English
English version Question: What are the 'times' (kala)? There are two kinds of 'times': one is 'internal time,' and the other is 'external time.' Question: What is 'internal time'? Answer: For example, when a bhikkhu (Buddhist monk) is about to point out the faults of another bhikkhu, if this bhikkhu is not entangled by greed (lobha), not entangled by hatred (dosa), not entangled by delusion (moha), not suffering from severe pain, not suffering from a serious illness, and is capable of engaging in discussions with others, this is called 'internal time.' Question: What is 'external time'? Answer: For example, when a bhikkhu is about to point out the faults of another bhikkhu, if the bhikkhu being pointed out is not entangled by greed, not entangled by hatred, not entangled by delusion, not suffering from severe pain, not suffering from a serious illness, and is capable of receiving the speech of others, and there is no person (pudgala) present who has not received full ordination (upasampada), this is called 'external time.' The 'internal time' and 'external time' mentioned here are collectively counted as one 'time,' and speaking at the appropriate time like this is called 'timely speech.' Therefore, (speech) is called 'either timely speech or untimely speech.' Question: What is 'either truthful speech or untruthful speech'? Question: What is untruthful speech? Answer: For example, a bhikkhu accuses another bhikkhu of violating the precepts (sila), holding wrong views (micchaditthi), transgressing the rules (sikkha), or committing an impure livelihood offense (ajivika), when he has not actually seen it, has not actually heard it, and has no suspicion of it. His speaking like this is called 'untruthful speech.' Question: What is 'truthful speech'? Answer: For example, a bhikkhu accuses another bhikkhu of actually violating the precepts, holding wrong views, transgressing the rules, or committing an impure livelihood offense, and he has actually seen it, actually heard it, or actually has suspicion of it. His speaking like this is called 'truthful speech.' Therefore, (speech) is called 'either truthful speech or untruthful speech.' Question: What is 'either speech that leads to benefit or speech that leads to no benefit'? Question: What is 'speech that leads to no benefit'? Answer: For example, a bhikkhu accuses another bhikkhu of violating the precepts, holding wrong views, transgressing the rules, or committing an impure livelihood offense. However, that bhikkhu has already confessed (deseti) these offenses, has already disclosed (avikaroti) them, has already made them public (prakaseti), and has already repented and cleared them away (apatikaroti). There is actually no concealment or residue. His speaking like this is called 'speech that leads to no benefit.' Question: What is 'speech that leads to benefit'? Answer: For example, a bhikkhu accuses another bhikkhu of violating the precepts, holding wrong views, transgressing the rules, or committing an impure livelihood offense. However, that bhikkhu has not yet confessed these offenses, has not yet disclosed them, has not yet made them public, and has not yet repented and cleared them away, or there is still concealment or residue. His speaking like this is called 'speech that leads to benefit.' Therefore, (speech) is called 'either speech that leads to benefit or speech that leads to no benefit.' Question: What is 'either gentle speech or harsh speech'? Question: What is 'harsh speech'? --------------------------------------------------------------------------------
Chinese
答：且如苾刍，于他苾刍结恨愤发凶暴恶意，作如是言：“汝见如是所犯罪不？汝是恶沙门、愚钝沙门、无羞耻沙门，难调难伏。汝应陈首如是诸罪，勿有覆藏。”彼如是语，名粗犷语。问：云何细软语？答：且如苾刍往他苾刍所，作如是言：“具寿已犯如是如是罪，应陈首、应发露，勿覆藏。陈首则安乐，不陈首不安乐。”彼如是语，名细软语。是故名为或细软语或粗犷语。或慈慜语或嗔恚语者，问：云何嗔恚语？答：且如苾刍，于他苾刍有嗔恚心、有损害心，而举犯戒、犯见、犯轨则、犯净命罪。彼如是语，名嗔恚语。问：云何慈慜语？答：且如苾刍，于他苾刍有慈慜心与慈慜具，往至其所举所犯戒、犯见、犯轨则、犯净命罪。彼如是语，名慈慜语。是故名为或慈慜语或嗔恚语。 五无堪能处者，云何为五？谓阿罗汉苾刍诸漏已尽，无复堪能故思断生命、无复堪不与物盗心取、无复堪行非梵行习淫欲法、无复堪能正知说虚诳语、无复堪能贮积受用诸欲乐具。阿罗汉苾刍诸漏已尽无复堪能故思断生命者，谓由彼因彼缘故思断生命，阿罗汉苾刍诸漏已尽故，于彼因缘已永断已遍知，如断树根截多罗顶，令后有趣成不生法故，名阿罗汉苾刍诸漏已尽无复堪能故思断生命。阿罗汉苾刍诸漏已尽无复堪能不与物盗心取 现代汉语译本： 问：什么是粗犷语？ 答：例如，有比丘对比丘结下怨恨，愤愤不平，怀着凶狠恶毒的心，这样说：‘你犯了这样的罪，你看见了吗？你是个恶劣的沙门（Śrāmaṇa，出家修行者）、愚钝的沙门、无耻的沙门，难以调伏。你应该坦白这些罪行，不要隐瞒。’他这样说话，就叫做粗犷语。 问：什么是细软语？ 答：例如，有比丘去到另一位比丘那里，这样说：‘具寿（Āyuṣmat，对年长比丘的尊称）您犯了这样的罪，应该坦白、应该揭露，不要隐瞒。坦白了就安乐，不坦白就不安乐。’他这样说话，就叫做细软语。所以叫做或细软语或粗犷语。 或慈慜语或嗔恚语，问：什么是嗔恚语？ 答：例如，有比丘对比丘怀着嗔恚心、损害心，而揭发他犯戒、犯见、犯轨则、犯净命罪。他这样说话，就叫做嗔恚语。 问：什么是慈慜语？ 答：例如，有比丘对比丘怀着慈悲怜悯的心，带着慈悲怜悯的态度，去到他那里揭发他所犯的戒、见、轨则、净命罪。他这样说话，就叫做慈慜语。所以叫做或慈慜语或嗔恚语。 五无堪能处，什么是五无堪能处？ 答：指阿罗汉（Arhat，断尽烦恼，证得解脱的圣者）比丘诸漏已尽，不再可能故意杀生、不再可能不给予就偷取财物、不再可能行非梵行（Brahmacarya，清净行）而习淫欲法、不再可能明知而说虚妄语、不再可能积蓄和享用各种欲乐之物。 阿罗汉比丘诸漏已尽，不再可能故意杀生，是指由于某种因缘而故意杀生，阿罗汉比丘诸漏已尽，因此对于这种因缘已经永远断除，已经完全了解，就像砍断树根，截断多罗树顶，使它以后不再生出，成就了不生之法。所以叫做阿罗汉比丘诸漏已尽，不再可能故意杀生。 阿罗汉比丘诸漏已尽，不再可能不给予就偷取财物。
English
English version: Question: What is 'coarse language'? Answer: For example, if a Bhikṣu (monk) harbors resentment and anger towards another Bhikṣu, with a fierce and malicious intent, saying: 'Have you seen that you have committed such and such an offense? You are a bad Śrāmaṇa (ascetic), a foolish Śrāmaṇa, a shameless Śrāmaṇa, difficult to tame and subdue. You should confess these offenses and not conceal them.' Such speech is called 'coarse language'. Question: What is 'gentle language'? Answer: For example, if a Bhikṣu goes to another Bhikṣu and says: 'Āyuṣmat (venerable one), you have committed such and such a sin, you should confess and reveal it, do not conceal it. Confession brings happiness, non-confession brings unhappiness.' Such speech is called 'gentle language'. Therefore, it is called either 'gentle language' or 'coarse language'. Either compassionate language or angry language. Question: What is 'angry language'? Answer: For example, if a Bhikṣu, with anger and harmful intent towards another Bhikṣu, accuses him of violating precepts, views, rules, or pure conduct. Such speech is called 'angry language'. Question: What is 'compassionate language'? Answer: For example, if a Bhikṣu, with compassion and a compassionate attitude towards another Bhikṣu, goes to him and points out the precepts, views, rules, or pure conduct that he has violated. Such speech is called 'compassionate language'. Therefore, it is called either 'compassionate language' or 'angry language'. The five impossibilities, what are the five impossibilities? Answer: It refers to an Arhat (one who has attained liberation) Bhikṣu whose outflows are exhausted, who is no longer capable of intentionally taking life, no longer capable of taking what is not given with a thieving mind, no longer capable of engaging in non-Brahmacarya (celibate conduct) and practicing sexual acts, no longer capable of knowingly speaking false words, and no longer capable of accumulating and enjoying various objects of sensual pleasure. An Arhat Bhikṣu whose outflows are exhausted is no longer capable of intentionally taking life, meaning that due to some cause or condition, intentionally taking life is impossible. Because the Arhat Bhikṣu's outflows are exhausted, he has permanently severed and fully understood this cause and condition, like cutting off the root of a tree and severing the top of a palm tree, so that it will no longer grow in the future, achieving the state of non-arising. Therefore, it is called an Arhat Bhikṣu whose outflows are exhausted and no longer capable of intentionally taking life. An Arhat Bhikṣu whose outflows are exhausted is no longer capable of taking what is not given with a thieving mind. --------------------------------------------------------------------------------
Chinese
、行非梵行习淫欲法、正知说虚诳语亦尔。阿罗汉苾刍诸漏已尽无复堪能贮积受用诸欲乐具者，谓由彼因彼缘贮积受用诸欲乐具，阿罗汉苾刍诸漏已尽故，于彼因缘已永断已遍知，如断树根截多罗顶，令后有趣成不生法故，名阿罗汉苾刍诸漏已尽无复堪能贮积受用诸欲乐具。 五胜支者，云何为五？具寿当知，诸圣弟子于如来所修植净信根生安住，不为沙门或婆罗门或天魔梵或余世间如法引夺，是名第一胜支。复次具寿，诸圣弟子无谄无诳淳直性类，于大师有智同梵行者所如实自显，是名第二胜支。复次具寿，诸圣弟子少疾无病，成等熟腹非极冷热，时节调和无诸苦恼，由斯饮食易正消化，是名第三胜支。复次具寿，诸圣弟子勤精进住有势有勤、有勇坚猛，于诸善法常不舍轭，假使唯余皮筋骨在、身诸血肉皆悉干枯，为得所求殊胜善法，发勤精进有势有勤、有勇坚猛不舍善轭，若求证得精进炽然终无中废，是名第四胜支。复次具寿，诸圣弟子具慧安住成就世间，有出没慧、圣慧、出慧、善通达慧，彼所作慧正尽苦慧，是名第五胜支。于如来所修植净信者，如来云何？答：应正等觉说名如来。净信云何？答：若依出离远离所生善法，诸信信性随顺性印可性，已爱乐当爱乐现爱乐性心清净性，故名净信。即此净信， 现代汉语译本：不行梵行而行淫欲之法，以及明知故犯地说谎，也是如此（不可行）。阿罗汉（Arahan，已证涅槃的圣者）比丘（bhikkhu，佛教僧侣）诸漏已尽，不再可能积聚和享用各种欲乐之物。因为导致积聚和享用这些欲乐之物的因缘，阿罗汉比丘因诸漏已尽，已经永远断除了这些因缘，并且完全了解它们，就像砍断树根，截断多罗树顶一样，使之以后不再产生，成就了不生之法。因此，被称为阿罗汉比丘诸漏已尽，不再可能积聚和享用各种欲乐之物。 五胜支是什么？什么是五胜支？具寿（ayushman，对长者的尊称）应当知道，圣弟子对于如来（Tathagata，佛的称号之一，意为‘如实而来者’）之处，修植清净的信心之根，生起安住，不被沙门（sramana，出家修行者）或婆罗门（brahmana，印度教祭司）或天魔（deva-mara，欲界天的魔）梵（brahma，色界天的天神）或世间的其他人如法地引诱夺走，这被称为第一胜支。其次，具寿，圣弟子没有谄媚和欺骗，秉性淳朴正直，对于大师（大师，指佛陀）和有智慧的同修梵行者，如实地展现自己，这被称为第二胜支。其次，具寿，圣弟子少有疾病，身体健康，脾胃功能良好，不极冷也不极热，时节调和，没有各种苦恼，因此饮食容易消化，这被称为第三胜支。其次，具寿，圣弟子勤奋精进地安住，有势力，有勤奋，有勇猛，对于各种善法，常常不舍弃努力。即使只剩下皮、筋、骨，身体的血液和肌肉都干枯了，为了获得所追求的殊胜善法，发起勤奋精进，有势力，有勤奋，有勇猛，不舍弃善的努力，如果追求证得，精进炽盛，终无中断废止，这被称为第四胜支。其次，具寿，圣弟子具有智慧地安住，成就世间的智慧，有出没的智慧，圣人的智慧，出世的智慧，善于通达的智慧，他们所作的智慧是正确地尽除痛苦的智慧，这被称为第五胜支。在如来之处修植清净的信心，如来是什么？回答：应正等觉（Sammasambuddha，完全觉悟者）被称为如来。清净的信心是什么？回答：如果依靠出离和远离所产生的善法，各种信心、信的性质、随顺的性质、印可的性质，已经爱乐、将要爱乐、现在爱乐的性质，以及心的清净的性质，因此被称为清净的信心。就是这种清净的信心。