English
English version: Anger, this is called arising from anger through body and speech. What arises from ignorance through the body is if a Bhikshu (Buddhist monk) spreads out bedding and sits in an open space, and does not put it away when leaving, this is called arising from ignorance through the body. What arises from ignorance through speech is if a guest Bhikshu receives lodging and bedding from the Sangha (Buddhist monastic community), and after leaving, does not personally inform them after two nights, nor instruct someone else to inform them, this is called arising from ignorance through speech. What arises from ignorance through body and speech is if one receives lodging and bedding from the Sangha, and does not instruct someone to put it away when leaving, nor put it away oneself, this is called arising from ignorance through body and speech. ‘What is harmed by greed through the body is that there was a Bhikshu named Nengjia Sengti (Nengjia Sengti), whom the Sangha appointed to guard the temple. Later, a young girl came to the temple, and he seized her and engaged in impure conduct. This girl, being young, had her roots damaged and died. The Bhikshus were doubtful, in which of these two acts, killing or lust, was the offense greater? They went to ask the World Honored One (Shizun). The Buddha (Fo) said: ‘The offense of lust is greater.’ This is called committing an offense harmed by bodily greed. What is harmed by greed through speech is that at that time, a layman was ill and lying in bed. This person had a wife with a beautiful appearance, and a Bhikshu went to inquire about the illness, saying to the wife: ‘We can engage in sexual activity together.’ The woman replied: ‘I have a husband, and I cannot do as I please.’ The Bhikshu then spoke Dharma (Buddhist teachings) for the sick man, saying: ‘If you commit evil deeds, although you may live long in this world, you will suffer for a very long time in the next life. If you have merit, you will enjoy heavenly bliss after death. What is the use of this evil life?’ The sick man, therefore, became disgusted with life and sought ways to kill himself. The Bhikshus reported this to the Buddha. The Buddha said: ‘This person has committed Parajika (Poluoyi).’ This is called an offense committed by greed through speech. ‘What is harmed by defilement through body and speech is greed through body and speech. At that time, the Upasika (female lay follower) Su Piye (Su Piye) said to a Bhikshu: ‘If you engage in sexual activity with me, you should stop and leave when impure things are about to come out, so that you will not be committing an offense.’ The Bhikshu listened to her words and engaged in sexual activity, thinking that he would not be committing an offense. This matter was eventually heard by the World Honored One. The Buddha said: ‘This is an offense committed by greed through body and speech.’ Another situation of committing an offense through greed of body and speech is that a Bhikshu was ordaining a disciple, and after completing the Bai Si Jiemo (Bai Si Jiemo) ordination --------------------------------------------------------------------------------
Chinese
，不为说戒相，直舍来向寺。弟子在后见其本二，问言：‘君何所作？’答言：‘师将此中受大戒。’妇即语言：‘持戒日长，今因便相见可共行欲。’夫即用妇言共行不净。此人所以行不净者，不识戒相故尔。佛闻已制戒：‘从今已去受戒已，即为受戒者说戒相令知。’是名身口所贪犯也。身瞋恚所害者，乘瞋心手自断他命，是名身瞋心害犯也。口瞋害犯者，遣使杀人，是名口瞋害犯也。身口瞋恚所害者，身自杀、口语人杀，是名身口瞋所害犯也。身愚痴所害者，若属他木、若果若树，不语主辄取，是名身愚痴所害犯也。 “口愚痴所犯者，若有比丘，见比丘所作不是，语言：‘长老！此所作不如法，不须重作。’答谏者言：‘我不用大德语。当更问有智慧者。’此名口愚痴所犯也。复有口愚痴所犯者，众僧说戒时语言：‘何用说此微细戒为？’此亦是口愚痴所犯也。复有人，僧说戒时作如此语：‘汝等所说，我等数数闻他，何须重说也？’此是口愚痴所犯。 “身口愚痴所犯者，若二三人教一人令杀。去者言：‘可尔。’即往杀之，是名身口愚痴所犯也。不善犯者，是凡夫人故作所犯，及学人故作所犯是。何者犯是无记？凡夫人非故心作、忘误作，学人及阿罗汉忘误作，名为无记有犯。 “忆 现代汉语译本：不说戒律的表相，直接舍弃（戒律）来到寺院。弟子在后面看见他拿着两份（戒本），问道：‘您要做什么？’（他）回答说：‘师父将在这里为大家传授大戒。’（他的）妻子就说：‘持戒的日子很长，现在趁着方便相见，可以一起行淫。’丈夫就听从了妻子的话，一起做了不净之事。这个人之所以会行不净之事，就是因为不了解戒律的表相。佛陀听闻此事后，制定戒律：‘从今以后，受戒完毕，就要为受戒的人讲解戒律的表相，让他们知晓。’这叫做身口贪欲所犯。 身体因嗔恚而造成的伤害，比如因嗔恨心而亲手杀害他人性命，这叫做身体因嗔心而犯戒。口头因嗔恚而造成的伤害，比如派遣他人去杀人，这叫做口头因嗔心而犯戒。身口都因嗔恚而造成的伤害，比如自己动手杀人，口头指使他人去杀人，这叫做身口因嗔心而犯戒。身体因愚痴而造成的伤害，比如对于属于他人的木材、水果或树木，不告知主人就擅自取用，这叫做身体因愚痴而犯戒。 口头因愚痴而犯戒，比如有比丘，看见其他比丘所做的事情不合规矩，就说：‘长老！您所做的不如法，不需要再做了。’（被）劝谏的人回答说：‘我不需要大德您的话。我将再去问有智慧的人。’这叫做口头因愚痴而犯戒。还有一种口头因愚痴而犯戒的情况，就是在僧团诵戒时说：‘何必诵这些细微的戒律呢？’这也是口头因愚痴而犯戒。还有人，在僧团诵戒时说这样的话：‘你们所说的，我们已经多次听过了，何必重复诵说呢？’这都是口头因愚痴而犯戒。 身口都因愚痴而犯戒，比如两三个人教唆一个人去杀人。去的人说：‘可以。’就前去杀人，这叫做身口因愚痴而犯戒。不善的犯戒，是凡夫因为故意而犯戒，以及学人因为故意而犯戒。什么样的犯戒是无记（既非善也非恶）？凡夫不是故意，而是因为遗忘或错误而犯戒，学人和阿罗汉因为遗忘或错误而犯戒，这叫做无记有犯。 忆
English
English version: Not explaining the characteristics of the precepts, he directly abandoned them and came to the temple. A disciple saw him from behind holding two copies (of the precepts) and asked, 'What are you going to do?' He replied, 'The master will transmit the great precepts to everyone here.' His wife then said, 'The days of upholding the precepts are long. Now that we have the opportunity to meet, we can engage in sexual activity together.' The husband then listened to his wife's words and engaged in impure acts together. The reason why this person engaged in impure acts is because he did not understand the characteristics of the precepts. After hearing about this, the Buddha established a precept: 'From now on, after receiving the precepts, one must explain the characteristics of the precepts to those who have received them, so that they may know.' This is called offenses arising from bodily and verbal greed. Harm caused by the body due to anger, such as personally taking another's life out of anger, is called an offense committed by the body due to anger. Harm caused by the mouth due to anger, such as sending someone else to kill, is called an offense committed by the mouth due to anger. Harm caused by both body and mouth due to anger, such as killing someone oneself and verbally instructing others to kill, is called an offense committed by both body and mouth due to anger. Harm caused by the body due to ignorance, such as taking wood, fruit, or trees belonging to others without informing the owner, is called an offense committed by the body due to ignorance. Offenses committed by the mouth due to ignorance, such as when a Bhikshu (monk) sees that what another Bhikshu is doing is not in accordance with the rules, he says, 'Elder! What you are doing is not in accordance with the Dharma (law), there is no need to do it again.' The person being advised replies, 'I do not need your words, virtuous one. I will go and ask someone with wisdom.' This is called an offense committed by the mouth due to ignorance. Another offense committed by the mouth due to ignorance is when, during the Sangha's (monastic community) recitation of the precepts, one says, 'Why recite these minor precepts?' This is also an offense committed by the mouth due to ignorance. There are also people who, during the Sangha's recitation of the precepts, say such things as, 'We have heard what you are saying many times, why repeat it?' These are all offenses committed by the mouth due to ignorance. Offenses committed by both body and mouth due to ignorance, such as when two or three people instigate someone to kill. The person who goes says, 'Okay.' and then goes to kill, this is called an offense committed by both body and mouth due to ignorance. Unwholesome offenses are those committed intentionally by ordinary people and those committed intentionally by learners (those still training). What kind of offense is unrecordable (neither good nor bad)? Offenses committed by ordinary people not intentionally, but due to forgetfulness or error, and offenses committed by learners and Arhats (enlightened beings) due to forgetfulness or error, are called unrecordable offenses. Remem --------------------------------------------------------------------------------
Chinese
念忏悔者，若知而故作者重，若愚痴不解作者轻。重者，若一人前、若众僧前忏悔得除。轻者，心念口言除也。此是犯突吉罗恶口罪也。一切不善无非突吉罗。 “突吉罗者，皆名恶作也。死人未坏，尸上取粪扫衣；穿墙壁出死尸置外，尸上取粪扫衣；篱上有衣，谓粪扫衣取，皆轻，心念忏悔即除，是身所犯。若有所犯，说戒时至不得忏悔，当自忆持，说戒竟然后忏悔。有忘误犯者，心念自责灭也。心念自责灭者，众学中不故作者是。故作下者，一人前忏悔者，是名轻也。故作中者，自性偷兰、波逸提、波罗提提舍尼，是名中犯，一人前悔也。重者，十三僧残、僧残边偷兰、波罗夷边偷兰，此是忏悔中重者。不可悔者，四重突吉罗波逸提偷兰，此罪不可悔也。 “若比丘共诤，欲除罪者，先共斗者忏悔，如草敷泥上令人过不污，共和合忏悔，覆恶上得生善，然后悔所犯也。阿浮呵那忏悔，如上文所说。灭斗诤言讼毗尼者，相打恶骂是名为斗。诤者，朋党相助是名为诤。言者，彻断事官故名为言。讼者，各说事理是非名为讼也。斗有三种：善、不善、无记。复应推诤缘因何而起？云何忏悔而得灭也？此诤为初夜起、中夜起、后夜起？为前食起、后食起、中后起？为二夜起？为因法起、为因人起也？因初夜起 现代汉语译本 念诵忏悔的人，如果明知故犯，罪业就重；如果因为愚昧无知而不理解而犯错，罪业就轻。罪业重的，可以在一个人面前或者在众僧面前忏悔，就可以消除罪业。罪业轻的，在心中默念，口中说出忏悔，就可以消除罪业。这是犯了突吉罗（Dukkata，微细罪）和恶口罪。一切不善的行为，没有不是突吉罗的。 ‘突吉罗’，都叫做‘恶作’。死人尸体还没有腐烂，从尸体上拿取粪扫衣（Pamsukula，指丢弃的或无人认领的布）；穿过墙壁，把死尸搬到外面，从尸体上拿取粪扫衣；篱笆上有衣服，认为是粪扫衣而拿取，这些都是轻罪，心中默念忏悔就可以消除，这是身体所犯的罪。如果有所触犯，在说戒的时候到来之前没有忏悔，应当自己记住，说戒完毕之后再忏悔。有忘记或者错误触犯的，心中默念自责就可以消除罪业。心中默念自责就可以消除罪业的，是指在众学（Sekhiya，学处）中不是故意触犯的情况。故意触犯下等罪的，在一个人面前忏悔，这叫做轻罪。故意触犯中等罪的，如自性偷兰遮（Thullaccaya，粗罪）、波逸提（Pacittiya，单堕）、波罗提提舍尼（Patidesaniya，应悔），这叫做中等罪，在一个人面前忏悔。重罪，如十三僧残（Sanghadisesa，僧残）、僧残边的偷兰遮、波罗夷（Parajika，断头罪）边的偷兰遮，这是忏悔中属于重的罪。不可忏悔的罪，如四重罪（指波罗夷罪）和突吉罗、波逸提、偷兰遮，这些罪是不可忏悔的。 如果比丘之间发生争执，想要消除罪业，先和引发争斗的人忏悔，就像在泥泞的地上铺上草，让人走过不会沾染污泥一样，互相和解忏悔，用善行覆盖恶行，然后忏悔所犯的罪业。阿浮呵那（Abbhana，屏弃）忏悔，如上文所说。平息斗争、言讼的毗尼（Vinaya，戒律）是，互相殴打、恶语谩骂，这叫做斗。争，指结党营私互相帮助，这叫做争。言，指彻断是非的官员，所以叫做言。讼，指各自陈述事理的是非曲直，叫做讼。斗有三种：善、不善、无记。还应当推究争端的缘由是什么引起的？应该如何忏悔才能消除？这个争端是初夜（夜晚最初一段时间）发生的、中夜（夜晚中间一段时间）发生的、后夜（夜晚最后一段时间）发生的？是前食（上午饭前）发生的、后食（下午饭后）发生的、中午之后发生的？是两个夜晚之间发生的？是因为法（Dhamma，佛法）而引起的、还是因为人而引起的？因为初夜引起