Chinese
第二不饮酒戒。酒是惛狂之药。重过由此而生故制罪也。别具四缘。一是真酒。二真酒想。三无重病缘。四入口便犯。律中不通误饮。此文乃制故。就文为又二。初标名举过制令止恶。次若故下遗制结犯。初言酒器者盛酒空器也。空器尚犯况劝酒耶。狱出报生杂类乃至蛐蟮。故云无手。教人等令饮尚乃不应何况自饮。故并结犯。结犯可知。 第三食肉戒。菩萨理忘身济物。何容反食众生身分故制罪也。别具三缘。一是有情之肉。二起肉想。三入口便犯。就文为二。初标名彰过制令止恶。次若故食下遣制结犯。 第四食五辛戒。菩萨所居身口香洁。反食薰秽贤圣远之。是故制犯。别具四缘。一是五辛。二五辛想。三无重病缘。四食便犯。就文为二。初标人列名制令止恶。次若故下违制结犯。初文一大䔉(俗云葫是)。二革葱(即韭薤等)。三薤(只是葱等)。四兰葱(䔉野䔉等)。五兴渠(荖蒠䓔蒺)。次结犯如文。 第五不教忏悔戒。菩萨愍物应举过示人令其改往务存清洁用先正道。下救黎元上维圣法以报佛恩为益甚。故制令慎。别具五缘。一是犯戒之境。二知彼所犯。三无别违缘(谓恶律多等)。四作覆藏心。五共同法事便犯。就文为二。初标名列事制作。次而菩萨下止作结犯。 现代汉语译本 等耳（指前面所说的各种情况）。 第二，不饮酒戒。酒是使人昏乱疯狂的药物。许多过错由此产生，所以制定此戒条。构成此戒有四个条件：一是真正的酒，二是认为是真正的酒，三是没有重病等特殊原因，四是入口就犯戒。律宗中不认可误饮的情况。这里的经文是针对故意犯戒的情况。就经文本身来说，又分为两部分：首先是标明名称，指出饮酒的过失，制定戒律以禁止恶行；其次是‘若故下’，说明违背戒律的后果。开始说的‘酒器’，是指盛酒的空容器。空容器尚且犯戒，更何况劝人饮酒呢？从地狱出来的众生，以及其他各类众生乃至蛐蟮，都没有手，所以说‘无手’。教唆他人饮酒尚且不应该，更何况自己饮酒呢？所以一并判定为犯戒。判定犯戒的情况显而易见。 第三，食肉戒。菩萨应该忘记自身，救济众生。怎么能反而食用众生的身体呢？所以制定此戒条。构成此戒有三个条件：一是有情众生的肉，二是认为是肉，三是入口就犯戒。就经文本身来说，分为两部分：首先是标明名称，彰显食肉的过失，制定戒律以禁止恶行；其次是‘若故食下’，说明违背戒律的后果。 第四，食五辛戒。菩萨居住的地方，身口应该香洁。反而食用熏臭污秽的食物，贤圣之人都会远离。因此制定此戒条。构成此戒有四个条件：一是五辛，二是认为是五辛，三是没有重病等特殊原因，四是食用就犯戒。就经文本身来说，分为两部分：首先是标明名称，列举五辛，制定戒律以禁止恶行；其次是‘若故下’，说明违背戒律的后果。开始的经文中，一大蒜（俗称葫），二革葱（即韭菜、薤等），三薤（只是葱等），四兰葱（蒜、野蒜等），五兴渠（荖蒠䓔蒺）。其次，判定犯戒的情况如经文所述。 第五，不教忏悔戒。菩萨应该怜悯众生，指出他们的过错，引导他们改正错误，务必保持清净，遵循正道。下可以救济百姓，上可以维护圣法，以此报答佛恩，功德极大。所以制定此戒条，告诫大家要谨慎。构成此戒有五个条件：一是犯戒的情况，二是知道他人所犯的戒，三是没有其他特殊原因（如恶律多等），四是存有隐瞒的心，五是共同参与法事就犯戒。就经文本身来说，分为两部分：首先是标明名称，列举事项，制定戒律；其次是‘而菩萨下’，禁止这种行为，判定犯戒。
English
English version Et cetera (referring to the various situations mentioned earlier). Second, the precept against drinking alcohol. Alcohol is a drug that causes confusion and madness. Many faults arise from it, so this precept is established. It has four conditions: first, it must be real alcohol; second, one must think it is real alcohol; third, there must be no special reason such as serious illness; and fourth, one violates the precept upon ingestion. The Vinaya does not allow for accidental drinking. This text addresses intentional violations. Regarding the text itself, it is divided into two parts: first, it names the precept, points out the faults of drinking, and establishes the precept to prohibit evil deeds; second, ‘If intentionally...’ explains the consequences of violating the precept. The ‘alcohol vessel’ mentioned at the beginning refers to an empty container that once held alcohol. If even an empty container is a violation, how much more so is encouraging others to drink? Beings emerging from hell, as well as various other beings, even earthworms, do not have hands, hence ‘without hands.’ It is already inappropriate to encourage others to drink, how much more so to drink oneself? Therefore, both are judged as violations. The conditions for judging a violation are self-evident. Third, the precept against eating meat. A Bodhisattva should forget oneself and save sentient beings. How can one turn around and consume the bodies of sentient beings? Therefore, this precept is established. It has three conditions: first, it must be the flesh of a sentient being; second, one must think it is meat; and third, one violates the precept upon ingestion. Regarding the text itself, it is divided into two parts: first, it names the precept, highlights the faults of eating meat, and establishes the precept to prohibit evil deeds; second, ‘If intentionally eating...’ explains the consequences of violating the precept. Fourth, the precept against eating the five pungent spices. The place where a Bodhisattva resides, their body and speech should be fragrant and pure. On the contrary, eating pungent and foul foods will cause sages and saints to stay away. Therefore, this precept is established. It has four conditions: first, it must be one of the five pungent spices; second, one must think it is one of the five pungent spices; third, there must be no special reason such as serious illness; and fourth, one violates the precept upon ingestion. Regarding the text itself, it is divided into two parts: first, it names the precept, lists the five pungent spices, and establishes the precept to prohibit evil deeds; second, ‘If intentionally...’ explains the consequences of violating the precept. In the beginning of the text, the first is garlic (commonly called *hu*), the second is *ge cong* (namely, chives, scallions, etc.), the third is *xie* (only scallions, etc.), the fourth is *lan cong* (garlic, wild garlic, etc.), and the fifth is *xing qu* (*lao xi mi li*). Next, the conditions for judging a violation are as described in the text. Fifth, the precept against not teaching repentance. A Bodhisattva should have compassion for sentient beings, point out their faults, guide them to correct their mistakes, strive to maintain purity, and follow the right path. Below, one can save the people; above, one can uphold the sacred Dharma, thereby repaying the Buddha's kindness, which is of great merit. Therefore, this precept is established, admonishing everyone to be cautious. It has five conditions: first, there must be a situation of violating a precept; second, one must know that others have violated a precept; third, there must be no other special reasons (such as *e lu duo*, etc.); fourth, one must have the intention to conceal; and fifth, one violates the precept by jointly participating in Dharma activities. Regarding the text itself, it is divided into two parts: first, it names the precept, lists the matters, and establishes the precept; second, ‘And the Bodhisattva...’ prohibits this behavior and judges it as a violation. --------------------------------------------------------------------------------
Chinese
五戒者一不杀二不盗三不邪淫四不妄语五不饮酒。食肉终身制五名为五戒。八戒者一不杀二不盗三不淫四五同上六不坐卧高广大床七不着花香璎珞及油涂身八不自作乐及故往观听(过中食为本也)。此八戒随受长短。若全若分并皆得也。加捉钱宝及过中食即十戒也。毁禁者犯二百五十等。七逆如下释。八难者一地狱二饿鬼三畜生四北州五长寿天六世智辨聪七诸根不具八佛前佛后。此八是果。果由因克见所犯因可令忏悔。其因者何。谓毁戒堕狱因。悭贪饿鬼因。无惭畜生因。为求人间长寿持三归五戒即北州因。为求天乐持八戒等即长寿天因。不为解脱集学世俗防护三业即世智辨聪因。折损有情身分毁谤正法诸根不具因。不思惟修习大小观法生佛前佛后因。应学佛慈悲示令改往。万行宗趣三德为依。若自若他标心五悔。忏悔居其首举一摄诸故云应教忏悔。次文同住者同处也。贪利等同名同僧利养。布萨者此云净住。余文可见。 第六不供给请法戒。诸佛所师所谓法。尊人重法进道卑心。而反踞傲轻慢人法。失道之本莫不因兹。故制犯也。别具四缘。一见大乘解行之人。二知是。三故起慢心。四不供养请法便犯。就文为二。初标名叙事劝作。次止作结犯。初文邑者村也。故管仲相齐三十家为一邑。三时者小食中食及非 现代汉语译本 五戒是指：一不杀生，二不偷盗，三不邪淫，四不妄语，五不饮酒。终身奉行这五条戒律，就称为五戒。 八戒是指：一不杀生，二不偷盗，三不淫欲，四、五同上（指不妄语、不饮酒），六不坐卧高广大床，七不佩戴花香璎珞及用油涂身，八不自己作乐及故意前往观看听闻（过午不食是根本）。这八戒可以随个人情况受持长短时间。无论是全部受持还是部分受持，都可以。 如果加上受持捉钱宝（不触摸金钱财宝）和过午不食，就是十戒了。毁犯戒律者，会犯二百五十等罪。七逆罪如下文解释。八难是指：一地狱，二饿鬼，三畜生，四北俱卢洲（北州），五长寿天，六世智辩聪（世间的聪明才智），七诸根不具（六根不全），八佛前佛后（生在佛出世之前或之后）。这八种是果报。果报由因缘所致，看到所犯的因，就可以通过忏悔来消除。那么，这些因是什么呢？毁犯戒律是堕入地狱的因，悭吝贪婪是成为饿鬼的因，没有惭愧心是成为畜生的因。为了求得人间的长寿而受持三归五戒，这是生于北俱卢洲的因。为了求得天上的快乐而受持八戒等，这是生于长寿天的因。不为了解脱，只是学习世俗的知识，防护身口意三业，这是获得世间聪明才智的因。折损有情众生的身体，毁谤正法，这是导致六根不全的因。不思惟修习大小乘的观行法门，这是生在佛出世之前或之后的因。应该学习佛的慈悲，引导他人改正过错。万行都以三德（法身德、般若德、解脱德）为依归。无论是自己还是他人，都要以五悔（忏悔、劝请、随喜、回向、发愿）来规范内心。忏悔是首要的，举一例可以涵盖所有，所以说应该教人忏悔。下文的‘同住’是指同处居住。贪图利益等，共同的名字是同僧利养。布萨，意思是清净安住。其余文句可以自己理解。 第六条是不供给请法戒。诸佛的老师是法。尊重人，重视法，才能精进修道，谦卑自下。如果反而高傲自大，轻慢人和法，失去修道的根本原因，没有不是因为这个原因的。所以制定这条戒律来防止犯错。具体有四个条件：一，见到修习大乘解行的人。二，知道对方是。三，故意生起傲慢心。四，不供养请法，就犯戒。就经文来说，分为两部分。首先是标明名称，叙述事情，劝人去做。其次是禁止不做，总结犯戒的情况。开始的经文里，邑是指村庄。所以管仲辅佐齐桓公时，规定三十家为一邑。三时是指小食、中食和非时。
English
English version The Five Precepts are: one, not killing; two, not stealing; three, not engaging in sexual misconduct; four, not lying; five, not consuming intoxicants. Observing these five precepts throughout one's life is called the Five Precepts. The Eight Precepts are: one, not killing; two, not stealing; three, not engaging in sexual activity; four and five are the same as above (referring to not lying and not consuming intoxicants); six, not sitting or lying on high and large beds; seven, not wearing fragrant garlands and ornaments, nor applying oil to the body; eight, not engaging in self-entertainment or intentionally going to watch and listen (abstaining from food after noon is fundamental). These eight precepts can be observed for varying lengths of time according to individual circumstances. Whether observing all or some of them, it is acceptable. If one adds observing the precept of not touching money and valuables and abstaining from food after noon, then it becomes the Ten Precepts. Violating the precepts results in committing two hundred and fifty offenses. The Seven Rebellious Acts are explained below. The Eight Difficulties are: one, hell; two, hungry ghosts; three, animals; four, Uttarakuru (North Continent); five, long-life heavens; six, worldly wisdom and intelligence; seven, incomplete faculties; eight, before or after the Buddha's appearance. These eight are karmic results. Results are caused by conditions; seeing the causes of offenses allows for elimination through repentance. So, what are these causes? Violating precepts is the cause of falling into hell; stinginess and greed are the cause of becoming a hungry ghost; lack of shame is the cause of becoming an animal. To seek longevity in the human realm by upholding the Three Refuges and Five Precepts is the cause of being born in Uttarakuru. To seek heavenly bliss by upholding the Eight Precepts, etc., is the cause of being born in the long-life heavens. Not seeking liberation but merely learning worldly knowledge and guarding the three karmas of body, speech, and mind is the cause of gaining worldly wisdom and intelligence. Harming sentient beings' bodies and slandering the Dharma are the causes of having incomplete faculties. Not contemplating and practicing the Great and Small Vehicle meditation methods is the cause of being born before or after the Buddha's appearance. One should learn the Buddha's compassion and guide others to correct their mistakes. All practices rely on the Three Virtues (Dharmakaya, Prajna, and Liberation). Whether it is oneself or others, one should regulate the mind with the Five Repentances (repentance, exhortation, rejoicing, dedication, and aspiration). Repentance is the most important; citing one example encompasses all, so it is said that one should teach others to repent. The 'dwelling together' in the following text refers to living in the same place. Coveting benefits, etc., is commonly called sharing monastic benefits. Posadha (布萨) means pure dwelling. The remaining sentences can be understood on your own. The sixth is the precept of not providing for or requesting the Dharma. The teacher of all Buddhas is the Dharma. Respecting people and valuing the Dharma allows for diligent cultivation and humility. If one is arrogant and disrespectful towards people and the Dharma, losing the fundamental cause of cultivation, it is invariably due to this reason. Therefore, this precept is established to prevent making mistakes. Specifically, there are four conditions: one, seeing someone who practices the Great Vehicle. Two, knowing who they are. Three, intentionally arising arrogance. Four, not providing for or requesting the Dharma, then one violates the precept. In terms of the text, it is divided into two parts. First, stating the name, narrating the event, and encouraging action. Second, prohibiting inaction and concluding the violation. In the beginning of the text, 'yi (邑)' refers to a village. Therefore, when Guan Zhong assisted Duke Huan of Qi, he stipulated that thirty families formed one 'yi'. --------------------------------------------------------------------------------