罪。因为不相符的一方摧毁了对治，所以那个比丘因此而失败。导师一切知者说，这被称为四种他胜罪。同样，在《别解脱经》中说：诸比丘，如果他们犯了其中的任何一种堕罪，那么最初如何，之后也同样会变成他胜罪。不允许与比丘们一起居住和享用，不允许居住。第二，关于僧残的类别，分为教示和解释两部分。第一部分是：被称为十三僧残。也就是说，救护依赖于僧众，并且由于戒律清净的剩余，所以称为僧残。它的定义是：任何具足比丘戒者的违犯，如果通过僧残之名进行弥补，则可以清净。分类有：对内在有情众生有五种贪执，对外在资具有两种贪执，即由欲望产生的七种；由损害产生的两种；由劝诫产生的四种，总共十三种。第二部分是详细解释：不应行之处射精，以贪执之心执取妇女身体的部分，公然说淫秽之语，为了妇女的贪执而恭敬，男女互相作为媒介而聚集相遇，为了自己过度地建造房屋和大型建筑物，没有陈述的理由或者仅仅是借口，依靠这些来诽谤比丘，分裂僧团，追随分裂僧团，违背学处，毁坏家庭时对驱逐者进行诽谤，劝请忏悔时心中不悦。如是十三种中，第一种是射精的僧残：这是在受用恭敬的四种障碍的根本——舍卫城中
English
Speaking with six qualities of speech, without the arrogance of falsely manifesting superior human qualities, or striving to accept what others have said. The six qualities of speech are: being speech, being one's own, being related to oneself, being without error, being clear, and speaking manifestly. Ultimately, if others understand it that way, it is a defeat. The third is summarizing the meaning: Whichever of these four is used, that bhikshu will be defeated. The All-Knowing One said, these are called the four pārājikas. That is to say, whichever of these four dharmas just spoken of is used on anyone, if all the limbs spoken of in their respective causal aggregates are not complete, it is a sthūlāpatti; if they are complete, it is a fundamental pārājika. Because the opposing side destroys the antidote, that bhikshu is thereby defeated. The Teacher, the All-Knowing One, said, these are called the four pārājikas. Similarly, in the Prātimokṣa it says: Bhikshus, if they commit any of these offenses, then as it was in the beginning, so it will be a pārājika later as well. It is not allowed to reside and enjoy with the bhikshus, it is not allowed to reside. Secondly, regarding the category of saṃghāvaśeṣa, there are two parts: instruction and explanation. The first part is: These are known as the thirteen saṃghāvaśeṣas. That is to say, rescue depends on the saṃgha, and because of the remainder of pure discipline, it is called saṃghāvaśeṣa. Its definition is: Any offense of a bhikshu who has taken full ordination, which, if remedied by the name of saṃghāvaśeṣa, can be purified. The divisions are: five attachments to inner sentient beings and two attachments to external resources, which are seven arising from desire; two arising from harm; and four arising from exhortation, totaling thirteen. The second part is the detailed explanation: Emitting semen in a place where it is not proper to go, grasping the parts of a woman's body with attachment, speaking obscene words openly, honoring for the sake of a woman's attachment, men and women gathering and meeting as intermediaries, building houses and large buildings excessively for oneself, without a stated reason or merely as a pretext, relying on these to slander bhikshus, causing dissension in the saṃgha, following the dissension in the saṃgha, violating the precepts, slandering the one who expels when destroying a family, being displeased when urged to confess. Among these thirteen, the first saṃghāvaśeṣa of emitting semen is: This is in Śrāvastī, the basis of the four obstacles to receiving respect
Chinese
被包括在计划中。想要在非可行之地的自身或他者的肢体处射精，通过触摸自己的宝珠并努力，精液从其位置移动并体验快乐。第二，抓住残留物是：想要以贪恋之心触摸可依赖的女性身体。因此，体验从直接触摸她的身体或头发等部分而产生的快乐。第三，性交之语是：以贪恋之心对可依赖且能理解的女性，在彼时彼地，说出被称为性交的真实名称的赤裸之语，且该对象理解。第四，侍奉赞叹是：为了以贪恋之心与女性性交，如果像我这样的比丘以性交侍奉，那就是所有侍奉中的最佳，自己这样说，或者对象说了并接受也可以，重要的是对象能理解。第五，调解是：在舍卫城对六群比丘制定，可给予的是自身之外的可给予的男女，以相互结合的意愿，自己或被指定者通过三种方式调解，使他们二人聚集，感官相遇。第六，房屋的残留是：这和大型房屋二者，是导师住在 कौशाम्बी (Kauśāmbī) 时对六群比丘制定的。也就是，因为地基有很多生物且有争端和灾难，所以在不合适的地点，通过努力寻找的物品，在没有从僧团获得允许的情况下，为了自己的目的想要建造房屋，长度超过十八肘，宽度超过十一肘半的房屋，自己或指定他人建造都可以，用墙完全围绕并盖好屋顶。第七，大型房屋是：为了四人以上居住而建造的。这个不需要寻找和超过尺寸作为分支，其他一切都和之前一样。第八，无根据的诽谤是：这和少许诽谤二者，是在王舍城对朋友和地生制定的。对于其他比丘，在没有看到、听到、怀疑这三种根据的情况下，通过四种堕罪中的任何一种，清楚地说出诽谤之语，且对象理解。第九，少许诽谤是：对其他比丘说起的少许
English
Included in the plan. Wanting to ejaculate at a non-viable place, at one's own or another's limb, by touching one's own jewel and striving, the semen moves from its place and experiences pleasure. Second, grasping the residue is: wanting to touch a dependable woman's body with a lustful mind. Therefore, experiencing the pleasure arising from directly touching her body or parts such as hair. Third, the words of intercourse are: with a lustful mind, to a dependable and understanding woman, at that time and place, speaking the naked words known as the real name of intercourse, and the object understands. Fourth, serving and praising is: in order to have intercourse with a woman with a lustful mind, if a monk like me serves with intercourse, that is the best of all services, saying this himself, or the object says it and accepts it, the important thing is that the object can understand. Fifth, mediation is: in Shravasti, it was established for the group of six monks, what can be given is a man and woman other than oneself who can be given, with the intention of mutual union, oneself or an appointed person mediates through three ways, so that the two gather and the senses meet. Sixth, the residue of the house is: this and the large house, both were established for the group of six monks when the teacher was staying in कौशाम्बी (Kauśāmbī). That is, because the foundation has many creatures and there are disputes and disasters, in an unsuitable place, with items sought through effort, without obtaining permission from the Sangha, wanting to build a house for one's own purpose, a house with a length exceeding eighteen cubits and a width exceeding eleven and a half cubits, whether built by oneself or by appointing another, completely surrounded by walls and with the roof covered. Seventh, the large house is: built for the purpose of accommodating four or more people. This does not require seeking and exceeding the size as branches, everything else is the same as before. Eighth, unfounded slander is: this and slight slander were both established in Rajagriha for friends and earth-born. For other monks, without seeing, hearing, or suspecting these three grounds, through any of the four defeats, clearly speaking the words of slander, and the object understands. Ninth, slight slander is: a slight pretext for speaking to other monks.
Chinese
由于存在这些，通过言语的暗示，以失败的方式进行诽谤和理解。第十，僧团分裂：在王舍城，针对提婆达多制定。一位具足比丘在同一戒场内，以非法的见解互相分裂（不包括自己）可被分裂的僧团，即使被五种阻止行为阻止，也没有放弃第三次劝诫的最后期限。五种阻止行为是：遮止门、僧团的祈请和三次劝诫的行为。从中产生堕落的方式是：在前四个的结尾，各有一次粗罪；如果在第三次劝诫的结尾不放弃，则是剩余的根本。对后三个也一样适用。这里，分裂的剩余和它的无间之间有区别吗？有区别。无间需要一个确定的十万僧团，而且分裂者也必须是比丘。而剩余即使不能达到十万僧团，只要参与了它的行为，没有放弃五种阻止行为的最后期限就可以。而且，分裂者也不一定是比丘，因为比丘尼也会产生分裂的剩余。第十一，随顺分裂者：在王舍城，针对提婆达多的朋友，比丘俱迦梨等四人制定。任何比丘，想要帮助参与僧团分裂的比丘，随顺他，并且没有放弃五种阻止行为的最后期限。第十二，使在家人生厌：在舍卫城，针对难陀和迅速行制定。通过与妇女一起嬉戏玩乐、享用饮食等违背戒律的恶行，使在家人心生厌恶，导致不信仰的比丘，当他被僧团驱逐时，以四种不行的虚假言辞诽谤驱逐他的僧团，并且没有放弃五种阻止行为的最后期限。第十三，使人不悦：在迦湿弥罗，针对敦巴制定。当对犯了堕落，被谈论和忆念，并且有贪恋的比丘，以增上戒律的方式，劝请僧团进行纠正时，他说：你们无论是善是恶，都不要对我说什么。仅仅是进入使人不悦的基础，就没有放弃第五种阻止行为的最后期限。