Chinese
净活命无慈损生。下信心上乖圣旨所以制犯。别具三缘。一为利养。二习恶妓术。三所为事讫便犯。就文为三。初标邪命之心。二反卖下列邪命之事。三都无下举非结犯。初如文。次文初列邪命方法。坐居店肆眩惑于人名贩卖男女。亦有卖男色与于女也。自手作食者恶触非法。自磨自舂者坏生兼恶触。此并下邪随类净之则通自手避讥谦故。占相等者占色相声判释禄命因。舍正归邪求官护职。或自染习损坏道仪。或为人解梦说凶道吉。令其邪倒求神祷鬼。或占胎内是男是女。咒谓咒咀左道为利损物殡命。术即邪术符书厌祷禁断胜缘。或动道俗并是维邪及仰邪摄。术通星像故。言功巧者书画雕克泥素竹木缘务妨道故。调鹰下次列恶伎。缝合鹰眼令吃毡毛等使其调顺以拟畋猎。和合百种等毒药非一言百。损命害物通得毒名。蛇毒者取于蛇毒以伤物命。生金银毒者药名也。谓生金银即是毒也。蛊毒者世相传云。取百种虫蛇置一瓮中相食强者即名为蛊。故有猫等不同并损物命亦下邪摄。三结犯如文。 第三十时月媒嫁戒。持戒如护明珠。今反谤说空媒嫁男女。致令年三月六行杀盗非违法慢时长自他恶。是故圣制。别具四缘。一恶说空。二通致男女。三是年三月六之时也。四自他行杀盗等便犯。自行双结二罪。为他之因但结 现代汉语译本：净活命是指不以慈悲心为怀，反而损害生命。因为缺乏信心，违背了圣人的旨意，所以制定了这条戒律。构成犯罪需要具备三种因缘：一是图谋利养，二是学习邪恶的伎俩，三是所做的事情完成后就构成犯罪。从经文来看，分为三个部分：首先标明邪命之心，其次通过反面的例子列举邪命之事，最后以‘都无下’总结非法的行为并判定犯罪。首先，如经文所说。其次，经文中首先列举了邪命的方法，例如坐在店铺里用迷惑人的手段贩卖男女，也有贩卖男色给女人的情况。‘自手作食者恶触非法’，自己磨米、舂米，既破坏了生命，又属于恶触。这些都属于下等的邪命，如果能随顺事物的本性而净化，就能通达，自己动手是为了避免讥嫌，保持谦逊的姿态。‘占相等者’，是指占卜人的气色、声音，判断解释禄命的因果。舍弃正道，归于邪道，为了求官或者保住职位。或者自己学习染习，损坏道仪。或者为人解梦，说凶道吉，使人邪倒，求神祷鬼。或者占卜胎内是男是女。‘咒谓咒咀’，是指用左道咒诅，为了利益而损害物品，断送生命。‘术即邪术’，是指用符书厌祷，禁断殊胜的因缘。或者动摇道俗之心，这些都是维邪和仰邪所摄。邪术也包括星象。‘言功巧者’，是指书画雕刻泥塑竹木等，因为这些缘务妨碍修行。‘调鹰下’，列举了恶劣的伎俩，例如缝合鹰的眼睛，让它吃毡毛等，使它调顺，用来打猎。‘和合百种等毒药’，毒药不止一百种，用‘百’来泛指。损害生命，危害物品，都可以称为毒。‘蛇毒者’，是指提取蛇毒来伤害生物的性命。‘生金银毒者’，是一种药名，认为生金银就是毒药。‘蛊毒者’，世俗相传，取一百种虫蛇放在一个瓮中，让它们互相吞食，最强壮的就叫做蛊。所以有猫等不同的动物，都损害生物的性命，也属于下等的邪命所摄。第三部分总结犯罪，如经文所说。 第三十条是关于不适时宜地做媒嫁娶的戒律。持戒应当像保护明珠一样。现在反而诽谤，空口说媒嫁娶男女，导致一年中的三月、六月发生杀盗等非法行为，违背了戒律，怠慢了修行，长时间地给自己和他人带来恶果。因此，圣人制定了这条戒律。构成犯罪需要具备四种因缘：一是恶意的诽谤，二是促成男女之间的关系，三是在一年中的三月、六月，四是自己或他人因此而行杀盗等行为，就构成犯罪。自己做媒，双方都犯两种罪。为他人做媒，只犯一种罪。
English
English version: 'Net Living' means not cherishing compassion but harming life. Because of a lack of faith and a violation of the Buddha's teachings, this precept is established. Three conditions are required for committing an offense: first, seeking profit; second, learning evil skills; and third, the offense is committed upon completion of the act. According to the text, it is divided into three parts: first, it indicates the mind of wrong livelihood; second, it lists the acts of wrong livelihood through negative examples; and third, it concludes the illegal acts with 'all without' and determines the offense. First, as the text says. Second, the text first lists the methods of wrong livelihood, such as sitting in a shop and selling men and women using deceptive means, and also selling male beauty to women. 'Those who make food with their own hands are defiled and illegal,' grinding rice and husking rice themselves both destroy life and are defiled. These all belong to lower wrong livelihood; if one can purify them by following the nature of things, one can understand them thoroughly. Doing it oneself is to avoid criticism and maintain a humble attitude. 'Those who practice divination' refer to divining people's complexion and voice, judging and explaining the causes and effects of fortune and destiny. Abandoning the right path and returning to the wrong path, seeking official positions or protecting their jobs. Or learning and becoming accustomed to defilement, damaging the monastic decorum. Or interpreting dreams for people, saying that bad omens are good, causing people to be misled, seeking gods and praying to ghosts. Or divining whether the fetus is male or female. 'Curse means cursing,' referring to cursing with unorthodox methods, harming objects and ending lives for profit. 'Skills are evil arts,' referring to using talismans and incantations to suppress and prevent auspicious conditions. Or shaking the minds of monastics and laity, these are all included in 'Vi-wrong' and 'Yang-wrong'. Evil arts also include astrology. 'Speaking of skills' refers to calligraphy, painting, carving, clay sculpting, bamboo and wood, etc., because these activities hinder practice. 'Taming eagles below' lists evil tricks, such as sewing up the eyes of eagles, feeding them felt, etc., to make them obedient for hunting. 'Combining hundreds of kinds of poisons,' there are more than a hundred kinds of poisons, using 'hundred' to refer to them generally. Harming life and harming objects can both be called poison. 'Snake poison' refers to extracting snake venom to harm the lives of living beings. 'Raw gold and silver poison' is the name of a medicine, believing that raw gold and silver are poison. 'Gu poison' is a popular tradition that takes a hundred kinds of insects and snakes and puts them in a jar, letting them devour each other, and the strongest one is called Gu. Therefore, there are different animals such as cats, all of which harm the lives of living beings and are also included in lower wrong livelihood. The third part concludes the offense, as the text says. The thirtieth precept is about untimely matchmaking. Upholding the precepts should be like protecting a bright pearl. Now, on the contrary, there is slander, empty matchmaking of men and women, leading to illegal acts such as killing and stealing in March and June of the year, violating the precepts, neglecting practice, and bringing evil consequences to oneself and others for a long time. Therefore, the Buddha established this precept. Four conditions are required for committing an offense: first, malicious slander; second, facilitating the relationship between men and women; third, in March and June of the year; fourth, if oneself or others commit acts such as killing and stealing as a result, the offense is committed. If one does the matchmaking oneself, both parties commit two offenses. If one does the matchmaking for others, only one offense is committed. --------------------------------------------------------------------------------
Chinese
轻垢。就文为三。初总标犯境。次于六斋日下出所犯之时。三作杀生下违制结犯。初言恶心者说无三宝也。内无信心执空行恶委博养生。故云诈现亲附。次出行在有中之相。故云为白衣等。次文中言六斋日者初八十四十五二十三二十九三十。智论问曰何故六斋日制受八戒。答是恶鬼夺命不吉之日故。劫初圣人相教令持斋受戒避八凶衰。四天王经中说。此之六日使者太子及四天王自下观察。若持斋戒孝顺父母上白帝释。诸天心悦增益天众。减损修罗鬼神远去住处安稳。若不尔者诸天不悦。言减损诸天修罗盛。天地本起经说。劫初有异梵子修外道行。于此六日割肉出血以着火中。过十二岁为天王所责愿生恶子。当时火中有八鬼出身黑眼赤有大光明。一切鬼神皆从此生。故劫初圣人制此六日持斋受戒。善生经云。是外道祠祀之日也。年三长斋月者正月是众生现生之初。五月是兴盛之中。九月是欲藏之始。又世传云。天帝分月判四天下。正月南天二月西天三月北天四月东天五月南天。乃至九月还至南天。虽未见正教深有其理。三结犯如文。次如是下结劝指广。言制戒品者大本之中有此品也。次明二二九为二。初九又二。初正释。次结劝指广。 第三十一不行救赎戒。菩萨发心慈救为本。况见尊危轻心弃舍。内阙孝心外乖 现代汉语译本： 轻垢戒。从文义上分为三部分。首先总标明所犯的境界，其次在六斋日下指出所犯的时间，第三部分从‘作杀生’开始，说明违背制度而结成罪犯。首先，‘恶心’指的是不信奉三宝（佛(Buddha)，法(Dharma)，僧(Sangha)）。内心没有信心，执着于空虚，行为邪恶，只顾保养身体，所以说‘诈现亲附’。其次，‘出行’表现出处于有（存在）中的状态，所以说是为白衣（在家居士）等。文中提到的六斋日分别是初八、十四、十五、二十三、二十九、三十。智论中问道：为什么要在六斋日制定受持八戒？回答说：因为这些日子是恶鬼夺命不吉利的日子。劫初的圣人相互教导，要持斋受戒，避开八种凶衰。四天王经中说，在这六天里，使者、太子以及四天王会亲自下界观察。如果有人持斋守戒，孝顺父母，就会上报给帝释天(Indra)。诸天心生欢喜，增加天众，减少修罗(Asura)，鬼神远离，住所安稳。如果不是这样，诸天就不高兴。‘减损诸天修罗盛’。《天地本起经》说，劫初有异梵子修行外道，在这六天里割肉出血，放在火中。过了十二年，被天王责备，发愿生恶子。当时火中有八个鬼出生，黑眼赤色，有很大的光明。一切鬼神都从此产生。所以劫初的圣人制定在这六天持斋受戒。《善生经》说，这是外道祠祀的日子。一年中的三个长斋月是：正月是众生开始出现的时候，五月是兴盛的中间，九月是欲望开始隐藏的时候。又世俗相传，天帝分月来判决四天下。正月是南天，二月是西天，三月是北天，四月是东天，五月是南天，乃至九月回到南天。虽然没有看到正规的经典记载，但其中蕴含的道理很深刻。第三部分总结罪犯，如经文所说。接下来‘如是’以下总结劝导，指向广阔。‘制戒品’指的是《大本》之中有这个品。接下来阐明二二九为二。最初的九个又分为二。首先是正式解释，其次是总结劝导，指向广阔。 第三十一 不行救赎戒。菩萨发心以慈悲救助为根本。更何况见到尊者危难，却轻视抛弃。内心缺少孝心，外表违背了……
English
English version: Light Offenses. The text is divided into three parts. First, it generally indicates the realm of offense. Second, it specifies the time of offense under the Six Fasting Days. Third, starting from 'committing killing,' it explains the violation of the rules leading to the offense. First, 'evil mind' refers to not believing in the Three Jewels (Buddha, Dharma, Sangha). Lacking faith internally, clinging to emptiness, acting wickedly, and only caring for one's own well-being, hence the saying 'falsely appearing to be close.' Second, 'going out' demonstrates the state of being in existence, hence it is said to be for laypeople (Upasakas) and others. The Six Fasting Days mentioned in the text are the 8th, 14th, 15th, 23rd, 29th, and 30th. In the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra), it is asked: Why are the Eight Precepts prescribed to be observed on the Six Fasting Days? The answer is: Because these days are inauspicious days when evil spirits take lives. The sages of the beginning of the kalpa (aeon) taught each other to observe fasting and precepts to avoid the eight kinds of misfortune and decline. The Sutra of the Four Heavenly Kings says that on these six days, messengers, princes, and the Four Heavenly Kings personally descend to observe. If someone observes fasting and precepts and is filial to their parents, they will report it to Indra (帝释天). The gods will rejoice, increase the heavenly hosts, decrease the Asuras (修罗), and the ghosts and spirits will leave, and their dwellings will be secure. If not, the gods will be displeased. 'Decreasing the gods and increasing the Asuras.' The Sutra of the Origin of Heaven and Earth says that at the beginning of the kalpa, there was a heretical Brahman who practiced external paths. On these six days, he cut off his flesh and shed blood, placing it in the fire. After twelve years, he was rebuked by the Heavenly King and vowed to give birth to evil children. At that time, eight ghosts were born from the fire, with black eyes and red color, and great light. All ghosts and spirits originated from this. Therefore, the sages of the beginning of the kalpa prescribed observing fasting and precepts on these six days. The Good Life Sutra (Sigalovada Sutta) says that these are the days of heretical sacrifices. The three long fasting months of the year are: the first month, which is the beginning of the appearance of sentient beings; the fifth month, which is the middle of prosperity; and the ninth month, which is the beginning of the concealment of desires. It is also popularly said that the Heavenly Emperor divides the months to judge the four continents. The first month is the Southern Continent, the second month is the Western Continent, the third month is the Northern Continent, the fourth month is the Eastern Continent, the fifth month is the Southern Continent, and so on, until the ninth month returns to the Southern Continent. Although I have not seen formal scriptural records, the principles contained within are profound. The third part summarizes the offenses, as stated in the scripture. Next, 'thus' below summarizes the exhortation, pointing to the vastness. 'The Precepts Chapter' refers to the fact that there is this chapter in the Great Book (Mahayana sutra). Next, it clarifies that two two nine is two. The initial nine are further divided into two. First is the formal explanation, and second is the summary exhortation, pointing to the vastness. Thirty-first: The precept of not offering redemption. The Bodhisattva's aspiration is based on compassion and saving others. How much more so when seeing a venerable person in danger, yet slighting and abandoning them. Lacking filial piety internally, and outwardly violating... --------------------------------------------------------------------------------