Chinese
女、黄门、二根。女者，人女、非人女、畜生女。男者，人男、非人男、畜生男。黄门、二根亦同于上类。 “若优婆塞与人女、非人女、畜生女，三处行邪淫，犯不可悔；若人男、非人男、畜生男、黄门、二根，二处行淫，犯不可悔。若发心欲行淫，未和合者，犯下可悔；若二身和合，止不淫，犯中可悔。 “若优婆塞婢使已配嫁有主，于中行邪淫者，犯不可悔；余轻犯如上说。 “三处者，口处、大便、小便处，除是三处，余处行欲皆可悔。 “若优婆塞婢使未配嫁，于中非道行淫者，犯可悔罪，后生受报罪重。 “若优婆塞有男子僮使人等，共彼行淫二处，犯不可悔罪；余轻犯罪同上说。 “若优婆塞共淫女行淫，不与直者，犯邪淫，不可悔；与直，无犯。 “若人死乃至畜生死者，身根未坏，共彼行邪淫，女者三处犯不可悔；轻犯同上说。 “若优婆塞自受八支，行淫者犯不可悔，八支无复邪正，一切皆犯。 “若优婆塞虽都不受戒，犯佛弟子净戒人者，虽无犯戒之罪，然后永不得受五戒乃至出家受具足。” 佛告诸比丘：“吾有二身：生身、戒身。若善男子为吾生身起七宝塔至于梵天，若人亏之，其罪尚有可悔；亏吾戒身，其罪无量，受罪 现代汉语译本 关于女性、黄门（指性机能不全的人）、二根（指具有双重性器官的人）的定义：女性包括人类女性、非人类女性、畜生女性。男性包括人类男性、非人类男性、畜生男性。黄门和二根的定义与上述类似。 如果优婆塞（在家男居士）与人类女性、非人类女性、畜生女性，在三个地方行邪淫，则犯不可悔罪；如果与人类男性、非人类男性、畜生男性、黄门、二根，在两个地方行淫，则犯不可悔罪。如果发心想要行淫，但尚未结合，则犯下品可悔罪；如果二身已经结合，但停止不行淫，则犯中品可悔罪。 如果优婆塞的婢女或使女已经许配给他人，还与之行邪淫，则犯不可悔罪；其他轻微的罪过如上所述。 三个地方指的是口、大便处、小便处，除了这三个地方，在其他地方行淫都是可悔罪。 如果优婆塞的婢女或使女尚未许配给他人，与之进行非正常的性行为，则犯可悔罪，但将来受报时罪过会很重。 如果优婆塞与男性的僮仆或使人等，在两个地方行淫，则犯不可悔罪；其他轻微的罪过与上述相同。 如果优婆塞与**（此处原文如此，指妓女）行淫，不支付报酬，则犯邪淫，不可悔；如果支付了报酬，则不犯戒。 如果有人死亡，乃至畜生死去，身体的性器官尚未腐坏，与之行邪淫，性交者在三个地方犯不可悔罪；轻微的罪过与上述相同。 如果优婆塞自己受持了八关斋戒，还行淫，则犯不可悔罪，因为受持八关斋戒期间没有所谓的正淫或邪淫，一切性行为都犯戒。 如果优婆塞即使完全没有受戒，但侵犯了佛教弟子的清净戒行，虽然没有犯戒的罪过，但之后永远不得受五戒，乃至出家受具足戒。 佛陀告诉众比丘：‘我有两种身：生身（肉身）、戒身（法身）。如果善男子为了我的生身建造七宝塔，高耸至梵天，如果有人毁坏它，其罪过尚且可以忏悔；但如果毁坏我的戒身，其罪过无量，将遭受罪报。’
English
English version Definitions of women, eunuchs (those with impaired sexual function), and hermaphrodites (those with dual sexual organs): Women include human women, non-human women, and female animals. Men include human men, non-human men, and male animals. The definitions of eunuchs and hermaphrodites are similar to the above. If an Upasaka (lay male devotee) engages in sexual misconduct with a human woman, a non-human woman, or a female animal in three places, he commits an unpardonable offense. If he engages in sexual activity with a human man, a non-human man, a male animal, a eunuch, or a hermaphrodite in two places, he commits an unpardonable offense. If he intends to engage in sexual activity but has not yet united, he commits a minor pardonable offense. If the two bodies have united but he stops engaging in sexual activity, he commits a moderate pardonable offense. If an Upasaka engages in sexual misconduct with his female servant or maid who has already been betrothed to another, he commits an unpardonable offense. Other minor offenses are as described above. The three places refer to the mouth, the anus, and the urethra. Engaging in sexual activity in places other than these three is a pardonable offense. If an Upasaka engages in non-consensual sexual activity with his female servant or maid who has not yet been betrothed, he commits a pardonable offense, but the karmic retribution in the future will be severe. If an Upasaka engages in sexual activity with a male servant or male attendant in two places, he commits an unpardonable offense. Other minor offenses are as described above. If an Upasaka engages in sexual activity with a ** (here the original text is as it is, referring to a prostitute) without paying, he commits sexual misconduct, which is unpardonable. If he pays, there is no offense. If a person dies, or even an animal dies, and the sexual organs have not yet decayed, engaging in sexual misconduct with the corpse, the person engaging in sexual activity in three places commits an unpardonable offense. Minor offenses are as described above. If an Upasaka has taken the Eight Precepts (eight vows of moral discipline), and still engages in sexual activity, he commits an unpardonable offense, because during the observance of the Eight Precepts there is no such thing as 'right' or 'wrong' sexual activity; all sexual activity is a violation. If an Upasaka, even if he has not taken any precepts, violates the pure precepts of a Buddhist disciple, although he does not commit the offense of breaking a precept, he will never be allowed to take the Five Precepts, or even ordain as a monk or nun and receive the full monastic precepts. The Buddha told the Bhikkhus (monks): 'I have two bodies: the physical body and the body of precepts (Dharmakaya). If a virtuous man builds a seven-jeweled pagoda for my physical body, reaching up to the Brahma heaven, and someone destroys it, the offense is still pardonable. But if someone destroys my body of precepts, the offense is immeasurable, and he will suffer retribution.' -------------------------------------------------------------------------------- 如伊罗龙王！” 妄语戒第四
Chinese
佛告诸比丘：“吾以种种呵妄语，赞叹不妄语者，乃至戏笑尚不应妄语，何况故妄语，是中犯者，若优婆塞不知、不见过人圣法，自言：‘我是罗汉向、罗汉。’者，犯不可悔。若言：‘我是阿那含、斯陀含，若须陀洹乃至向须陀洹。若得初禅、第二禅、第三禅、第四禅，若得慈、悲、喜、舍无量心，若得无色定、虚空定、识处定、无所有处定、非想非非想处定，若得不净观、阿那般那念，诸天来到我所，诸龙、夜叉、薜荔毗舍阇、鸠槃荼、罗刹来到我所，彼问我，我答彼；我问彼，彼答我。’皆犯不可悔。若本欲言罗汉，误言阿那含者，犯中可悔，余亦如是犯。 “若优婆塞，人问言：‘汝得道耶？’若默然、若以相示者，皆犯中可悔，乃至言旋风土鬼来至我所者，犯中可悔。若优婆塞实闻而言不闻，实见而言不见，疑有而言无，无而言有，如是等妄语，皆犯可悔。若发心欲妄语，未言者犯下可悔；言而不尽意者，犯中可悔。若向人自言得道者，便犯不可悔。若狂、若心乱不觉语者，无犯。” 酒戒第五 佛在支提国跋陀罗婆提邑，是处有恶龙，名庵婆罗提陀，凶暴恶害，无人得到其处，象、马、牛、羊、驴、骡、驼驼无能近者，乃至诸鸟不得过上。 现代汉语译本：如伊罗龙王！（指像伊罗龙王一样有力量或地位） 妄语戒第四 佛告诸比丘：‘我以种种方式呵斥妄语，赞叹不妄语的人。乃至开玩笑时都不应该说谎，更何况是故意说谎。’在这条戒律中，如果优婆塞（在家男居士）不知、不见超过常人的圣法，却自称：‘我是阿罗汉向（即将证得阿罗汉果位的人）、阿罗汉（已证得阿罗汉果位的人）。’，就犯了不可悔罪。如果说：‘我是阿那含（不还果）、斯陀含（一来果），或是须陀洹（预流果）乃至向须陀洹（即将证得预流果的人）。如果我得到了初禅、第二禅、第三禅、第四禅，如果我得到了慈、悲、喜、舍四无量心，如果我得到了无色定、虚空定、识处定、无所有处定、非想非非想处定，如果我得到了不净观、阿那般那念（数息观），诸天来到我这里，诸龙、夜叉（一种鬼神）、薜荔（一种鬼神）毗舍阇（一种鬼神）、鸠槃荼（一种鬼神）、罗刹（一种恶鬼）来到我这里，他们问我，我回答他们；我问他们，他们回答我。’都犯了不可悔罪。如果本来想说阿罗汉，却错误地说成阿那含，犯中等可悔罪，其余情况也类似。 ‘如果优婆塞，别人问：‘你得道了吗？’如果沉默不语，或者用手势暗示，都犯中等可悔罪，乃至说旋风土鬼来到我这里，也犯中等可悔罪。如果优婆塞明明听到了却说没听到，明明看到了却说没看到，怀疑有却说没有，没有却说有，像这样的妄语，都犯可悔罪。如果发心想要说谎，但还没说出口，犯下等可悔罪；说出口了但没完全表达意思，犯中等可悔罪。如果向别人自称得道，就犯不可悔罪。如果因为发狂或者心神错乱而无意识地说出妄语，则不构成犯罪。’ 酒戒第五 佛陀在支提国跋陀罗婆提邑。那个地方有一条恶龙，名叫庵婆罗提陀（恶龙名），凶暴恶毒，没有人能够到达它所在的地方，大象、马、牛、羊、驴、骡、骆驼都无法靠近，甚至连鸟都不能从它上方飞过。
English
English version: Like King Ilong! (Referring to having power or status like King Ilong) The Fourth Precept Against False Speech The Buddha told the Bhikkhus (monks): 'I have in various ways denounced false speech and praised those who do not speak falsely. Even in jest, one should not lie, let alone intentionally. In this precept, if a Upasaka (lay male devotee) does not know or see the superhuman sacred Dharma, but claims, 'I am an Arhat-aspirant (one who is about to attain Arhatship), an Arhat (one who has attained Arhatship),' he commits an irredeemable offense. If he says, 'I am an Anagami (Non-Returner), a Sakridagami (Once-Returner), or a Srotapanna (Stream-Enterer), or even a Srotapanna-aspirant (one who is about to attain Stream-Entry). If I have attained the First Dhyana (meditative state), the Second Dhyana, the Third Dhyana, the Fourth Dhyana, if I have attained the Four Immeasurable Minds of Loving-kindness, Compassion, Joy, and Equanimity, if I have attained the Formless Samadhis (meditative absorptions) of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, the Sphere of Neither Perception nor Non-Perception, if I have attained the Contemplation of Impurity, Anapanasati (mindfulness of breathing), devas (gods) come to me, nagas (dragons), yakshas (a type of spirit), pisacas (a type of spirit), kumbhandas (a type of spirit), rakshasas (a type of demon) come to me, they ask me, and I answer them; I ask them, and they answer me,' all commit an irredeemable offense. If one originally intended to say Arhat but mistakenly said Anagami, he commits a medium redeemable offense, and the same applies to other similar cases.' 'If an Upasaka is asked, 'Have you attained the Path?' If he remains silent or indicates with gestures, he commits a medium redeemable offense, even saying that whirlwind earth spirits come to me also constitutes a medium redeemable offense. If an Upasaka actually hears but says he did not hear, actually sees but says he did not see, suspects there is but says there is not, says there is when there is not, such false speech all constitutes redeemable offenses. If one intends to lie but has not yet spoken, he commits a minor redeemable offense; if he speaks but does not fully express his meaning, he commits a medium redeemable offense. If one claims to have attained the Path to others, he commits an irredeemable offense. If one speaks falsely due to madness or mental confusion without awareness, there is no offense.' The Fifth Precept Against Intoxicants The Buddha was in the city of Bhadravati in the Cheti country. In that place, there was an evil naga (dragon) named Ambalatittha (name of the evil dragon), who was fierce and harmful. No one could reach his place. Elephants, horses, cattle, sheep, donkeys, mules, and camels could not approach, and even birds could not fly above him. -------------------------------------------------------------------------------- 秋谷熟时，破灭诸谷。
Chinese
长老莎伽陀，游行支提国，渐到跋陀罗波提，过是夜已，晨朝着衣，持钵入村乞食。乞食时，闻此邑有恶龙，名庵婆罗提陀，凶暴恶害，人民、鸟兽不得到其住处；秋谷熟时，破灭诸谷。闻已，乞食讫到庵婆罗提陀龙住处泉边树下，敷坐具大坐。龙闻衣气，即发瞋恚，从身出烟。长老莎伽陀即入三昧，以神通力身亦出烟。龙倍瞋恚，身上出火，莎伽陀复入火光三昧，身亦出火。龙复雨雹，莎伽陀即变雨雹作释俱䴵、髓饼波波罗䴵。龙复放霹雳，莎伽陀变作种种欢喜丸䴵。龙复雨弓箭、刀槊，莎伽陀即变作优钵罗花、波头摩花、拘牟陀花。时龙复雨毒蛇、蜈蚣、土虺、蚰蜒，莎伽陀即变作优钵罗花璎珞、瞻卜花璎珞、婆师花璎珞、阿提目多伽花璎珞。如是等龙所有势力，尽现向莎伽陀。如是现德已，不能胜故，即失威力光明。长老莎伽陀知龙力势已尽，不能复动，即变作细身，从龙两耳入，从两眼出。两眼出已，从鼻入，从口中出，在龙头上，往来经行，不伤龙身。 尔时龙见如是事，心即大惊，怖畏毛竖，合掌向长老莎伽陀言：“我归依汝！”莎伽陀答言：“汝莫归依我！当归依我师，归依佛。”龙言：“我从今归三宝，知我尽形作佛优婆塞！”是龙受三自归，作佛弟子已，便不 现代汉语译本： 秋收谷物成熟时，恶龙便会摧毁谷物。 长老莎伽陀（Śāgata，人名），在支提国（Cetī），逐渐来到跋陀罗波提（Bhaddavatī），过了一夜后，早晨穿好衣服，拿着钵进入村庄乞食。乞食时，听说这个村庄里有一条恶龙，名叫庵婆罗提陀（Ambalaṭṭhika），凶暴恶毒，人民、鸟兽都无法靠近它居住的地方；秋收谷物成熟时，便会摧毁谷物。听闻后，乞食完毕，来到庵婆罗提陀龙居住处泉水边的树下，铺开坐具，端坐。龙闻到衣服的气味，立刻生起嗔恨，从身上冒出烟。长老莎伽陀立刻进入三昧（samādhi，禅定），以神通力，身上也冒出烟。龙更加嗔恨，身上冒出火，莎伽陀又进入火光三昧，身上也冒出火。龙又降下冰雹，莎伽陀立刻将冰雹变成释俱䴵（Sakkulī， 一种食物）、髓饼（maṃsapeṣī，肉饼）和波波罗䴵（pappala，薄脆饼）。龙又放出霹雳，莎伽陀将霹雳变成各种令人欢喜的丸䴵（modaka，一种甜点）。龙又降下弓箭、刀槊，莎伽陀立刻将它们变成优钵罗花（utpala，蓝色莲花）、波头摩花（padma，红色莲花）、拘牟陀花（kumuda，白色睡莲）。当时龙又降下毒蛇、蜈蚣、土虺、蚰蜒，莎伽陀立刻将它们变成优钵罗花璎珞、瞻卜花璎珞（campaka，黄玉兰花）、婆师花璎珞（vassika，茉莉花）、阿提目多伽花璎珞（atimuttaka，金银花）。像这样，龙所有的势力，都显现出来对付莎伽陀。这样显现威力后，不能战胜莎伽陀，就失去了威力光明。长老莎伽陀知道龙的力气已经用尽，不能再动弹，就变成细小的身体，从龙的两只耳朵进入，从两只眼睛出来。两只眼睛出来后，从鼻子进入，从口中出来，在龙的头上，来回行走，不伤害龙的身体。 当时龙看到这样的事情，心中非常惊恐，害怕得毛发竖立，合掌向长老莎伽陀说：‘我归依你！’莎伽陀回答说：‘你不要归依我！应当归依我的老师，归依佛。’龙说：‘我从今以后归依三宝（triratna，佛、法、僧），请您知道我尽形寿做佛的优婆塞（upāsaka，在家男信徒）！’这条龙接受了三自归（tisaraṇa，皈依佛、皈依法、皈依僧），成为佛的弟子后，便不再……