Chinese
不异见若闇地取，若疾疾取若取余物，若取他物取自物想。作不作相无作相者，如前杀生中说。成业道不成业道，随义相应解释应知。 “远离邪淫者，邪淫有八种：一者、护女人；二者、彼想；三者、疑心；四者、道非道；五者、不护；六者、非时；七者、作；八者、无作相，是等名为邪淫身业。护女人者，所谓父护母护如是等。彼想者，若知彼女是父母等所护女想，非不护想。疑心者，若生疑心，为自女为他女，为父母护为不护，为我女为他女，而彼女人为父母护，于彼父母所护等女一一邪淫。道非道者，道者所有道、非道者谓非道，彼护女非道非时者亦名邪淫。又非护者，自护女不护女，彼非道邪淫。又非护女者，一切不护女等邪淫。作无作相者，如前杀生中说应知。不作相者，邪淫中无如是不作法，以要自作成故，如病人服药，因服药故远离于病生于无病。病者得差，药师病不差。 “远离妄语者，妄语有七种：一者、见等事；二者、颠倒非颠倒事；三者、疑心；四者、起覆藏想；五者、作；六者、不作相；七者、无作相，是等名为妄语口业。见等事者，谓见闻觉知于颠倒非颠倒事中。又颠倒事者，如闻如彼事。非颠倒者，谓如彼事。疑心者，生疑，为如是、为不如是？为一向如是、为一向不如 现代汉语译本： 不异见：如果像在黑暗的地方拿东西，或者迅速地拿，或者拿其他东西，或者拿别人的东西却以为是自己的。作不作相、无作相：这些情况如同前面关于杀生的描述。 成业道、不成业道：应当根据意义相应地解释。 ‘远离邪淫’，邪淫有八种：第一，被保护的女人；第二，对被保护女人的想法；第三，疑心；第四，不适当的性行为（道非道）；第五，没有保护的女人；第六，非时；第七，作；第八，无作相。这些都称为邪淫的身业。被保护的女人，指被父亲、母亲等保护的女人。‘彼想’，如果知道那个女人是被父母等保护的，就应该认为她是被保护的，而不是没有保护的。‘疑心’，如果产生怀疑，是自己的女儿还是别人的女儿？是被父母保护还是没有被保护？是我的女儿还是别人的女儿？而那个女人是被父母保护的，对这些被父母保护的女人一一邪淫。‘道非道’，‘道’指所有适当的性行为，‘非道’指不适当的性行为，对被保护的女人进行不适当的性行为或在不适当的时间进行性行为，也称为邪淫。‘又非护者’，指自己保护的女人和没有保护的女人，进行不适当的性行为。‘又非护女者’，指对所有没有被保护的女人等进行邪淫。作无作相：如同前面关于杀生的描述。不作相：邪淫中没有‘不作’这种说法，因为邪淫必须自己主动去做。就像病人服药，因为服药而远离疾病，恢复健康。病人病好了，但药师的病不会好。 ‘远离妄语’，妄语有七种：第一，关于见等事；第二，颠倒与非颠倒的事；第三，疑心；第四，产生覆盖隐藏的想法；第五，作；第六，不作相；第七，无作相。这些都称为妄语的口业。‘见等事’，指在颠倒与非颠倒的事情中，所见、所闻、所觉、所知。‘又颠倒事’，指听到的是那样的事。‘非颠倒者’，指说的是那样的事。‘疑心’，产生怀疑，是这样吗？不是这样吗？完全是这样吗？完全不是这样吗？
English
English version: 'Not different view': If one takes something as in a dark place, or takes it quickly, or takes something else, or takes another's thing thinking it is one's own. 'Acting, non-acting aspect, non-acting aspect': These situations are as described earlier regarding killing. 'Accomplished karma path, unaccomplished karma path': It should be understood that the explanations correspond to the meaning. 'Abstaining from sexual misconduct', there are eight types of sexual misconduct: First, a protected woman; second, thoughts about a protected woman; third, doubt; fourth, improper sexual conduct (path and non-path); fifth, an unprotected woman; sixth, inappropriate time; seventh, acting; eighth, non-acting aspect. These are all called sexual misconduct of body karma. 'Protected woman' refers to a woman protected by her father, mother, etc. 'Thoughts about her' means if one knows that a woman is protected by her parents, etc., one should think of her as protected, not unprotected. 'Doubt' means if one has doubts, is she one's own daughter or another's daughter? Is she protected by her parents or not protected? Is she my daughter or another's daughter? And that woman is protected by her parents, committing sexual misconduct with each of these women protected by their parents. 'Path and non-path', 'path' refers to all appropriate sexual conduct, 'non-path' refers to inappropriate sexual conduct, engaging in inappropriate sexual conduct with a protected woman or at an inappropriate time is also called sexual misconduct. 'Also unprotected' refers to engaging in inappropriate sexual conduct with one's own protected woman and an unprotected woman. 'Also unprotected woman' refers to engaging in sexual misconduct with all unprotected women, etc. 'Acting and non-acting aspect': As described earlier regarding killing. 'Non-acting aspect': There is no such thing as 'non-acting' in sexual misconduct, because sexual misconduct must be done actively. It's like a sick person taking medicine, and because of taking medicine, they are away from illness and return to health. The sick person gets better, but the doctor's illness does not get better. 'Abstaining from false speech', there are seven types of false speech: First, regarding things seen, etc.; second, inverted and non-inverted things; third, doubt; fourth, generating thoughts of covering up and concealing; fifth, acting; sixth, non-acting aspect; seventh, non-acting aspect. These are all called false speech of mouth karma. 'Things seen, etc.' refers to what is seen, heard, felt, and known in inverted and non-inverted matters. 'Also inverted things' refers to hearing about such a thing. 'Non-inverted' refers to speaking about such a thing. 'Doubt' refers to generating doubt, is it like this? Is it not like this? Is it completely like this? Is it completely not like this? --------------------------------------------------------------------------------
Chinese
是？起覆藏想者，覆藏实事，异相事中住异相说。作不作相无作相者，如前杀生中说。 “有人言：身相及布萨中默然而住，皆有妄语，不作相成身意业以为妄语。虽有此言而义不如是。何以故？以业异相故。异相者，以身口意业异相故，是故口业非身意业体，而依本口业世间用事，而口业事身业示现，名为不作口业而口业得名，若布萨中比丘不说而成口业。何以故？以依口业立制故，以先受是语：‘我于佛法中不作如是法、作如是法。’而彼人先有要心而后时不说默然而住，彼人退本要心所受，是故得成妄语口业。 “远离两舌者，两舌有七种：一者、起不善意：二者、实虚妄：三者、破坏心：四者、先破不和合意：五者、作：六者、不作相：七者、无作相，是等名为两舌口业。不善意者，不善业烦恼心相应。实虚妄者，知他他心坏若实若妄语，坏他心破他心，以先破者无和合心，以起恶意起自身不善法，是名两舌。作不作相无作相者，如前杀生中说。 “有一人言：破坏无作业，两舌中无如为破僧两舌，而说于如来边不能破坏，是则不成破僧恶业。如是不破坏不两舌业远离。 “恶口者，恶口有七种：一者、依不善意；二者、起恼乱心；三者、依乱心；四者、恶言说他；五者、作；六者 是‘起覆藏想’（认为可以隐藏想法）者，即隐藏真实的事情，在不同的事物中说不同的情况。‘作不作相’（做了或没做）和‘无作相’（没有做）的情况，如同前面杀生中的描述。 有人说：身体的姿态以及在布萨（uposatha，佛教的斋戒仪式）中保持沉默，都属于妄语，通过身体和意念来完成的业也算是妄语。虽然有这种说法，但义理并非如此。为什么呢？因为业有不同的表现形式。不同的表现形式是指身、口、意业各有不同。因此，口业并非身业和意业的体现，而是依据原本的口业在世间行事，口业的事情通过身业来示现，这被称为没有造作口业但口业却成立。如果在布萨中，比丘（bhikkhu，佛教僧侣）不说任何话，口业也会成立。为什么呢？因为依据口业而立下的戒律，因为事先已经承诺：‘我在佛法中不做这样的事，做这样的事。’而这个人事先有这样的决心，之后却保持沉默不说，这个人就违背了原本的决心，因此构成了妄语的口业。 远离两舌（离间他人）者，两舌有七种：一、产生不善的意念；二、说真实或虚假的妄语；三、怀有破坏之心；四、事先破坏不和谐的意图；五、作（做了）；六、不作相（没做）；七、无作相（没有做），这些都属于两舌的口业。不善意是指与不善业和烦恼心相应的意念。说真实或虚假的妄语，是指知道他人心中所想，为了破坏而说真实或虚假的话，破坏他人的心，因为事先的破坏导致没有和谐之心，因为产生恶意而引发自身的不善之法，这就是两舌。‘作不作相’和‘无作相’的情况，如同前面杀生中的描述。 有人说：破坏没有作业，两舌中没有像为了破坏僧团（sangha，佛教僧团）的两舌，如果说在如来（Tathagata，佛陀的称号）面前不能破坏，那么就不能构成破坏僧团的恶业。这样，不破坏就不算远离两舌的业。 恶口者，恶口有七种：一、依不善意；二、产生恼乱之心；三、依乱心；四、用恶语辱骂他人；五、作（做了）；六、
English
‘Those who think of concealing’ (起覆藏想者), conceal real events, and speak differently in different situations. ‘Acting or not acting’ (作不作相) and ‘non-acting’ (无作相) are as described in the previous section on killing. Some say that bodily gestures and remaining silent during the uposatha (布萨, Buddhist day of observance) are falsehoods, and that actions performed through body and mind are also falsehoods. Although this is said, the meaning is not so. Why? Because actions have different forms. Different forms refer to the different forms of bodily, verbal, and mental actions. Therefore, verbal action is not the embodiment of bodily and mental actions, but it operates in the world based on the original verbal action. The matter of verbal action is demonstrated through bodily action, which is called not performing verbal action, but verbal action is still established. If a bhikkhu (比丘, Buddhist monk) does not speak during the uposatha, verbal action is still established. Why? Because the precepts are established based on verbal action, because one has previously vowed: ‘I will not do such and such a thing in the Dharma, and I will do such and such a thing.’ And if that person has such a resolve beforehand but then remains silent and does not speak, that person violates the original resolve, and therefore commits the verbal action of falsehood. Those who abstain from divisive speech (两舌者), divisive speech has seven types: 1. Generating unkind intentions; 2. Speaking truthful or false falsehoods; 3. Having a destructive mind; 4. Preemptively destroying intentions of disharmony; 5. Acting; 6. Not acting; 7. Non-acting. These are all considered verbal actions of divisive speech. Unkind intention refers to intentions that correspond to unkind actions and afflictive minds. Speaking truthful or false falsehoods refers to knowing what others are thinking and speaking truthfully or falsely in order to destroy them, destroying others' minds, because the preemptive destruction leads to a lack of harmony, and because generating malice leads to one's own unkind actions. ‘Acting or not acting’ and ‘non-acting’ are as described in the previous section on killing. Some say that destruction has no action, and that there is no divisive speech like that of destroying the sangha (僧团, Buddhist monastic community). If it is said that one cannot destroy in the presence of the Tathagata (如来, title of the Buddha), then one cannot commit the evil action of destroying the sangha. Thus, not destroying is not abstaining from the action of divisive speech. Harsh speech (恶口者) has seven types: 1. Based on unkind intention; 2. Generating a disturbing mind; 3. Based on a disturbed mind; 4. Speaking harsh words to insult others; 5. Acting; 6. --------------------------------------------------------------------------------
Chinese
、不作相；七者、无作相，是等名为恶口口业。依不善意者，口说恶言令他闻者能生苦恼。起恼乱心者，但起恼乱心不起安隐心，若为安隐心，虽恶口说无恼乱罪。依乱心者，起如是心随他闻时乱，以不乱作恶心说。作、不作相、无作相者，如前杀生中说。 “远离绮语者，绮语有七种：一者、依不善意；二者、无义；三者、非时；四者、恶法相应；五者、作；六者、不作相；七者、无作相。遍一切恶口，是等名为绮语口业。依不善意者，依欲界修道烦恼心相应，说名为绮语。无义者，离实义故。非时者，语虽有义而非时说，亦成绮语；又有时说，于大众中为自在人说亦成绮语。恶法相应者，谓一切戏话非法歌舞等，一切不与善法相应者皆是绮语。作、不作相、无作相者，如前杀生中说。 “贪者，为爱心所缠，欲得他人钱财。为爱心贪心之所坚缚求他人自在，是名贪相应知。 “瞋者，于他众生起于恶心，欲打害等，大慈悲心相违是名为瞋。众生者，离非众生事故。他者，离自身事故。言他众生瞋者，于他众生起于恶心。害者，无慈心。打者，无悲心，以欲断命故。又打者，以鞭杖土石等能生苦恼皆名为打。慈悲相违者，欲断他命，慈心相违；打者，悲心相违，如是等是名瞋相应知。 “ 现代汉语译本 ‘不作相’；第七，‘无作相’。这些都叫做恶口口业。‘依不善意者’，指口说恶言，使听者心生苦恼。‘起恼乱心者’，指只生恼乱心，不生安稳心；如果为了安稳他人，即使说了恶口，也没有恼乱罪。‘依乱心者’，指生起这样的心：希望他人听闻时感到慌乱，以不希望他人不慌乱的恶心而说。‘作相’、‘不作相’、‘无作相’，如同前面杀生中所说。 ‘远离绮语者’，绮语有七种：第一，‘依不善意’；第二，‘无义’；第三，‘非时’；第四，‘恶法相应’；第五，‘作’；第六，‘不作相’；第七，‘无作相’。遍一切恶口，这些都叫做绮语口业。‘依不善意者’，指依欲界修道烦恼心相应，所说的话叫做绮语。‘无义者’，指远离真实意义。‘非时者’，指说的话虽然有意义，但不是在适当的时候说，也构成绮语；又有时机合适，但在大众之中为自在的人说，也构成绮语。‘恶法相应者’，指一切戏话、非法歌舞等，一切不与善法相应的都属于绮语。‘作相’、‘不作相’、‘无作相’，如同前面杀生中所说。 ‘贪者’，指被爱心所缠缚，想要得到他人的钱财。为了爱心和贪心而牢固地束缚，追求他人的自在，这叫做贪相应知。 ‘瞋者’，指对其他众生生起恶心，想要打骂伤害等，与大慈悲心相违背，这叫做瞋。‘众生者’，指远离非众生的事物。‘他者’，指远离自身的事物。说‘他众生瞋者’，指对于其他众生生起恶心。‘害者’，指没有慈心。‘打者’，指没有悲心，因为想要断绝其性命。又‘打者’，指用鞭杖、土石等能够使人产生痛苦烦恼的都叫做打。‘慈悲相违者’，指想要断绝他人性命，与慈心相违背；打骂他人，与悲心相违背，像这些都叫做瞋相应知。