English
English version: Speaking words displaying lustful desires, etc., to women. 7. Arising from body, speech, and mind, such as having a defiled mind to engage in sexual acts with men and women, etc. 8. Not arising from body, speech, and mind, such as previously speaking obscurely lewd words to someone, and that person did not understand at the time. This person has already counteracted the three expedients, and later if that person retrospectively understands those words, this person immediately commits a Parajika (Parajika, defeat). If a person can discern the meaning of the sins arising from these eight conditions according to reason, this person will certainly be able to understand the meaning of the seven aggregates of sins, etc. The verse says: Understand the seven aggregates of sins and the five uposatha (uposatha, fasting days). Explanation: The Vinaya (Vinaya, monastic rules) says that there are seven aggregates of sins: 1. Parajika (Parajika, defeat) aggregate, referring to the four Parajika sins. 2. Sanghadisesa (Sanghadisesa, suspension) aggregate, referring to the thirteen Sanghadisesa sins. 3. Thullaccaya (Thullaccaya, grave offense) aggregate, referring to all Thullaccaya sins arising from incomplete parts of the three aggregates. 4. Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation with forfeiture) aggregate, referring to the thirty Nissaggiya Pacittiya sins. 5. Pacittiya (Pacittiya, expiation) aggregate, referring to the ninety Pacittiya sins. 6. Patidesaniya (Patidesaniya, confession) aggregate, referring to the four Patidesaniya sins. 7. Sins not included in the six aggregates, as well as sins arising from incomplete parts of the six aggregates, and the training rules; all of these are included in the aggregate of transgressions of the Vinaya. If a person can discern the meaning of the seven aggregates of sins according to reason, this person will certainly be able to understand the recitation of the Patimokkha (Patimokkha, monastic code) during the uposatha (uposatha, fasting days). There are five types of Patimokkha recited during the uposatha: 1. Reciting the origin of the Patimokkha; 2. Reciting up to the four Parajika sins; 3. Reciting up to the thirteen Sanghadisesa sins; 4. Reciting up to the two uncertain rules; 5. Reciting extensively until all the precepts are finished. If a person can discern the meaning of the five uposathas according to reason, this person will certainly be able to understand the meaning of the four losses and four gains. The verse says: Understand the four kinds of losses and four kinds of gains. Explanation: In the Buddha's true Dharma, there are four kinds of losses: 1. Loss of precepts, 2. Loss of conduct, 3. Loss of views, 4. Loss of life. What are the excellent characteristics of these four losses? It is that a person who has broken the precepts in a place where precepts are broken, and who is cultivating the path of seeing the truth in the Buddha's true Dharma, cannot be saved. It is like a leaf that has withered and yellowed and cannot live long. This is called... --------------------------------------------------------------------------------
Chinese
戒失行见命失相，应知亦尔。四得者，谓戒行见命极清净。彼清净以五根为体，能感三根，是彼极清净如前所说。如此等处，若人能如理了别，此人于律则明了，不看他面。 偈曰：能善简择罪三角。 释曰：此二或名三角、或名三道。此二是二不定，名诸罪三角。三道故不定者，于此中诸罪不定。譬如不定聚能通一切罪中，故说不定。譬如第四定，是不定诸罪因故，故名不定。何以故？一切罪部聚，说缘起所生，于中皆具足。有余师说：此二不定似律本义，律余文句皆为释此。若人于二不定中能摄应律义，从此二所生罪于律中能显，是名能善简择罪三角。若人能如理了别罪三角义，此人必定能解想真实义。 偈曰：解想真实立学处。 释曰：律中说学处有二种：一想学处、二真实学处，复有想真实学处。此中若人犯一戒，观察彼意后，方分别此罪从想生起、此罪从真实生起、此罪从二生起。此中如于初波罗夷，有想、有真实，若人至痴狂法故不觉触、或由正思惟，不啖触味。于非道起道想、于道起非道想，啖触味。此中约想判罪。于女男、黄门人、非人畜生、下门女根及口中，起颠倒想。此中约真实判罪。由此道理，于二判罪亦尔。于我所立波罗提木叉论中，从一切学处，想罪及真实罪悉 现代汉语译本 戒律、行为、见解、生命失去其本来的面貌，应当知道也是如此。四种获得（四得）是指戒律、行为、见解、生命达到极其清净的状态。这种清净以五根（眼、耳、鼻、舌、身）为本体，能够感应三种善根（信根、精进根、念根），这种极其清净的状态如前所述。在这些地方，如果有人能够如理地辨别，这个人对于戒律就能够明了，不会看别人的脸色行事。 偈语说：能够善于简择罪的三种情况（三角）。 解释说：这两种情况或者称为‘三角’，或者称为‘三道’。这两种情况是不定的，称为各种罪的‘三角’。之所以说‘三道’是不定的，是因为其中的罪是不确定的。譬如不定聚（Asamaniyatas，不定的罪聚）能够通向一切罪中，所以说是不定的。譬如第四禅定，是不定诸罪的原因，所以称为不定。为什么呢？因为一切罪的类别聚集，说是缘起所生，其中都具备。有其他论师说：这两种不定类似于戒律的根本意义，戒律的其他文句都是为了解释它们。如果有人在两种不定中能够摄取应合戒律的意义，从此二者所产生的罪在戒律中能够显现，这就叫做能够善于简择罪的三种情况（三角）。如果有人能够如理地辨别罪三角的意义，这个人必定能够理解想的真实意义。 偈语说：理解想的真实，建立学处。 解释说：戒律中说的学处有两种：一是想学处，二是真实学处，还有想真实学处。这里如果有人犯了一条戒，观察他的意图之后，才分别这个罪是从想生起的，这个罪是从真实生起的，这个罪是从二者生起的。这里比如在最初的波罗夷罪（Parajika，断头罪）中，有想，有真实，如果有人因为痴狂的缘故不觉知触摸，或者由于正确的思惟，不吞食触摸的味道。在非道的处所生起道想，在道的处所生起非道想，吞食触摸的味道。这里根据想来判断罪。对于女人、男人、黄门人（Pandaka，太监）、非人、畜生、下门女根以及口中，生起颠倒想。这里根据真实来判断罪。根据这个道理，对于二者判断罪也是如此。在我所立的波罗提木叉（Pratimoksha，戒经）论中，从一切学处，想罪以及真实罪都...
English
English version The loss of Sila (morality), conduct, view, and life's appearance should be understood in the same way. The 'four attainments' (four acquisitions) refer to the state where Sila, conduct, view, and life reach a state of extreme purity. This purity has the five roots (eye, ear, nose, tongue, body) as its essence, and can induce the three wholesome roots (root of faith, root of effort, root of mindfulness). This extreme purity is as previously described. In such places, if someone can discern according to reason, this person will be clear about the Vinaya (monastic rules) and will not act based on others' opinions. The verse says: 'Able to skillfully discern the triangle of offenses.' The explanation says: These two situations are sometimes called 'triangle' or 'three paths.' These two situations are uncertain and are called the 'triangle' of various offenses. The reason why 'three paths' are said to be uncertain is because the offenses within them are uncertain. For example, the Asamaniyatas (uncertain offenses) can lead to all offenses, so they are said to be uncertain. For example, the fourth Dhyana (meditative state) is the cause of uncertain offenses, so it is called uncertain. Why? Because the collection of all types of offenses is said to arise from conditions, and all are present within it. Some other teachers say: These two uncertain situations are similar to the fundamental meaning of the Vinaya, and the other sentences in the Vinaya are all to explain them. If someone can grasp the meaning that accords with the Vinaya in the two uncertain situations, and the offenses arising from these two can be manifested in the Vinaya, this is called being able to skillfully discern the triangle of offenses. If someone can discern the meaning of the triangle of offenses according to reason, this person will definitely be able to understand the true meaning of perception (Sanna). The verse says: 'Understanding the truth of perception, establish the training rules.' The explanation says: The training rules mentioned in the Vinaya are of two types: one is the perception training rule, and the other is the reality training rule, and there is also the perception-reality training rule. Here, if someone violates a precept, after observing their intention, one then distinguishes whether this offense arose from perception, this offense arose from reality, or this offense arose from both. Here, for example, in the initial Parajika (defeat), there is perception and there is reality. If someone does not perceive touch due to madness, or due to correct thought, does not consume the taste of touch. Having the perception of the path in a non-path place, and having the perception of a non-path in a path place, consuming the taste of touch. Here, the offense is judged according to perception. Having inverted perceptions regarding women, men, Pandaka (eunuchs), non-humans, animals, the lower female genitalia, and the mouth. Here, the offense is judged according to reality. According to this principle, judging offenses in both cases is also the same. In my established treatise on the Pratimoksha (code of monastic discipline), from all the training rules, offenses of perception and offenses of reality are all... -------------------------------------------------------------------------------- 摄显在此义中，为离繁文是故略说。
Chinese
偈曰：自性立制所有戒，如理分别能解说。 释曰：是前所说想罪、真实罪。由此罪门，佛所立学处有三种：一、性罪；二、制罪；三、二罪。此中性罪者，若是身口意恶业所摄，或由随惑及惑等流故犯，复于此过犯中故意所摄，有染污业增长，与此俱有罪相续流，是名性罪。异此三因所犯，或由不了别戒、或由失念、或由不故意过犯，此中若无惑及惑等流，又无念念增长，是名制罪。若具二相，是名制性二罪。若人能如理了别此学处义，此人于律则明了，不看他面。 偈曰：了别二部所作业。 释曰：律中说羯磨有三种：一、唯比丘羯磨非比丘尼；二、唯比丘尼羯磨非比丘；三、二部共羯磨。一切处与大戒羯磨，唯是比丘羯磨。和合许受大戒羯磨，唯是比丘尼羯磨。宿住摩捺(乃达反)多、阿悔也那等羯磨，所有余白四等羯磨，于自部他部，是比丘羯磨。此等羯磨，若比丘尼于自部作亦得成。若人能如理了别此三羯磨义，此人必定能解破僧因缘等义。 偈曰：解破非破类及时。 释曰：律中佛说有十四能破僧和合因缘，如律所说次第。此中非法者，五邪道分；法者，五正道分。非毗尼者，三邪道分；毗尼者，三正道分。罪者，违如来所立 现代汉语译本： 摄略显了此中的意义，为了远离繁琐的文字，所以简略地说。 偈颂说：自性所立的戒和佛所制定的戒，能够如理分别就能理解和解说。 解释说：这是前面所说的想罪和真实罪。由于这些罪的类别，佛所制定的学处有三种：一、性罪（根本罪）；二、制罪（遮罪）；三、二罪（根本罪和遮罪）。其中性罪是指，如果是身口意恶业所包含的，或者由于随烦恼以及烦恼的等流而犯的，又在这种过错中包含有故意的成分，有染污的业增长，并且与此俱有罪的相续流，这叫做性罪。与这三种原因不同的所犯，或者由于不了解戒律、或者由于失念、或者由于不故意的过犯，这里面如果没有烦恼以及烦恼的等流，又没有念念增长，这叫做制罪。如果具备两种相，这叫做制性二罪。如果有人能够如理了解这些学处的意义，这个人对于戒律就明了，不会看别人的脸色行事。 偈颂说：了解分别二部僧团所作的羯磨。 解释说：律中说羯磨（僧团事务）有三种：一、只有比丘（男性僧侣）才能做的羯磨，比丘尼（女性僧侣）不能做；二、只有比丘尼才能做的羯磨，比丘不能做；三、二部僧团共同做的羯磨。一切处与大戒羯磨，唯有比丘才能做。和合许受大戒羯磨，唯有比丘尼才能做。宿住摩捺（Manatta，忏悔的一种）、阿悔也那等羯磨，所有其余的白四羯磨等，在自部和他部，都是比丘才能做的羯磨。这些羯磨，如果比丘尼在自己的僧团中做也可以成就。如果有人能够如理了解这三种羯磨的意义，这个人必定能够理解破僧因缘等的意义。 偈颂说：理解破僧的正确与错误类别以及时机。 解释说：律中佛说有十四种能够破坏僧团和合的因缘，如戒律所说的次第。这里面非法是指五邪道分；法是指五正道分。非毗尼是指三邪道分；毗尼是指三正道分。罪是指违背如来所制定的。