English
English version: In this meaning, the 'Compendium' briefly explains, to avoid verbose texts. The verse says: 'Precepts established by self-nature and those established by regulations, one can understand and explain if one can differentiate them according to reason.' The explanation says: These are the 'thought-crime' and 'real crime' mentioned earlier. Due to these categories of offenses, the training rules established by the Buddha are of three types: 1. 'Nature-crime' (fundamental offense); 2. 'Regulation-crime' (prohibition offense); 3. 'Two-crimes' (fundamental and prohibition offenses). Among them, 'nature-crime' refers to that which is included in evil deeds of body, speech, and mind, or committed due to accompanying afflictions and the outflow of afflictions, and also includes intentional elements in this offense, with the increase of defiled karma, and with the continuous flow of the aspect of sin, this is called 'nature-crime'. Offenses that differ from these three causes, or due to not understanding the precepts, or due to forgetfulness, or due to unintentional offenses, wherein there are no afflictions or outflow of afflictions, and no moment-to-moment increase, this is called 'regulation-crime'. If both aspects are present, it is called 'two-crimes of nature and regulation'. If someone can understand the meaning of these training rules according to reason, this person will be clear about the precepts and will not act based on others' opinions. The verse says: 'Understand and differentiate the karmas performed by the two monastic communities.' The explanation says: The Vinaya (monastic discipline) says that there are three types of karma (monastic affairs): 1. Karma that only Bhikshus (male monastics) can perform, not Bhikshunis (female monastics); 2. Karma that only Bhikshunis can perform, not Bhikshus; 3. Karma that both monastic communities perform together. All 'place' and 'great precept' karmas can only be performed by Bhikshus. The karma of 'harmoniously granting the great precept' can only be performed by Bhikshunis. 'Manatta' (a type of repentance) and 'Abhyana' karmas, and all other 'white four karmas', in one's own community and other communities, are karmas that only Bhikshus can perform. These karmas can also be accomplished if Bhikshunis perform them in their own community. If someone can understand the meaning of these three karmas according to reason, this person will surely be able to understand the meaning of the causes of schism in the Sangha, etc. The verse says: 'Understand the correct and incorrect categories and timing of schism.' The explanation says: In the Vinaya, the Buddha said that there are fourteen causes that can destroy the harmony of the Sangha, in the order as stated in the Vinaya. Among them, 'non-Dharma' refers to the five evil paths; 'Dharma' refers to the five correct paths. 'Non-Vinaya' refers to the three evil paths; 'Vinaya' refers to the three correct paths. 'Sin' refers to violating what the Tathagata (如来) established. --------------------------------------------------------------------------------
Chinese
制；非罪者，随顺如来所立制。重者有二种：一由罪、二由制。轻亦尔。各各学处应知轻重。有残者，僧伽胝施沙等。无残者，四波罗夷。不可治者，四波罗夷、十三中随一，若已犯二边，不可知僧所立最恶灭诤羯磨，如此等。翻此名可治。粗者，有二种：有由犯意、有由罪。翻此名非粗。非如来说、非如来教，彼说是如来说、是如来教；是如来说、是如来教，彼说非如来说、非如来教；是如来所作及所习，彼说非如来所作及所习；非如来所作及所习，彼说是如来所作及所习。如此等十四能破因缘，律中十四、阿毗达磨中十四，广说在律中及阿毗达磨中应知，异此名非破因缘。时者，有二种：一问难时、二僧和合时。 偈曰：解小随小非小戒。 释曰：佛世尊立戒有三品：一小戒、二随小戒、三非小戒。小戒者，僧伽胝施沙等；随小戒者，是彼不具分罪；非小戒者，四波罗夷。复次小戒者，诸戒中自性罪；随小戒者，诸戒中所有制罪；非小戒者，四波罗夷等。 偈曰：了别入家正行方。 释曰：家者，依世间所立，人民聚名家。若比丘有因缘欲入家，先简择此事后方得入，谓白同戒、观察正行，律中威仪，结腰绳、结僧伽胝纽。佛所立入聚落戒，皆应观察。为行于死人处观过失、为和合僧、 为不相破、为受依止、为简择言说、为有食请，如此等事必定应忆持。此中天庙、店肆、淫女处、出家女外道等处、应观察远离。 偈曰：善解从罪三上起。 释曰：律中说，若堕犯罪处，有三种更上起法：一提舍那、二浅薄羯磨、三坏一切罪方法。约遮相续及生对治护，立三种上起。提舍那者，了别罪因及缘起体相过失等，已于可亲信人边如实显示、如理求受对治护。亲信人云：“汝见知罪不？”答：“见知。”“于未来莫更犯。”答：“善哉。”“汝必应更受持对治护。”答：“善哉。”是名提舍那。浅薄羯磨者，或自缘此罪起厌恶心，及起受对治护心，或于此罪不忆时数，或对人或对僧，如前具说，是名浅薄羯磨。坏一切罪方法者，正思惟简择无常因等境界，由此或得离欲、或得圣道果，是名坏一切罪方法。如阿毗达磨藏中广说应知。 偈曰：及三显示说罪方。 释曰：若人能如理了别三种上起法，此人必定能解三种显示说罪方。显示方者，自心不覆藏、于他说可解语。显示此罪，此有三处：一于大众所、二于可亲信人边、三由自心正思分别。如上起有三，显示亦有三。 偈曰：立戒缘起减长等，依文善能分别广。 释曰：律中由依缘起及制戒，有三差别，有制戒长依止 现代汉语译本：为了不互相违背、为了接受依靠、为了选择言说、为了有食物的请求，这些事情一定要记住。其中，天庙、店铺、不净之处、出家女外道等地方，应当观察并远离。 偈语说：‘善于理解从罪的三种向上生起。’ 解释说：律藏中说，如果堕入犯罪的地方，有三种更向上生起的方法：一是提舍那（忏悔），二是轻微羯磨（一种仪式），三是坏灭一切罪的方法。根据遮止相续以及产生对治防护，设立三种向上生起。提舍那（忏悔）是指，了解罪的起因以及缘起的体相过失等，已经在可以信任的人那里如实地显示，如理地请求接受对治防护。可以信任的人说：‘你见到知道罪了吗？’回答：‘见到知道。’‘对于未来不要再犯。’回答：‘好的。’‘你必定应该更加受持对治防护。’回答：‘好的。’这叫做提舍那（忏悔）。轻微羯磨（一种仪式）是指，或者自己因为这个罪而生起厌恶心，以及生起接受对治防护的心，或者对于这个罪不记得次数，或者对人或者对僧团，像前面详细说的那样，这叫做轻微羯磨（一种仪式）。坏灭一切罪的方法是指，正确地思惟简择无常因等境界，由此或者得到离欲，或者得到圣道果，这叫做坏灭一切罪的方法。如阿毗达磨藏中广泛地说明，应当知道。 偈语说：‘以及三种显示说罪的方法。’ 解释说：如果有人能够如理地了解三种向上生起的方法，这个人必定能够理解三种显示说罪的方法。显示方法是指，自己的心不隐藏、对他人说可以理解的语言。显示这个罪，这有三个地方：一在大众面前、二在可以信任的人那里、三由自己的心正确地思惟分别。像向上生起有三种，显示也有三种。 偈语说：‘建立戒律的缘起、减少增长等，依靠经文善于能够分别广泛。’ 解释说：律藏中由于依靠缘起以及制定戒律，有三种差别，有制定戒律增长依止
English
English version: For non-contradiction, for receiving reliance, for selective speech, for having food requests, such matters must be remembered. Among these, temples, shops, impure places, female renunciate heretics, and other such places should be observed and avoided. The verse says: 'Well understanding the three arising upwards from sin.' The explanation says: In the Vinaya (monastic discipline), it is said that if one falls into a place of offense, there are three methods of further rising upwards: first, Desana (confession); second, minor Karma (a ritual); and third, the method of destroying all sins. Based on preventing continuity and generating counteractive protection, three types of rising upwards are established. Desana (confession) refers to understanding the causes of the sin, as well as the characteristics of its arising, its nature, faults, etc., and having truthfully revealed it to a trustworthy person, and having requested and received counteractive protection according to reason. The trustworthy person says: 'Do you see and know the sin?' The answer is: 'I see and know.' 'In the future, do not commit it again.' The answer is: 'Good.' 'You must further uphold the counteractive protection.' The answer is: 'Good.' This is called Desana (confession). Minor Karma (a ritual) refers to either generating aversion towards this sin oneself, and generating the mind to receive counteractive protection, or not remembering the number of times of this sin, or towards a person or towards the Sangha (community), as described in detail earlier, this is called minor Karma (a ritual). The method of destroying all sins refers to correctly contemplating and discerning the realm of impermanent causes, etc., whereby one either attains detachment or attains the fruit of the Noble Path, this is called the method of destroying all sins. As explained extensively in the Abhidhamma Pitaka (collection of philosophical texts), it should be known. The verse says: 'And the three methods of revealing and speaking of sins.' The explanation says: If a person can understand the three methods of rising upwards according to reason, this person will certainly be able to understand the three methods of revealing and speaking of sins. The method of revealing refers to not concealing one's own mind, and speaking in understandable language to others. Revealing this sin, there are three places for this: first, in front of the assembly; second, to a trustworthy person; and third, by one's own mind correctly contemplating and discerning. Just as there are three types of rising upwards, there are also three types of revealing. The verse says: 'Establishing the arising of precepts, decrease and increase, etc., relying on the text, being able to extensively distinguish well.' The explanation says: In the Vinaya (monastic discipline), due to relying on arising and establishing precepts, there are three differences, there is establishing precepts increasing reliance. --------------------------------------------------------------------------------
Chinese
、有等依止、有减依止；有依止长制戒、有等制戒、有减制戒。此义如律广说应知。 偈曰：罪及非罪佛所记，如律毗昙之所判，善解一一罪非罪。 释曰：律中判罪非罪，各有二种。罪二者，或有记、或无记。非罪亦尔，有记、无记。此人如理能解此二。复次由别义，应了别罪非罪。如阿毗达磨中说，由了别性、由界、由灭次第等差别，如文言罪为善恶无记、或恶或有覆无记、或自性无记？为欲界、色界、无色界摄？欲界摄，为有流、无流、有流，为心法、非心法？非心法，为与心相应、不相应？不相应，为随心、不随心？有随、不随。若观心生，生是随心，余非随心。与心俱起亦尔，为有色、无色、非色非无色？为有教、无教、或有教或无教？有缘缘、无缘缘？无缘缘，为业、非业？业，与业相应、不相应？不相应，随业。与业俱起亦尔，为先业果报、非先业果报？非先业果报，应修、不应修？不应修，应知、不应知？应知，可证、不可证？可证，可由智不可由身。可灭、不可灭？可灭，由见及修。如判罪，判非罪亦尔，由了别性、界、灭次第。 偈曰：及上起罪五种方。 释曰：五方者，如人犯僧伽胝施沙罪，求得出离。若人欲为彼作提舍那羯磨，此人必定应先忆持五种上起方法，后 现代汉语译本：有的是依止（aśraya，依靠）某种事物而存在，有的是减少依止；有的是依止某种事物而制定戒律，有的是依情况制定戒律，有的是减少戒律。这些意义在律藏中有详细说明，应当了解。 偈颂说：罪与非罪，佛陀所记述，如律藏和阿毗达磨（Abhidharma，论藏）所判定的那样，善于理解每一种罪与非罪。 解释说：律藏中判断罪与非罪，各有两种。罪有两种，或者是有记（saṃjñā，有标记的），或者是无记（avyākṛta，无标记的）。非罪也是如此，有记、无记。这个人能够如理地理解这两种情况。其次，通过不同的意义，应该了解罪与非罪。如阿毗达磨中所说，通过了别性、界（dhātu，界）、灭次第等差别来区分。例如，从文义上说，罪是善、恶、无记，还是恶、或是有覆无记（sāvranāvyākṛta，被覆盖的无记），或是自性无记（prakṛtyāvyākṛta，自性无记）？属于欲界（kāmadhātu，欲望界）、**界、无**界所摄？如果属于欲界所摄，是有流（sāsrava，有烦恼的）、无流（anāsrava，无烦恼的），还是有流？是心法（citta-dharma，精神现象）、非心法？是非心法。是与心相应（citta-samprayukta，与心结合）、不相应？是不相应。是随心（cittānuparivartin，随心转）、不随心？有随心、不随心。如果观察心生起，生起是随心，其余不是随心。与心同时生起也是如此。是有色（rūpa，物质）、无色（arūpa，非物质）、非色非无色？是有教（saśikṣa，有教导的）、无教（aśikṣa，无教导的），或是有教或无教？有缘缘（ālambana-pratyaya，有缘的缘）、无缘缘（nirālambana-pratyaya，无缘的缘）？是无缘缘。是业（karma，行为）、非业？是业。与业相应、不相应？是不相应，随业。与业同时生起也是如此。是先业果报（pūrvakarma-vipāka，先前行为的果报）、非先业果报？是非先业果报。应该修（bhāvanā，修行）、不应该修？是不应该修。应该知（jñāna，知识）、不应该知？是应该知。可以证（sākṣātkaraṇa，实现）、不可以证？是可以证。可以通过智慧（prajñā，智慧）而不是通过身体（kāya，身体）来证得。可以灭（nirodha，灭除）、不可以灭？是可以灭，通过见（dṛṣṭi，见解）和修（bhāvanā，修行）。如同判断罪一样，判断非罪也是如此，通过了别性、界、灭次第。 偈颂说：以及上起罪的五种方法。 解释说：五种方法，例如，如果有人犯了僧伽胝施沙（saṃghāṭi-śeṣa，僧残）罪，寻求出离。如果有人想为他做提舍那羯磨（deśanā-karma，忏悔仪式），这个人必定应该先忆持五种上起方法，然后...