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大正藏第 24 册 No. 1476 佛说优婆塞五戒相经 No. 1476 佛说优婆塞五戒相经一卷 宋元嘉年求那跋摩译 闻如是： 一时佛在迦维罗卫国。尔时净饭王来诣佛所，头面礼足，合掌恭敬，而白佛言：“欲所请求，以自济度。唯愿世尊哀酬我志！” 佛言：“可得之愿，随王所求！” 王白佛言：“世尊已为比丘、比丘尼、沙弥、沙弥尼制戒轻重，唯愿如来亦为我等优婆塞分别五戒可悔、不可悔者，令识戒相，使无疑惑！” 佛言：“善哉，善哉，憍昙！我本心念，久欲与优婆塞分别五戒。若有善男子受持不犯者，以是因缘当成佛道。若有犯而不悔，常在三涂故。” 尔时佛为净饭王种种说已，王闻法竟，前礼佛足，绕佛而去。佛以是因缘告诸比丘：“我今欲为诸优婆塞说犯戒轻重可悔、不可悔者！” 诸比丘佥曰：“唯然，愿乐欲闻！” 佛告诸比丘：“犯杀有三种夺人命：一者，自作；二者，教人；三者，遣使。自作者，自身作夺他命；教人者，教语他人言：‘捉是人，系缚夺命。’遣使者，语他人言：‘汝识某甲不？汝捉是人，系缚夺命。’是使随语夺彼命时，优婆塞犯不可悔罪。 “复有三种夺人 现代汉语译本 《佛说优婆塞五戒相经》 宋元嘉年间求那跋摩（Gunabhadra）翻译 我（阿难）是这样听说的： 一时，佛陀在迦维罗卫国（Kapilavastu）。当时，净饭王（Suddhodana）来到佛陀处所，以头面礼拜佛足，合掌恭敬，对佛说：‘我有所请求，以求自我救度。唯愿世尊慈悲应允我的心愿！’ 佛陀说：‘可以满足你的愿望，随你所求！’ 净饭王对佛说：‘世尊已经为比丘（bhiksu）、比丘尼（bhiksuni）、沙弥（sramanera）、沙弥尼（sramanerika）制定了戒律的轻重。唯愿如来也为我们这些优婆塞（upasaka，男居士）分别说明五戒中哪些是可以忏悔的，哪些是不可以忏悔的，让我们了解戒相，消除疑惑！’ 佛陀说：‘很好，很好，乔昙（Gautama，净饭王的姓）！我本就打算很久要为优婆塞分别说明五戒。若有善男子受持五戒而不违犯，以此因缘当能成就佛道。若有违犯而不忏悔，常在三恶道之中。’ 当时，佛陀为净饭王种种开示之后，净饭王听闻佛法完毕，向前礼拜佛足，绕佛三匝后离去。佛陀因此因缘告诉诸位比丘：‘我现在要为诸位优婆塞说明犯戒的轻重，哪些是可以忏悔的，哪些是不可以忏悔的！’ 诸位比丘都说：‘是的，我们很乐意听闻！’ 佛陀告诉诸位比丘：‘犯杀戒有三种夺人性命的方式：第一种是自己亲自去做；第二种是教唆他人去做；第三种是派遣使者去做。自己亲自去做，就是自身直接去夺取他人的性命；教唆他人去做，就是教唆他人说：‘抓住这个人，捆绑起来夺取他的性命。’派遣使者去做，就是告诉他人说：‘你认识某甲吗？你抓住这个人，捆绑起来夺取他的性命。’当这个使者按照你的话去夺取他人性命时，优婆塞就犯了不可忏悔的罪。’ ‘还有三种夺人性命的情况
English
English version The Sutra on the Five Precepts for Upasakas Spoken by the Buddha Translated by Gunabhadra (求那跋摩) during the Song Yuanjia period Thus have I heard: At one time, the Buddha was in the country of Kapilavastu (迦维罗卫国). At that time, King Suddhodana (净饭王) came to the Buddha's place, bowed his head to the ground at the Buddha's feet, joined his palms in reverence, and said to the Buddha: 'I have a request to make, in order to save myself. May the World-Honored One compassionately grant my wish!' The Buddha said: 'Your wish can be granted, ask whatever you desire!' The King Suddhodana said to the Buddha: 'The World-Honored One has already established the precepts, both light and heavy, for bhiksus (比丘), bhiksunis (比丘尼), sramaneras (沙弥), and sramanerikas (沙弥尼). May the Tathagata (如来) also explain for us upasakas (优婆塞, male lay practitioners) the five precepts, distinguishing which are expiable and which are not, so that we may understand the characteristics of the precepts and eliminate our doubts!' The Buddha said: 'Excellent, excellent, Gautama (乔昙)! I have long intended to explain the five precepts for upasakas. If there are good men who uphold these precepts without violating them, they will, through this cause, attain Buddhahood. If they violate them without repentance, they will constantly remain in the three evil realms.' At that time, after the Buddha had spoken in various ways to King Suddhodana, the King, having heard the Dharma, bowed before the Buddha's feet, circumambulated the Buddha, and departed. The Buddha, because of this circumstance, told the bhiksus: 'I now wish to explain to the upasakas the gravity of offenses, distinguishing which are expiable and which are not!' The bhiksus all said: 'Yes, we are eager to hear!' The Buddha told the bhiksus: 'There are three ways of taking a person's life in violation of the precept against killing: first, doing it oneself; second, instructing others to do it; third, sending a messenger to do it. Doing it oneself means personally taking another's life; instructing others means telling others: 'Seize this person, bind them, and take their life.' Sending a messenger means telling others: 'Do you know so-and-so? Seize this person, bind them, and take their life.' When the messenger, according to your words, takes that person's life, the upasaka commits an inexpiable offense.' 'There are also three situations of taking a person's life --------------------------------------------------------------------------------
Chinese
命：一者，用内色；二者，用非内色；三者，用内非内色。内色者，优婆塞用手打他，若用足及余身分，作如是念：‘令彼因死！’彼因死者，是犯不可悔罪；若不即死，后因是死，亦犯不可悔；若不即死，后不因死，是中罪可悔。用不内色者，若人以木、瓦、石、刀槊、弓箭、白镴、假铅、锡假，遥掷彼人，作是念：‘令彼因死！’彼因死者，犯不可悔罪；若不即死，后因是死，亦犯不可悔；若不即死，后不因死，是中罪可悔。用内非内色者，若以手捉木、瓦、石、刀槊、弓箭、白镴、假铅、锡假、木假打他，作如是念：‘令彼因死！’彼因死者，是罪不可悔；若不即死，后因是死，亦犯不可悔；若不即死，后不因死，是中罪可悔。 “复有不以内色，不以非内色，亦不以内非内色，为杀人故合诸毒药，若着眼、耳、鼻身上疮中，若着诸食中、若被褥中、车舆中，作如是念：‘令彼因死！’彼因死者，犯不可悔罪；若不即死，后因是死，亦犯不可悔罪；若不即死，后不因死，是中罪可悔。 “复有作无烟火坑杀他、核杀、弶杀，作阱杀、触杀、毗陀罗杀、堕胎杀、按腹杀，推着火中、水中，推着坑中杀，若遣令去就道中死，乃至胎中初受二根——身根、命根——于中起方便杀，无烟火坑杀者。若优婆塞 现代汉语译本： 关于杀生的行为（命）：第一种，使用身体内部的色法（用内色）；第二种，使用身体外部的色法（用非内色）；第三种，使用身体内部和外部的色法（用内非内色）。使用身体内部的色法是指，优婆塞用手打他人，或者用脚及身体的其他部分，并产生这样的念头：‘让他因此而死！’如果那人因此而死，就犯了不可忏悔的罪；如果当时没有死，后来因为这个原因而死，也犯了不可忏悔的罪；如果当时没有死，后来也不是因为这个原因而死，就是中等罪，可以忏悔。使用身体外部的色法是指，如果有人用木头、瓦片、石头、刀、矛、弓箭、白镴（一种锡铅合金）、假铅、假锡，从远处投掷那个人，并产生这样的念头：‘让他因此而死！’如果那人因此而死，就犯了不可忏悔的罪；如果当时没有死，后来因为这个原因而死，也犯了不可忏悔的罪；如果当时没有死，后来也不是因为这个原因而死，就是中等罪，可以忏悔。使用身体内部和外部的色法是指，如果用手拿着木头、瓦片、石头、刀、矛、弓箭、白镴、假铅、假锡、假木头打他，并产生这样的念头：‘让他因此而死！’如果那人因此而死，就犯了不可忏悔的罪；如果当时没有死，后来因为这个原因而死，也犯了不可忏悔的罪；如果当时没有死，后来也不是因为这个原因而死，就是中等罪，可以忏悔。 还有一种情况，不使用身体内部的色法，也不使用身体外部的色法，也不使用身体内部和外部的色法，而是为了杀人而混合各种毒药，或者涂在眼睛、耳朵、鼻子、身体的疮口中，或者放在食物中、被褥中、车子里，并产生这样的念头：‘让他因此而死！’如果那人因此而死，就犯了不可忏悔的罪；如果当时没有死，后来因为这个原因而死，也犯了不可忏悔的罪；如果当时没有死，后来也不是因为这个原因而死，就是中等罪，可以忏悔。 还有制造无烟火坑杀人、用毒药（核杀）、用陷阱（弶杀）、挖陷阱杀人、用接触杀人（触杀）、用毗陀罗咒杀人（毗陀罗杀）、堕胎杀人、按压腹部杀人、把人推到火中、水中，推到坑中杀人，或者派遣他人到某个地方导致其在路上死亡，乃至在胎儿最初接受两个根——身根（Sarira-indriya）和命根（Jivita-indriya）——的时候，就想方设法杀害。无烟火坑杀人是指，如果优婆塞（Upasaka）...
English
English version: Regarding the act of killing (命, Ming): Firstly, using internal color (用内色, yòng nèi sè); secondly, using external color (用非内色, yòng fēi nèi sè); thirdly, using both internal and external color (用内非内色, yòng nèi fēi nèi sè). Using internal color means that an Upasaka (优婆塞, lay Buddhist) strikes another person with his hand, or with his foot or other parts of his body, and thinks: 'May he die because of this!' If that person dies because of this, it is an unpardonable offense; if he does not die immediately, but later dies because of this reason, it is also an unpardonable offense; if he does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Using external color means that if a person throws wood, tiles, stones, knives, spears, bows and arrows, pewter (白镴, bái là - a tin-lead alloy), fake lead, fake tin from a distance at that person, and thinks: 'May he die because of this!' If that person dies because of this, it is an unpardonable offense; if he does not die immediately, but later dies because of this reason, it is also an unpardonable offense; if he does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Using both internal and external color means that if one holds wood, tiles, stones, knives, spears, bows and arrows, pewter, fake lead, fake tin, fake wood to strike him, and thinks: 'May he die because of this!' If that person dies because of this, it is an unpardonable offense; if he does not die immediately, but later dies because of this reason, it is also an unpardonable offense; if he does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Furthermore, there is a situation where one does not use internal color, nor external color, nor both internal and external color, but mixes various poisons for the purpose of killing, or applies them to the eyes, ears, nose, sores on the body, or puts them in food, bedding, or vehicles, and thinks: 'May he die because of this!' If that person dies because of this, it is an unpardonable offense; if he does not die immediately, but later dies because of this reason, it is also an unpardonable offense; if he does not die immediately, and later does not die because of this reason, it is a medium offense that can be repented. Furthermore, there is making a smokeless fire pit to kill, killing with poison (核杀, hé shā), killing with traps (弶杀, jiàng shā), digging pits to kill, killing by contact (触杀, chù shā), killing with the Vidala curse (毗陀罗杀, pí tuó luó shā), killing by abortion, killing by pressing the abdomen, pushing people into fire, water, pushing them into pits to kill, or sending others to a place that leads to their death on the way, even when a fetus initially receives two roots - the body root (身根, Sarira-indriya) and the life root (命根, Jivita-indriya) - one devises means to kill. Killing with a smokeless fire pit means that if an Upasaka (优婆塞, lay Buddhist)... --------------------------------------------------------------------------------
Chinese
知是人从此道来，于中先作无烟火坑，以沙土覆上，若口说：‘以是人从此道来，故我作此坑。’若是人因是死者，是犯不可悔罪；若不即死，后因是死，犯不可悔罪；若不即死，后不因死，是中罪可悔。为人作无烟火坑，人死者不可悔；非人死者，是中罪可悔；畜生死者，下罪可悔。为非人作坑，非人死者，是中罪可悔；人死，是下罪可悔；畜生死者，犯下可悔罪。若为畜生作坑，畜生死者，是下罪可悔；若人堕死、若非人堕死，皆犯下罪可悔。若优婆塞不定为一事作坑，诸有来者，皆令堕死，人死者，犯不可悔；非人死者，中罪可悔；畜生死者，下罪可悔；都无死者，犯三方便可悔罪。是名无烟火坑杀也！ “毗陀罗者，若优婆塞以二十九日，求全身死人，召鬼咒尸令起，水洗着衣令手捉刀，若心念口说：‘我为某甲故，作此毗陀罗！’即读咒术，若所欲害人死者，犯不可悔；若前人入诸三昧，或天神所护，或大咒师所救解，不成害，犯中可悔。是名毗陀罗杀也。 “半毗陀罗者，若优婆塞二十九日作铁车，作铁车已，作铁人，召鬼咒铁人令起，水洗、着衣，令铁人手捉刀，若心念口说：‘我为某甲读是咒！’若是人死者，犯不可悔罪；若前人入诸三昧，诸天神所护，若咒师所救解，不成死者，是中 现代汉语译本：如果知道有人会从这条路来，就在路上先挖一个没有烟的火坑，用沙土盖上，如果口中说：‘因为这个人会从这条路来，所以我挖了这个坑。’如果这个人因此而死，就犯了不可悔罪；如果不是立刻死亡，后来因为这个原因而死，也犯了不可悔罪；如果不是立刻死亡，后来也不是因为这个原因而死，就是中等罪可以忏悔。为别人挖没有烟的火坑，人死了，不可忏悔；非人（指鬼神等）死了，是中等罪可以忏悔；畜生死，是下等罪可以忏悔。为非人挖坑，非人死了，是中等罪可以忏悔；人死了，是下等罪可以忏悔；畜生死，犯下等可悔罪。如果为畜生挖坑，畜生死，是下等罪可以忏悔；如果人掉进去死了，或者非人掉进去死了，都犯下等罪可以忏悔。如果优婆塞（Upasaka，在家男居士）不确定为某件事挖坑，所有来的人，都让他们掉进去死了，人死了，犯不可悔罪；非人死了，中等罪可以忏悔；畜生死，下等罪可以忏悔；都没有死，犯三种方便罪可以忏悔。这叫做无烟火坑杀！ ‘毗陀罗（Vaitāla，一种食人鬼）’，如果优婆塞在二十九日，寻找全身的死人，召唤鬼魂，念咒让尸体站起来，用水洗干净，穿上衣服，让尸体手里拿着刀，如果心中想或者口中说：‘我为了某某，做这个毗陀罗！’就念诵咒语，如果想要加害的人死了，犯不可悔罪；如果这个人进入各种三昧（Samadhi，禅定），或者被天神所保护，或者被大咒师所救解，没有造成伤害，犯中等可悔罪。这叫做毗陀罗杀！ ‘半毗陀罗’，如果优婆塞在二十九日制造铁车，制造铁车后，制造铁人，召唤鬼魂，念咒让铁人站起来，用水洗干净，穿上衣服，让铁人手里拿着刀，如果心中想或者口中说：‘我为了某某念这个咒！’如果这个人死了，犯不可悔罪；如果这个人进入各种三昧，被诸天神所保护，或者被咒师所救解，没有造成死亡，是中等罪。