English
English version Such are the precepts that are in accordance. The verse says: Doubling twenty-one thousand rivers of merit, flowing with virtuous Dharma-water to wash away defilements. The explanation says: How to double twenty-one thousand rivers of merit? It becomes forty-two thousand rivers of merit. In the Vinaya, the precepts established by the Tathagata are four hundred and twenty: in the Vasubhadra Vinaya there are two hundred precepts, in the Upadesa Vinaya there are one hundred and twenty-one precepts, and in the Bhikkhuni Vinaya there are ninety-nine precepts. Among these four hundred and twenty precepts, each precept can generate ten kinds of merits, such as gathering the Sangha, and each merit can generate ten kinds of right Dharma, namely the five roots of faith, etc., the three good roots of non-greed, etc., and the two protections of body and speech, which together make up forty-two thousand rivers of merit. By these rivers of merit, one can constantly wash away the defilements of breaking the precepts. The remaining meanings should be known in the Parajika commentary. The verse says: Understanding the five aspects of precepts and the nine Vinayas. The explanation says: As for the precepts established by the Buddhas, in each precept, one should clearly distinguish five aspects: 1. the origin; 2. the person who initiated the origin; 3. the establishment of the precept; 4. the distinction of the established precept; 5. the judgment of right and wrong. Here, the origin of the first Parajika (Parajika, Defeat) is in Vaishali (Vaishali), due to the difficult situation of famine as the origin. The person who initiated the origin is the Bhikkhu Sudinna (Sudinna Bhikkhu). The content of establishing the precept is that if a Bhikkhu, together with other Bhikkhus, makes a vow in the Siksa-pada (Siksa-pada, training rules) until they live and die together, and without abandoning the precepts and without revealing their own weakness, engages in the act of sexual intercourse, even with a female animal, commits the Parajika offense and cannot live together. The content of distinguishing the established precept is, what is the fundamental nature of a Bhikkhu here? It is based on the attainment of complete precepts, and even due to committing this offense, one cannot live together. The content of judging right and wrong is that the Bhikkhu here commits the Parajika offense in three situations, even until the recitation of the precepts is completed. For each precept, one should know that there are five aspects. If one can understand the meaning of these five aspects in accordance with the principles, that person will surely be able to understand the meaning of the nine Vinayas. What are the nine Vinayas? 1. Bhikkhu Vinaya (Bhikkhu Vinaya, Monks' rules); 2. Bhikkhuni Vinaya (Bhikkhuni Vinaya, Nuns' rules); 3. Ubhato Vinaya (Ubhato Vinaya, Rules for both monks and nuns); 4. Apatti Vinaya (Apatti Vinaya, Rules about offenses); 5. Mohana Vinaya (Mohana Vinaya, Rules about delusion); 6. Sanketa Vinaya (Sanketa Vinaya, Rules about vows); 7. Asanketa Vinaya (Asanketa Vinaya, Rules about no vows); 8. Ekadesa Vinaya (Ekadesa Vinaya, Rules about a part); --------------------------------------------------------------------------------
Chinese
九、一切处毗尼。比丘毗尼者，如故意出不净，如此等相罪，但属比丘毗尼。比丘尼毗尼者，如独行，如此等相罪，但属比丘尼毗尼。二部毗尼者，是二部所学处。如初波罗夷，如此等相罪，属二部毗尼。罪毗尼者，八缘起所生诸罪，如法对治除灭。惑毗尼者，三界五部或九永断智及灭。有愿毗尼者，是十种学处。无愿毗尼者，是正羯磨竟时，四万二千学处并起。一处毗尼者，如受戒洗浴等事。一切处毗尼者，谓一切时应共学处。若人能如理了别此九毗尼义，此人必定能解五部等义。 偈曰：解罪五部八缘起。 释曰：律中说罪有五部：第一波罗夷部，有十六罪。第二僧伽胝施沙部，有五十二罪。第三波罗逸(羊逆反)尼柯部，有三百六十罪。第四波胝提舍尼部，有十二罪。非四部所摄，所余诸罪共学对及婆薮斗律所说罪，一切皆是第五独柯多部摄。若人能如理了别五部罪，此人必定能解八缘起所生罪。罪生起因有八种：一、有罪从身生不从口意生，如不闭户共非大戒眠等。二、有从口生不从身意生，如善心为女人说法过五六语等。三、有从意生不从身口生。如心地诸罪。四、有从身口生不从意生，如善心为男女行淫使等。五、有从身意生不从口生，如故心出不净等。六、有从口意生不从身生，如染污心 现代汉语译本 九、一切处毗尼。比丘毗尼（bhikkhu vinaya，男性僧侣的戒律）是指，例如故意遗漏不净之物等相关的罪行，这些罪行只属于比丘毗尼。比丘尼毗尼（bhikkhuni vinaya，女性僧侣的戒律）是指，例如单独行动等相关的罪行，这些罪行只属于比丘尼毗尼。二部毗尼是指，两部分（比丘和比丘尼）都需要学习的戒条。例如初波罗夷（pārājika，断头罪），如此等相关的罪行，属于二部毗尼。罪毗尼是指，由八种因缘生起的各种罪行，通过如法的方式对治和消除。惑毗尼是指，对三界（欲界、色界、无色界）五部（贪、嗔、痴、慢、疑）或者九种烦恼的永远断除的智慧和灭尽。有愿毗尼是指，十种学处（śikṣāpada，戒条）。无愿毗尼是指，在正式羯磨（kamma，业）结束时，四万二千种学处同时生起。一处毗尼是指，例如受戒、洗浴等事情。一切处毗尼是指，在任何时候都应该共同学习的戒条。如果有人能够如理地了解这九种毗尼的含义，这个人必定能够理解五部等的含义。 偈曰：解罪五部八缘起。 释曰：律中说罪有五部：第一波罗夷部，有十六罪。第二僧伽胝施沙部（saṃghāṭiśeṣa，僧残罪），有五十二罪。第三波罗逸（pārājika，断头罪）尼柯部，有三百六十罪。第四波胝提舍尼部（prātideśanīya，向彼悔罪），有十二罪。非四部所摄，所余诸罪共学对及婆薮斗律所说罪，一切皆是第五独柯多部摄。若人能如理了别五部罪，此人必定能解八缘起所生罪。罪生起因有八种：一、有罪从身生不从口意生，如不闭户共非大戒眠等。二、有从口生不从身意生，如善心为女人说法过五六语等。三、有从意生不从身口生。如心地诸罪。四、有从身口生不从意生，如善心为男女行淫使等。五、有从身意生不从口生，如故心出不净等。六、有从口意生不从身生，如染污心
English
English version 9. Vinaya in all places. Bhikkhu Vinaya (bhikkhu vinaya, discipline for male monastics) refers to offenses such as intentionally emitting impure substances, which pertain only to Bhikkhu Vinaya. Bhikkhuni Vinaya (bhikkhuni vinaya, discipline for female monastics) refers to offenses such as walking alone, which pertain only to Bhikkhuni Vinaya. Vinaya for both orders refers to precepts that both orders (bhikkhus and bhikkhunis) must learn. For example, the first Pārājika (pārājika, defeat), such offenses belong to the Vinaya for both orders. Offense Vinaya refers to various offenses arising from eight conditions, which are treated and eliminated through lawful means. Delusion Vinaya refers to the wisdom and cessation of the five categories (greed, hatred, delusion, pride, doubt) or nine afflictions of the three realms (desire realm, form realm, formless realm), which are permanently severed. Vinaya with aspiration refers to the ten training precepts (śikṣāpada, precepts). Vinaya without aspiration refers to the simultaneous arising of forty-two thousand training precepts when the formal Kamma (kamma, action) is completed. Vinaya in one place refers to matters such as ordination and bathing. Vinaya in all places refers to precepts that should be learned together at all times. If one can understand the meaning of these nine Vinayas according to reason, that person will surely be able to understand the meaning of the five categories, etc. Verse: Understanding the five categories of offenses and the eight conditions of arising. Explanation: The Vinaya states that there are five categories of offenses: First, the Pārājika category, with sixteen offenses. Second, the Saṃghāṭiśeṣa category (saṃghāṭiśeṣa, formal meeting offenses), with fifty-two offenses. Third, the Pārājika category, with three hundred and sixty offenses. Fourth, the Prātideśanīya category (prātideśanīya, offenses to be confessed), with twelve offenses. Those not included in the four categories, all remaining offenses, including those related to shared learning and the Vinaya mentioned in the Vasubhadra Vinaya, are all included in the fifth category, the Ṭhūlaccaya category. If one can understand the five categories of offenses according to reason, that person will surely be able to understand the offenses arising from the eight conditions. There are eight causes for the arising of offenses: First, some offenses arise from the body but not from speech or mind, such as sleeping together without closing the door, which is not a major precept. Second, some arise from speech but not from body or mind, such as speaking more than five or six words to a woman with good intentions. Third, some arise from the mind but not from body or speech, such as offenses of the mind. Fourth, some arise from body and speech but not from the mind, such as using men and women for sexual acts with good intentions. Fifth, some arise from body and mind but not from speech, such as intentionally emitting impure substances. Sixth, some arise from speech and mind but not from the body, such as with a defiled mind --------------------------------------------------------------------------------
Chinese
对女人说显示淫欲语等。七、有从身口意生，如有染污心为男女行淫使等。八、有不从身口意生，如先对人说大妾语，彼人不解。此人已对治三方便，后时彼人若追解其语，此人即得波罗夷罪。若人能如理了别八缘起所生罪义，此人必定能解七罪聚等义。 偈曰：解七罪聚五布萨。 释曰：律中说罪聚有七：一、波罗夷聚，谓四波罗夷。二、僧伽胝施沙聚，谓十三僧伽胝施沙。三、偷兰遮耶聚，谓一切三聚不具分所生偷兰遮耶。四、尼萨耆波罗逸尼柯聚，谓三十尼萨耆波罗逸尼柯。五、波罗逸尼柯聚，谓九十波罗逸尼柯。六、波胝提舍尼聚，谓四波胝提舍尼。七、非六聚所摄罪及六聚不具分所生罪及学对，如此一切入过毗尼聚摄。若人能如理了别七罪聚义，此人必定能解诵波罗提木叉布沙他。布沙他时说波罗提木叉有五种：一、诵波罗提木叉缘起；二、诵至四波罗夷；三、诵至十三僧伽胝施沙；四、诵至二不定法；五、广诵乃至戒尽。若人如理能了别五布沙他义，此人必定能解四失四得义。 偈曰：解四种失及四得。 释曰：于佛正法中有四种失：一戒失、二行失、三见失、四命失。此四失胜相云何？是破戒处破戒人，于佛正法中为修见谛行，是人不可拔济。譬如树叶已萎黄不得久住。是名 现代汉语译本：对女人说显示淫欲的语言等等。七、有从身口意产生，如有染污的心为男女进行淫欲行为等等。八、有不从身口意产生，如先前对人说隐晦的淫秽语言，那个人当时不理解。这个人已经对治了三种方便，之后那个人如果追溯理解了那些话，这个人就犯了波罗夷罪（Parajika，断头罪）。如果有人能够如理地辨别这八种因缘所产生的罪的意义，这个人必定能够理解七罪聚等等的意义。 偈语说：理解七罪聚和五布萨（uposatha，斋戒）。 解释：律藏中说罪聚有七种：一、波罗夷聚（Parajika，断头罪），指四种波罗夷罪。二、僧伽胝施沙聚（Sanghadisesa，僧残罪），指十三种僧伽胝施沙罪。三、偷兰遮耶聚（Thullaccaya，粗罪），指一切三聚不具足部分所产生的偷兰遮耶罪。四、尼萨耆波罗逸尼柯聚（Nissaggiya Pacittiya，舍堕罪），指三十种尼萨耆波罗逸尼柯罪。五、波罗逸尼柯聚（Pacittiya，单堕罪），指九十种波罗逸尼柯罪。六、波胝提舍尼聚（Patidesaniya，悔过罪），指四种波胝提舍尼罪。七、非六聚所摄的罪以及六聚不具足部分所产生的罪以及学处，这些都归入过毗尼聚所摄。如果有人能够如理地辨别七罪聚的意义，这个人必定能够理解诵波罗提木叉（Patimokkha，戒经）的布沙他（uposatha，斋戒）。布沙他时说波罗提木叉有五种：一、诵波罗提木叉的缘起；二、诵到四波罗夷罪；三、诵到十三僧伽胝施沙罪；四、诵到二不定法；五、广泛地诵乃至戒尽。如果有人如理地能够辨别五布沙他的意义，这个人必定能够理解四失四得的意义。 偈语说：理解四种失和四种得。 解释：在佛的正法中有四种失：一、戒失，二、行失，三、见失，四、命失。这四种失的殊胜相是怎样的呢？是破戒之处的破戒之人，在佛的正法中为了修习见谛之行，这个人是不可救拔的。譬如树叶已经枯萎发黄，不能够长久存活。这叫做...