English
English version: The urgent and the lenient. It is the same with re-establishment, with leniency and urgency. Therefore, these three aspects can determine the committed offense. 'Furthermore, there are three situations where it can be determined that no offense has been committed: first, the origin (Yuan), which refers to the initial offense committed when the Buddha (Fo) had not yet established the precepts; this is the origin. Second, the establishment (Zhi), which means that after the precepts are established, the initial offender does not violate the precepts; this is called the establishment. Third, the re-establishment (Chongzhi), which means that if a Bhikkhu (Biqiu) or Bhikkhuni (Bqiuni) is not free and is forced by strong force to engage in sexual acts without enjoying them, then no offense is committed; this is called re-establishment. These three situations can be determined as not committing an offense.' 'Furthermore, there are three situations where it can be determined that an offense has been committed: first, the origin, second, the establishment, and third, the re-establishment. The origin refers to when the World Honored One (Shizun) was in Rajagriha (Wangshecheng). The Bhikkhu Tuonijia (Tuonijia Biqiu) took timber protected by King Bimbisara (Pingsha Wang) without permission. The Tathagata (Rulai), in order to prevent later Bhikkhus from committing the same mistake, gathered the Bhikkhus; this is called the origin. If a Bhikkhu takes something without permission in an empty place or a village, he commits the Parajika (Poluoyi) offense. This is called the establishment. Whether one takes it oneself, or takes it for a heretic (Wailuojiao), or sends someone to take it, these three acts of taking without permission constitute the Parajika offense. This is called re-establishment. If one takes another's property without thinking it is someone else's, one commits the Dukkata (Tuojiluo) offense. This is also re-establishment. All offenses can be determined through these three situations, and should be widely understood.' 'There are also two types of re-establishment: first, urgent (Ji), and second, lenient (Huan). Urgent means that even small things like small leaves of grass and trees must not be taken without permission; this is called urgent. Lenient means that if one takes another's property without thinking it is someone else's, this is called lenient. These three situations can determine that an offense has been committed.' 'Furthermore, there are three situations where it can be determined that no offense has been committed: first, the origin, second, the establishment, and third, the re-establishment. The origin is as described above. The establishment means that one does not commit an offense when the precepts have not yet been established; this is called the establishment. Re-establishment means that one does not take another's property, knowing it is someone else's, and does not even have the intention to steal; this is called re-establishment.' At that time, the World Honored One was in Vaishali (Visali). There was a Bhikkhu living by the side of the Vaggumuda River (Baqiu He) who, because of impure thoughts, hated his body, so he hired other Bhikkhus to kill each other with robes and bowls (Yibo). The Tathagata, in order to cut off this evil cause, gathered... --------------------------------------------------------------------------------
Chinese
诸比丘，是名为缘。制者，若比丘断人命，得波罗夷，不应共住。是名为制。重制者，从受母胎乃至老时断人命者，皆得波罗夷。是名重制。 “复有重制，若人病求欲自杀，比丘若自与刀、若教人与刀，若自与药、若教人与药，如是等众多方便，皆名重制。重制有二因缘：一者急、二者缓。急者，一切不得杀乃至蚁子，是名为急。缓者，若人作非人想杀者不犯，是名为缓。此是三处决断所犯。 “复有三处决断不犯：一缘、二制、三重制。缘者如上说。制者，初未制戒时作不犯，是名为制。重制者，于一切众生上不起杀心，是名重制。以是义故，名三处决断不犯。 “复有三处决断：一缘、二制、三重制。缘者，尔时世尊在毗舍离跋裘河摩帝寺，诸比丘为乞食故，故妄语。如来断此因缘，集诸比丘，是名为缘。制者，若比丘自称得过人法，是比丘得波罗夷，不应共住。是名为制。重制者，自称得身念处，乃至自称言得果，是名重制。重制复有二种：一急、二缓。急者，一切不得妄语乃至戏笑，是名为急。缓者，若欲故作妄语，语不成、令人不解者，得偷兰遮。是名为缓。是名三处决断所犯。 “有三处决断不犯：一缘、二制、三重制。缘者即如上说。制者，初未制戒时所作不犯，是名为制 现代汉语译本： ‘诸位比丘，这被称为“缘”。“制”是指，如果比丘断人命，就会被判处波罗夷（Parajika，断头罪），不得与僧团共住。这被称为“制”。“重制”是指，从受母胎开始，乃至年老时断人命者，都将被判处波罗夷。这被称为“重制”。’ ‘还有一种“重制”，如果有人因病求死而想自杀，比丘如果亲自给他刀，或者教唆别人给他刀，或者亲自给他药，或者教唆别人给他药，像这样用很多方法帮助他，都叫做“重制”。“重制”有两种因缘：一是“急”，二是“缓”。“急”是指，一切都不得杀生，哪怕是蚂蚁，这叫做“急”。“缓”是指，如果把人当作非人而杀，则不犯戒，这叫做“缓”。这是三种情况下决断所犯之罪。’ ‘还有三种情况下决断不犯戒：一是“缘”，二是“制”，三是“重制”。“缘”如上面所说。“制”是指，最初没有制定戒律时所做的不犯戒，这叫做“制”。“重制”是指，对于一切众生都不起杀心，这叫做“重制”。因为这个缘故，叫做三种情况下决断不犯戒。’ ‘还有三种情况下决断：一是“缘”，二是“制”，三是“重制”。“缘”是指，当时世尊（Bhagavan）在毗舍离（Vaishali）的跋裘河摩帝寺（Bhaqiuhomati Temple），诸位比丘为了乞食的缘故，故意说谎。如来（Tathagata）断绝这个因缘，召集诸位比丘，这叫做“缘”。“制”是指，如果比丘自称得到过人法，这位比丘就会被判处波罗夷，不得与僧团共住。这叫做“制”。“重制”是指，自称得到身念处（body mindfulness），乃至自称得到果位，这叫做“重制”。“重制”又有两种：一是“急”，二是“缓”。“急”是指，一切都不得妄语，哪怕是开玩笑，这叫做“急”。“缓”是指，如果故意说妄语，但话说不完整，或者别人听不明白，就会被判处偷兰遮（Sthulanandana，粗罪）。这叫做“缓”。这叫做三种情况下决断所犯之罪。’ ‘有三种情况下决断不犯戒：一是“缘”，二是“制”，三是“重制”。“缘”就如上面所说。“制”是指，最初没有制定戒律时所做的不犯戒，这叫做“制”。’
English
English version: ‘Monks, this is called ‘circumstance’ (緣, Yuan). ‘Rule’ (制, Zhi) means that if a monk takes a human life, he commits Parajika (波罗夷, expulsion offense) and should not live with the Sangha. This is called ‘rule’. ‘Re-rule’ (重制, Chongzhi) means that from the time of conception until old age, anyone who takes a human life commits Parajika. This is called ‘re-rule’.’ ‘There is also a ‘re-rule’: if a person seeks death due to illness and wants to commit suicide, and a monk personally gives him a knife, or instructs someone else to give him a knife, or personally gives him medicine, or instructs someone else to give him medicine, such numerous means are all called ‘re-rule’. ‘Re-rule’ has two causes: one is ‘urgent’ (急, Ji), and the other is ‘lenient’ (缓, Huan). ‘Urgent’ means that one must not kill anything, not even an ant; this is called ‘urgent’. ‘Lenient’ means that if one kills a human being thinking it is a non-human being, one does not violate the precept; this is called ‘lenient’. These are the three situations where the offense is determined.’ ‘There are also three situations where it is determined that there is no offense: one is ‘circumstance’, the second is ‘rule’, and the third is ‘re-rule’. ‘Circumstance’ is as described above. ‘Rule’ means that actions committed before the initial establishment of the precepts are not offenses; this is called ‘rule’. ‘Re-rule’ means that one does not generate the intention to kill towards all sentient beings; this is called ‘re-rule’. For this reason, it is called the determination of no offense in three situations.’ ‘There are also three situations for determination: one is ‘circumstance’, the second is ‘rule’, and the third is ‘re-rule’. ‘Circumstance’ means that at that time, the Bhagavan (世尊, World Honored One) was in the Bhaqiuhomati Temple (跋裘河摩帝寺) in Vaishali (毗舍离), and the monks deliberately lied for the sake of begging for food. The Tathagata (如来, Thus Come One) cut off this circumstance and gathered the monks; this is called ‘circumstance’. ‘Rule’ means that if a monk claims to have attained superhuman qualities, that monk commits Parajika and should not live with the Sangha; this is called ‘rule’. ‘Re-rule’ means claiming to have attained body mindfulness (身念处, body mindfulness), or even claiming to have attained the fruit (果, fruition); this is called ‘re-rule’. ‘Re-rule’ also has two types: one is ‘urgent’, and the other is ‘lenient’. ‘Urgent’ means that one must not lie about anything, not even in jest; this is called ‘urgent’. ‘Lenient’ means that if one deliberately tells a lie, but the words are incomplete or others do not understand, one commits Sthulanandana (偷兰遮, a grave offense). This is called ‘lenient’. These are the three situations where the offense is determined.’ ‘There are three situations where it is determined that there is no offense: one is ‘circumstance’, the second is ‘rule’, and the third is ‘re-rule’. ‘Circumstance’ is as described above. ‘Rule’ means that actions committed before the initial establishment of the precepts are not offenses; this is called ‘rule’. --------------------------------------------------------------------------------
Chinese
。重制者，如增上慢比丘，实未得道，闻边人说其得道，意谓实得。后翘勤不已，得阿罗汉果，知其本谓得者不实。心疑问佛，佛言不犯。是名重制。此是决断三处不犯。如是乃至众学，皆以此三法推可知。 “复次应推缘：一钵、二衣、三尼师檀、四针筒、五道行人、六人、七房。钵缘者，尔时世尊在王舍城。王舍城有一长者，其家中有大栴檀木作钵，乃至集诸比丘，是名为缘。制者，不应畜栴檀钵，是名为制。重制者，不应为诸白衣现神通力，是名重制。复有重制，比丘不应畜木钵石钵金钵银钵宝钵珠钵，不应架上安钵，不应泥团上安钵，乃至不应湿钵置钵囊中。此杂犍度中广明。是名三处决断犯。不应坐钵上，不应卧钵上，不应钵中盛水洗手足，一切处不应用除病。不应用钵除粪，不应不爱护钵，敬之如目，除病。是名三处决断犯。 “复有三处应决断不犯：一缘、二制、三重制。缘者，尔时世尊在波罗奈。诸比丘白佛：‘我等应当畜何等钵？’是名为缘。制者，听诸比丘畜笼口钵更竖钵，是名为制。重制者，听诸比丘畜铁钵苏摩钵，乃至赤钵皆应畜之，是名重制。复有重制，若钵挂肩腋下使破者，听作筐盛之。若苏摩钵破者，劫波缕麻缕缀之，乃至用落沙胶之。若铁钵生穿破，应打铁令薄补熏受 现代汉语译本：重制，例如增上慢的比丘（未证得果位却自以为证得的比丘），听到边地的人说他们已经得道，就以为自己真的得道了。后来精进不懈，证得阿罗汉果，才知道自己当初以为得道是不真实的。心中疑惑，询问佛陀，佛陀说不犯戒。这叫做重制。这是决断三种情况下不犯戒。像这样，乃至所有的学处，都可以用这三种方法来推断得知。 ‘再次，应当推究因缘：一、钵（比丘用具）；二、衣（比丘所穿的袈裟）；三、尼师坛（坐具）；四、针筒（存放针的器具）；五、道行人（修行之人）；六、人；七、房。钵的因缘是，当时世尊在王舍城。王舍城有一位长者，他家中有用大栴檀木制作的钵，乃至聚集众比丘，这叫做因缘。制戒是，不应该拥有栴檀木钵，这叫做制戒。重制是，不应该为在家居士展现神通力，这叫做重制。还有重制，比丘不应该拥有木钵、石钵、金钵、银钵、宝钵、珠钵，不应该在架子上安放钵，不应该在泥团上安放钵，乃至不应该把湿钵放在钵囊中。这些在《杂犍度》中详细说明。这叫做三种情况下决断犯戒。不应该坐在钵上，不应该躺在钵上，不应该在钵中盛水洗手脚，一切情况下都不应该使用，除非是治病。不应该用钵清除粪便，不应该不爱护钵，要像爱护眼睛一样敬重它，除非是治病。这叫做三种情况下决断犯戒。’ ‘还有三种情况下应该决断不犯戒：一、因缘；二、制戒；三、重制。因缘是，当时世尊在波罗奈。众比丘问佛陀：‘我们应当拥有什么样的钵？’这叫做因缘。制戒是，允许众比丘拥有笼口钵和更竖钵，这叫做制戒。重制是，允许众比丘拥有铁钵、苏摩钵，乃至红色的钵都应该拥有，这叫做重制。还有重制，如果钵挂在肩膀或腋下导致破损，允许用筐子盛放它。如果苏摩钵破损，可以用劫波缕（一种线）、麻缕缝缀它，乃至用落沙胶粘合它。如果铁钵生锈穿孔破损，应该打铁使之变薄，然后补上熏烧。’