English
English version: Concerning the sins of 'making' and 'not making'. If one intends to steal gold but takes silver instead, and upon realizing the mistake, returns it to its original place, that person does not incur the sin of theft. If one intends to steal gold, but upon obtaining it, immediately contemplates impermanence, feels remorse, and wishes to return it to the owner but fears doing so, and thus devises another way to return the stolen item, even if it is moved from its original place, that person does not incur the sin of theft. If a servant's property is initially managed jointly with the master, but later the servant develops greed and takes the master's property without permission, and after taking it, becomes doubtful and hides it, then thinks that the property is jointly owned and no different, even if it is moved from its original place, that person does not incur the sin of theft. If someone is robbed by thieves on the road, and upon reaching a village, the village chief asks, 'What did you lose? I will compensate you.' If one exaggerates the loss and takes another's property, that person incurs the sin of theft. If someone intends to give two garments to another, but the recipient takes only one, saying they do not need two, and the giver keeps the remaining one without permission, that person incurs the sin of theft. If someone intends to offer a dwelling, bedding, medicine, and necessities to a Bhikkhu (Buddhist monk), but before giving it, hears that a great virtuous one is coming from another place, and changes their mind to offer it to that great virtuous one, that person incurs the sin of theft. If one takes the property of a deceased Bhikkhu (Buddhist monk), from whom does one incur the sin? If the Karma (Karma, Buddhist term referring to the proceedings and resolutions of the Sangha) has been performed, one incurs the sin from the Karma Sangha; if the Karma has not been performed, one incurs the sin from the Sangha of the ten directions; if it is at the time of death, one incurs the sin from whomever the property was given to. If one steals from the Buddha's property, one incurs the sin from the person guarding the stupa or the administrator. If torrential water washes away property, grains, fruits, vegetables, clothing, and necessities, taking them does not incur sin. If one engages in sexual misconduct at an inappropriate time, in an inappropriate place, with a non-virgin, a virgin, another's wife, or one's own (referring to one's own wife), this is called 'wrongful sexual conduct'. Only the three realms (referring to the Desire Realm, Form Realm, and Formless Realm) have the sin of wrongful sexual conduct; Uttara Kuru (Uttara Kuru, one of the four great continents, considered an ideal place to live) does not. If one engages in sexual relations with an animal, someone who has been violated (referring to a woman who has been violated by another), a woman belonging to the Sangha, a prisoner, a fugitive, a teacher's wife, or a renunciate, being close to such people is called 'wrongful sexual conduct'. A renunciate, having no affiliation, from whom does one incur the sin? One incurs the sin from their relatives or the king. In evil times, chaotic times, times when a tyrannical king rules, or times of fear and terror, if one allows one's wife or concubine to renounce and shave their head, and then engages in sexual relations with them, that person incurs the sin of sexual misconduct. If one reaches the three paths (referring to the hell realm, hungry ghost realm, and animal realm), that person incurs the sin of sexual misconduct. If it is oneself or --------------------------------------------------------------------------------
Chinese
他，在于道边、塔边、祠边、大会之处作非梵行，得邪淫罪。若为父母、兄弟、国王之所守护，或先与他期，或先许他，或先受财，或先受请，木泥、画像及以死尸，如是人边作非梵行，得邪淫罪。若属自身而作他想，属他之人而作自想，亦名邪淫。如是邪淫亦有轻重，从重烦恼则得重罪，从轻烦恼则得轻罪。 “若有疑心，若无疑心，若见、若闻、若觉、若知、若问、不问，异本说者，是名妄语。若言不本见闻觉知，亦是妄语，不名具足。若破相说，无覆藏相，是非妄语。若异音说，前人不解，亦是妄语，不名具足。若颠倒语，若发大声不了了语，若有所说前人不解，亦是妄语，不名具足。两舌、恶口，若坏前人，不坏前人，作已得罪。无义语，亦复如是。如是七事，亦道亦业；其余三事，是业非道。何以故？自不行故，妨于自他得大罪故。 “或有说言：一切微尘次第而住，亦念念灭，灭已无住，若无住者，尚无有作，况有无作？是义不然！何以故？世间之法，有因有果，无因无果。如面水、镜则有像现，离面无像。作亦如是，从身有作，从是作法则出无作，如面水、镜则有像现。譬如有人，发恶心故则恶色现，发善心故则善色现，作以无作，亦复如是。若因善业得善妙色，若因恶业得粗恶色，作以 现代汉语译本： 如果有人在道路旁边、佛塔旁边、祠堂旁边、大型集会之处行不正当的性行为（作非梵行），就犯了邪淫罪。如果对方是被父母、兄弟、国王所保护的人，或者事先与他人有约定，或者事先答应了他人，或者事先接受了财物，或者事先接受了邀请，又或者对象是木头、泥土雕塑的画像以及死尸，在这种情况下行不正当的性行为，也犯了邪淫罪。如果对自己的配偶产生其他人的想法，或者对别人的配偶产生自己的配偶的想法，也叫做邪淫。这样的邪淫也有轻重之分，从重的烦恼而产生的邪淫，就会得到重的罪过，从轻的烦恼而产生的邪淫，就会得到轻的罪过。 ‘如果心存怀疑，或者没有怀疑，无论是亲眼所见、亲耳所闻、亲身所觉、亲身所知，还是询问、不询问，如果所说与事实不符，这就叫做妄语。如果所说不是基于自己亲眼所见、亲耳所闻、亲身所觉、亲身所知，也是妄语，但不算是完全的妄语。如果打破表面的现象来说，没有隐藏真相，就不是妄语。如果用不同的声音来说，导致听者不理解，也是妄语，但不算是完全的妄语。如果说颠倒的话，或者大声喧哗说不清楚的话，或者所说的话别人不理解，也都是妄语，但不算是完全的妄语。两舌（挑拨离间）、恶口（恶语伤人），无论是伤害了别人，还是没有伤害到别人，做了就会得到罪过。没有意义的话，也是如此。’这七件事，既是道，也是业；其余三件事，是业而不是道。为什么呢？因为自己没有去做，妨碍了自己和他人，会得到大的罪过。 ‘或者有人说：一切微尘都是依次排列而住的，也是念念生灭的，灭了之后就没有住留，如果没有住留，尚且没有造作，更何况是没有造作呢？’这种说法是不对的！为什么呢？世间的法则，有因就有果，没有因就没有果。就像面对水面、镜子就会有影像显现，离开水面就没有影像。造作也是如此，从身体的行动有造作，从这种造作的法则中产生无作，就像面对水面、镜子就会有影像显现一样。譬如有人，因为发恶心，就会显现出恶的脸色，因为发善心，就会显现出善的脸色，造作和无作，也是如此。如果因为善业而得到美好的脸色，如果因为恶业而得到粗陋的脸色，造作和
English
English version: If someone engages in non-celibate conduct (作非梵行) near roadsides, pagodas (塔边), shrines (祠边), or large gatherings, they commit the sin of sexual misconduct (邪淫罪). If the person is protected by parents, siblings, or the king, or if there was a prior agreement with someone else, or a prior promise made to someone else, or if they have received wealth or an invitation beforehand, or if the object is a wooden or clay image (木泥、画像) or a corpse (死尸), engaging in non-celibate conduct in such cases also constitutes the sin of sexual misconduct. If one thinks of someone else while with their own spouse, or thinks of their own spouse while with someone else's spouse, this is also called sexual misconduct. Such sexual misconduct has varying degrees of severity; sexual misconduct arising from strong defilements (烦恼) results in a heavy sin, while that arising from lighter defilements results in a lighter sin. 'If there is doubt, or no doubt, whether seen, heard, felt, known, asked, or unasked, if the statement differs from the truth, it is called false speech (妄语). If the statement is not based on one's own seeing, hearing, feeling, or knowing, it is also false speech, but not complete. If one speaks by breaking the appearance, without concealing the truth, it is not false speech. If one speaks in a different tone, causing the listener to misunderstand, it is also false speech, but not complete. If one speaks perversely, or speaks loudly and unclearly, or if what is said is not understood by the listener, it is also false speech, but not complete. Divisive speech (两舌) and harsh speech (恶口), whether they harm others or not, result in sin. Meaningless speech (无义语) is also the same.' These seven things are both path (道) and karma (业); the remaining three things are karma but not path. Why? Because one does not do it oneself, hindering oneself and others, resulting in great sin. 'Or some say: all dust particles (微尘) exist in sequential order, and are also extinguished moment by moment (念念灭), and after extinction, there is no abiding. If there is no abiding, there is no action, let alone no action?' This statement is incorrect! Why? The laws of the world have cause and effect; without cause, there is no effect. Just as an image appears when facing water or a mirror, there is no image without the surface. Action is also the same; action arises from the body, and from this law of action arises non-action, just as an image appears when facing water or a mirror. For example, if someone has an evil thought, an evil expression appears; if someone has a good thought, a good expression appears; action and non-action are also the same. If one obtains a beautiful complexion due to good karma, if one obtains a coarse complexion due to evil karma, action and --------------------------------------------------------------------------------
Chinese
无作，亦复如是。若以念念常灭无有作无作者，如先所说灯、河等喻，虽念念灭，以二谛故，说作无作。微尘虽复次第不住，亦复不破世谛法也；正以微尘次第得名。 “父母、罗汉，其有杀者，得无量罪；父母罗汉及以他人，阴、界、入等等无差别，所以得重，以是福田，报恩田故。如说二字不得一时，然此二字终不和合，义不可说，虽念念灭，亦名妄语，不破世谛。犹如射箭，虽念念灭，因于身业微尘力故，到不到处；作以无作，亦复如是。如舞独乐，虽念念灭，因于身业微尘力故而能动转；作以无作，亦复如是。如旋火轮，虽念念灭，因于身业微尘力故，火得圆匝。初发心异，方便心异，作时心异，说时心异，众缘和合故得名作，以作因缘生于无作；如威仪异，其心亦异，不可得坏，故名无作。从此作法得无作已，心虽在善、不善、无记，所作诸业无有漏失，故名无作。若身作善，口作不善，当知是人，获得杂果。若身善业有作无作，口不善业唯有有作无有无作，当知是人唯得善果，不得恶果。是故经中说七种业有作无作。如人重病，要须众药和合治之，若少一种，则不能治。何以故？其病重故。一切众生亦复如是，具诸恶故，要须众戒然后治之，若少一戒，则不能治。 优婆塞戒经卷第六 大正 现代汉语译本：无作（Avijahnakarma），也是如此。如果认为念念都在生灭，没有作者也没有创造者，就像先前所说的灯、河流等比喻一样，虽然念念都在生灭，但因为有二谛（Satya-dvaya）的缘故，所以说有作和无作。微尘虽然次第不住留，也不会破坏世俗谛（Samvriti-satya）的法则；正是因为微尘的次第才有了名称。 杀害父母、阿罗汉（Arhat）的人，会得到无量的罪过；父母、阿罗汉以及其他人，在阴（Skandha）、界（Ayatana）、入（Dhatu）等等方面没有差别，之所以罪过严重，是因为他们是福田（Punyaksetra），是报恩的田地。就像说两个字不能同时发出一样，然而这两个字终究不会和合，意义不可说，虽然念念都在生灭，也叫做妄语，不会破坏世俗谛。犹如射箭，虽然念念都在生灭，因为身体行为的微尘力量，箭能到达或不能到达之处；作和无作，也是如此。犹如跳舞和演奏独乐，虽然念念都在生灭，因为身体行为的微尘力量而能够动转；作和无作，也是如此。犹如旋转的火轮，虽然念念都在生灭，因为身体行为的微尘力量，火才能形成圆圈。初发心不同，方便心不同，作时心不同，说时心不同，众多因缘和合才能称为作，因为作的因缘而生出无作；就像威仪不同，其心也不同，不可破坏，所以称为无作。从这种作法得到无作之后，心虽然在善、不善、无记的状态，所作的诸业也不会漏失，所以称为无作。如果身体行善，口说不善，应当知道这个人，会获得杂果。如果身体的善业有作和无作，口的不善业只有有作而没有无作，应当知道这个人只能得到善果，得不到恶果。所以经典中说七种业有作和无作。就像人得了重病，需要各种药物和合才能治疗，如果少了一种，就不能治好。为什么呢？因为病很重。一切众生也是如此，因为具足各种恶业，需要各种戒律才能治疗，如果少了一种戒律，就不能治好。 《优婆塞戒经》卷第六 大正