Chinese
疹疾；若无气力；若了知彼自能成办；若知求者自有依怙；若知所作能引非义能引非法；若欲方便调彼伏彼，广说如前；若先许余为作助伴；若转请他有力者助；若于善品正勤修习不欲暂废；若性愚钝，于所闻法难受难持，如前广说；若为将护多有情意；若护僧制，不为助伴，皆无违犯。 若诸菩萨安住菩萨净戒律仪，见诸有情，遭重疾病，怀嫌恨心，怀恚恼心，不往供事，是名有犯，有所违越，是染违犯。若为懒堕懈怠所蔽，不往供事，非染违犯。无违犯者：若自有病；若无气力；若转请他有力随顺令往供事；若知病者有依有怙；若知病者自有势力，能自供事；若了知彼长病所触，堪自支持；若为勤修广大无上殊胜善品；若欲护持所修善品令无间缺；若自了知上品愚钝，其慧钝浊，于所闻法难受难持，难于所缘摄心令定；若先许余为作供事。如于病者，于有苦者为作助伴欲除其苦，当知亦尔。 若诸菩萨安住菩萨净戒律仪，见诸有情，为求现法、后法事故，广行非理，怀嫌恨心，怀恚恼心，不为宣说如实正理，是名有犯，有所违越，是染违犯。若由懒堕懈怠所蔽，不为宣说，非染违犯。无违犯者：若自无知；若无气力；若转请他有力者说；若即彼人自有智力；若彼有余善友摄受；若欲方便调彼伏彼，广 现代汉语译本： 如果患有疾病；如果没有力气；如果了解到对方自己能够处理；如果知道寻求帮助者有依靠；如果知道所做的事情会引向不正当或非法；如果想要方便地调伏对方，如前所述；如果事先答应帮助其他人；如果转而请求其他有能力的人帮助；如果正在精进修习善法，不想暂时停止；如果天性愚钝，对于听闻的佛法难以接受和理解，如前所述；如果为了维护多数人的意愿；如果为了维护僧团的规章制度，不提供帮助，这些都没有违犯。 如果诸位菩萨安住于菩萨的清净戒律，看到众生遭受严重疾病，心怀嫌弃和恼怒，不去照顾他们，这就被认为是有犯戒，有所违越，是染污性的违犯。如果是被懒惰和懈怠所蒙蔽，不去照顾他们，则不是染污性的违犯。没有违犯的情况包括：如果自己生病；如果没有力气；如果转而请求其他有能力且愿意的人去照顾；如果知道病人有依靠；如果知道病人自己有能力照顾自己；如果了解到病人长期患病，能够自己支撑；如果为了精进修习广大无上殊胜的善法；如果想要保护自己所修的善法不中断；如果自己知道自己非常愚钝，智慧迟钝，对于听闻的佛法难以接受和理解，难以将心专注于所缘境；如果事先答应帮助其他人。对于病人是这样，对于受苦的人，想要帮助他们解除痛苦，也应当知道是同样的道理。 如果诸位菩萨安住于菩萨的清净戒律，看到众生为了追求现世和来世的利益，广泛地做不合理的事情，心怀嫌弃和恼怒，不为他们宣说如实的正确道理，这就被认为是有犯戒，有所违越，是染污性的违犯。如果是被懒惰和懈怠所蒙蔽，不为他们宣说，则不是染污性的违犯。没有违犯的情况包括：如果自己不了解；如果没有力气；如果转而请求其他有能力的人宣说；如果那个人自己有智慧和能力；如果那个人有其他善友的帮助；如果想要方便地调伏对方。
English
English version: Suffering from illness; if lacking strength; if knowing that the other person can manage on their own; if knowing that the seeker has support; if knowing that the action will lead to impropriety or illegality; if desiring to conveniently subdue them, as mentioned before; if having previously promised to help others; if turning to request help from others with strength; if diligently practicing good qualities and not wanting to temporarily abandon them; if being inherently dull, finding it difficult to receive and retain the Dharma, as mentioned before; if for the sake of protecting the intentions of many sentient beings; if protecting the monastic regulations, not providing assistance, all these are without transgression. If Bodhisattvas, abiding in the Bodhisattva's pure precepts, see sentient beings suffering from severe illness, harboring resentment and anger, and do not go to attend to them, this is considered a transgression, a violation, a defiled transgression. If obscured by laziness and懈怠(xie dai,懈怠), not going to attend to them is not a defiled transgression. There is no transgression if: one is ill oneself; if lacking strength; if turning to request others with strength and willingness to go and attend to them; if knowing that the sick person has support; if knowing that the sick person has the ability to care for themselves; if understanding that the sick person is suffering from a long-term illness and can support themselves; if diligently practicing vast, unsurpassed, and excellent good qualities; if wanting to protect the good qualities one is cultivating from interruption; if knowing oneself to be of inferior intelligence, dull-witted, finding it difficult to receive and retain the Dharma, difficult to focus the mind on the object of contemplation; if having previously promised to attend to others. As with the sick, so too with those who are suffering, wanting to help them remove their suffering, one should know that the same principle applies. If Bodhisattvas, abiding in the Bodhisattva's pure precepts, see sentient beings, for the sake of seeking benefits in this life and the next, widely engaging in unreasonable actions, harboring resentment and anger, and do not proclaim to them the true and correct principles, this is considered a transgression, a violation, a defiled transgression. If obscured by laziness and懈怠(xie dai,懈怠), not proclaiming to them is not a defiled transgression. There is no transgression if: one is ignorant oneself; if lacking strength; if turning to request others with strength to proclaim; if that person has wisdom and ability themselves; if that person has the support of other virtuous friends; if wanting to conveniently subdue them. --------------------------------------------------------------------------------
Chinese
说如前；若知为说如实正理，起嫌恨心，若发恶言；若颠倒受；若无爱敬；若复知彼性弊𢤱戾，不为宣说，皆无违犯。 若诸菩萨安住菩萨净戒律仪，于先有恩诸有情所，不知恩惠，不了恩惠，怀嫌恨心，不欲现前如应酬报，是名有犯，有所违越，是染违犯。若为懒堕懈怠所蔽，不现酬报，非染违犯。无违犯者：勤加功用，无力无能不获酬报；若欲方便调彼伏彼，广说如前；若欲报恩而彼不受，皆无违犯。 若诸菩萨安住菩萨净戒律仪，见诸有情堕在丧失财宝眷属禄位难处，多生愁恼，怀嫌恨心，不往开解，是名有犯，有所违越，是染违犯。若为懒堕懈怠所蔽，不往开解，非染违犯。无违犯者：应知如前，于他事业，不为助伴。 若诸菩萨安住菩萨净戒律仪，有饮食等资生众具，见有求者正来悕求饮食等事，怀嫌恨心，怀恚恼心，而不给施，是名有犯，有所违越，是染违犯。若由懒堕懈怠放逸，不能施与，非染违犯。无违犯者：若现无有可施财物；若彼希求不如法物，所不宜物；若欲方便调彼伏彼，广说如前；若来求者王所不宜，将护王意；若护僧制；而不惠施，皆无违犯。 若诸菩萨安住菩萨净戒律仪，摄受徒众，怀嫌恨心，而不随时无倒教授、无倒教诫；知众匮乏，而不为彼从清净信长 者居士婆罗门等，如法追求衣服饮食诸坐卧具，病缘医药资身什物，随时供给，是名有犯，有所违越，是染违犯。若由懒堕懈怠放逸，不往教授，不往教诫，不为追求如法众具，非染违犯。无违犯者：若欲方便调彼伏彼，广说如前；若护僧制；若有疹疾；若无气力不任加行；若转请余有势力者；若知徒众世所共知有大福德，各自有力求衣服等资身众具；若随所应教授教诫，皆已无倒教授教诫；若知众内，有本外道，为窃法故来入众中，无所堪能不可调伏，皆无违犯。 若诸菩萨安住菩萨净戒律仪，怀嫌恨心，于他有情，不随心转，是名有犯，有所违越，是染违犯。若由懒堕懈怠放逸，不随其转，非染违犯。无违犯者：若彼所爱非彼所宜；若有疾病；若无气力不任加行；若护僧制；若彼所爱虽彼所宜，而于众多非宜非爱；若为降伏诸恶外道；若欲方便调彼伏彼，广说如前；不随心转，皆无违犯。 若诸菩萨安住菩萨净戒律仪，怀嫌恨心，他实有德不欲显扬；他实有誉不欲称美；他实妙说不赞善哉；是名有犯，有所违越，是染违犯。若由懒堕懈怠放逸，不显扬等，非染违犯。无违犯者：若知其人性好少欲，将护彼意；若有疾病；若无气力；若欲方便调彼伏彼，广说如前；若护僧制；若知由此显扬等缘，起彼杂 现代汉语译本：如果在家居士、婆罗门（Brahmana，古印度社会中的祭司阶层）等，如法地寻求衣服、饮食、各种坐卧用具、因病所需的医药以及其他维持生活的物品，却没有随时供给他们，这就叫做有犯，有所违越，是属于染污性的违犯。如果是由于懒惰、懈怠、放逸，不前去教授，不前去教诫，不为他们寻求如法的资生用具，这就不是染污性的违犯。没有违犯的情况包括：如果想要方便地调伏他们，如同前面所说；如果为了守护僧团的规制；如果自己有疾病；如果没有气力不能胜任；如果转而请求其他有能力的人；如果知道徒众世所共知有很大的福德，各自有能力寻求衣服等资生用具；如果已经按照他们所应得的程度进行了教授和教诫，而且没有颠倒；如果知道僧团内部有原本是外道的人，为了偷学佛法而进入僧团，没有什么能力，不可调伏，这些情况都没有违犯。 如果诸位菩萨安住于菩萨的清净戒律，心怀嫌恨，对于其他有情，不顺随他们的心意，这就叫做有犯，有所违越，是属于染污性的违犯。如果是由于懒惰、懈怠、放逸，不顺随他们的心意，这就不是染污性的违犯。没有违犯的情况包括：如果他们所喜爱的东西对他们并不适宜；如果自己有疾病；如果没有气力不能胜任；如果为了守护僧团的规制；如果他们所喜爱的东西虽然对他们适宜，但是对于大多数人来说并不适宜也不受欢迎；如果为了降伏各种邪恶的外道；如果想要方便地调伏他们，如同前面所说；不顺随他们的心意，这些情况都没有违犯。 如果诸位菩萨安住于菩萨的清净戒律，心怀嫌恨，对于他人真实拥有的功德不想要显扬；对于他人真实的声誉不想要称赞；对于他人真实精妙的言说不赞叹说‘善哉’，这就叫做有犯，有所违越，是属于染污性的违犯。如果是由于懒惰、懈怠、放逸，不显扬等等，这就不是染污性的违犯。没有违犯的情况包括：如果知道他们喜欢少欲知足，为了维护他们的心意；如果自己有疾病；如果没有气力；如果想要方便地调伏他们，如同前面所说；如果为了守护僧团的规制；如果知道由于显扬等等的原因，会引起他们各种杂染
English
English version: If lay practitioners, Brahmanas (Brahmana, the priestly class in ancient Indian society), and others, righteously seek clothing, food, various sitting and sleeping implements, medicine for illness, and other necessities for life, but they are not provided with them in a timely manner, this is called an offense, a transgression, and it is a defiled offense. If it is due to laziness,懈怠 (xie dai, negligence),放逸 (fang yi, laxity), not going to teach, not going to admonish, not seeking righteous necessities for them, this is not a defiled offense. There is no offense in the following situations: if one wants to expediently tame them, as mentioned before; if protecting the monastic regulations; if one has an illness; if one does not have the strength to perform the practice; if one turns to request other capable individuals; if one knows that the disciples are widely known to have great merit, and each has the ability to seek clothing and other necessities for life; if one has already taught and admonished them according to their needs, and without inversion; if one knows that within the Sangha (Sangha, the Buddhist monastic community) there are those who were originally non-Buddhists, who have entered the Sangha to steal the Dharma (Dharma, the teachings of Buddhism), who have no ability and cannot be tamed, in all these situations there is no offense. If Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) abide in the pure precepts of the Bodhisattva, harboring resentment, and do not comply with the wishes of other sentient beings, this is called an offense, a transgression, and it is a defiled offense. If it is due to laziness,懈怠 (xie dai, negligence),放逸 (fang yi, laxity), not complying with their wishes, this is not a defiled offense. There is no offense in the following situations: if what they love is not suitable for them; if one has an illness; if one does not have the strength to perform the practice; if protecting the monastic regulations; if what they love, although suitable for them, is not suitable or liked by the majority; if to subdue various evil non-Buddhists; if one wants to expediently tame them, as mentioned before; not complying with their wishes, in all these situations there is no offense. If Bodhisattvas abide in the pure precepts of the Bodhisattva, harboring resentment, and do not want to promote the virtues that others truly possess; do not want to praise the reputation that others truly have; do not praise and say 'Excellent!' to the truly wonderful speech of others, this is called an offense, a transgression, and it is a defiled offense. If it is due to laziness,懈怠 (xie dai, negligence),放逸 (fang yi, laxity), not promoting, etc., this is not a defiled offense. There is no offense in the following situations: if one knows that they like to have few desires and be content, to protect their intentions; if one has an illness; if one does not have the strength; if one wants to expediently tame them, as mentioned before; if protecting the monastic regulations; if one knows that due to promoting, etc., it will cause them various defilements --------------------------------------------------------------------------------
Chinese
染憍举无义，为遮此过；若知彼德虽似功德而非实德；若知彼誉虽似善誉而非实誉；若知彼说虽似妙说而实非妙；若为降伏诸恶外道；若为侍他言论究竟，不显扬等，皆无违犯。 若诸菩萨安住菩萨净戒律仪，见诸有情应可诃责，应可治罚，应可驱摈，怀染污心，而不诃责；或虽诃责，而不治罚，如法教诫；或虽治罚如法教诫，而不驱摈，是名有犯，有所违越，是染违犯。若由懒堕懈怠放逸，而不诃责乃至驱摈，非染违犯。无违犯者：若了知彼不可疗治，不可与语，喜出粗言，多生嫌恨，故应弃舍；若观待时；若观因此斗讼诤竞；若观因此令僧諠杂；令僧破坏；知彼有情不怀谄曲，成就增上猛利惭愧，疾疾还净；而不诃责乃至驱摈，皆无违犯。 若诸菩萨安住菩萨净戒律仪，具足成就种种神通变现威力，于诸有情应恐怖者能恐怖之，应引摄者能引摄之；避信施故，不现神通恐怖引摄，是名有犯，有所违越，非染违犯。无违犯者：若知此中诸有情类，多着僻执，是恶外道，诽谤贤圣，成就邪见，不现神通恐怖引摄，无有违犯。 又一切处无违犯者：谓若彼心增上狂乱；若重苦受之所逼切；若未曾受净戒律仪。当知一切皆无违犯。 若诸菩萨，从他正受戒律仪已，由善清净求学意乐，菩提意乐； 现代汉语译本：如果因为贪爱而赞扬没有意义的事情，为了避免这种过失；如果知道对方的优点虽然看起来像功德但并非真正的功德；如果知道对方的名声虽然看起来是好的名声但并非真正的好名声；如果知道对方的言论虽然看起来是巧妙的言论但实际上并不巧妙；如果是为了降伏各种邪恶的外道；如果是为了帮助他人彻底了解言论的究竟意义，而不显扬自己等等，这些都没有违犯。 如果各位菩萨安住于菩萨净戒律仪，看到某些有情应该受到诃责、应该受到惩罚、应该被驱逐，却怀着染污心而不去诃责；或者虽然诃责，却不进行惩罚，如法教诫；或者虽然惩罚，如法教诫，却不驱逐，这就被称为有犯，有所违越，是染污违犯。如果因为懒惰、懈怠、放逸，而不诃责乃至驱逐，则不是染污违犯。没有违犯的情况包括：如果了解到对方不可救药，无法沟通，喜欢说粗话，容易产生嫌隙和怨恨，所以应该放弃；如果等待时机；如果考虑到因此会引发争斗和诉讼；如果考虑到因此会使僧团喧闹杂乱；使僧团破坏；知道对方没有虚伪谄媚之心，具备强烈的惭愧心，能够迅速恢复清净；而不去诃责乃至驱逐，这些都没有违犯。 如果各位菩萨安住于菩萨净戒律仪，具足成就各种神通变现的威力，对于那些应该用恐怖手段使其警醒的有情能够用恐怖手段，对于那些应该用引导摄受手段使其归服的有情能够用引导摄受手段；因为吝惜自己的信施，而不展现神通进行恐怖或引导摄受，这就被称为有犯，有所违越，但不是染污违犯。没有违犯的情况包括：如果知道这里的有情大多执着于邪僻的见解，是邪恶的外道，诽谤贤圣，持有邪见，而不展现神通进行恐怖或引导摄受，就没有违犯。 此外，在任何情况下都没有违犯的情况包括：如果那个人心智极度狂乱；如果被严重的痛苦所逼迫；如果没有接受过清净的戒律仪。应当知道这些情况都没有违犯。 如果各位菩萨，从他人那里正式接受了戒律仪之后，由于善良清净的求学意乐，以及菩提意乐；