English
English version Commonly known as Sthavira (Elder). What is Dharma-nature Sthavira (Elder with Dharma-nature)? Answer: All fully ordained, senior, and virtuous Bhikshus (monks) are called Dharma-nature Sthavira. Some say this is also Age Sthavira (Elder by age). Why is that? Because the Buddha said that leaving home and receiving full ordination is called true birth. If a Bhikshu attains Arhatship (liberation), with all defilements permanently exhausted, having done what needed to be done, accomplished what needed to be accomplished, abandoning all burdens, attaining self-benefit, exhausting all bonds, liberated with correct wisdom, with a mind well at ease, the intention here is that such a person is called Dharma-nature Sthavira. As the World Honored One said in the verse of Sthavira: 'A mind distracted with much idle talk, a mind stained with desires and confused thoughts, even if one dwells long in the forest, is not a true Sthavira; possessing precepts, wisdom, and right mindfulness, with a tranquil mind and liberated, he who can contemplate the Dharma, is called a true Sthavira.' The three Samatha (categories of beings) refer to the Wrongly Determined Samatha (those destined for downfall), the Rightly Determined Samatha (those destined for enlightenment), and the Undetermined Samatha (the uncertain). What is Wrongly Determined Samatha? Answer: The five unpardonable offenses (five extremely grave offenses). What is Rightly Determined Samatha? Answer: The learning and non-learning Dharmas (the teachings practiced by learners and the enlightened). What is Undetermined Samatha? Answer: Apart from the five unpardonable offenses, the remaining defiled Dharmas (Dharmas with afflictions) and the Unconditioned (uncreated) Dharma. The three Accusation Matters (three situations where accusations can be made) refer to Accusation Matter Seen, Accusation Matter Heard, and Accusation Matter Suspected. Accusation Matter Seen refers to, what is 'seen,' what is 'accusation,' and what is 'matter,' that it is called 'Accusation Matter Seen'? Answer: 'Seen' refers to seeing a Bhikshu intentionally contemplating killing a life, taking property without being given, engaging in impure sexual conduct, knowingly speaking false lies, intentionally emitting impure substances, eating food at the wrong time, drinking various kinds of alcohol, digging the ground with one's own hands, destroying growing plants and trees, singing, dancing, making music, and adorning oneself with flower garlands, indulging in dissipation. This is called 'Accusation Seen.' 'Accusation' refers to five types of accusation: first, accusation by observation; second, accusation by recollection; third, accusation by announcement through Karma (ritual); fourth, accusation established at a time other than the Uposatha (observance day); fifth, accusation established during the Pravāraṇā (invitation) time. What is accusation by observation? Answer: It refers to having an observation. Another Bhikshu says to a Bhikshu: 'Ayushman (term of respect for a monk), you have committed such and such a transgression, you should confess and reveal it, do not conceal it, confessing and revealing it will bring peace, not confessing and revealing it will deepen the transgression.' This is called accusation by observation. --------------------------------------------------------------------------------
Chinese
觉察举罪。云何忆念举罪？答：谓有教他令自忆念，告言：“具寿！汝已曾犯如是如是罪，应发露勿覆藏，发露则安隐、不发露罪益深。”是名忆念举罪。云何应告羯磨举罪？答：谓应告言：“具寿不应不令我觉，默然从此住处出去，我于具寿欲有少言。”是名应告羯磨举罪。云何布洒他时安立举罪？答：谓布洒他时所差举者，作如是言：“此苾刍众和合共坐作布洒他，我某苾刍为布洒他之所差举。”是名布洒他时安立举罪。云何于恣举时安立举罪？答：谓恣举时所差举者作如是言：“此苾刍众和合共坐作恣举事，我某苾刍为恣举众之所差举。”是名于恣举时安立举罪。是名举罪，事谓即前所见犯事是名为事，如是合名见举罪事。闻举罪事者，云何闻、云何举罪、云何事而说闻举罪事耶？答：闻谓闻有苾刍故思断生命、不与物而取、行非梵行淫欲法、正知而说虚诳语、故思出不净、非时食、饮诸酒、自手掘地、坏生草木、歌舞作乐冠饰花鬘放逸纵荡，是名为闻举罪。谓五种举罪如前说是名举罪，事谓即前所闻犯事是名为事，如是合名闻举罪事。疑举罪事者，云何疑、云何举罪、云何事而说疑举罪事耶？答：疑谓五缘而生于疑：一由色故；二由声故；三由香故；四由味故；五由触故。由色故者，谓见苾刍，非时入聚落、 非时出聚落、或与女人入出丛林、或亲狎外道、或亲狎扇搋半择迦、或亲狎苾刍尼、或亲狎淫女、或亲狎小男、或亲狎大女、或亲狎寡妇。见如是等可疑事已，便生疑念：“观此具寿现行如是不清净非沙门非随顺行，如是具寿定应已犯非梵行法。”是名由色而生于疑。由声故者，谓闻苾刍非时入聚落、非时出聚落、或闻与女人入出丛林、或闻亲狎外道、亲狎扇搋半择迦、亲狎苾刍尼、亲狎淫女、亲狎小男、亲狎大女、亲狎寡妇。闻如是等可疑事已便生疑念：“闻此具寿现行如是不清净非沙门非随顺行，如是具寿定应已犯非梵行法。”是名由声而生于疑。由香故者，如有苾刍，或为澡手、或为洗面、或为饮水，或随一缘入余苾刍所住之处嗅杂染香，谓女人香、或酒肉香、或涂薰香，或余随一淫泆之香，嗅是香已便生疑念：“今此具寿所住之处既有如是不清净非沙门非随顺香，定应已犯非梵行法。”是名由香而生于疑。由味故者，如有苾刍，或为澡手、或为洗面、或为饮水，或随一缘入余苾刍所住之处，见彼苾刍口中含嚼杂染诸味，谓耽餔罗龙脑豆寇，或余随一淫泆之味。见彼苾刍尝是味已，便生疑念：“今此具寿舌尝如是不清净非沙门非随顺味，定应已犯非梵行法。”是名由味而生于疑。由触故者，如有苾刍，或为澡手 现代汉语译本： 不合时宜地出入村落，或者与女人一同出入丛林，或者亲近交往外道（佛教以外的其他宗教修行者），或者亲近交往扇搋（梵文：pandaka，指无性能力者或性功能不全者）半择迦（梵文：napumsaka，指不男不女的人），或者亲近交往比丘尼（女性出家人），或者亲近交往**（原文如此，此处可能指某种特定身份的女性），或者亲近交往小男孩，或者亲近交往大龄女子，或者亲近交往寡妇。见到如此等等可疑的事情后，便产生怀疑的念头：‘观察这位具寿（对出家人的尊称）现在做出如此不清净、不符合沙门（出家人）身份、不随顺修行的行为，这位具寿必定已经触犯了非清净行（非梵行）的戒律。’这叫做由于所见（色）而产生怀疑。 由于声音的缘故而产生怀疑，是指听到比丘不合时宜地进入村落，不合时宜地离开村落，或者听到他与女人一同出入丛林，或者听到他亲近交往外道、亲近交往扇搋半择迦、亲近交往比丘尼、亲近交往**、亲近交往小男孩、亲近交往大龄女子、亲近交往寡妇。听到如此等等可疑的事情后，便产生怀疑的念头：‘听到这位具寿现在做出如此不清净、不符合沙门身份、不随顺修行的行为，这位具寿必定已经触犯了非清净行的戒律。’这叫做由于所听（声）而产生怀疑。 由于气味的缘故而产生怀疑，例如有比丘，或者为了洗手、或者为了洗脸、或者为了喝水，或者因为其他原因进入其他比丘所居住的地方，闻到混杂不清净的气味，例如女人的香气、或者酒肉的香气、或者涂抹的香料的香气，或者其他任何一种淫欲的香气。闻到这些香气后，便产生怀疑的念头：‘现在这位具寿所居住的地方既然有如此不清净、不符合沙门身份、不随顺修行的香气，必定已经触犯了非清净行的戒律。’这叫做由于所嗅（香）而产生怀疑。 由于味道的缘故而产生怀疑，例如有比丘，或者为了洗手、或者为了洗脸、或者为了喝水，或者因为其他原因进入其他比丘所居住的地方，看到那位比丘口中含嚼混杂不清净的各种味道，例如嚼槟榔、龙脑香、豆蔻，或者其他任何一种淫欲的味道。看到那位比丘品尝这些味道后，便产生怀疑的念头：‘现在这位具寿的舌头品尝如此不清净、不符合沙门身份、不随顺修行的味道，必定已经触犯了非清净行的戒律。’这叫做由于所尝（味）而产生怀疑。 由于触觉的缘故而产生怀疑，例如有比丘，或者为了洗手
English
English version: Going to settlements at improper times, or entering and leaving forests with women, or being intimate with adherents of other paths (non-Buddhist practitioners), or being intimate with *pandakas* (those lacking sexual capacity) and *napumsakas* (those who are neither male nor female), or being intimate with *bhikshunis* (female monastics), or being intimate with ** (original text, possibly referring to a specific type of woman), or being intimate with young boys, or being intimate with older women, or being intimate with widows. Having seen such suspicious things, one then generates a thought of doubt: 'Observing that this venerable one is now engaging in such impure conduct, not befitting a *shramana* (ascetic) and not in accordance with the practice, this venerable one must have violated the law of non-*brahmacharya* (non-celibacy).' This is called doubt arising from sight (form). Doubt arising from sound means hearing that a *bhikshu* enters a settlement at an improper time, leaves a settlement at an improper time, or hearing that he enters and leaves a forest with a woman, or hearing that he is intimate with adherents of other paths, intimate with *pandakas* and *napumsakas*, intimate with *bhikshunis*, intimate with **, intimate with young boys, intimate with older women, intimate with widows. Having heard such suspicious things, one then generates a thought of doubt: 'Hearing that this venerable one is now engaging in such impure conduct, not befitting a *shramana* and not in accordance with the practice, this venerable one must have violated the law of non-*brahmacharya*.' This is called doubt arising from sound. Doubt arising from smell means that if a *bhikshu*, either to wash his hands, or to wash his face, or to drink water, or for any reason, enters the place where another *bhikshu* dwells and smells mixed impure odors, such as the scent of a woman, or the scent of wine and meat, or the scent of perfume, or any other lustful scent. Having smelled this scent, one then generates a thought of doubt: 'Now that this venerable one's dwelling place has such impure scents, not befitting a *shramana* and not in accordance with the practice, he must have violated the law of non-*brahmacharya*.' This is called doubt arising from smell. Doubt arising from taste means that if a *bhikshu*, either to wash his hands, or to wash his face, or to drink water, or for any reason, enters the place where another *bhikshu* dwells and sees that *bhikshu* chewing mixed impure flavors in his mouth, such as betel nut, camphor, cardamom, or any other lustful flavor. Having seen that *bhikshu* tasting these flavors, one then generates a thought of doubt: 'Now that this venerable one's tongue is tasting such impure flavors, not befitting a *shramana* and not in accordance with the practice, he must have violated the law of non-*brahmacharya*.' This is called doubt arising from taste. Doubt arising from touch means that if a *bhikshu*, either to wash his hands --------------------------------------------------------------------------------
Chinese
、或为洗面、或为饮水，或随一缘入余苾刍所住之处，见彼苾刍所止床座，宝香挍饰细软杂彩，锦绣绫罗以为敷具，于床两头俱置丹枕，迦陵伽褐而覆其上，于彼住处复见女人，端正少年或坐或卧。见是事已便生疑念：“今此具寿身触如是不清净非沙门非随顺触，定应已犯非梵行法。”是名由触而生于疑。是名为疑举罪，谓五种举罪如前说。是名举罪事，谓即前所疑犯事是名为事。如是合名疑举罪事。 三不护者，谓诸如来三业无失，可有隐藏恐他觉知，故名不护。何等为三？一者如来所有身业清净现行，无不清净现行身业恐他觉知须有藏护。二者如来所有语业清净现行，无不清净现行语业恐他觉知须有藏护。三者如来所有意业清净现行，无不清净现行意业恐他觉知须有藏护。云何如来所有身业清净现行？答：身业清净现行者，谓离断生命、离不与取、离欲邪行。复次离断生命、离不与取、离非梵行。复次所有学身业清净现行、所有无学身业清净现行、所有善非学非无学身业清净现行，总名身业清净现行。于此义中，意说如来所有无学身业清净现行，及所有善非学非无学身业清净现行。如来具足圆满成就如是身业清净现行，故说如来所有身业清净现行。云何如来无不清净现行身业？答：不清净现行身业者，谓断 现代汉语译本 或者（苾刍）为了洗脸、或者为了饮水，或者因为某种因缘进入其他苾刍所居住的地方，看见那位苾刍所用的床座，用珍贵的香料装饰，细致柔软，色彩斑斓，用锦绣绫罗作为铺盖，在床的两头都放置红色的枕头，用迦陵伽褐（一种布料）覆盖在上面，在那住处又看见女人，端庄美丽，年轻貌美，有的坐着有的躺着。看见这些事后便产生怀疑的念头：‘现在这位具寿（对出家人的尊称）的身体接触到如此不清净、不符合沙门（出家人）身份的触感，一定已经犯了非梵行（不清净的性行为）的戒律。’这叫做因为触感而产生怀疑。这叫做因为怀疑而进行举罪（僧团对犯戒比丘的惩罚），所说的五种举罪如前面所说。这叫做举罪的事由，也就是前面所怀疑的犯戒之事。像这样合起来叫做因为怀疑而举罪的事由。 三种不护，是指如来的身、语、意三业没有过失，没有什么需要隐藏害怕别人知道的，所以叫做不护。哪三种呢？第一种是如来所有的身业清净显现，没有不清净的身业显现，没有什么不清净的身业害怕别人知道需要隐藏守护的。第二种是如来所有的语业清净显现，没有不清净的语业显现，没有什么不清净的语业害怕别人知道需要隐藏守护的。第三种是如来所有的意业清净显现，没有不清净的意业显现，没有什么不清净的意业害怕别人知道需要隐藏守护的。什么是如来所有的身业清净显现呢？回答：身业清净显现，是指远离断生命（杀生）、远离不与取（偷盗）、远离欲邪行（不正当的性行为）。进一步说，是远离断生命、远离不与取、远离非梵行（不清净的性行为）。进一步说，所有有学的身业清净显现、所有无学的身业清净显现、所有善的非学非无学的身业清净显现，总称为身业清净显现。在这个意义中，主要说的是如来所有的无学身业清净显现，以及所有善的非学非无学的身业清净显现。如来具足圆满成就这样的身业清净显现，所以说如来所有的身业清净显现。什么是如来没有不清净的身业显现呢？回答：不清净的身业显现，是指断...