Chinese
大正藏第 24 册 No. 1454 根本说一切有部戒经 No. 1454 根本说一切有部戒经 三藏法师义净奉 制译 别解脱经难得闻， 经于无量俱胝劫； 读诵受持亦如是， 如说行者更难遇。 诸佛出现于世乐， 演说微妙正法乐； 僧伽一心同见乐， 和合俱修勇进乐。 若见圣人则为乐， 并与共住亦为乐； 若不见诸愚痴人， 是则名为常受乐。 见具尸罗者为乐， 若见多闻亦名乐； 见阿罗汉是真乐， 由于后有不生故。 于河津处妙阶乐， 以法降怨战胜乐； 证得正慧果生时， 能除我慢尽为乐。 若有能为决定意， 善伏根欲具多闻； 从少至老处林中， 寂静闲居兰若乐。 “诸大德！春时尔许过，余有尔许在，老死既侵命根渐减，大师教法不久当灭。诸大德！应勤光显莫为放逸，由不放逸，必当证得如来、应、正等觉，何况所余觉品善法。大德僧伽！先作何事？佛声闻众少求少事。未受近圆者出。不来诸苾刍说欲及清净。”(其持欲者各对比坐而说)“谁遣苾刍尼请教授？” 合十指恭敬， 礼释迦师子； 别解脱调伏， 我说仁善听。 听已当正行， 如大仙所说； 现代汉语译本 《根本说一切有部戒经》 三藏法师义净奉诏翻译 别解脱经难得听闻，经历无量俱胝劫； 读诵受持也是这样，如法修行者更难遇到。 诸佛出现于世是快乐，演说微妙正法是快乐； 僧伽一心共同见解是快乐，和合一起修行勇猛精进是快乐。 如果见到圣人就是快乐，并且与圣人共同居住也是快乐； 如果不见那些愚痴之人，这就是所谓的常受快乐。 见到具有戒行的人是快乐，如果见到博学多闻的人也称为快乐； 见到阿罗汉(Arhat，断尽烦恼，证得涅槃的圣者)是真正的快乐，因为不再有后世的 জন্ম。 在河流渡口建造美妙的阶梯是快乐，以佛法降伏怨敌获得胜利是快乐； 证得正慧果实生起的时候，能够去除我慢全部都是快乐。 如果有人能够下定决心，善于调伏六根和欲望，具备广博的知识； 从年少到年老都住在森林中，寂静闲居在兰若(Aranya，远离尘嚣的修行场所)是快乐。 ‘诸位大德！春天已经过去这么多，剩下的还有这么多，衰老和死亡已经侵袭，生命之根渐渐减少，大师的教法不久将要灭亡。诸位大德！应该勤奋光大弘扬佛法，不要放逸，因为不放逸，必定能够证得如来(Tathagata)、应供(Arhat)、正等觉(Samyaksambuddha)，更何况其余的觉悟品善法。大德僧伽(Sangha，僧团)！先做什么事？佛陀的声闻弟子们少欲知足。未受近圆戒(Upasampada，比丘戒)的人出去。没有来的比丘(Bhiksu)说出自己的 желания и чистоту.’（持戒的比丘们各自对比而坐并说出自己的想法）‘谁派遣比丘尼(Bhiksuni)请求教授？’ 合起十指表示恭敬，礼敬释迦(Sakya)师子(Simha，狮子)； 别解脱(Pratimoksa)的调伏，我说，请仁者善听。 听了之后应当如法修行，如大仙(Maharsi，伟大的圣人)所说；
English
English version The Root Sarvastivada Vinaya Sutra Translated by Tripitaka Master Yijing under Imperial Order The Pratimoksa Sutra (Sutra of Individual Liberation) is rare to hear, encountered only after immeasurable kotis of kalpas (aeons); Reading, reciting, and upholding it are likewise, and practitioners who act accordingly are even rarer to meet. The appearance of Buddhas in the world is joyful, expounding the subtle and wonderful Dharma (teachings) is joyful; The Sangha (community) being of one mind and sharing the same views is joyful, harmoniously cultivating with courageous progress is joyful. If one sees a sage, it is joyful, and dwelling together with them is also joyful; If one does not see foolish people, this is called constant joy. Seeing those who possess morality (Sila) is joyful, and seeing those who are learned is also called joyful; Seeing an Arhat (one who has extinguished all defilements and attained Nirvana) is true joy, because there is no rebirth in future existences. Building beautiful steps at river crossings is joyful, subduing enemies with the Dharma and achieving victory is joyful; When the fruit of right wisdom is attained, being able to remove all pride is joyful. If one can have a determined mind, be skilled in subduing the senses and desires, and possess extensive learning; From youth to old age, dwelling in the forest, quietly residing in an Aranya (secluded place for practice) is joyful. ‘Venerable ones! So much of spring has passed, and so much remains. Old age and death have already encroached, and the root of life is gradually diminishing. The Master's teachings will soon decline. Venerable ones! You should diligently illuminate and propagate the Dharma, and not be lax. Because of non-laxity, you will surely attain the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), let alone the remaining qualities of enlightenment and wholesome dharmas. Venerable Sangha! What should be done first? The Buddha's Sravakas (disciples) are content with little and seek little. Those who have not received Upasampada (full ordination) should leave. Those Bhiksus (monks) who have not come should declare their desires and purity.’ (Those who uphold the precepts sit facing each other and speak their minds) ‘Who sent the Bhiksunis (nuns) to request instruction?’ Joining the ten fingers in reverence, paying homage to Sakya (Shakya) Simha (Lion); The Pratimoksa (individual liberation) of taming, I say, may the benevolent ones listen well. Having listened, one should practice accordingly, as the great sage (Maharsi) has said; -------------------------------------------------------------------------------- 于诸小罪中， 勇猛亦勤护。 心马难制止， 勇决恒相续， 别解脱如衔， 有百针极利。 若人违轨则， 闻教便能止， 大士若良马， 当出烦恼阵。 若人无此衔， 亦不曾喜乐， 彼没烦恼阵， 迷转于生死。
Chinese
“大德僧伽听！今僧伽黑月十四日(或白月十五日)作褒洒陀，若僧伽时至听者，僧伽应许僧伽今作褒洒陀，说波罗底木叉戒经。白如是。”“诸大德！我今作褒洒陀，说波罗底木叉戒经。仁等谛听！善思念之。若有犯者当发露，无犯者默然。默然故，知诸大德清净。如余问时，即如实答。我今于此胜苾刍众中乃至三问，亦应如实答。若苾刍忆知有犯不发露者，得故妄语罪。诸大德！佛说故妄语是障碍法。是故苾刍欲求清净者，当发露。发露即安乐，不发露不安乐。诸大德！我已说戒经序。今问诸大德！是中清净不？”(如是三说)“诸大德！是中清净，默然故，我今如是持。” “诸大德！此四波罗市迦法，半月半月戒经中说。” 摄颂曰： 若作不净行， 不与取断人； 妄说上人法， 斯皆不共住。 “若复苾刍，与诸苾刍同得学处，不舍学处、学羸不自说，作不净行两交会法，乃至共傍生，此苾刍亦得波罗市迦不应共住。 现代汉语译本 对于微小的罪过，也要勇猛精进地守护。 难以控制的是那颗如野马般的心，要以勇猛的决心持续约束。 别解脱戒如同缰绳，上面有无数锋利的针。 如果有人违背了戒律，听闻教诲就能停止。 大德之人如同良马，应当冲出烦恼的战场。 如果人没有这缰绳，也不曾享受过戒律的喜悦， 他将沉没在烦恼的战场中，在生死轮回中迷失方向。 ‘大德僧伽（saṃgha，僧团）听！今僧伽黑月十四日（或白月十五日）作布萨（Poṣadha，每半月诵戒仪式），若僧伽时至听者，僧伽应许僧伽今作布萨，说波罗提木叉（Prātimokṣa，戒经）。白如是。’ ‘诸大德！我今作布萨，说波罗提木叉戒经。仁等谛听！善思念之。若有犯者当发露，无犯者默然。默然故，知诸大德清净。如余问时，即如实答。我今于此胜苾刍（bhikṣu，比丘）众中乃至三问，亦应如实答。若苾刍忆知有犯不发露者，得故妄语罪。诸大德！佛说故妄语是障碍法。是故苾刍欲求清净者，当发露。发露即安乐，不发露不安乐。诸大德！我已说戒经序。今问诸大德！是中清净不？’（如是三说）‘诸大德！是中清净，默然故，我今如是持。’ ‘诸大德！此四波罗市迦（Pārājika，断头罪）法，半月半月戒经中说。’ 摄颂曰： 若行不净行，不与取，断人命； 妄说上人法，此皆不共住。 ‘若复苾刍，与诸苾刍同得学处，不舍学处、学羸不自说，作不净行两交会法，乃至共傍生，此苾刍亦得波罗市迦不应共住。
English
English version In regard to even minor offenses, one should be courageous and diligently protect oneself. The mind, like a wild horse, is difficult to control; resolute determination must be continuous. The Prātimokṣa (code of monastic discipline) is like a bridle, with a hundred extremely sharp needles. If someone violates the rules, upon hearing the teachings, they can stop. A great being is like a fine horse, and should emerge from the battlefield of afflictions. If someone does not have this bridle, and has never enjoyed the joy of discipline, They will sink into the battlefield of afflictions, and wander lost in the cycle of birth and death. 'Venerable Saṃgha (community of monks), listen! Today, the Saṃgha observes the Poṣadha (fortnightly recitation of monastic rules) on the fourteenth day of the dark fortnight (or the fifteenth day of the white fortnight). If it is the Saṃgha's time and you are ready to listen, the Saṃgha should permit the Saṃgha to observe the Poṣadha today, reciting the Prātimokṣa (code of monastic discipline). This is the announcement.' 'Venerable ones! I now perform the Poṣadha, reciting the Prātimokṣa. Listen attentively! Reflect well on it. If there are any offenses, confess them; if there are none, remain silent. Because of your silence, I know that the venerable ones are pure. As when asked at other times, answer truthfully. I will ask even three times among this excellent assembly of Bhikṣus (monks), and you should answer truthfully. If a Bhikṣu remembers having committed an offense but does not confess it, he incurs the sin of deliberate lying. Venerable ones! The Buddha said that deliberate lying is an obstructive dharma. Therefore, Bhikṣus who desire purity should confess. Confession brings happiness; non-confession brings unhappiness. Venerable ones! I have now recited the introduction to the code of discipline. Now I ask the venerable ones: Are you pure in this matter?' (This is said three times.) 'Venerable ones! You are pure in this matter; because of your silence, I now hold it as such.' 'Venerable ones! These four Pārājika (defeat, expulsion) rules are recited in the code of discipline every half month.' Summary verse: If one engages in unchaste conduct, takes what is not given, or takes human life; Or falsely claims superior attainments, such a one cannot dwell together. 'If a Bhikṣu, sharing the same precepts with other Bhikṣus, does not renounce the precepts, does not declare his weakness in learning, engages in unchaste conduct involving sexual intercourse, even with an animal, this Bhikṣu also incurs a Pārājika and should not dwell together.' --------------------------------------------------------------------------------
Chinese
“若复苾刍，若在聚落、若空闲处，他不与物以盗心取。如是盗时，若王、若大臣，若捉、若杀、若缚、驱摈、若呵责言：‘咄男子！汝是贼，痴、无所知，作如是盗。’如是盗者，此苾刍亦得波罗市迦不应共住。 “若复苾刍，若人、若人胎，故自手断其命，或持刀授与，或自持刀、或求持刀者，若劝死、赞死，语言：‘咄男子！何用此罪累不净恶活为？汝今宁死，死胜生。’随自心念，以余言说劝赞令死。彼因死者，此苾刍亦得波罗市迦不应共住。 “若复苾刍，实无知、无遍知，自知不得上人法、寂静圣者、殊胜证悟智见安乐住，而言我知、我见。彼于异时，若问、若不问，欲自清净故，作如是说：‘诸具寿！我实不知不见，言知言见，虚诳妄语。’除增上慢，此苾刍亦得波罗市迦不应共住。 “诸大德我已说四他胜法，苾刍于此随犯一一事，不得与诸苾刍共住。如前，后亦如是得他胜罪不应共住。今问诸大德是中清净不？”(如是三说) “诸大德！是中清净，默然故，我今如是持。” “诸大德！此十三僧伽伐尸沙法，半月半月戒经中说。” 摄颂曰： 泄触鄙供媒， 小房大寺谤， 非分破僧事， 随从污慢语。 “若复苾刍，故心泄精 现代汉语译本： ‘如果又有比丘（bhiksu，佛教出家男众），无论在村落还是空闲处，不给予的物品以盗窃的心去拿取。像这样盗窃时，如果国王、大臣捉住他，或者杀掉、捆绑、驱逐、呵斥他说：‘喂，你这男子！你是贼，愚痴、无知，做出这样的盗窃行为。’像这样盗窃的人，这位比丘也犯了波罗夷罪（Parajika，断头罪），不应该共同居住。 ‘如果又有比丘，无论是人还是人胎，故意亲手断绝其生命，或者把刀递给别人，或者自己持刀，或者寻找持刀的人，或者劝说死亡、赞美死亡，说：‘喂，你这男子！要这充满罪恶、污秽不堪的恶劣生活有什么用呢？你现在宁愿去死，死胜过生。’随顺自己的心念，用其他言语劝说赞美使其去死。那人因此而死，这位比丘也犯了波罗夷罪，不应该共同居住。 ‘如果又有比丘，实际上没有智慧、没有普遍的智慧，自己知道没有得到超人的法、寂静的圣者之法、殊胜的证悟智慧和安乐的住处，却说我知道、我见到。他在其他时候，无论被问还是不被问，为了自我清净的缘故，这样说：‘诸位具寿（ayusmat，对年长出家者的尊称）！我实在不知不见，却说知说见，这是虚假的谎言。’除了增上慢（adhimana，未证言证的虚妄心）的情况，这位比丘也犯了波罗夷罪，不应该共同居住。 ‘诸位大德！我已经说了四种他胜法（Parajika，断头罪），比丘如果犯了其中任何一条，就不得与诸位比丘共同居住。像前面所说，后面也是一样，犯了他胜罪就不应该共同居住。现在问诸位大德，这里面清净了吗？’（像这样说三遍） ‘诸位大德！这里面清净了，因为大家默然不语，我现在就这样接受。’ ‘诸位大德！这十三条僧伽伐尸沙法（Sanghavasesa，仅次于波罗夷的重罪），在半月半月的戒经中宣说。’ 总结的偈颂说： 泄精、触、鄙、供养、媒合，小房、大寺、诽谤，非理分割僧团事务，随从、污损、慢语。 ‘如果又有比丘，故意泄精。
English
English version: ‘Furthermore, if a bhiksu (Buddhist monk), whether in a village or a secluded place, takes something that is not given with a thieving mind. When such theft occurs, if the king or a minister catches him, or kills, binds, banishes, or rebukes him, saying: ‘Hey, you man! You are a thief, foolish and ignorant, committing such theft.’ Such a thief, this bhiksu also commits a Parajika (defeat, expulsion) and should not live together. ‘Furthermore, if a bhiksu intentionally takes the life of a human being or a human fetus with his own hand, or hands a knife to another, or holds a knife himself, or seeks someone to hold a knife, or encourages death, praises death, saying: ‘Hey, you man! What is the use of this sinful, impure, and evil life? You should rather die now; death is better than life.’ According to his own thoughts, he uses other words to encourage and praise him to die. If that person dies because of this, this bhiksu also commits a Parajika and should not live together. ‘Furthermore, if a bhiksu, in reality, has no wisdom, no pervasive wisdom, and knows that he has not attained the Dharma of supermen, the Dharma of peaceful saints, the superior enlightenment, wisdom, vision, and the abode of bliss, but says, ‘I know, I see.’ At another time, whether asked or not asked, for the sake of self-purification, he says: ‘Venerable ones (ayusmat, term of respect for senior monks)! I truly do not know or see, but I said I know and see; this is a false lie.’ Except in the case of exaggerated conceit (adhimana, false claim of attainment), this bhiksu also commits a Parajika and should not live together. ‘Venerable sirs, I have already spoken of the four Parajikas. If a bhiksu commits any one of these, he may not live together with the other bhiksus. As before, so also afterward, having committed a Parajika, he should not live together. Now I ask you, venerable sirs, is there purity in this?’ (He says this three times.) ‘Venerable sirs, there is purity in this, because you are silent. I now hold it in this way.’ ‘Venerable sirs, these thirteen Sanghavasesas (formal meeting to resolve) are spoken of in the Pratimoksha (code of monastic rules) every half month.’ The summary verse says: Emission, touch, despicable, offering, matchmaking, small dwelling, large monastery, slander, non-division of Sangha affairs, following, defilement, arrogant speech. ‘Furthermore, if a bhiksu intentionally emits semen. -------------------------------------------------------------------------------- ，除梦中，僧伽伐尸沙。