English
English version If sins are not purified, there will be doubts, regrets, and remorse; If you harbor anger and resentment, the offenses committed are the same as before. If a Bhikshu (Buddhist monk) has intentions of slander and contempt, speaking evil words, cursing, etc.; And using vulgar language, they will harm each other due to falling into offenses. Like this, involving family, craftsmanship, and comments on others' work, appearance, or illness; And words about sins and afflictions, all can be called destructive speech. If you want to belittle others, then who is protected by the Buddha? The answer is Kshatriya (the warrior class in the Indian caste system), such people have no fault. Training in Separative Speech If a Bhikshu speaks divisive words, intending to cause others to split apart; Due to offending the other person's heart, it will inevitably lead to a downfall offense. You shave your head, arrange your Samghati (monk's robe), and ask who told you to do it? If the answer is that so-and-so said it, this will lead to Dukkata (a minor offense). In the previous training, what was said about family, craftsmanship, etc.; It should be known that the offenses are similar, and the wise should not do it. Training in Expelling and Quelling Disputes Karma The Sangha (Buddhist monastic order) acts together in harmony, agreeing with one heart on what is done; If someone then destroys it, they will be harmed by falling into offense. The assembly is of one mind, according to the Dharma (Buddhist teachings) and rules; Cutting off the four kinds of disputes, comments, etc., should be known. Holding the Dharma together with one heart, without hesitation about what is done; If bad words are spoken, the offense of breaking the Karma (action, deed) is committed. Thinking that something is done when it is not, or destroying it with doubt; This will lead to Dukkata, otherwise there is no fault. If doing this thing, but thinking of doing another thing; It should be known whether it is completed or not, the offenses obtained are the same as before. The master of the Karma, holding intentions and views, etc.; And the Bhikshus who come, these are called the five differences. If recognizing the beginning, middle, and end, this is called the master; The person who performs the action here refers to the one who holds the Karma. The one who conveys the intention for others is called the holder of desire; Being present in the assembly is called seeing, etc.
Chinese
我爱如是见， 作如此平章； 不识初中后， 应知此名客。 初三若毁破， 俱得于堕罪； 后二若毁时， 并皆招恶作。 与女人说法过五六语学处 为女说法时， 唯齐五六语； 除有智男子， 过时得本愆。 一切色无常， 受想行亦尔； 及识为五语， 明慧者应知。 眼耳鼻及舌， 身意并无常； 此名为六语， 智者应当识。 欲说于五句， 故心言第六； 或可拟说六， 故七咸同罪。 若口吃无过， 及以语匆匆； 智女更问时， 为说便非犯。 与未近圆人同句读诵学处 与未近圆者， 同句而诵法， 随说即招愆， 同诵开无过。 向未近圆人说他粗罪学处 知他犯粗恶， 告未具得罪； 大众与法者， 说时无有过。 何者名粗罪？ 谓波罗市迦、 僧伽伐尸沙， 非余事应识。 实得上人法向未近圆人说学处 前人未近圆， 苾刍向彼说， 实得上人法， 得波逸底迦。 若是五种盖， 凡人法共知； 非此名上人、 静虑等境界。 谤回众利物学处 说他与众物， 回将入别人； 若作妄言时， 便遭堕罪割。 轻呵 现代汉语译本 我以这样的方式看待事物，并作出如此的评判； 如果不能辨识开始、中间和结尾，应当知道这被称为‘客’（指烦恼或不稳定的因素）。 如果最初的三种（指身语意三业的最初阶段）被毁坏，都会导致堕罪； 如果后面的两种（指身语二业的完成阶段）被毁坏，都会招致恶作（轻微的过失）。 与女人说法过五六语学处 为女人说法的时候，只能说到五六句话； 除非有聪明的男子在场，否则超过这个限度就会犯根本的过失。 一切色（物质现象）都是无常的，受（感受）、想（思维）、行（意志）也是如此； 以及识（意识），这合起来是五句话，明智的人应当知道。 眼、耳、鼻、舌、身、意，也都是无常的； 这被称为六句话，智者应当认识。 如果想要说五句话，故意加上一句，说成第六句； 或者打算说六句，结果说了七句，都会犯同样的罪过。 如果口吃没有办法，或者说话匆忙； 聪明的女人进一步提问时，为她解答就不算犯戒。 与未近圆人同句读诵学处 与尚未受具足戒的人，一起一句一句地诵读佛法， 随着他说一句，你就跟着说一句，就会招致过失，一起诵读则不算犯戒。 向未近圆人说他粗罪学处 知道别人犯了粗重的罪过，告诉尚未受具足戒的人，就会得罪； 如果是在大众集会或者依法处理的情况下，说出来就没有过失。 什么叫做粗重的罪过呢？是指波罗夷（Pārājika，断头罪）、 僧伽伐尸沙（Saṃghāvaśeṣa，僧残罪），不是其他的罪过，应当知道。 实得上人法向未近圆人说学处 如果对方尚未受具足戒，比丘向他宣说， 自己真正得到的上人法（指禅定、神通等），就会犯波逸提迦（Pāyantika，单堕罪）。 如果是五种盖（指贪欲、嗔恚、睡眠、掉举、疑），这是凡夫和圣人都知道的； 这不属于上人法，上人法是指静虑（禅定）等的境界。 谤回众利物学处 说别人把应该给大众的财物，转移给其他人； 如果说了虚妄不实的话，就会遭到堕罪。 轻呵
English
English version I see things as they are, and make such judgments; If one cannot discern the beginning, middle, and end, one should know this is called a 'guest' (referring to afflictions or unstable factors). If the initial three (referring to the initial stages of body, speech, and mind actions) are violated, all will result in a downfall offense; If the latter two (referring to the completed stages of body and speech actions) are violated, both will incur a Dukkaṭa (minor offense). Training Rule on Speaking More Than Five or Six Sentences to a Woman When speaking Dharma to a woman, one should only speak five or six sentences; Unless there is an intelligent man present, exceeding this limit will result in a fundamental offense. All Rūpa (material phenomena) are impermanent, so are Vedanā (feeling), Saṃjñā (perception), and Saṃskāra (volition); And Vijñāna (consciousness), these together are five sentences, the wise should know. Eye, ear, nose, tongue, body, and mind, are all impermanent; This is called six sentences, the wise should recognize. If one wants to say five sentences, deliberately adding one more, making it the sixth sentence; Or intending to say six, but saying seven, all will incur the same offense. If one stutters and cannot help it, or speaks hastily; If a wise woman asks further questions, answering her will not be an offense. Training Rule on Reciting Scriptures in the Same Phrase with One Who Has Not Received Full Ordination Reciting the Dharma phrase by phrase with someone who has not yet received full ordination, Following their recitation immediately will incur an offense, reciting together is not an offense. Training Rule on Telling One Who Has Not Received Full Ordination About Another's Grave Offense Knowing that someone has committed a grave offense, telling someone who has not received full ordination will incur an offense; If it is in a public assembly or handled according to the Dharma, speaking it out will not be an offense. What is called a grave offense? It refers to Pārājika (expulsion offense), Saṃghāvaśeṣa (suspension offense), not other offenses, one should know. Training Rule on Claiming to Have Attained Superior Dharma to One Who Has Not Received Full Ordination If the other person has not received full ordination, and a Bhikṣu (monk) tells him, About the superior Dharma (referring to Dhyana, supernatural powers, etc.) that he has truly attained, he will commit a Pāyantika (expiation offense). If it is the five hindrances (referring to greed, hatred, sleepiness, restlessness, doubt), which are known to both ordinary people and sages; This is not considered superior Dharma, superior Dharma refers to the realm of Dhyana (meditation) and the like. Training Rule on Slandering and Diverting Property Intended for the Sangha Saying that someone diverts property that should be given to the Sangha, to other people; If one speaks falsely, one will incur a downfall offense. Lightly Scolding
Chinese
戒学处 半月半月说， 戒经长净时； 若其轻慢言， 定得于本罪。 何须戒经内， 说此小随小， 令人恼悔生？ 是名轻慢戒。 厌疑生恼触， 忧热遍烧煎； 能令起悔心， 随说皆招罪。 但是律教中， 所有诸小戒； 苾刍轻慢说， 亦皆成本愆。 坏生种学处 所有种子类， 及以有情村； 根茎节开子， 自他损皆犯。 若从根得生， 此说名根种； 谓是香附子， 姜芋等应知。 茎种从茎出， 插地即便生； 谓菩提石榴， 柳等咸应识。 节种截取节， 入地能生长； 芦荻蔗竹等， 由斯故得名。 裂种杏麻豆， 子谓谷麦等； 有释异种子， 牛粪等生莲。 羊毛生细稊， 是一师别释； 有情虫蚁等， 总摄诸生命。 村者谓树等， 有情之所依； 想疑而损之， 皆招于堕罪。 如是种果等， 称境定招愆； 别种别想疑， 应知亦得罪。 苾刍持五种， 安在臼中舂； 若种损坏时， 五罪一时得。 若不损坏者， 但招五恶作； 置火及投汤， 同前皆本罪。 若作故损意， 青草处游行； 有坏时便堕， 不伤招恶作。 若于青草 处， 曳物而伤损； 或汤粥汁等， 浇泻亦同愆。 若以一方便， 斩断于一树； 便招一恶作， 一波逸底迦。 若以二方便， 斩断一树等； 便得两恶作， 一堕罪应知。 随方便多少， 得尔许恶作； 随其事差别， 悉皆招本罪。 叶果未开花， 诸藕诸根等； 莲梢及苹藻， 随坏堕相中。 皴皮及黄叶， 莲花等已开； 若断恶作罪， 佛言轻重异。 若须净齿木， 及皮叶花根； 取时为净言， 不应云斩折。 水藻及浮萍， 地鸡并碱卤； 青苔白醭葛， 牵挽不应为。 何者是净言？ 云汝应知是； 解是与净等， 净了皆无过。 作净二五殊， 火刀蔫鸟甲； 堕破并拔出， 捩断擘不中。 营造伐树时， 应从树神乞； 以诸花果食， 设祭可随时。 应为诵正法， 谓三启等经； 宜应具告知， 十善十恶报。 行善招乐果， 异斯生恶趣； 显其功德施， 复说悭贪罪。 欢喜等园中， 天女恒游戏； 长时极乐果， 唯有施能招。 镇怀饥渴火， 不闻浆水名； 轮回诸趣中， 受苦无穷尽。 无始来串习， 数为烦恼逼； 自他无利益， 现代汉语译本 处，拖动东西而造成损伤； 或者汤、粥、汁等，倾倒泼洒也同样有罪过。 如果用一种方法，斩断一棵树； 便会招致一个恶作罪（Dukkata），一个波逸提罪（Payattika）。 如果用两种方法，斩断一棵树等； 便会得到两个恶作罪，一个堕罪（Thullaccaya）应该知道。 随着方法的多少，得到相应数量的恶作罪； 随着事情的差别，都会招致根本罪。 叶子、果实未开花，各种藕、各种根等； 莲花的嫩芽以及苹藻，随着破坏的程度而堕入相应的罪相中。 粗糙的树皮以及黄叶，莲花等已经开放； 如果折断，会有恶作罪，佛说轻重有所不同。 如果需要清洁牙齿的树枝，以及树皮、叶子、花、根； 取用时要说清净语，不应该说斩断折断。 水藻以及浮萍，地鸡（一种植物）以及碱卤； 青苔、白醭葛，牵拉拽动不应该做。 什么是清净语？说‘你应该知道’； 理解‘是’与清净等同，清净了就没有过失。 作净（指处理方式）有二五种不同，用火、刀、使之枯萎、鸟啄； 使其堕落、破损并且拔出，扭断、劈开都不可以。 营造房屋砍伐树木时，应该向树神祈求； 用各种花果食物，设置祭祀可以随时进行。 应该为树神诵读正法，比如三启经等； 应该详细告知树神，十善十恶的报应。 行善招来快乐的果报，与此相反则会生于恶趣； 彰显布施的功德，并且宣说悭贪的罪过。 在欢喜园等地方，天女们经常游戏； 长时间的极乐果报，只有布施才能招致。 镇日怀抱饥渴之火，听不到浆水的名字； 在轮回的各个趣道中，遭受痛苦没有穷尽。 无始以来串习，经常被烦恼逼迫； 对自己和他人都没有利益，
English
English version In places, dragging objects causes damage; Or pouring soup, porridge, juice, etc., is also a transgression. If one uses a single method to cut down a tree; One incurs a Dukkata (misdeed) and a Payattika (expiation). If one uses two methods to cut down a tree, etc.; One incurs two Dukkata and a Thullaccaya (serious offense) should be known. According to the number of methods, one obtains that many Dukkata; According to the differences in the matter, all incur the original offense. Leaves, fruits that have not yet blossomed, various lotus roots, various roots, etc.; Lotus shoots and duckweed, according to the degree of destruction, fall into corresponding states of offense. Rough bark and yellow leaves, lotus flowers that have already bloomed; If broken, there is a Dukkata offense; the Buddha said the severity differs. If one needs a twig for cleaning teeth, as well as bark, leaves, flowers, roots; When taking them, one should speak pure words, and should not say 'cut' or 'break'. Algae and duckweed, *diji* (a type of plant) and alkaline soil; Moss, white *bo ge*, pulling and tugging should not be done. What are pure words? Saying 'You should know'; Understanding 'is' is equivalent to purity; if it is pure, there is no fault. Making pure (referring to handling methods) has two or five differences: using fire, a knife, withering, bird pecking; Causing it to fall, break, and pull out, twisting and splitting are not allowed. When constructing buildings and felling trees, one should ask the tree spirit; Using various flowers, fruits, and food, setting up sacrifices can be done at any time. One should recite the correct Dharma for the tree spirit, such as the Three Invocations Sutra, etc.; One should inform the tree spirit in detail about the retribution of the ten virtues and ten evils. Performing good deeds brings joyful results; the opposite leads to birth in evil realms; Manifest the merits of giving, and also explain the sins of stinginess. In places like the Joyful Garden, heavenly maidens are constantly playing; The extremely joyful result of a long time can only be brought about by giving. Harboring the fire of hunger and thirst all day long, not hearing the name of even a drink of water; In the various realms of reincarnation, suffering is endless. Habituated from beginningless time, constantly oppressed by afflictions; There is no benefit to oneself or others,