Chinese
大正藏第 24 册 No. 1460 解脱戒经 No. 1460 解脱戒经 僧昉述 译经缘起 戒律者，建定慧之妙幢、殄闇惑之明灯，度危险之蹊径、开憺怕之梁津。宝殿之功罔初弗起、逾越重阁非梯靡升，正法住灭验之常典，大圣泯晖迈余千纪，法泽遐流犹未周备，令文学之徒异论竞兴、薄俗之士讪音满世。余听斯谈辄𨶳慈范，昧揽玄言乃嘱大集，圣所嗟叹言迦叶毗，妙观我人善摧恼结、闲邪辩正极圣冲典。每寻斯文慨五数阙，敢以追访获斯戒本，虽未广具，敬以洗心，剪世浮辞。大魏武定癸亥之年，在邺京都，侍中尚书令高澄请为出焉。 羯磨中，外国云“若僧到时”(汉地回文言“时到”)“僧忍听”(言僧至我作法时，莫遮我所作，故言“听”)外国耳听(遮听，言音字别，汉用一字，所以致或)。 解脱戒经(出迦叶毗部) 元魏婆罗门瞿昙般若流支译 是解脱戒经， 亿劫难得闻， 摄受正修行， 斯事倍复难。 有佛兴世乐， 兴世说法乐， 众僧和合乐， 和合持戒乐。 “诸大德！时分一月过三月在，老死欲至，佛法渐灭，当一心精进，莫行放逸。所以者何？如来勤精进故，得阿耨多罗三藐三菩提， 现代汉语译本 解脱戒经 No. 1460 解脱戒经 僧昉 述 译经缘起 戒律，是建立坚定智慧的妙好旗帜，消灭黑暗迷惑的明亮灯火，是度过危险的路径，开启安宁平静的桥梁和渡口。宝殿的功成，没有最初的奠基是无法兴起的；想要逾越重重楼阁，没有梯子是无法攀升的。正法住世和灭亡，都有其验证的常理和典范。伟大的圣人（指佛陀）的光辉已经消逝超过千年，佛法的恩泽传播深远但尚未完全普及，导致研究佛学的人们异议争论兴起，浅薄庸俗之辈的诽谤之声充斥世间。我听到这些言论，常常感叹慈悲的典范难以寻觅，于是努力搜集深奥的言论，并嘱托大家共同努力。圣人所赞叹的迦叶毗（Kashyapi，佛教部派之一），其精妙的观察能很好地摧毁我执和人执，匡正邪恶，辩明正理，是极其神圣的典范。每每寻阅这些文献，慨叹其中缺失五数，于是我努力追寻访求，获得了这部戒本。虽然内容尚未完全完备，但我恭敬地用它来洗涤心灵，删减世俗浮华的辞藻。大魏武定癸亥年，在邺京都，侍中尚书令高澄（Gao Cheng，人名）请求将此经翻译出来。 羯磨（Karma，业）中，外国说‘若僧到时’（汉地回文说‘时到’），‘僧忍听’（意思是僧人到我作法时，不要遮蔽我所作，所以说‘听’）。外国用耳朵听（遮听，意思是语音和字不同，汉地用一个字，所以导致错误）。 解脱戒经(出自迦叶毗部) 元魏 婆罗门 瞿昙般若流支 译 这是解脱戒经， 亿劫（kalpa，极长的时间单位）难得听闻， 摄受正修行， 斯事倍复难。 有佛兴世乐， 兴世说法乐， 众僧和合乐， 和合持戒乐。 ‘诸位大德！时间流逝，一个月已经过去，还有三个月，衰老和死亡即将到来，佛法逐渐衰微，应当一心精进，不要放逸。为什么呢？因为如来（Tathagata，佛陀的称号）勤奋精进的缘故，才证得了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’
English
English version The Vinaya-mukti-sutra (Sutra of Liberation Precepts) No. 1460 The Vinaya-mukti-sutra (Sutra of Liberation Precepts) Commented by Monk Fang Origin of the Sutra Translation The precepts are the wonderful banner for establishing Samadhi (定，concentration) and Prajna (慧，wisdom), the bright lamp for eliminating darkness and confusion, the path for crossing dangers, and the bridge and ferry for opening tranquility and peace. The construction of a precious palace cannot begin without the initial foundation; to climb over multiple layers of pavilions, one cannot ascend without a ladder. The permanence and extinction of the Proper Dharma have their constant principles and models for verification. The radiance of the Great Sage (referring to the Buddha) has faded for over a thousand years, and the grace of the Dharma has spread far but has not yet been fully disseminated, leading to scholars of Buddhism raising differing opinions and disputes, and the slanderous voices of shallow and vulgar people filling the world. Upon hearing these discussions, I often lament the difficulty in finding compassionate models, so I strive to collect profound words and entrust everyone to work together. The Kashyapi (one of the Buddhist schools) praised by the Sage, its exquisite observation can well destroy the attachment to self and others, rectify evil, and clarify the right principles, being an extremely sacred model. Whenever I search and read these documents, I lament the lack of five numbers within them, so I strive to seek and obtain this book of precepts. Although the content is not yet fully complete, I respectfully use it to cleanse my mind, cutting away worldly and superficial rhetoric. In the year Guihai of the Wuding era of the Great Wei Dynasty, in the capital of Ye, Gao Cheng (a person's name), the Attendant and Minister of the Department of State Affairs, requested that this sutra be translated. In Karma (action), foreign countries say 'If the Sangha arrives at the time' (in Chinese palindrome it says 'time arrives'), 'the Sangha should listen patiently' (meaning when the Sangha arrives when I am performing the ritual, do not obstruct what I am doing, so it says 'listen'). Foreign countries listen with the ear (obstructing listening, meaning the pronunciation and characters are different, China uses one character, so it leads to errors). The Vinaya-mukti-sutra (from the Kashyapi School) Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty This is the Vinaya-mukti-sutra, difficult to hear in billions of kalpas (extremely long units of time), Embracing and receiving right practice, this matter is even more difficult. Happy is the arising of a Buddha in the world, happy is the preaching of the Dharma in the world, Happy is the harmony of the Sangha, happy is the upholding of the precepts in harmony. 'Virtuous ones! Time is passing, one month has already passed, and there are three months remaining. Old age and death are approaching, and the Buddha-dharma is gradually declining. You should be single-mindedly diligent and not be lax. Why? Because the Tathagata (title of the Buddha) attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) through diligent effort.' --------------------------------------------------------------------------------
Chinese
及余善法菩提分法。众僧和合坐。未受具戒者出。” “众僧和合先作何事？不来诸比丘说欲清净。比丘尼遣谁来受教？” “毗婆尸如来， 六十八百千， 阿罗汉众中， 说此解脱戒： 忍辱第一义， 佛说涅槃最， 出家恼他人， 不名为沙门。 尸弃牟尼尊， 金山无与等， 三十六万众， 说此解脱戒： 譬如明眼人， 有足能避险， 世有聪明人， 能远离众患。 毗舍浮如来， 永离诸烦恼， 百千大众中， 说此解脱戒： 不屏说人恶， 不恼乱他人， 常奉行于戒， 衣食知止足。 拘留村陀佛， 知见广无畏， 四十千众中， 说此解脱戒： 譬如蜂采花， 但取其香味， 持至所住处； 比丘入聚然， 不破坏他意， 不观作不作， 但自观身行， 若正若不正。 迦那迦牟尼， 三十千沙门， 罗汉大众中， 说此解脱戒： 正观莫放逸， 当学牟尼法， 如是无忧愁， 心寂入涅槃。 迦叶波如来， 大智大名称， 三十千众中， 说此解脱戒： 一切恶莫作， 当具足众善， 自调伏其心， 此是诸佛教。 世尊大智慧， 释法王牟尼， 为尼罗浮众， 现代汉语译本： ‘以及其余的善法和菩提分法。大众僧侣和合而坐。未受具足戒的人离开。’ ‘大众僧侣和合首先做什么事？不来的比丘要说明自己的意愿是清净的。比丘尼派遣谁来接受教诲？’ ‘毗婆尸如来（Vipashyin Buddha），在六十八百千阿罗汉（Arhat）的僧众中，宣说了这个解脱戒： 忍辱是第一要义，佛说涅槃（Nirvana）是最重要的。出家人如果恼乱他人，就不能称为沙门（Shramana）。 尸弃牟尼尊（Shikhi Buddha），如同金山一样无可比拟，在三十六万僧众中，宣说了这个解脱戒： 譬如明眼人，有脚能够避开危险，世上有聪明人，能够远离各种祸患。 毗舍浮如来（Vishvabhu Buddha），永远远离各种烦恼，在百千大众中，宣说了这个解脱戒： 不要背地里说人坏话，不要恼乱他人，经常奉行戒律，衣食知足。 拘留孙佛（Krakucchanda Buddha），具有广大的智慧和无畏，在四万僧众中，宣说了这个解脱戒： 譬如蜜蜂采花，只取其香味，带到它居住的地方；比丘进入村落也是这样，不破坏他人的意愿，不观察别人做什么或不做什么，只观察自己的身行，是正直还是不正。’ ‘迦那迦牟尼佛（Kanakamuni Buddha），在三万沙门（Shramana）阿罗汉（Arhat）的大众中，宣说了这个解脱戒： 以正念观察，不要放逸，应当学习牟尼（Muni）的法则，这样就没有忧愁，内心寂静进入涅槃（Nirvana）。’ ‘迦叶佛（Kashyapa Buddha），具有大智慧和大名声，在三万僧众中，宣说了这个解脱戒： 一切恶事都不要做，应当具足各种善行，自己调伏自己的心，这就是诸佛的教诲。’ ‘世尊具有大智慧，释迦法王牟尼（Shakyamuni），为了尼罗浮众，
English
English version: ‘And other wholesome dharmas and Bodhipaksha dharmas (qualities conducive to enlightenment). The Sangha (community) sits in harmony. Those who have not received the full precepts should leave.’ ‘What should the Sangha (community) do first in harmony? The Bhikshus (monks) who are absent should declare their desire for purity. Who should the Bhikshunis (nuns) send to receive instruction?’ ‘Vipashyin Buddha (Vipashyin Buddha), in the assembly of sixty-eight hundred thousand Arhats (enlightened beings), spoke this precept of liberation: Patience is the foremost virtue, the Buddha said Nirvana (liberation) is the highest. A renunciant who troubles others is not called a Shramana (ascetic). Shikhi Muni (Shikhi Buddha), like a golden mountain, is incomparable, in the assembly of three hundred and sixty thousand, spoke this precept of liberation: Just as a sighted person with feet can avoid danger, a wise person in the world can stay away from all troubles. Vishvabhu Buddha (Vishvabhu Buddha), forever free from all afflictions, in the assembly of hundreds of thousands, spoke this precept of liberation: Do not speak ill of others behind their backs, do not disturb others, always uphold the precepts, and be content with food and clothing. Krakucchanda Buddha (Krakucchanda Buddha), with vast wisdom and fearlessness, in the assembly of forty thousand, spoke this precept of liberation: Just as a bee collects honey from a flower, taking only its fragrance and bringing it to its dwelling place; so too, a Bhikshu (monk) entering a village, does not disrupt others' intentions, does not observe what others do or do not do, but only observes his own conduct, whether it is right or wrong.’ ‘Kanakamuni Buddha (Kanakamuni Buddha), in the assembly of thirty thousand Shramanas (ascetics) and Arhats (enlightened beings), spoke this precept of liberation: Observe with right mindfulness, do not be negligent, you should learn the Dharma (teachings) of the Muni (sage), in this way there will be no sorrow, and the mind will enter Nirvana (liberation) in stillness.’ ‘Kashyapa Buddha (Kashyapa Buddha), with great wisdom and great renown, in the assembly of thirty thousand, spoke this precept of liberation: Do not do any evil, you should cultivate all good deeds, and tame your own mind, this is the teaching of all the Buddhas.’ ‘The World Honored One with great wisdom, Shakyamuni (Shakyamuni), the King of Dharma (teachings), for the assembly of the Nilotpala, -------------------------------------------------------------------------------- 说此解脱戒： 善护于口业， 自净其心意， 身莫作众恶， 此三业清净。 僧众甚广大， 说法亦无量， 名闻大供养， 说此解脱戒。”
Chinese
“大德僧听！僧今十五日布萨说解脱戒。若僧到时僧忍听，僧作布萨说解脱戒。白如是。” “诸大德！今说解脱戒，众集默然听，善思念之。若有犯者当发露，无犯者默然。默然故，知众清净。如一一比丘问，如是比丘乃至三问，若比丘如是众中乃至三问，忆念有犯当发露，不发露得故妄语罪。诸大德，故妄语罪，佛说障道法。彼比丘自忆知有犯，欲求清净当发露。发露则安隐，不发露罪益深。诸大德！我已说解脱戒经序。今问诸大德是中清净不？”(如是三说) “诸大德是中清净，默然故，是事如是持。” “诸大德！此四波罗夷法，半月半月说解脱戒经中来。 “若比丘，共比丘同入戒法，戒羸不舍戒，作不净行，习淫欲法，乃至共畜生，是比丘得波罗夷不应共住。 “若比丘，若在聚落、若空静地，他物、不与，以盗心取。若王、若大臣，若捉、若害、若缚、若罚财、若驱出国、若与种种苦：‘咄！如是贼、汝无所知、汝痴、汝不与取。’是比丘得波罗夷不应共住。 “若比丘，若人、若似人，故自 现代汉语译本 说此解脱戒： 善于守护自己的口业，净化自己的心意，身体不做各种恶事，这样身、口、意三业就清净了。 僧团非常广大，所说的佛法也无量无边，名声远扬，接受大量的供养，这就是所说的解脱戒。 ‘大德僧众请听！僧团今天在十五日布萨时宣说解脱戒。如果僧众准备好了，请允许僧团进行布萨，宣说解脱戒。’白如是。 ‘各位大德！现在宣说解脱戒，大家聚集在一起，保持沉默听讲，认真思考。如果有人犯戒，应当坦白发露；如果没有犯戒，就保持沉默。因为沉默，就知道大众是清净的。就像一个一个地询问比丘一样，这样询问比丘乃至三次。如果比丘在这样的僧众中乃至被询问三次，回忆起自己有犯戒的行为，应当坦白发露；如果不坦白发露，就犯了故意妄语罪。各位大德，佛说故意妄语罪是障碍修道的。如果比丘自己回忆起知道自己有犯戒的行为，想要获得清净，就应当坦白发露。坦白发露就能得到安稳，不坦白发露罪过就会更加深重。各位大德！我已经说了《解脱戒经》的序言。现在问各位大德，这里面清净吗？’（这样说三次） ‘各位大德，这里面是清净的，因为沉默，所以这件事就这样成立了。’ ‘各位大德！这四条波罗夷法，是每半个月半个月在宣说解脱戒经中提到的：’ ‘如果比丘，与同样受戒的比丘一起进入戒法，戒行软弱不舍弃戒律，做出不清净的行为，修习淫欲之法，乃至与畜生发生关系，这位比丘就犯了波罗夷罪，不应该再与僧众一起居住。 ‘如果比丘，无论在村落里还是在空旷寂静的地方，拿走别人的东西，没有经过允许，以盗窃的心去拿。如果国王、大臣，捉住他、杀害他、捆绑他、用罚款惩罚他、或者驱逐他出国，或者给予各种各样的痛苦：‘呸！你这个贼，你什么都不知道，你愚蠢，你未经允许就拿走别人的东西。’这位比丘就犯了波罗夷罪，不应该再与僧众一起居住。 ‘如果比丘，无论是人还是非人，故意...