English
Furthermore, there are four aspects: basis, intention, action, and ultimate result. First, the basis is a being other than oneself who can speak, know things, and understand meanings. The intention is to transform the perception of truth and continuously desire to speak with a false perception. The action is to speak clearly and without error: "I have heard the sounds of gods, nagas, yakshas, etc., I have seen them, we have conversed together," which is a lie from the perspective of the result; and saying, "I am impermanent, impure, have attained meditative absorption, formless absorption, the five eyes, the six superknowledges, etc.," which is a lie from the perspective of the entity; and saying, "The owner of the spotted cushion in that place is an arhat, and I also have power over the spotted cushion," which is a lie from the perspective of possession, that is, falsely claiming to possess superhuman qualities. The ultimate result is that when others hear the words and understand the meaning, they lose (faith). Second, there are the thirteen sanghadisesa offenses. To discharge semen in an improper place. Among these, first, regarding the sanghadisesa offense of discharging semen, there are two aspects: the basis and the actual offense. First, the basis is that in Shravasti, the monk Udayin, driven by desire, made his own genitals functional and intentionally ejaculated semen, and therefore (the rule) was established. Second, a monk intentionally ejaculates semen from the limbs of other sentient beings other than the three doors of wounds. For all of these, there could be a definitive quote attached, but because of fear of many words, although the meaning of the quote is not wrong, it is still based on authority. Second, to touch the body parts of a woman out of desire. Regarding the sanghadisesa offense of touching, there are also two aspects: the basis is that in Jeta Grove, the wife of a faithful householder came to serve the Teacher, and Udayin began to teach the Dharma in his own hut, and because of desire, he made various touches to her body, therefore (the rule) was established for the unfaithful householder woman. Second, the actual offense is that a monk touches the body of a woman out of desire. Third, regarding the sanghadisesa offense of speaking obscene words, there are two aspects: first, in Jeta Grove, the monk Udayin, aroused by desire, spoke various obscene words to the faithful wife of a householder, and therefore (the rule) was established. Second, to speak obscene words to a woman with a mind of desire. Fourth, to honor a woman out of desire. Among these, first, the basis is the same as before. Second, the obsenities to a woman
Chinese
赞颂并以贪恋之心承侍。第五，男女互相介绍而相遇。关于促成婚姻的剩余部分有二，首先，在舍卫城，常作和调伏二者，难陀和近难陀二者，行善和行速二者，这六群比丘通过三次送信的方式撮合童男童女，因此与在家人和不信奉的外道相遇而被制止。第二，对于先前不和的男女，比丘以促成婚姻的想法送信给女子，将女子的信转告男子，之后男子又送信给女子，因此促成了相遇。第六和第七，为了自己而建造超标准的房屋和大房屋。关于超标准和大房屋的剩余部分有二，首先，导师住在迦湿弥罗悦耳园林时，六个，或者说难陀、近难陀，纳布索，欲乐，行速，常作六群比丘，当他们贬低别人的寺庙时，别人说：“你们连土石都无法付出，还嘲笑别人”，六群比丘无法忍受，有力量和心怀傲慢的比丘欲乐对一位富有的婆罗门说布施大地和建造寺庙的利益和功德。六群比丘砍掉了以五百个婆罗门童子为后盾的树木，建造了超标准的房屋，因此被制止。第二，在充满生物的地方，从其他人那里获得使用权，建造超出标准的房屋。符合标准的房屋是能容纳四种行为的，即站立时手不会碰到，睡觉时手脚伸展不会碰到，行走时每个方向可以走三步，坐着时不会碰到跏趺坐。标准是：水中善逝的高度为十二，宽度为其高度的七倍，墙的高度是普通人身高的二又二分之一肘。第八，没有主题，关于无根据的剩余部分有二，首先，导师住在光明园林时，比丘朋友和萨嘎生二人因为过去的怨恨，让阿雅巨额财富的比丘尼朋友受到不清净行为的指控，因此朋友
English
Praising and serving with attachment. Fifth, men and women meet each other through introduction. Regarding the remainder of facilitating marriage, there are two parts. First, in Shravasti, Charaka and Adulaka, Nanda and Upananda, Good Conduct and Quick Goer, these six groups of monks arranged for boys and girls to meet through three messengers, and therefore were forbidden from meeting with householders and unbelieving non-Buddhists. Second, for men and women who were previously not in harmony, a monk, with the intention of facilitating marriage, sends a message to the woman, conveys the woman's message to the man, and then the man sends a message to the woman, thus facilitating the meeting. Sixth and seventh, building oversized houses and large houses for oneself. Regarding the remainder of oversized and large houses, there are two parts. First, when the Teacher was staying in the Kashambi Delightful Garden, the six, or Nanda, Upananda, Nabso, Desire, Quick Goer, Charaka, the six groups of monks, when they belittled others' temples, others said, "You cannot even contribute soil or stones, yet you mock others." The six groups of monks could not bear it, and the monk Desire, who had strength and arrogance, told a wealthy Brahmin about the benefits and merits of donating land and building temples. The six groups of monks cut down trees supported by five hundred Brahmin boys and built oversized houses, and were therefore forbidden. Second, in a place full of living beings, obtaining the right to use from others and building houses that exceed the standard. A standard house is one that can accommodate four behaviors, that is, when standing, the hands do not touch; when sleeping, the hands and feet do not touch when stretched out; when walking, one can take three steps in each direction; and when sitting, one does not touch the lotus position. The standard is: the height of the Sugata in the water is twelve, the width is seven times its height, and the height of the wall is two and a half cubits of an average person's height. Eighth, without a topic, regarding the remainder of unfoundedness, there are two parts. First, when the Teacher was staying in the Bright Garden, the monks Friend and Saga-born, due to past grudges, had the nun Friend of Arya Huge Wealth accused of impure conduct, so Friend
Chinese
在僧团中说：“圣者巨财不是好人，他对我有贪欲。”因此，空中诸神说：“世间谁说真话？”因为诽谤圣者巨财而被制定戒律。第二是：无缘无故地诽谤比丘。第九，仅仅依靠一点点借口，就诽谤比丘。在这一点点剩余中，分为两种。第一种是：像前面一样，圣者巨财给比丘尼莲花色讲法，后来两人又被诽谤行不净行，因此制定戒律。第二种是：因为有一点点嫌隙就诽谤犯了堕罪。第十，僧团分裂；第十一，分裂后违背教诲。这两者的起因和实际情况。第一种是：导师住在王舍城时，提婆达多使年轻的阿阇世生起信心，因此提婆达多得到很多供养，于是提婆达多和他的五百眷属对比丘们说：“乔达摩比丘吃肉，穿用碎布缝制的衣服，喝牛奶，吃盐，住在寺院里。我们不应该那样做。”为什么呢？因为依靠那些行为会伤害众生，破坏纺织业，伤害小牛，是不净的自在天，不能成办有情的事情。”于是制定了五条学处，加入僧团分裂，其他比丘劝阻也不听从，因此制定了第一条戒律。比丘俱迦梨迦、骞陀崛差、海施、迦提摩洛迦四人做了提婆达多分裂僧团的帮凶，其他比丘劝阻也不听从，因此制定了第二条戒律。第二种是：比丘自然而然地加入分裂僧团的根本，劝阻也不听从，这是第一种情况；加入分裂僧团的帮凶，劝阻也不听从，这是第二种情况。第十二，毁坏家庭时，反过来指责驱逐者。毁坏家庭分为两种，第一种是：在舍卫城，比丘那跋娑、行速、赤黄三位比丘用各种恶行使有信心的人失去信心。
English
In the midst of the Sangha, it was said, "The venerable Gyadbu Nor is not a good person; he practices attachment towards me." Therefore, the gods in the sky said, "Who in the world speaks the truth?" Because of slandering the venerable Gyadbu Nor, the precepts were established. The second is: Slandering a Bhikshu without any basis. Ninth, relying on a slight pretext, slandering a Bhikshu. In this slight remainder, there are two types. The first is: Similar to the previous case, the venerable Gyadbu Nor taught the Dharma to the Bhikshuni Utpalavarna, and later the two were again slandered for engaging in impure conduct, hence the precepts were established. The second is: Slandering someone with a slight suspicion of having committed a Parajika offense. Tenth, division of the Sangha; eleventh, after the division, acting contrary to the teachings. The cause and actual situation of these two. The first is: When the Teacher was residing in Rajagriha, Devadatta caused the young Ajatashatru to have faith, and therefore Devadatta received many offerings. Then Devadatta and his five hundred followers said to the Bhikshus, "The Bhikshu Gautama eats meat, wears clothes sewn from rags, drinks milk, eats salt, and resides in monasteries. We should not do that." Why? Because relying on those actions harms sentient beings, destroys the weaving industry, harms calves, is the impurity of Ishvara, and does not accomplish the benefit of sentient beings." Thus, five training precepts were established, and they joined the division of the Sangha. Other Bhikshus tried to dissuade them, but they did not listen, hence the first precept was established. The Bhikshus Kokalika, Khandadeva, Samudradatta, and Katimora acted as accomplices to Devadatta's division of the Sangha. Other Bhikshus tried to dissuade them, but they did not listen, hence the second precept was established. The second is: A Bhikshu naturally joins the root of the division of the Sangha, and does not listen to dissuasion, this is the first situation; joining as an accomplice to the division of the Sangha, and not giving up despite dissuasion, this is the second situation. Twelfth, when destroying a family, blaming the expeller in return. Destroying a family is divided into two types, the first is: In Shravasti, the three Bhikshus Navasa, Gatijawa, and Raktavarna caused faithful people to lose faith through various evil deeds.
Chinese
成了。其他比丘没有得到施舍。当时，世尊说：“把那些诽谤在家众的人从寺院里赶出去。”于是，穿红黄色衣服的人纠正了错误。把这两人从寺院里赶出去后，如果他们辱骂僧团，即使别人阻止也不放弃，就制定了这条戒律。第二条是：与妇女亲昵交往，在下午与在家众一起享用饮食。当诽谤在家众时，如果不纠正错误，即使阻止，也会辩解而不放弃。第十三条：当劝请忏悔时，会感到不悦。这又分为两种情况。第一种情况是：在拘睒弥国，一位比丘因为使用了有生物的水而犯了戒。比丘指责他，他说：你无论是善是恶，我都不会指责你犯戒。我无论是善是恶，你都不要指责我犯戒。即使阻止也不停止，就制定了这条戒律。第二种情况是：犯了戒后，不纠正错误，反而感到不悦。这些都需要僧团来恢复，并且还剩下清净戒律的残余，所以称为僧残。第三部分是堕罪，分为舍堕和单堕两种。首先，解释三十舍堕。其中有三十条，第一条是：自己的剩余衣服超过十天。这又分为缘起和实际的堕罪两种。第一种是：导师与眷属住在舍卫城时，许多比丘持有许多衣服的碎片并努力缝制，这妨碍了禅定和阅读，因此制定了这条戒律。第二种是：没有用于法衣的材料，也没有加持，超过了十天，并在第十一天的黎明持有。第二条是：与法衣分离超过一夜。这又分为两种情况，第一种是：导师住在舍卫城时，许多比丘明明有很多法衣，却只依靠上衣和下裙游方，受到在家众和外道徒的嘲笑，因此制定了这条戒律。第二种是：明明有加持过的法衣，却分离一夜，并在第二天黎明
English
It happened that other monks did not receive alms. At that time, the Blessed One said, "Expel those who slander householders from the monastery." Then, the one in reddish-yellow robes rectified the offense. When the two were expelled from the monastery, if they reviled the Sangha, even if others stopped them, they would not give up, so this was prescribed. The second is: associating affectionately with women, and enjoying food and drink with householders in the afternoon. When slandering householders, if they do not rectify the offense, even if stopped, they will argue and not give up. The thirteenth: when urged to confess, they become displeased. This has two aspects. The first is: in the country of Kausambi, a monk incurred an offense by using water containing living beings. When a monk pointed it out, the monk said, "Whether you are virtuous or sinful, I will not accuse you of an offense. Whether I am virtuous or sinful, do not accuse me of an offense." Even if stopped, they would not desist, so this was prescribed. The second is: having incurred an offense, instead of rectifying it, they become displeased again. These depend on the Sangha for restoration, and because the remainder of the pure vows remains, it is called Sanghavasesa. The third is offenses, which are divided into Nissaggiya Pacittiya and Pacittiya. First, the explanation of the thirty Nissaggiya Pacittiya. Among them, there are thirty. The first is: keeping one's extra robes for more than ten days. This also has two aspects: the basis and the actual offense. The first is: when the Teacher and his retinue were dwelling in Sravasti, many monks were holding many pieces of cloth and diligently sewing, which hindered meditation and reading, so this was prescribed. The second is: holding materials not dedicated to robes and not blessed, exceeding ten days, and until the dawn of the eleventh day. The second is: being separated from robes for one night. This has two aspects. The first is: when the Teacher was dwelling in Sravasti, many monks, despite having many robes, relied only on the upper and lower garments when traveling, and were ridiculed by householders and non-Buddhists, so this was prescribed. The second is: despite having blessed robes, being separated for one night and until the dawn of the second day.