English
English version Those who should not observe the summer retreat: Instructing to deliver messages and seeking Nirvana (Nirvana, referring to the state of liberation), and leaving to impart learning; Not having received the Kaṭhina (Kaṭhina, referring to the cloth distributed to the Sangha after the rainy season); All remaining benefits must be given to others. Breaking precepts and behaving improperly, thus the Sangha prohibits them; and joining unlawful groups, spending the summer retreat elsewhere. Such five types of people have no benefit or advantage; because they cannot digest the offerings of the faithful, those who uphold the precepts should do so. Returning Sangha property for personal use If one transfers the present property of the Sangha to oneself; the benefits of others are most difficult to digest, one should endure the suffering of hell (Naraka). Clothes, money, etc., donated by others, as well as various foods; prohibiting these two types of property, this situation is called transferring, it should be known. If the benefits generated by the Sangha are transferred to another Sangha; it will certainly incur the offense of Dukkaṭa, it should be recognized that this is not a fundamental offense. Or if the benefits of other Sanghas are jointly transferred to this Sangha; if the property belongs to this Sangha, then the entire Sangha will commit a Sanghādisesa offense. Regarding Buddha images, Cetiyas (Cetiya, referring to stupas), and people, even animals; upper and lower floors, eaves, etc., transferring them will all incur the offense of Dukkaṭa. The Chapter on Seven-Day Medicine Receiving and keeping ghee, honey, etc., for specific Bhikkhus (Bhikkhu, referring to monks); eating them at will, there is no violation within seven days. The Nissaggiya Pacittiya offense should be abandoned, this requires virtuous Bhikkhus; if an intervening night passes, then the offense should be confessed. Returning the clothes on the second day, one should ask the original owner; if one is stingy and does not return them, they can be forcibly taken back. If one of the three conditions is met, one can obtain other clothes again; because they have not been purified, receiving them will violate the precepts. Because clothes, etc., need to be abandoned, the name of abandonment arises; one will also fall into the three evil realms, therefore it is called Nissaggiya Pacittiya.
Chinese
根本说一切有部毗奈耶颂卷中 尊者毗舍佉造 三藏法师义净奉 制译 ◎九十波逸底迦法 故妄语学处 已说三十事， 舍与堕相应； 九十单堕罪， 随次今当说。 王舍城人众， 及以诸苾刍， 借问罗怙罗， 佛今在何处？ 此中有世尊， 报言在彼处； 大师由此事， 为说两伽他。 故作妄语人， 违于一实法； 现世造众恶， 当来受苦报。 宁吞热铁丸， 猛焰极可畏； 不将破戒口， 非法啖人食。 由苾刍妄语， 佛制于学处； 差别有九殊， 乃至于二种。 于无根五法， 波罗市迦等； 戒见轨邪命， 是九种应知。 他胜等五法， 见等三不同； 于斯作异言， 应知妄成八。 戒见轨邪命， 及以见闻疑； 苾刍虚诳时， 斯成有七种。 已说正当说， 不实有三时； 复有见等三， 说妄言有六。 如是一一减， 智者应可思； 说语若他知， 便成二种妄。 何谓五种妄？ 他胜等应知； 说上人法时， 名入于他胜。 若于两种谤， 不实诳前人； 根与无根殊， 名入于众教。 若在僧伽前， 法说为非法； 由其对众重， 现代汉语译本 根本说一切有部毗奈耶颂卷中 尊者毗舍佉造 三藏法师义净奉 制译 ◎九十波逸底迦法 故妄语学处 已说三十事， 舍与堕相应； 九十单堕罪， 随次今当说。 王舍城人众， 及以诸苾刍（比丘）； 借问罗怙罗（佛陀之子）， 佛今在何处？ 此中有世尊（佛陀）， 报言在彼处； 大师由此事， 为说两伽他（偈颂）。 故作妄语人， 违于一实法； 现世造众恶， 当来受苦报。 宁吞热铁丸， 猛焰极可畏； 不将破戒口， 非法啖人食。 由苾刍（比丘）妄语， 佛制于学处； 差别有九殊， 乃至于二种。 于无根五法， 波罗市迦（断头）等； 戒见轨邪命， 是九种应知。 他胜等五法， 见等三不同； 于斯作异言， 应知妄成八。 戒见轨邪命， 及以见闻疑； 苾刍（比丘）虚诳时， 斯成有七种。 已说正当说， 不实有三时； 复有见等三， 说妄言有六。 如是一一减， 智者应可思； 说语若他知， 便成二种妄。 何谓五种妄？ 他胜等应知； 说上人法时， 名入于他胜。 若于两种谤， 不实诳前人； 根与无根殊， 名入于众教。 若在僧伽（僧团）前， 法说为非法； 由其对众重，
English
English version The Fundamental Sarvāstivāda Vinaya, Volume Middle Composed by Venerable Viśākha (a disciple of the Buddha) Translated by Tripiṭaka Master Yijing under Imperial Decree ◎ Ninety Pācittiya Dharmas Therefore, the precept against false speech Thirty matters have been spoken, corresponding to abandonment and downfall; Ninety single downfall offenses, I shall now explain in order. The people of Rājagṛha (a city in ancient India), and the Bhikṣus (monks); Asked Rāhula (Buddha's son), 'Where is the Buddha now?' Herein, the World Honored One (Buddha), replied, 'He is over there'; The Great Teacher, because of this matter, spoke two Gāthās (verses). Therefore, a person who speaks false speech, violates one true Dharma; In this life, they create many evils, and in the future, they will receive suffering as retribution. Better to swallow a hot iron ball, its fierce flames extremely frightening; Than to use a mouth that has broken precepts, to unlawfully consume human food. Because of the Bhikṣu's (monk's) false speech, the Buddha established the precepts; The differences are ninefold, even down to two kinds. Regarding the five rootless Dharmas, such as Pārājika (defeat); Precept, view, conduct, and wrong livelihood, these nine kinds should be known. The five Dharmas such as defeat, the three such as view are different; To speak differently about these, it should be known that falsehood becomes eightfold. Precept, view, conduct, wrong livelihood, and seeing, hearing, doubt; When a Bhikṣu (monk) speaks falsely, this becomes sevenfold. Already spoken, about to be spoken, untruthful in three times; Again, there are three such as seeing, speaking falsehood is sixfold. Subtracting one by one in this way, the wise should contemplate; If speech is spoken and others know, then it becomes twofold falsehood. What are the five kinds of falsehood? Defeat and so on should be known; When speaking of the Dharma of superior persons, it is called entering into defeat. If there are two kinds of slander, untruthfully deceiving the person in front; The difference between rooted and rootless, is called entering into the teachings of the multitude. If in front of the Saṅgha (monastic community), Dharma is spoken as non-Dharma; Because of its weight towards the multitude,
Chinese
名入吐罗中。 若褒洒陀时， 问言清净不； 默然而覆过， 是名入恶作。 作此妄言时， 便成四种别； 所余诸妄说， 咸入堕中收。 此五种妄说， 其体重轻异； 不相交杂故， 各陈其入言。 于不见等处， 颠倒说见等； 故心说他解， 堕落罪便伤。 毁呰语学处 虽毁呰傍生， 唤为秃角等； 怀羞情不忍， 何况毁于人！ 由斯世尊说， 常饶益众生； 苾刍毁灭言， 便招于堕罪。 苾刍毁呰意， 问婆罗门种； 汝梵志出家， 此便生恶作。 若问刹帝利， 戏心得恶作； 薜舍戍达罗， 若问成根本。 毛木匠织师， 客缝竹作等； 如斯诸种类， 问时便得堕。 汝梵志工巧， 清净应须学； 沙门汝何用？ 即招恶作罪。 汝是刹帝利， 牟槊弓射等； 此事应可为， 说时便恶作。 如是戍达罗， 薜舍所作业； 织竹等杂作， 便获根本罪。 汝自业应作， 乞索教读等； 若作如斯语， 同前得恶作。 跛瞎𤼣躄行， 侏儒及聋哑； 毁他如是说， 堕落火便烧。 汝疥癞痈疽， 痒瘙痔呕逆； 作如是等语， 此人便得堕。 汝 现代汉语译本 名为入吐罗中。 如果在褒洒陀（Posaadha，布萨）时，询问是否清净； 如果沉默不语，掩盖过失，这叫做入恶作（Dukkata，突吉罗）。 当说这种妄语时，便构成四种不同的罪别； 其余的各种妄语，都归入堕罪（Patita，波逸提）之中。 这五种妄语，其罪的轻重各不相同； 因为它们不互相混杂，所以分别陈述它们所归属的罪名。 在看不见等情况下，颠倒地说看见等； 因为心怀恶意而说他人理解，堕落的罪过便会伤害自己。 毁呰语学处 即使是毁呰傍生（动物），称它们为秃角等； 它们尚且怀有羞耻之心，不能忍受，更何况是毁呰人呢！ 因此世尊说，要常常饶益众生； 比丘如果说毁灭性的语言，便会招致堕罪。 比丘如果怀着毁呰的意图，询问婆罗门种姓的人； ‘你这个婆罗门出家，’这样便会产生恶作罪。 如果询问刹帝利种姓的人，以戏弄的心态会得到恶作罪； 如果询问吠舍（Vaishya）和首陀罗（Shudra）种姓的人，就会构成根本罪。 毛木匠、织师、客缝、竹匠等； 像这样的各种职业种类，询问时便会得到堕罪。 ‘你这个婆罗门，应该学习工巧技艺，保持清净； 你这个沙门有什么用呢？’这样就会招致恶作罪。 ‘你是刹帝利，应该练习矛槊弓箭等； 这些事情你应该去做，’这样说的时候便会得到恶作罪。 像这样，首陀罗和吠舍所从事的职业； 织竹等杂作，便会获得根本罪。 ‘你应该做你自己的本业，比如乞讨、教书等；’ 如果说这样的话，和前面一样会得到恶作罪。 跛子、瞎子、伛偻、瘸子、侏儒以及聋哑人； 如果这样毁谤他人，堕落的火焰便会燃烧自己。 ‘你生疥疮、癞病、痈疽，瘙痒、痔疮、呕吐逆气；’ 如果说这样的话，这个人便会得到堕罪。 你...
English
English version It is called entering into Tula. If, during Posaadha (Uposatha, a day of fasting and religious observance), one is asked if they are pure; If one remains silent and covers up transgressions, this is called entering into Dukkata (misdeed). When such a false statement is made, it constitutes four different types of offenses; All other false statements are included within Patita (an offense requiring expiation). These five types of false statements have different weights of offenses; Because they do not intermingle, each is stated according to its respective category. In situations where one does not see, etc., one falsely claims to see, etc.; Because one speaks with malicious intent, the offense of falling harms oneself. Chapter on Reproachful Speech Even if one reproaches animals, calling them 'bald-horned,' etc.; They still feel shame and cannot bear it, how much more so for humans! Therefore, the World Honored One said to always benefit sentient beings; If a Bhikshu (monk) speaks destructive words, they will incur an offense requiring expiation. If a Bhikshu, with the intention to reproach, questions someone of the Brahmin caste; 'You, a Brahmin, have become a renunciate,' this will result in a Dukkata offense. If one questions someone of the Kshatriya caste with a playful mind, one will incur a Dukkata offense; If one questions someone of the Vaishya or Shudra caste, it constitutes a fundamental offense. Wool workers, carpenters, weavers, tailors, bamboo workers, etc.; Questioning such occupational categories will result in an offense requiring expiation. 'You, a Brahmin, should learn skillful crafts and maintain purity; What use are you as a Shramana (ascetic)?' This will incur a Dukkata offense. 'You are a Kshatriya, you should practice spears, lances, bows, and arrows, etc.; You should do these things,' saying this will result in a Dukkata offense. Likewise, the occupations of Shudras and Vaishyas; Weaving bamboo and other miscellaneous tasks will incur a fundamental offense. 'You should do your own work, such as begging, teaching, etc.;' If one speaks such words, one will incur a Dukkata offense as before. Lame, blind, hunchbacked, crippled, dwarf, and deaf-mute people; If one reproaches others in this way, the fire of downfall will burn oneself. 'You have scabies, leprosy, ulcers, itching, hemorrhoids, vomiting, and regurgitation;' If one speaks such words, this person will incur an offense requiring expiation. You...
Chinese
罪不清净， 有疑悔恶作； 汝有忿恨恼， 得罪亦同前。 苾刍毁呰意， 恶说骂詈等； 与鄙语相应， 堕罪便相害。 如是族工巧， 作业形容病； 罪及烦恼言， 咸名毁灭语。 意欲简前人， 是何者佛护？ 答言刹帝利， 如是等无愆。 离间语学处 苾刍离间语， 欲使他分坼； 由为触恼心， 定招于堕罪。 汝剃发贱人， 问言谁语汝？ 报云某甲道， 此招于恶作。 于前学处中， 说族工巧等； 应知罪相似， 智者不应为。 发举殄诤羯磨学处 和合众作法， 同心许其事； 若更毁破者， 堕罪遂便伤。 大众共一心， 如法如轨则； 断除四种诤， 评论等应知。 同心共秉法， 于事无犹豫； 若云不善时， 得破羯磨罪。 未作作了想， 或疑而毁破； 斯便得恶作， 异此便无咎。 若作此断事， 作余断事想； 应知了未了， 得罪并同前。 主人秉羯磨， 持欲及见等； 并客来苾刍， 是谓五差别。 若识初中后， 是名为主人； 此中作法人， 谓秉羯磨者。 为他将欲者， 此名持欲人； 现前居众中， 是名为见等。 现代汉语译本 罪业不清净，心中存有疑虑、后悔和厌恶； 你若心怀忿恨恼怒，所犯过失也与之前相同。 比丘若有毁谤、轻蔑之意，恶语相向、谩骂等； 以及使用粗鄙的言语，都会因堕罪而互相伤害。 像这样涉及家族、工艺技巧，以及对他人作业、容貌或疾病的评论； 还有关于罪业和烦恼的言语，都可称为毁灭性的言语。 如果想要贬低他人，那么谁是佛陀所护佑的呢？ 回答说，刹帝利（Kshatriya，印度种姓制度中的武士阶层），像这样的人没有过错。 离间语学处 比丘若说离间之语，意图使他人分裂； 由于触怒对方的心，必定会招致堕罪。 你剃了头发，整理僧伽梨（Samghati，僧侣穿着的袈裟），问别人是谁告诉你的？ 回答说是某某人说的，这会招致恶作（Dukkata，一种较轻的罪过）。 在之前的学处中，所说的关于家族、工艺技巧等； 应该知道罪过是相似的，智者不应该去做。 发举殄诤羯磨学处 僧团和合共同行事，同心同意所做之事； 如果有人再加以毁坏，就会因堕罪而受到伤害。 大众共同一心，如法如仪； 断除四种诤论，评论等情况应该知晓。 同心共同秉持佛法，对于所做之事没有犹豫； 如果说不好的话，就会犯下破坏羯磨（Karma，业）的罪过。 未做却想成已做，或者心存疑虑而加以毁坏； 这样就会犯下恶作，除此之外就没有过错。 如果做这件事，却想成是做另一件事； 应该知道已完成或未完成，所得罪过都与之前相同。 羯磨的主持人，持有意愿和见解等； 以及前来的比丘，这就是所谓的五种差别。 如果认识到初、中、后，这就被称为主持人； 这里所说的作法人，指的是秉持羯磨的人。 为他人传达意愿的人，这被称为持欲人； 现在身处大众之中，这被称为见等。