Chinese
戒损减。见损减云何？答：诸所有见，无施与、无祠祀、无爱乐，乃至广说。又诸所有不善见、若诸所有非理所引见、若诸所有障碍定见，如是一切名见损减。问：何故名为见损减耶？答：以如是法，非可爱，广说乃至不悦意异熟，是故名为见损减。 五圆满者，云何为五？一者亲属圆满；二者财富圆满；三者无病圆满；四者戒圆满；五者见圆满。亲属圆满云何？答：若有亲属无诸灾害，谓非王故贼故火故水故死故，又多亲属亦得名为亲属圆满，如是名为亲属圆满。问：何故名为亲属圆满？答：以如是法，可爱、可乐、可忍、有救护、无违损、称可意，是故名为亲属圆满。财富圆满云何？答：若有财富无诸灾害，谓非王故贼故火故水故怨故，又多财宝亦得名为财富圆满，如是名为财富圆满。问：何故名为财富圆满？答：以如是法，可爱、可乐、可喜、可意，余如前说。无病圆满云何？答：若于身中无如是病，谓头痛等，广说如前，又此身中无诸疹疾亦得名为无病圆满，如是名为无病圆满。问：何故名为无病圆满？答：以如是法，是可爱等，广说如前。戒圆满云何？答：离断生命、离不与取、离欲邪行、离虚诳语、离离间语、离粗恶语、离杂秽语，又诸所有善戒、若诸所有如理所引戒、若诸所有不障碍定戒，如是 现代汉语译本 戒的损减是什么？回答：所有持有的见解，认为没有布施，没有祭祀，没有爱乐，乃至更广泛的说法。还有那些不善的见解，那些非理性的见解，那些障碍禅定的见解，所有这些都叫做见的损减。问：为什么叫做见的损减呢？答：因为这样的法，不是可爱的，乃至不是令人愉悦的异熟果报，所以叫做见的损减。 五种圆满是什么？一者是亲属圆满；二者是财富圆满；三者是无病圆满；四者是戒圆满；五者是见圆满。亲属圆满是什么？回答：如果亲属没有各种灾害，不是因为国王的缘故，不是因为盗贼的缘故，不是因为火灾的缘故，不是因为水灾的缘故，不是因为死亡的缘故，而且有很多亲属，也可以叫做亲属圆满，这叫做亲属圆满。问：为什么叫做亲属圆满呢？答：因为这样的法，是可爱的，是可乐的，是可忍的，有救护，没有违损，称心如意，所以叫做亲属圆满。财富圆满是什么？回答：如果财富没有各种灾害，不是因为国王的缘故，不是因为盗贼的缘故，不是因为火灾的缘故，不是因为水灾的缘故，不是因为怨家的缘故，而且有很多财宝，也可以叫做财富圆满，这叫做财富圆满。问：为什么叫做财富圆满呢？答：因为这样的法，是可爱的，是可乐的，是可喜的，是可意的，其余的如同前面所说。无病圆满是什么？回答：如果在身体中没有这样的疾病，比如头痛等等，更广泛的说法如同前面所说，而且这个身体中没有各种疹疾，也可以叫做无病圆满，这叫做无病圆满。问：为什么叫做无病圆满呢？答：因为这样的法，是可爱的等等，更广泛的说法如同前面所说。戒圆满是什么？回答：远离断生命，远离不予而取，远离邪淫，远离虚妄语，远离离间语，远离粗恶语，远离杂秽语，还有那些所有的善戒，那些所有如理如法引导的戒，那些所有不障碍禅定的戒，像这样
English
English version What is the diminution of precepts? Answer: All views that hold there is no giving, no sacrifice, no enjoyment, and so on extensively. Also, all unwholesome views, all views that are not rationally derived, all views that obstruct concentration; all these are called diminution of views. Question: Why is it called diminution of views? Answer: Because such a dharma is not lovely, and so on extensively, even to an unpleasing result, therefore it is called diminution of views. What are the five fulfillments? One is fulfillment of relatives; two is fulfillment of wealth; three is fulfillment of health; four is fulfillment of precepts; five is fulfillment of views. What is fulfillment of relatives? Answer: If one's relatives are free from all calamities, not due to the king, not due to thieves, not due to fire, not due to water, not due to death, and also having many relatives, this can also be called fulfillment of relatives; this is called fulfillment of relatives. Question: Why is it called fulfillment of relatives? Answer: Because such a dharma is lovely, enjoyable, tolerable, has protection, has no harm, is agreeable, therefore it is called fulfillment of relatives. What is fulfillment of wealth? Answer: If one's wealth is free from all calamities, not due to the king, not due to thieves, not due to fire, not due to water, not due to enemies, and also having much wealth, this can also be called fulfillment of wealth; this is called fulfillment of wealth. Question: Why is it called fulfillment of wealth? Answer: Because such a dharma is lovely, enjoyable, delightful, agreeable, and the rest is as previously stated. What is fulfillment of health? Answer: If in the body there is no such illness, such as headache, and so on extensively as previously stated, and also in this body there are no rashes or diseases, this can also be called fulfillment of health; this is called fulfillment of health. Question: Why is it called fulfillment of health? Answer: Because such a dharma is lovely, and so on extensively as previously stated. What is fulfillment of precepts? Answer: Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, and also all wholesome precepts, all precepts that are rationally derived, all precepts that do not obstruct concentration, like this --------------------------------------------------------------------------------
Chinese
一切名戒圆满。问：何故名为戒圆满耶？答：以如是法，可爱、可乐、可忍、有救护、无违损、称可意。以如是法，可爱果、可乐果、可喜果、可意果、适意果、悦意果。以如是法，可爱异熟、可乐异熟、可喜异熟、可意异熟、适意异熟、悦意异熟。是故名为戒圆满。见圆满云何？答：诸所有见，有施与、有祠祀、有爱乐，乃至广说，又诸所有善见、若诸所有如理所引见、若诸所有不障碍定见，如是一切名见圆满。问：何故名为见圆满耶？答：以如是法，是可爱，广说乃至悦意异熟，是故名为见圆满。 五语路者，云何为五？一者或时语或非时语；二者或实语或不实语；三者或引义利语或引无义利语；四者或细软语或粗犷语；五者或慈愍语或嗔恚语。或时语或非时语者，问：云何非时语？答：有二种非时：一者内、二者外。内非时云何？答：且如举他罪苾刍，或贪缠所缠、或嗔缠所缠、或痴缠所缠、或遭剧苦、或有重病、或复不能与他言论，是为内非时。外非时云何？答：且如举他罪苾刍，所欲举者，或贪缠所缠、或嗔缠所缠、或痴缠所缠、或遭剧苦、或有重病、或复不能受他言论、或未受具补特伽罗现在前住，是名外非时。此中所有若内非时若外非时，总略为一数为非时，如是时语名非时语。问：云何时语？ 现代汉语译本 一切名为戒圆满。问：为什么叫做戒圆满呢？答：因为这样的法，是可爱的、可乐的、可忍受的、有救护的、没有违损的、称心如意的。因为这样的法，带来可爱的果报、可乐的果报、可喜的果报、可意的果报、适意的果报、悦意的果报。因为这样的法，带来可爱的异熟果报、可乐的异熟果报、可喜的异熟果报、可意的异熟果报、适意的异熟果报、悦意的异熟果报。所以叫做戒圆满。见圆满是什么呢？答：所有那些见解，关于布施的、关于祭祀的、关于爱乐的，乃至广说，以及所有那些善见、所有那些如理引导的见解、所有那些不障碍禅定的见解，所有这些都叫做见圆满。问：为什么叫做见圆满呢？答：因为这样的法，是可爱的，广说乃至带来悦意的异熟果报，所以叫做见圆满。 五种语路是什么呢？哪五种？一是或者适时语或者非时语；二是或者真实语或者不真实语；三是或者引向义利之语或者引向无义利之语；四是或者细软语或者粗犷语；五是或者慈愍语或者嗔恚语。或者适时语或者非时语，问：什么是非时语呢？答：有两种非时：一是内在的，二是外在的。内在的非时是什么呢？答：比如揭发他人罪过的比丘(Bhikkhu)，或者被贪欲缠绕、或者被嗔恨缠绕、或者被愚痴缠绕、或者遭受巨大痛苦、或者身患重病、或者不能与他人交谈，这就是内在的非时。外在的非时是什么呢？答：比如揭发他人罪过的比丘(Bhikkhu)，所要揭发的人，或者被贪欲缠绕、或者被嗔恨缠绕、或者被愚痴缠绕、或者遭受巨大痛苦、或者身患重病、或者不能接受他人言论、或者尚未受具足戒的补特伽罗(Pudgala)在面前，这就是外在的非时。这里面所有内在的非时和外在的非时，总括起来算作一种，就是非时，像这样的时语被称为非时语。问：什么是时语呢？
English
English version All are named the perfection of precepts. Question: Why is it called the perfection of precepts? Answer: Because such a Dharma (law, teaching) is lovable, enjoyable, tolerable, protective, without violation or harm, and agreeable. Because such a Dharma brings lovable results, enjoyable results, delightful results, agreeable results, suitable results, and pleasing results. Because such a Dharma brings lovable Vipāka (karmic result), enjoyable Vipāka, delightful Vipāka, agreeable Vipāka, suitable Vipāka, and pleasing Vipāka. Therefore, it is called the perfection of precepts. What is the perfection of views? Answer: All those views concerning giving, concerning sacrifices, concerning love and joy, and so on, as well as all those good views, all those views guided by reason, all those views that do not hinder Samadhi (meditative concentration); all these are called the perfection of views. Question: Why is it called the perfection of views? Answer: Because such a Dharma is lovable, and so on, up to bringing pleasing Vipāka; therefore, it is called the perfection of views. What are the five paths of speech? Which five? First, speaking in season or out of season; second, speaking truthfully or untruthfully; third, speaking words that lead to benefit or words that lead to no benefit; fourth, speaking gently or harshly; fifth, speaking with compassion or with anger. Speaking in season or out of season, question: What is speaking out of season? Answer: There are two kinds of out of season: internal and external. What is internal out of season? Answer: For example, a Bhikkhu (monk) who exposes the faults of others, either being entangled by greed, or entangled by hatred, or entangled by delusion, or suffering greatly, or having a serious illness, or unable to speak with others; this is internal out of season. What is external out of season? Answer: For example, a Bhikkhu who exposes the faults of others, the person to be exposed, either being entangled by greed, or entangled by hatred, or entangled by delusion, or suffering greatly, or having a serious illness, or unable to receive the words of others, or a Pudgala (individual) who has not yet received full ordination is present; this is called external out of season. All the internal and external out of season here, taken together as one, is out of season; such in-season speech is called out-of-season speech. Question: What is in-season speech? --------------------------------------------------------------------------------
Chinese
答有二种时：一者内、二者外。内时云何？答：且如举他罪苾刍，非贪缠所缠、非嗔缠所缠、非痴缠所缠、无剧苦、无重病、复有堪能与他言论，是名内时。外时云何？答：且如举他罪苾刍，所欲举者，非贪缠所缠、非嗔缠所缠、非痴缠所缠、无剧苦、无重病、复有堪能受他言论、无未受具补特伽罗现在前住，是名外时。此中所有内时外时，总略为一数之为时，如是时语名为时语。是故名为或时语或非时语。或实语或不实语者，问：云何不实语？答：且如苾刍举他苾刍，不见不闻不疑，犯戒、犯见、犯轨则、犯净命罪。彼如是语名不实语。问云何实语？答：且如苾刍举他苾刍，实见实闻实疑，犯戒、犯见、犯轨则、犯净命罪，彼如是语名为实语。是故名为或实语或不实语。或引义利语或引无义利语者，问：云何引无义利语？答：且如苾刍举他苾刍犯戒、犯见、犯轨则、犯净命罪。然他苾刍于如是罪，已陈首、已发露、已显示、已悔除。实无余言有余，彼如是语名引无义利语。问：云何引义语？答：且如苾刍举他苾刍犯戒、犯见、犯轨则、犯净命罪。然他苾刍于如是罪，未陈首、未发露、未显示、未悔除，或有余言有余，彼如是语名引义利语。是故名为或引义利语或引无义利语。或细软语或粗犷语者，问：云何粗犷语？ 现代汉语译本 问：什么是‘时’（kala）？有两种‘时’：一是‘内时’，二是‘外时’。 问：什么是‘内时’？答：例如，当一位比丘（bhikkhu，佛教僧侣）要指出另一位比丘的罪过时，如果这位比丘没有被贪欲（lobha）所缠缚，没有被嗔恨（dosa）所缠缚，没有被愚痴（moha）所缠缚，没有遭受剧烈的痛苦，没有身患重病，并且有能力与他人进行讨论，这就被称为‘内时’。 问：什么是‘外时’？答：例如，当一位比丘要指出另一位比丘的罪过时，如果被指出的那位比丘没有被贪欲所缠缚，没有被嗔恨所缠缚，没有被愚痴所缠缚，没有遭受剧烈的痛苦，没有身患重病，并且有能力接受他人的言论，而且没有未受具足戒（upasampada）的补特伽罗（pudgala，人）在场，这就被称为‘外时’。这里所说的‘内时’和‘外时’，总括起来算作一个‘时’，像这样在适当的时候说的话，就称为‘时语’。因此，（说话）被称为‘或时语或非时语’。 问：什么是‘或实语或不实语’？问：什么是不实语？答：例如，一位比丘指责另一位比丘犯了戒律（sila）、邪见（micchaditthi）、违犯轨则（sikkha），或犯了不清净的活命之罪（ajivika），而他实际上并没有亲眼见到，没有亲耳听到，也没有任何怀疑。他这样说，就被称为‘不实语’。 问：什么是‘实语’？答：例如，一位比丘指责另一位比丘确实犯了戒律、邪见、违犯轨则，或犯了不清净的活命之罪，而他确实亲眼见到，亲耳听到，或者确实有所怀疑。他这样说，就被称为‘实语’。因此，（说话）被称为‘或实语或不实语’。 问：什么是‘或引义利语或引无义利语’？问：什么是‘引无义利语’？答：例如，一位比丘指责另一位比丘犯了戒律、邪见、违犯轨则，或犯了不清净的活命之罪。然而，那位比丘已经对这些罪行坦白承认（deseti）、已经发露（avikaroti）、已经公开显示（prakaseti）、已经忏悔清除（apatikaroti）。实际上并没有任何隐瞒或遗留。他这样说，就被称为‘引无义利语’。 问：什么是‘引义利语’？答：例如，一位比丘指责另一位比丘犯了戒律、邪见、违犯轨则，或犯了不清净的活命之罪。然而，那位比丘尚未对这些罪行坦白承认、尚未发露、尚未公开显示、尚未忏悔清除，或者还有隐瞒或遗留。他这样说，就被称为‘引义利语’。因此，（说话）被称为‘或引义利语或引无义利语’。 问：什么是‘或细软语或粗犷语’？问：什么是‘粗犷语’？