English
English version: One who violates the precepts during the day should not wear the Nivanasamsanghakaccha (Nivanasamsanghakaccha, an undergarment), but should only wear the kasaya (kasaya, monastic robe) while walking. Furthermore, when a disciple receives food with his Upadhyaya (Upadhyaya, preceptor) or Acarya (Acarya, teacher), he should not wear leather shoes (leather shoes). This is called violating the precepts during the day. A violation arising from the Dharma can be told to those who have attained superior Dharma, but should not be told to laypeople. If it is told to fellow monks who are acquaintances, and the content does not contradict the Dharma, it can be told to them, but should not be told to others. There are also violations arising from the Dharma. If one is teaching the sutras to another or reciting them together, the one teaching the sutra recites the first sentence, and the one receiving it continues with the next sentence, such a person should not teach the sutra. If they are not reciting together, after the senior monk (senior monk, elder) finishes reciting the first sentence, the junior monk (junior monk, younger monk) should then recite the sentence recited by the senior monk. Reciting at the same time is not allowed. One should not speak more than five or six sentences of Dharma to a woman, and should not speak Dharma to those who cover their shoulders and heads. There are many such situations where one should not speak Dharma. This is called a violation arising from the Dharma. Violations arising from people include being too old or too young, being under twenty years old, having obstructive Dharmas (obstructive Dharmas, obstacles to ordination), the Sangha (Sangha, monastic community) of teachers not being complete or pure, receiving ordination in an unlawful Sangha, receiving ordination in empty space, receiving ordination outside the boundary, or transmitting the precepts to thirteen types of people who are not qualified to receive them. The one receiving the precepts therefore cannot obtain the precepts. All of these are called violations arising from people. Violations arise from six sources, and repentance should be done from these six sources. Some violations arise from the body, but not from the mind and mouth; some violations arise from the mouth, but not from the body and mind; some violations arise from the mind, but not from the body and mouth; some violations arise from the body and mind; some violations arise from the mind and mouth; some violations arise from the body, mouth, and mind; some violations arise from greed; some violations arise from anger; some violations arise from delusion. Some violations are caused by the body and mouth and delusion; some violations are caused by the body and mouth and anger; some violations are caused by the body and mouth and greed. Some violations arise from the body, but not from the mind and mouth, such as the first Parajika (Parajika, expulsion offense), intentionally causing emission of semen, some violations are unwholesome karma, some violations are neutral karma, staying overnight away from the three robes, or intentionally hitting someone with a stick or hand, etc. These actions by a Bhikkhu (Bhikkhu, male monastic) are all called bodily violations. Violations arising from the mouth include the fourth Parajika, vulgar speech with lustful thoughts towards a woman, or speech with anger, or praising one's own body to seek lustful offerings, or slandering others with two unfounded accusations, or disparaging others' caste and appearance. --------------------------------------------------------------------------------
Chinese
妄语两舌，如是等及余口业所犯者，是名口业所起犯。从身口所起犯者，第二波罗夷、为人行媒、若为房事，此等及余，是名身口所犯。因心所起犯者，如三十事中金银施主所与，手虽不捉心作己有，语净人持着某处，不语净人言任汝所为；如比丘见他所犯，覆藏不向人发露，是为心犯。身心所起犯者，如上身心所犯是也。从身口心所起犯者，如上身口心所犯是也。从贪欲所起犯者，初波罗夷、故弄阴出精、身触口、赞叹己身，如是等是也。从瞋恚所起犯者，第三波罗夷、二无根谤是也。从愚痴所起犯者，若比丘恶性不受人谏，如是比皆因愚痴所起犯也。身贪者，初波罗夷、身触、故弄阴出精，及余身贪所起者是也。口贪者，粗浊语、为淫欲故赞叹己身，乃至及余，如此比皆名口贪也。身口贪者，如有母子二人出家，子常来供养母。母子各生贪心，母语子言：‘此是汝本所出处，今还看之，有何咎也。’子用母言，即行不净。是名身口所贪也。如此比众多，略说之耳。从身瞋生者，手自断他命及杖打他，复有比丘共白衣诤，决他谷田中水令谷得死。如是等瞋，是名从身瞋所生。从口瞋所生者，若比丘语人言：‘为我断某甲命。’若遣书，如是等非一，是名从口瞋所生。 “从身口瞋所生者，乘瞋心若身若口害他 现代汉语译本 妄语、两舌等以及其他由口所造的罪业，这些被称为口业所引起的罪过。由身口所引起的罪过，例如第二条波罗夷（Parajika，断头罪，指淫戒）、为人做媒、涉及房事等，这些以及其他的罪过，被称为身口所犯。因心所引起的罪过，例如在三十事中，施主供养的金银，比丘虽然手没有拿，但心里却想据为己有，然后告诉净人（Kappiyakaraka，负责处理寺院杂务的在家信徒）把东西放在某个地方，却不告诉净人可以随意使用；又如比丘见到他人犯戒，却隐瞒不向人揭发，这便是心犯。由身心所引起的罪过，就像上面所说的身犯和心犯。由身口心所引起的罪过，就像上面所说的身犯、口犯和心犯。由贪欲所引起的罪过，例如第一条波罗夷（指杀戒）、故意弄出精液、身体接触、赞叹自己等，这些都是。由瞋恚所引起的罪过，例如第三条波罗夷（指盗戒）、两种无根诽谤。由愚痴所引起的罪过，如果比丘恶性不接受别人的劝谏，像这样的情况都是因愚痴所引起的罪过。身体上的贪欲，例如第一条波罗夷、身体接触、故意弄出精液，以及其他由身体贪欲所引起的罪过。口头上的贪欲，例如粗俗污浊的语言、为了淫欲而赞叹自己，乃至其他，像这样的情况都称为口贪。身口上的贪欲，例如有母子二人出家，儿子经常来供养母亲。母子各自生起贪心，母亲对儿子说：‘这里是你原本出生的地方，现在回去看看，有什么不可以的呢？’儿子听从母亲的话，就做了不净的行为。这称为身口所贪。像这样的例子有很多，这里只是简单地说一下。由身体上的瞋恚所产生的罪过，例如亲手杀死他人或用棍杖殴打他人，又如有比丘与白衣争执，决开他人稻田中的水，使稻谷枯死。像这样的瞋恚，称为由身体上的瞋恚所产生。由口头上的瞋恚所产生的罪过，如果比丘对人说：‘为我杀死某人。’或者派人送信，像这样的情况有很多，这称为由口头上的瞋恚所产生。 由身口上的瞋恚所产生的罪过，怀着瞋恨心，通过身体或口来伤害他人。
English
English version False speech, double-tongued speech, and other offenses committed through speech are called offenses arising from verbal actions. Offenses arising from both body and speech include the second Parajika (sexual misconduct), acting as a matchmaker, or engaging in matters related to sexual relations. These and other similar offenses are called offenses committed through body and speech. Offenses arising from the mind include, for example, in the thirty matters, when a donor offers gold and silver, although the bhikkhu does not physically take it, he mentally claims it as his own, and tells a lay attendant (Kappiyakaraka) to place it in a certain location, without telling the attendant that he is free to use it as he wishes. Or, if a bhikkhu sees another committing an offense but conceals it and does not reveal it to others, this is an offense of the mind. Offenses arising from both body and mind are as described above. Offenses arising from body, speech, and mind are as described above. Offenses arising from greed include the first Parajika (killing), intentionally causing ejaculation, physical contact, praising oneself, and so on. Offenses arising from anger include the third Parajika (stealing), and two types of unfounded accusations. Offenses arising from ignorance occur when a bhikkhu is stubborn and does not accept advice from others; such instances are offenses arising from ignorance. Bodily greed includes the first Parajika, physical contact, intentionally causing ejaculation, and other offenses arising from bodily greed. Verbal greed includes coarse and vulgar language, praising oneself for the sake of lust, and so on; such instances are called verbal greed. Greed involving both body and speech occurs, for example, when a mother and son become monks, and the son regularly makes offerings to the mother. Both mother and son develop greed, and the mother says to the son, 'This is where you were originally born; now go back and see it, what harm is there?' The son follows his mother's words and engages in impure conduct. This is called greed involving both body and speech. There are many such examples, but this is just a brief explanation. Offenses arising from bodily anger include killing another with one's own hands or striking them with a stick. Also, if a bhikkhu argues with a layman and diverts water from his rice field, causing the rice to die. Such anger is called arising from bodily anger. Offenses arising from verbal anger occur when a bhikkhu tells someone, 'Kill so-and-so for me,' or sends a letter to that effect; there are many such instances, and this is called arising from verbal anger. Offenses arising from anger involving both body and speech occur when, with a mind full of anger, one harms another through body or speech. --------------------------------------------------------------------------------
Chinese
恼他，是名从身口瞋所生。从身愚痴所生者，若比丘取床敷卧具露地敷坐，去时不自举，是名从身愚痴所生。从口愚痴所生者，若客比丘受众僧房舍卧具，去再宿不自来语、不教人来语，是名从口愚痴所生。从身口愚痴所生者，若受众僧房舍床敷，去时不教人举、不自举，是名从身口愚痴所生。 “从身贪所害者，有一比丘名能加僧提，僧差令守寺。后有一小女来至寺中，即捉共行不净。此女年小根坏而死。诸比丘心疑，杀淫于此二处何中犯罪？往问世尊。佛言：‘淫边得罪也。’是名身贪所害犯也。从口贪所害犯者，尔时白衣疾病而卧。其人有妻颜貌端正，有一比丘往到问疾，语彼妻言：‘可共行欲事。’女人答言：‘我有夫主，不得自从。’比丘即为病者说法，语言：‘若作罪行久住于世，后世受罪甚久。若有福德命终，即受天乐。何用此恶活为？’此病者即因此厌身方便取死。诸比丘白佛。佛言：‘此人犯波罗夷。’是名从口所贪犯也。 “从身口所染害者，即身口贪是也。尔时有优婆夷苏毗耶，语比丘言：‘若共我行欲者，不净欲出时应舍起去不犯。’比丘即用其言共行欲，谓为不犯。如是展转世尊闻之。佛言：‘此是身口所贪犯也。’又复身口所贪犯者，有一比丘为弟子受戒，白四羯磨受戒已 现代汉语译本： 恼怒，这被称为由身体和语言的嗔怒所产生。由身体的愚痴所产生的情况是，如果比丘铺设床铺卧具在露天而坐，离开时不自己收拾，这被称为由身体的愚痴所产生。由语言的愚痴所产生的情况是，如果客比丘接受僧团的房舍卧具，离开后过两夜不亲自告知、也不教人告知，这被称为由语言的愚痴所产生。由身体和语言的愚痴所产生的情况是，如果接受僧团的房舍床铺，离开时不教人收拾、也不自己收拾，这被称为由身体和语言的愚痴所产生。 ‘由身体的贪欲所害的情况是，有一位比丘名叫能加僧提（Nengjia Sengti），僧团委派他看守寺庙。后来有一个小女孩来到寺庙中，他就抓住她行不净行。这个女孩因为年幼，根器受损而死。众比丘心生疑惑，杀人和淫欲在这两件事中哪一件罪过更重？于是去问世尊（Shizun）。佛（Fo）说：‘淫欲的罪过更重。’这被称为由身体的贪欲所害而犯戒。由语言的贪欲所害的情况是，当时一位在家居士生病卧床。这个人有一个妻子，容貌端正，有一位比丘前去问候病情，对比丘尼的妻子说：‘可以一起行淫欲之事。’女人回答说：‘我有丈夫，不能自己做主。’比丘就为病人说法，说：‘如果作恶，虽然能长久地活在世上，但后世受罪的时间会更长。如果有福德，命终后就能享受天上的快乐。要这罪恶的生命有什么用呢？’这个病人因此厌恶生命，想方设法自杀。众比丘禀告佛。佛说：‘这个人犯了波罗夷（Poluoyi）。’这被称为由语言的贪欲所犯的罪。 ‘由身体和语言的染污所害的情况，就是身体和语言的贪欲。当时有优婆夷（Youpoyi）苏毗耶（Su Piye），对比丘说：‘如果和我行淫欲，不净之物要出来时就应该停止离开，这样就不算犯戒。’比丘就听从她的话一起行淫欲，认为这样不算犯戒。这件事辗转传到世尊那里。佛说：‘这是由身体和语言的贪欲所犯的罪。’还有一种由身体和语言的贪欲所犯的情况是，有一位比丘为弟子授戒，在完成白四羯磨（Bai Si Jiemo）授戒后