English
English version: There are dependencies, and there are reduced dependencies; there are precepts established based on dependencies, precepts established according to circumstances, and precepts with reduced requirements. The meaning of these should be understood as explained extensively in the Vinaya (monastic code). The verse says: Sins and non-sins, as recorded by the Buddha, as judged by the Vinaya (monastic code) and the Abhidharma (doctrinal commentaries), one should be skilled in understanding each sin and non-sin. The explanation says: In the Vinaya, the judgment of sins and non-sins each has two types. Sins have two types: either marked (saṃjñā) or unmarked (avyākṛta). Non-sins are also like this, marked and unmarked. This person is able to understand these two types rationally. Furthermore, through different meanings, one should understand sins and non-sins. As it is said in the Abhidharma, they are distinguished by characteristics, realms (dhātu), the order of cessation, and other differences. For example, in terms of the text, is a sin good, evil, or neutral; or is it evil, or obscured neutral (sāvranāvyākṛta), or inherently neutral (prakṛtyāvyākṛta)? Is it included in the desire realm (kāmadhātu), the ** realm, or the non-** realm? If it is included in the desire realm, is it with outflows (sāsrava) or without outflows (anāsrava), or with outflows? Is it a mental phenomenon (citta-dharma) or a non-mental phenomenon? It is a non-mental phenomenon. Is it associated with mind (citta-samprayukta) or not associated? It is not associated. Does it follow the mind (cittānuparivartin) or not follow the mind? There is following and not following. If one observes the arising of the mind, the arising follows the mind, the rest do not follow the mind. It is the same with arising simultaneously with the mind. Is it with form (rūpa), without form (arūpa), or neither with form nor without form? Is it with instruction (saśikṣa), without instruction (aśikṣa), or with or without instruction? Is it with object-condition (ālambana-pratyaya), or without object-condition (nirālambana-pratyaya)? It is without object-condition. Is it karma (action) or not karma? It is karma. Is it associated with karma or not associated? It is not associated, it follows karma. It is the same with arising simultaneously with karma. Is it the result of past karma (pūrvakarma-vipāka) or not the result of past karma? It is not the result of past karma. Should it be cultivated (bhāvanā) or should it not be cultivated? It should not be cultivated. Should it be known (jñāna) or should it not be known? It should be known. Can it be realized (sākṣātkaraṇa) or can it not be realized? It can be realized. It can be realized through wisdom (prajñā) and not through the body (kāya). Can it be extinguished (nirodha) or can it not be extinguished? It can be extinguished, through view (dṛṣṭi) and cultivation (bhāvanā). Just as sins are judged, non-sins are also judged in the same way, through characteristics, realms, and the order of cessation. The verse says: And the five methods for the arising of the offense. The explanation says: The five methods, for example, if someone commits a saṃghāṭi-śeṣa (offense requiring initial and subsequent meetings of the Sangha) offense and seeks release. If someone wants to perform a deśanā-karma (confession ritual) for him, this person must first remember the five methods for the arising, and then... --------------------------------------------------------------------------------
Chinese
作羯磨。一观僧伽胝施沙罪相；二为简择人知藏罪不藏罪相；三观业聚学处，为简择四部等众；四观业相应学处，为行白四等羯磨；五观于十三僧伽胝施沙中一日夜等藏不藏，为显有藏无藏等、地立宿住摩捺多等。此中僧伽胝施沙罪相者，于故意出不净罪中根本相，若人已受大比丘戒、若如来已制此戒、若人不至痴法、若人有欲心求出不净，若方便已显，于男根边若不净已出、若惑热已息、若出触乐已生，此人则犯僧伽胝施沙罪。于余略说相亦如此应知。具相如波罗提木叉论说。覆藏相者，若人于僧伽胝施沙罪中，起僧伽胝施沙罪见，不欲从彼上起由，无发露心藏一夜，于此人此罪已被藏；若人不知不忆或疑惑，起非罪见，故藏此罪，不被藏羯磨聚。羯磨相应宿住等地，如律本文广说应知，此中为离繁文是故略说。 偈曰：善解弃舍四种类。 释曰：律中佛听许比丘四种弃舍：一由未作弃舍未作、二由未作弃舍已作、三由已作弃舍未作、四由已作弃舍已作。 偈曰：善解三衣六怜愍。 释曰：律中佛许六种不离三衣利益：一、僧和合同许羯磨所作，此有二种，一约迦絺那衣僧和合所作、二为行路人及有病人僧和合所作。二衣地所作，如布萨相应学处中说。三、不离所作，如于皮阇延多楼及剡 现代汉语译本： 作羯磨（Kamma，业）。一、观察僧伽胝施沙（Sanghadisesa，僧残）罪的相状；二、为了简择人，知道是藏罪还是不藏罪的相状；三、观察业聚学处，为了简择四部等众；四、观察与业相应的学处，为了进行白四羯磨等；五、观察在十三僧伽胝施沙中，一日夜等是藏还是不藏，为了显示有藏无藏等、地立宿住摩捺多（Manatta，摩那埵，忏悔）等。这里所说的僧伽胝施沙罪相，在故意出不净罪中，根本的相是：如果有人已经受了大比丘戒，如果如来已经制定了此戒，如果此人没有达到痴法（无知），如果此人有欲心求出不净，如果方便已经显现，在男根旁边如果已经出了不净，如果惑热已经止息，如果出触乐已经生起，此人就犯了僧伽胝施沙罪。对于其余略说的相，也应当如此理解。详细的相，如《波罗提木叉论》（Pratimoksha，戒经）所说。覆藏相是：如果有人对于僧伽胝施沙罪中，生起僧伽胝施沙罪的见解，不想要从此罪向上解脱，没有发露忏悔的心，隐藏一夜，对于此人，此罪已经被隐藏；如果有人不知道、不忆起或者疑惑，生起非罪的见解，所以隐藏此罪，不被隐藏羯磨聚。羯磨相应的宿住等地，如律的本文广泛地说明，应当知道，这里为了避免繁琐，所以简略地说。 偈颂说：善于了解弃舍的四种种类。 解释说：律中佛陀听许比丘四种弃舍：一、由于未作而弃舍未作；二、由于未作而弃舍已作；三、由于已作而弃舍未作；四、由于已作而弃舍已作。 偈颂说：善于了解三衣和六种怜愍。 解释说：律中佛陀允许六种不离三衣的利益：一、僧团和合同意羯磨所作，这里有两种，一种是关于迦絺那衣（Kathina，功德衣）僧团和合所作，另一种是为了行路人和有病人僧团和合所作。二、衣地所作，如布萨（Posadha，斋戒）相应的学处中所说。三、不离所作，如在皮阇延多楼（Pijayantaru）和剡（Yǎn）...
English
English version: Performing Kamma (Karma, action). First, observe the characteristics of Sanghadisesa (Sanghadisesa, formal meeting of the Sangha) offense; second, to discern people, knowing whether it is a concealed offense or not; third, observe the training rules related to the group of offenses, to discern the four assemblies and others; fourth, observe the training rules corresponding to the Kamma, to perform white four Kamma and others; fifth, observe whether it is concealed or not for one day and night, etc., in the thirteen Sanghadisesas, to show whether there is concealment or not, etc., the establishment of location, dwelling, Manatta (Manatta, penance), etc. Here, the characteristics of Sanghadisesa offense, in the fundamental aspect of intentionally emitting impurity, are: if someone has already received the full Bhikkhu (monk) precepts, if the Tathagata (Buddha) has already established this precept, if this person has not reached the state of delusion (ignorance), if this person has desire to emit impurity, if the means have already appeared, if impurity has already been emitted near the male organ, if the heat of passion has already subsided, if the pleasure of emission has already arisen, this person has committed a Sanghadisesa offense. The remaining briefly stated aspects should also be understood in this way. The detailed aspects are as described in the Pratimoksha (Pratimoksha, monastic code). The aspect of concealment is: if someone, regarding a Sanghadisesa offense, has the view of a Sanghadisesa offense, does not want to be liberated from this offense, does not have the mind of confession, and conceals it for one night, for this person, this offense has been concealed; if someone does not know, does not remember, or is doubtful, and has the view of a non-offense, and therefore conceals this offense, it is not concealed by the Kamma group. The corresponding dwelling places of Kamma, etc., are extensively explained in the text of the Vinaya (monastic rules), it should be known, here it is briefly stated to avoid being verbose. The verse says: 'Well understand the four kinds of abandonment.' The explanation says: 'In the Vinaya, the Buddha allows Bhikkhus four kinds of abandonment: first, abandoning what has not been done due to not doing it; second, abandoning what has been done due to not doing it; third, abandoning what has not been done due to having done it; fourth, abandoning what has been done due to having done it.' The verse says: 'Well understand the three robes and six kinds of compassion.' The explanation says: 'In the Vinaya, the Buddha allows six benefits of not being separated from the three robes: first, the Sangha (community) harmoniously agrees to what is done by Kamma, there are two kinds here, one is about the Kathina (Kathina, robe offering ceremony) robe done by the Sangha harmoniously, the other is for travelers and sick people done by the Sangha harmoniously. Second, what is done in the robe area, as described in the training rules corresponding to the Posadha (Posadha, observance day). Third, what is not separated, such as in Pijayantaru and Yan...' --------------------------------------------------------------------------------
Chinese
浮提等所。四、垣墙所作，谓僧伽蓝摩及寺舍中如转车方便所显。五、约露地所作，如比丘行路四十九弓，所度处相对覆地，直身申臂斜衣各捉一角，若相及，许不离衣。六、住处时节所作，于安居学处中广说应知。复次小便等所逼事中，由他加行难所作，是名于三衣处怜愍。此义由转车戒中广说应知。 偈曰：分别律中四种罪。 释曰：律中说罪有四种，一切罪皆入此中摄：有罪由缘起同不由罪同；有罪由罪同不由缘起同；有罪由罪同亦由缘起同；有罪不由罪同亦不由缘起同。此义于罪缘起学处中广说应知。 偈曰：于六戒解四亲应。 释曰：于三十学处中有六学处，行二事方净：一时间次第、二罪间次第。谓过十日畜长衣、过十日畜长钵、举酥等、夏月浴衣、有难施衣、受非亲比丘尼施衣，此六有二种相应，谓物相应、罪相应。余二十四，但罪相应、无物相应。于中唯间罪不间物，先舍物后方显说灭罪。亲相应有四：一从母母亲相应；二从母父亲相应；三从父母亲相应；四从父父亲相应。若人于此处中明了，此人于律则明了。 偈曰：于七依他得圆德，释二圆德了别相。 释曰：律中说依他圆德有七种。比丘有四种圆德：一由善来比丘方得、二由受三归方得、三由略羯磨方 现代汉语译本： 浮提（Jambudvipa，指我们所居住的赡部洲）等处所。四、垣墙所作，指僧伽蓝摩（Sangharama，僧院）及寺舍中如转车方便所显现的区域。五、约露地所作，如比丘行路四十九弓（古代长度单位），所度之处相对覆地，直身申臂斜衣各捉一角，若相及，允许不离衣。六、住处时节所作，于安居学处中广说应知。复次小便等所逼之事中，由他加行难所作，是名于三衣处怜愍。此义由转车戒中广说应知。 偈曰：分别律中四种罪。 释曰：律中说罪有四种，一切罪皆入此中摄：有罪由缘起同不由罪同；有罪由罪同不由缘起同；有罪由罪同亦由缘起同；有罪不由罪同亦不由缘起同。此义于罪缘起学处中广说应知。 偈曰：于六戒解四亲应。 释曰：于三十学处中有六学处，行二事方净：一时间次第、二罪间次第。谓过十日畜长衣、过十日畜长钵、举酥等、夏月浴衣、有难施衣、受非亲比丘尼施衣，此六有二种相应，谓物相应、罪相应。余二十四，但罪相应、无物相应。于中唯间罪不间物，先舍物后方显说灭罪。亲相应有四：一从母母亲相应；二从母父亲相应；三从父母亲相应；四从父父亲相应。若人于此处中明了，此人于律则明了。 偈曰：于七依他得圆德，释二圆德了别相。 释曰：律中说依他圆德有七种。比丘有四种圆德：一由善来比丘方得、二由受三归方得、三由略羯磨方