English
English version The layman immediately became doubtful. The Buddha said, 'There is no offense. From today on, be mindful and do not let anyone be killed!' Another layman was working on a roof and saw a scorpion in the mud. Frightened, he jumped down and fell on a carpenter, who died instantly. The layman became doubtful. The Buddha said, 'There is no offense. From today on, work carefully and do not let anyone be killed!' Another layman, entering a dangerous road at dusk, encountered robbers. The robbers wanted to take his possessions, so he fled from them and fell down a bank onto a weaver, who died instantly. The layman became doubtful. The Buddha said, 'There is no offense.' Another layman pushed a stone down a mountain, and the stone killed someone below, causing him to be doubtful. The Buddha said, 'There is no offense. If you want to push a stone, you should first shout, "Stone below!" to let people know.' Another person had a boil that was not yet ripe, and the layman lanced it, causing the person to die, which made him doubtful. The Buddha said, 'If the boil was not ripe, and lancing it caused the person to die, it is a moderate offense that can be repented; if the boil was ripe and lancing it caused the person to die, there is no offense.' Another child was laughing, and the layman grabbed and slapped him, making him laugh even more, but then the child died. The layman became doubtful. The Buddha said, 'Because it was done in jest, it is not a violation of the precept against killing. From now on, you should not slap people to make them laugh.' Another person was sitting covered with a cloth, and the layman called out, 'Get up!' The person said, 'Do not call me to get up, or I will die.' He called out again, 'Get up!' The person got up and immediately died. The layman became doubtful. The Buddha said, 'You have committed a moderate offense that can be repented.'" The Second Precept: Against Stealing The Buddha told the monks, 'A *Upasaka* (lay follower) who takes another's valuable possessions in three ways commits an unpardonable offense: first, with intention; second, with the body; third, by moving the object from its original place. 'With intention' means having the thought of wanting to steal; 'with the body' means using a part of the body, etc., to take another's possessions; 'moving the object from its original place' means, depending on where the object is, moving it to another place. There are also three ways of taking another's valuable possessions that constitute an unpardonable offense: first, taking it oneself; second, instructing another to take it; third, sending a messenger to take it.' --------------------------------------------------------------------------------
Chinese
。自取者，自手举离本处；教他取者，若优婆塞教人言：‘盗他物。’是人随意取，离本处时；遣使者，语使人言：‘汝知彼重物处不？’答言：‘知处。’遣往盗取，是人随语取离本处时。 “复有五种，取他重物，犯不可悔：一者，苦切取；二者，轻慢取；三者，诈称他名字取；四者，强夺取；五者，受寄取。重物者，若五钱、若直五钱物，犯不可悔。若居士知他有五宝、若似五宝，以偷心选择而未离处，犯可悔罪。若选择已，取离本处，直五钱者，犯不可悔。离本处者，若织物异绳，名异处；若皮若衣，一色名一处，异色名异处；若皮衣物，一色名一处，异色名异处；若毛褥者，一重毛名一处，一色名一处，异色名异处，是名诸处。居士为他担物，以盗心移左肩着右肩，移右手着左手，如是身分，名为异处。车则轮轴衡轭，船则两舷前后，屋则梁栋椽桷四隅及隩，皆名异处。以盗心移物，着诸异处者，皆犯不可悔。 “盗水中物者，人筏材木随水流下，居士以盗心取者，犯不可悔。若以盗心捉木令住，后流至前际，及以盗心沉着水底，若举离水时，皆犯不可悔。 “复次有主池中养鸟，居士以盗心按着池水中者，犯可悔罪，若举离池水，犯不可悔。若人家养鸟，飞入野池，以盗心举离水，及 现代汉语译本： ‘亲自拿取’是指自己用手将物品从原来的地方拿走；‘教唆他人拿取’是指，如果优婆塞（Upasaka，在家男居士）教唆他人说：‘去偷他的东西。’那人听从他的话去拿，当物品离开原来的地方时，即构成盗取；‘派遣使者’是指，告诉使者说：‘你知道那件贵重物品在哪里吗？’使者回答说：‘知道在哪里。’然后派遣使者去偷取，当使者按照你的话拿取物品并离开原来的地方时，即构成盗取。 ‘又有五种情况，拿取他人贵重物品，构成不可悔罪：一是，以威胁逼迫的方式拿取；二是，以轻视傲慢的态度拿取；三是，假冒他人的名义拿取；四是，强行抢夺拿取；五是，接受寄托保管却据为己有。’贵重物品是指，价值五钱或价值相当于五钱的物品，构成不可悔罪。如果居士知道他人有五宝（黄金、白银、琉璃、砗磲、玛瑙）或类似五宝的物品，以偷盗的心思选择但尚未移动，构成可悔罪。如果选择之后，拿离原来的地方，价值达到五钱，构成不可悔罪。离开原来的地方是指，如果是织物，不同绳线连接的地方，就称为不同的地方；如果是皮革或衣服，颜色相同则算作一个地方，颜色不同则算作不同的地方；如果是皮革衣物，颜色相同则算作一个地方，颜色不同则算作不同的地方；如果是毛毯，一层毛算作一个地方，颜色相同算作一个地方，颜色不同算作不同的地方，这些都称为不同的地方。居士替他人挑东西，以偷盗的心思从左肩换到右肩，从右手换到左手，像这样移动身体，就称为不同的地方。车子的轮轴、车衡、车轭，船的两舷、前后，房屋的梁、栋、椽、桷、四个角落以及房屋的深处，都称为不同的地方。以偷盗的心思移动物品，放到这些不同的地方，都构成不可悔罪。 ‘盗取水中的物品’是指，别人的木筏或木材顺水漂流而下，居士以偷盗的心思拿取，构成不可悔罪。如果以偷盗的心思抓住木头让它停住，之后木头漂流到更远的地方，以及以偷盗的心思将木头沉入水底，或者将木头从水中拿起来时，都构成不可悔罪。 ‘再次，如果有人在池塘中饲养鸟类，居士以偷盗的心思将鸟按在池塘水中，构成可悔罪，如果将鸟从池塘水中拿起来，构成不可悔罪。如果别人家饲养的鸟，飞入野外的池塘，以偷盗的心思将鸟从水中拿起来，以及...
English
English version: 'Taking oneself' means personally lifting something from its original location with one's own hand; 'Instructing others to take' means, if a Upasaka (lay male devotee) instructs someone, saying: 'Steal his things.' If that person takes it accordingly, it constitutes theft when the item leaves its original location; 'Dispatching a messenger' means, telling the messenger: 'Do you know where that valuable item is?' If the messenger replies: 'I know where it is.' and then you dispatch the messenger to steal it, it constitutes theft when the messenger takes the item according to your words and leaves its original location. There are also five situations where taking another's valuable item constitutes an irredeemable offense: First, taking by means of coercion; second, taking with a disrespectful attitude; third, taking by falsely claiming another's name; fourth, taking by forceful robbery; fifth, taking something entrusted for safekeeping and appropriating it for oneself.' A valuable item refers to something worth five coins or equivalent to five coins, constituting an irredeemable offense. If a layperson knows that another person has the five treasures (gold, silver, lapis lazuli, tridacna, agate) or items similar to the five treasures, and selects them with the intention of stealing but has not yet moved them, it constitutes a redeemable offense. If, after selecting, they are taken from their original location, and are worth five coins, it constitutes an irredeemable offense. Leaving the original location means that, in the case of woven fabric, different connecting threads are considered different locations; in the case of leather or clothing, the same color is considered one location, and different colors are considered different locations; in the case of leather clothing items, the same color is considered one location, and different colors are considered different locations; in the case of woolen blankets, one layer of wool is considered one location, the same color is considered one location, and different colors are considered different locations; these are all considered different locations. If a layperson carries something for another person, and with the intention of stealing, shifts it from the left shoulder to the right shoulder, or from the right hand to the left hand, such a movement of the body is considered a different location. The axle, yoke, and crossbar of a cart, the sides and front and back of a boat, the beams, pillars, rafters, corners, and recesses of a house are all considered different locations. Moving an item with the intention of stealing and placing it in these different locations constitutes an irredeemable offense. 'Stealing items in the water' refers to a person's raft or timber floating downstream, and a layperson taking it with the intention of stealing, which constitutes an irredeemable offense. If, with the intention of stealing, one grabs the wood to stop it, and later the wood floats further away, or if, with the intention of stealing, one sinks the wood to the bottom of the water, or lifts it out of the water, it constitutes an irredeemable offense. 'Furthermore, if someone raises birds in a pond, and a layperson presses the bird into the pond water with the intention of stealing, it constitutes a redeemable offense; if the bird is lifted out of the pond water, it constitutes an irredeemable offense. If someone's pet bird flies into a wild pond, and one lifts the bird out of the water with the intention of stealing, and... --------------------------------------------------------------------------------
Chinese
沉着水底，皆犯不可悔。又有居士，内外庄严之具在楼观上，诸有主鸟衔此物去，以盗心夺此鸟者，犯不可悔。若见鸟衔宝而飞，以盗心遥待之时，犯中可悔。若以咒力令鸟随意所欲至处，犯不可悔；若至余处，犯中可悔。若有野鸟衔宝而去，居士以盗心夺野鸟取，犯中可悔；待野鸟时，犯小可悔。又诸野鸟衔宝而去，诸有主鸟夺野鸟取，居士以盗心夺有主鸟取，犯不可悔；若待鸟时，犯中可悔。余如上说。又诸有主鸟衔宝物去，为野鸟所夺，居士以盗心夺野鸟取，犯中可悔；若待鸟时，亦犯中可悔。余亦同上。 “若居士蒱博，以盗心转齿胜他得五钱者，犯不可悔。 “若有居士以盗心偷舍利，犯中可悔；若以恭敬心而作是念：‘佛亦我师。’清净心取者，无犯。若居士以盗心取经卷，犯不可悔，计直轻重。 “夫盗田者，有二因缘，夺他田地：一者，相言；二者，作相。若居士为地故，言他得胜，若作异相，过分得地，直五钱者，犯不可悔。 “有诸居士，应输估税而不输，至五钱者，犯不可悔。复有居士至关税处，语诸居士：‘汝为我过此物，与汝半税。’为持过者，违税五钱，犯不可悔。居士若示人异道，使令失税物，直五钱，犯中可悔。若税处有贼及恶兽或饥饿，故示异道，令免 现代汉语译本： 如果（居士）在水底藏匿财物，都被认为是犯了不可悔罪。又有居士，内外庄严的器具放在楼阁之上，如果有人饲养的鸟衔走了这些东西，以盗窃的心夺取这只鸟，就犯了不可悔罪。如果看见鸟衔着宝物飞走，以盗窃的心在远处等待时机，就犯了中可悔罪。如果用咒语的力量让鸟按照自己的意愿到达任何地方，就犯了不可悔罪；如果鸟飞到了其他地方，就犯了中可悔罪。如果有野鸟衔着宝物飞走，居士以盗窃的心夺取野鸟，就犯了中可悔罪；等待野鸟时，犯小可悔罪。又有其他野鸟衔着宝物飞走，有人饲养的鸟夺取了野鸟的宝物，居士以盗窃的心夺取有主之鸟，就犯了不可悔罪；如果等待鸟，就犯了中可悔罪。其余情况如上所述。又有有人饲养的鸟衔着宝物飞走，被野鸟所夺，居士以盗窃的心夺取野鸟，就犯了中可悔罪；如果等待鸟，也犯了中可悔罪。其余情况也与上面相同。 ‘如果居士赌博，以盗窃的心转动齿轮胜过他人，赢得五钱，就犯了不可悔罪。’ ‘如果有居士以盗窃的心偷盗舍利（佛陀或圣人的遗物），犯中可悔罪；如果以恭敬心而作这样的念头：‘佛也是我的老师。’以清净心拿取，就没有罪。如果居士以盗窃的心拿取经卷，犯不可悔罪，根据价值轻重来定罪。’ ‘偷盗田地的人，有两种因缘，夺取他人的田地：一是通过言语争辩；二是通过设置界标。如果居士为了土地的缘故，在争辩中胜过他人，或者设置不合规矩的界标，超过应得的土地，价值达到五钱，就犯了不可悔罪。’ ‘有些居士，应该缴纳估税而不缴纳，达到五钱，就犯了不可悔罪。又有居士到达关税处，对其他居士说：‘你帮我把这些东西运过去，我给你一半的税。’帮忙运送的人，逃避的税款达到五钱，犯了不可悔罪。居士如果指示他人错误的道路，使他人因此损失了应缴的税物，价值达到五钱，犯中可悔罪。如果在征税的地方有盗贼、恶兽或者饥荒，故意指示他人错误的道路，使他人免于受害，就没有罪。’