Chinese
是义故，于可杀众生边、于不可杀众生边成离杀生福。若不如是，不得言离杀生事，不成舍杀生事，不受杀生事，应得离杀生事。若不如是，不受应是离，受应是不离。” 问曰：“要依现在阴界入边得离杀生，非过去未来？” 答曰：“若如向问答者，不成离杀生义。” 问曰：“应说离杀生等有几种离？” 答曰：“有三种离：一者、成；二者、依；三者、起。依者、成者，杀生、恶口依众生以瞋心成，偷盗、邪淫依资生以贪心成，妄语、两舌、绮语依名字以贪心成，邪见依色以痴心成。 “起者，十不善业道一切皆从贪瞋痴起。依贪心故起杀生者，贪心杀生或为皮肉筋骨齿角钱财等故，断众生命。或为自身、为所爱者，一一具足三事。依瞋心故起杀生者，以瞋心故杀害怨家及杀怨所爱人，是名依瞋心故起于杀生。依痴心故起杀生者，如有人言：杀蛇蝎等虽杀无罪。何以故？以生众生诸苦恼故。又有人言：若杀獐鹿水牛羊等，无有罪报。何以故？以是众生业所感故。又波罗斯等言：杀老父母及重病者，则无罪报。如是等名依痴心故起于杀生。 “依贪心故起偷盗者，以须如是如是物故，取如是如是物，或为自身或为他身或为饮食，是名依贪心故起于偷盗。依瞋心故起偷盗者 现代汉语译本：因此，对于可以杀害的众生和不可以杀害的众生，都能成就远离杀生的福德。如果不是这样，就不能说是远离了杀生的行为，不能成就舍弃杀生的行为，不能接受杀生的行为，却应该得到远离杀生的福德。如果不是这样，那么接受就应该是远离，接受就应该是不远离了。 问：一定要依靠现在的阴、界、入（阴指五阴，界指十八界，入指十二入，都是佛教对世界构成的分析）才能远离杀生，而不是过去和未来？ 答：如果像你这样问答，就不能成就远离杀生的意义。 问：应该说远离杀生等有几种远离？ 答：有三种远离：一是成就，二是依止，三是生起。依止和成就方面，杀生、恶口依止众生以嗔恨心成就，偷盗、邪淫依止资生以贪心成就，妄语、两舌、绮语依止名字以贪心成就，邪见依止色以痴心成就。 生起方面，十不善业道一切都从贪、嗔、痴生起。依止贪心而生起杀生，因为贪心杀生，或者为了皮、肉、筋、骨、齿、角、钱财等，断绝众生的性命。或者为了自身、为了所爱的人，一一都具备这三件事。依止嗔恨心而生起杀生，因为嗔恨心杀害怨家以及杀害怨家所爱的人，这叫做依止嗔恨心而生起杀生。依止愚痴心而生起杀生，比如有人说：杀蛇、蝎等即使杀了也没有罪。为什么呢？因为它们使众生产生诸多的苦恼。又有人说：如果杀獐、鹿、水牛、羊等，没有罪报。为什么呢？因为这些众生是业力所感。又有波罗斯（Paros，外道）等人说：杀年老的父母以及重病的人，就没有罪报。像这些都叫做依止愚痴心而生起杀生。 依止贪心而生起偷盗，因为需要这样这样的东西，所以拿取这样这样的东西，或者为了自身，或者为了他人，或者为了饮食，这叫做依止贪心而生起偷盗。依止嗔恨心而生起偷盗
English
English version: Therefore, regarding beings that can be killed and beings that cannot be killed, one can achieve the merit of abstaining from killing. If it is not so, then it cannot be said that one has abstained from the act of killing, one cannot accomplish the act of abandoning killing, one cannot receive the act of killing, yet one should obtain the merit of abstaining from killing. If it is not so, then receiving should be abstaining, and receiving should be not abstaining. Question: Is it necessary to rely on the present skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances) to abstain from killing, and not the past and future? Answer: If the question and answer are like this, then the meaning of abstaining from killing cannot be achieved. Question: How many kinds of abstaining should be said to exist, such as abstaining from killing? Answer: There are three kinds of abstaining: first, accomplishment; second, reliance; third, arising. Regarding reliance and accomplishment, killing and harsh speech are accomplished by relying on beings with hatred; stealing and sexual misconduct are accomplished by relying on resources with greed; false speech, divisive speech, and frivolous speech are accomplished by relying on names with greed; and wrong views are accomplished by relying on form with ignorance. Regarding arising, all ten unwholesome paths of action arise from greed, hatred, and ignorance. Arising from killing due to greed, one kills out of greed, either for skin, flesh, tendons, bones, teeth, horns, money, etc., severing the lives of beings. Or for oneself, or for loved ones, each fully possessing these three things. Arising from killing due to hatred, one kills enemies and those loved by enemies out of hatred, this is called arising from killing due to hatred. Arising from killing due to ignorance, for example, some say: killing snakes, scorpions, etc., is not a sin even if they are killed. Why? Because they cause many sufferings for beings. Others say: if one kills deer, water buffalo, sheep, etc., there is no retribution. Why? Because these beings are affected by karma. Also, the Paros (Paros, heretics) and others say: killing elderly parents and those with serious illnesses is not sinful. These are called arising from killing due to ignorance. Arising from stealing due to greed, because one needs such and such things, one takes such and such things, either for oneself, or for others, or for food, this is called arising from stealing due to greed. Arising from stealing due to hatred --------------------------------------------------------------------------------
Chinese
，于瞋人边及瞋人所爱偷盗彼物，是名依瞋心故起于偷盗。依痴心故起偷盗者，如婆罗门言：‘一切大地诸所有物唯是我有。何以故？以彼国王先施我故，以我无力故为余姓夺我受用，是故我取即是自物不名偷盗。’而彼痴人生是心故有是偷盗，是名依痴心故起于偷盗。 “依贪心故起邪淫者，谓于众生起贪染心不如实修行，是名依贪心故起于邪淫。依瞋心故起邪淫者，于他守护若自护若他护资生，依瞋心故起不如实修行，如怨家妻边及怨所爱人妻边，是名依瞋心故起于邪淫。依痴心故起邪淫者，如有人言：譬如碓臼、熟华、熟果、饮食河水及道路等女人，如是邪淫无罪。又如波罗斯等邪淫母等，是名依痴心故起于邪淫、妄语。 “贪心生者，依贪心起瞋心生者，依瞋心起痴心生者，依痴心起如是两舌恶口绮语皆亦如是。应知贪依贪心起者，依贪结生次第二心现前，如是名为依贪心起，依瞋结生名为依瞋心起，依痴结生名为依痴心起，如贪瞋与邪见，皆亦如是应知。”◎ ◎问曰：“何故不说作、不作相、无作相，决定何业中有、何业中无？” 答曰：“唯除邪淫，余六业道中悉皆不定。此义云何？若自作者成就作业及无作业。若使他作，唯有不作、不得有作。于邪淫中决定有作，不得有不 现代汉语译本：对于嗔恨的人，以及从嗔恨之人所喜爱之物处偷盗，这被称为依嗔心而起的偷盗。依痴心而起的偷盗，例如婆罗门说：‘一切大地上的所有物品都唯独属于我。为什么呢？因为国王先前已经布施给我了，因为我没有力量，所以被其他姓氏的人夺取了我的受用，因此我拿取就是拿取自己的东西，不叫做偷盗。’而那些愚痴的人产生这种想法，因此有了这种偷盗，这被称为依痴心而起的偷盗。 依贪心而起的邪淫，是指对于众生生起贪染之心，不如实地修行，这被称为依贪心而起的邪淫。依嗔心而起的邪淫，是指对于他人守护的、自己守护的或者他人守护的资生之物，依嗔心而起不如实的修行，例如在怨家的妻子身边，以及怨家所喜爱的女人身边，这被称为依嗔心而起的邪淫。依痴心而起的邪淫，例如有人说：譬如碓臼、成熟的花朵、成熟的果实、饮食、河水以及道路等等，女人也是如此，这样的邪淫没有罪过。又如波罗斯等的邪淫行为，这被称为依痴心而起的邪淫、妄语。 贪心生起，是依贪心而起；嗔心生起，是依嗔心而起；痴心生起，是依痴心而起。像这样，两舌、恶口、绮语也都是如此。应当知道，贪依贪心而起，是依贪结生起，次第第二心现前，像这样名为依贪心而起，依嗔结生起名为依嗔心而起，依痴结生起名为依痴心而起，如贪、嗔与邪见，都应当这样理解。 问：‘为什么不说作相、不作相、无作相，如何决定什么业中有作相，什么业中没有作相？’ 答：‘除了邪淫，其余六种业道中都不能确定。这是什么意思呢？如果自己做，就成就作业和无作业。如果使他人做，就只有不作，不会有作。在邪淫中，决定有作，不会有不作。’
English
English version: Stealing from someone who is angry, or stealing something beloved by an angry person, is called stealing arising from anger. Stealing arising from delusion is like what the Brahmins say: 'All things on the great earth belong solely to me. Why? Because the king previously gave them to me. Because I am powerless, people of other surnames have taken away my enjoyment. Therefore, my taking is taking what is my own and is not called stealing.' And those deluded people have this thought, and therefore there is this stealing. This is called stealing arising from delusion. Sexual misconduct arising from greed refers to generating greedy and defiled thoughts towards sentient beings and not practicing truthfully. This is called sexual misconduct arising from greed. Sexual misconduct arising from anger refers to not practicing truthfully due to anger towards things protected by others, protected by oneself, or resources protected by others. For example, being near the wife of an enemy or a woman beloved by an enemy. This is called sexual misconduct arising from anger. Sexual misconduct arising from delusion is like someone saying: 'For example, a mortar and pestle, ripe flowers, ripe fruits, food and drink, river water, and roads, and women are like these. Such sexual misconduct is not a sin.' Also, like the evil sexual conduct of the Pārasikas (Persians) and others. This is called sexual misconduct and false speech arising from delusion. Greed arises, arising from greed; anger arises, arising from anger; delusion arises, arising from delusion. Likewise, double-tongued speech, harsh speech, and frivolous speech are all like this. It should be known that greed arises from greed, arising from the bond of greed, with the second mind arising in sequence. Thus, it is called arising from greed. Arising from the bond of anger is called arising from anger. Arising from the bond of delusion is called arising from delusion. Just as with greed, anger, and wrong views, it should all be understood in this way. Question: 'Why are the characteristics of 'doing,' 'not doing,' and 'non-doing' not discussed? How is it determined which actions have 'doing' and which do not?' Answer: 'Except for sexual misconduct, the other six paths of action are all uncertain. What does this mean? If one does it oneself, one accomplishes both 'doing' and 'non-doing.' If one causes another to do it, there is only 'not doing,' and there cannot be 'doing.' In sexual misconduct, there is definitely 'doing,' and there cannot be 'not doing.' --------------------------------------------------------------------------------
Chinese
作。何以故？以此邪淫毕竟自作，无使他作。是故经言：‘颇有非身作业，而得成就杀生罪不？’答言：‘有。口使人作成就杀罪。’又问：‘颇有非口业作，而得成就妄语罪不？’答言：‘有。以身业作，成就口业妄语之罪。’又问：‘颇有非身业作非口业作，而得成就身口业不？’答言：‘有。以依仙人瞋心故，以唯欲界色身善业道中毕竟有作及以无作，禅无漏戒无无作戒。何以故？以依心故。中间禅不定，若深厚心、毕竟恭敬心作身口业，成就作业及无作业。若深厚结使心起身口业，亦成就作业及无作业。若非深厚心、非毕竟恭敬心造身口业，唯有作业、无无作业。若非深厚结使心发身口业，亦唯有作业、无无作业，而方便作业心还悔者，唯有作业、无无作业。’” 问曰：“于业道中何者是前眷属？何者是后眷属？” 答曰：“若起杀生方便，如屠儿捉羊，或以物买将诣屠所，始下一刀或二三刀，羊命未断，所有恶业名前眷属。随下何刀断其命根，即彼念时所有作业及无作业，是等皆名根本业道。次后所作身行作业，是名杀生后眷属业，乃至绮语皆亦如是应知。自余贪瞋邪见等中无前眷属，以初起心即时成就根本业道故。 “又身口意十不善业道，一切皆有前后眷属。此义云何？如人起心 现代汉语译本：作。什么原因呢？因为这种邪淫终究是自己做的，没有使唤他人做的。所以经书上说：‘有没有不是身体造作，而能成就杀生罪的呢？’回答说：‘有。通过口头指使他人完成杀生罪。’又问：‘有没有不是口头造作，而能成就妄语罪的呢？’回答说：‘有。通过身体的行动，成就口头妄语的罪。’又问：‘有没有不是身体造作也不是口头造作，而能成就身口业的呢？’回答说：‘有。因为依靠仙人的嗔恨心。因为只有欲界色身的善业道中，终究有有作和无作，禅定和无漏戒没有无作戒。’什么原因呢？因为依靠心念的缘故。中间禅定不确定，如果以深厚的心、极其恭敬的心造作身口业，就能成就作业和无作业。如果以深厚的烦恼心起身口业，也能成就作业和无作业。如果不是以深厚的心、不是以极其恭敬的心造作身口业，只有作业，没有无作业。如果不是以深厚的烦恼心引发身口业，也只有作业，没有无作业，而以方便之法造作业后心生后悔的，也只有作业，没有无作业。 问：‘在业道中，什么是前眷属？什么是后眷属？’ 答：‘如果生起杀生的方便，比如屠夫捉羊，或者用东西买来带到屠宰场，刚开始下一刀或两三刀，羊的性命还没断绝，所有恶业名为前眷属。随着哪一刀断绝了它的命根，就在那个念头时，所有的作业和无作业，这些都名为根本业道。此后所做的身体行为作业，这名为杀生的后眷属业，乃至绮语都应该这样理解。其余的贪嗔邪见等中没有前眷属，因为最初生起心念时，就立即成就了根本业道。’ ‘又身口意十不善业道，一切都有前后眷属。这道理是什么呢？比如人起心
English
English version: Action. Why is that? Because this act of sexual misconduct is ultimately self-made, with no one else made to do it. Therefore, the sutra says: 'Is there any action not done by the body, yet one can achieve the sin of killing?' The answer is: 'Yes. By verbally instructing others to complete the sin of killing.' Again, it is asked: 'Is there any action not done by the mouth, yet one can achieve the sin of false speech?' The answer is: 'Yes. By actions of the body, one achieves the sin of false speech through the mouth.' Again, it is asked: 'Is there any action not done by the body nor done by the mouth, yet one can achieve the karma of body and speech?' The answer is: 'Yes. Because it relies on the anger of a hermit. Because only in the realm of desire and form, within the path of wholesome karma, there is ultimately action and non-action. In meditative absorption (dhyana) and undefiled precepts, there are no precepts of non-action.' Why is that? Because it relies on the mind. Intermediate dhyana is uncertain; if with a profound mind, an utterly respectful mind, one creates karma of body and speech, one achieves both action and non-action. If with a profound mind of defilements, one initiates karma of body and speech, one also achieves both action and non-action. If not with a profound mind, nor with an utterly respectful mind, one creates karma of body and speech, there is only action, no non-action. If not with a profound mind of defilements, one initiates karma of body and speech, there is only action, no non-action. And for those who, having created karma through expedient means, then regret it, there is only action, no non-action.' Question: 'Within the path of karma, what are the prior retinue and what are the subsequent retinue?' Answer: 'If one initiates the means of killing, such as a butcher seizing a sheep, or buying it and taking it to the slaughterhouse, and begins to make one or two or three cuts, but the sheep's life is not yet severed, all the evil karma is called the prior retinue. Whichever cut severs its life-root, at that very moment, all actions and non-actions are called the fundamental path of karma. The subsequent bodily actions performed thereafter are called the subsequent retinue karma of killing, and so it should be understood even up to frivolous speech. In the remaining [paths of karma] such as greed, hatred, and wrong views, there is no prior retinue, because the moment the thought arises, the fundamental path of karma is immediately accomplished.' 'Furthermore, all ten unwholesome paths of karma of body, speech, and mind have both prior and subsequent retinues. What is the meaning of this? For example, when a person initiates a thought --------------------------------------------------------------------------------