English
English version Stealing the property of the Sangha (harmonious community of monks) universally obstructs the practice of the Sangha abiding in the three times (past, present, and future). Because they are not relatives, they obstruct the path to enlightenment, hence the name 'similar offense'. Regarding robbing thieves, it's because the property already belongs to them, and the precepts do not allow taking it back. As the precepts say: 'Taking stolen goods from thieves.' The *Five-Part Vinaya* says: 'There was a Bhikshu (monk) who was robbed by thieves and fought back to regain his clothes.' Then he questioned the Buddha, and the Buddha said it was not a violation. But Bodhisattvas (enlightenment beings) are not like that. The *Yogacarabhumi-sastra* says: 'If a Bodhisattva sees a powerful official, extremely cruel, without compassion for sentient beings, oppressing and tormenting them, the Bodhisattva arises with compassion and removes him from his high position. If he sees robbers stealing others' property, or the property of the Sangha, or the property of stupas (Buddhist monuments), taking it for themselves, for the benefit and happiness of sentient beings, he forcefully seizes it, not allowing them to enjoy it, preventing them from suffering long nights. The seized treasures are returned to their original owners.' And so on. A Bodhisattva doing this, although it is taking without giving, does not violate the precepts, but instead generates much merit. Like the Bhikshu in the *Five-Part Vinaya* who fought for his clothes. If one takes the Bodhisattva vows, committing the sin of stinginess with wealth, if it is to protect others from sin, it will generate much merit.' As said, this only applies to property with an owner, taken with a thieving mind without meaning or benefit, even a single blade of grass, constitutes a Parajika (defeat, expulsion) offense. If it is one's own property, or ownerless property, or if one mistakenly believes that property with an owner is ownerless, or if one knows it has an owner but does not have a thieving mind, it does not constitute theft. If one steals one's own property, mistaking it for someone else's, or if one mistakes ownerless property for property with an owner, it is said that the severity of the offense is determined by the intention, because the object is not actually the object of a serious offense. If one mistakenly believes that property with an owner is ownerless and later finds out but does not return it, or if one mistakes a person's property for an inanimate object, or if one wants other property but takes other people's property instead, it is said that all are serious offenses, because it is an object of offense. What is called ownerless property? Like things abandoned by others. The *Samantapasadika* says: 'If a son commits evil deeds, and his parents drive him out, and later the parents die, his property becomes ownerless.' The *Abhidharma-mahavibhasa-sastra* and others say: 'Hidden treasures between two countries are also ownerless.' If so, wouldn't the people taking things from the mountains and forests be stealing the king's property? No, because the king does this to provide for the people. In the Sravaka (disciple) Vehicle, five coins constitute a serious offense, but now, to distinguish the difference, we say even a single needle or blade of grass. 'The Bodhisattva below' is the content of the fourth gate. Filial piety and compassion are called Buddha-nature. Because Bodhisattvas possess Buddha-nature, they are different from the Two Vehicles (Sravakas and Pratyekabuddhas). 'Generating blessings' is for the benefit of sentient beings, 'generating happiness' is to bring happiness to sentient beings, but stealing others' property causes them to have afflictions, so it violates the principle of benefiting sentient beings. The reason for taking life is also the same. --------------------------------------------------------------------------------
Chinese
违安乐。如智论十三颂曰。一切诸众生。衣食以自活。若劫若夺取。则为劫夺命。 无慈行欲戒第三 经。若佛子自淫至是菩萨波罗夷罪。 述曰。初制意者。生死牢狱淫为枷锁。深缚有情难出离故。如智论云。淫欲者虽不恼众生。系缚心故立为大罪。瑜伽论云。诸爱之中欲爱为最。若能治彼。余自然伏。如制强力劣者自伏。然此欲法有三种过。苦而似乐故。少味多灾故。不净似净故。初者颂曰。不忍烦恼病。行淫似乐生。犹如抓疥病。于苦乐想生。如抓疥者以苦为乐。欲所生乐应知亦然。已离欲者见欲为苦。如无疥者疥乐为苦。然诸欲尘其性虚伪能诳众生恒生烧害。如世尊言。欲如枯骨。乃至亦如树端烂果。如齿骨故令无饱期。如段肉故无定属主。如草炬故忧火恒烧。如火坑故增长渴爱。如蟒毒故贤圣远避。如梦见故速趣坏灭。如借严具故但托众缘。如熟果故危所依地。如是应观苦而似乐。云何诸欲少味多灾。颂曰。犹如罗刹女。如怨诈示亲。诳心生恶业。招苦障涅槃。如罗刹女交已致食。亦如怨士诈亲加害。五欲怨贼亦复如此。烧乱迷心害于慧命。招无量苦障涅槃乐。如菩萨藏经第十云。习近欲时无恶不造。受彼果时无苦不受。爱河欲海漂溺无岸。死生之波长流莫绝。一切怨害皆从欲生。愚人 现代汉语译本 违犯安乐。如《智度论》第十三颂所说：‘一切众生，衣食以自活。若劫夺他人衣食，则如同劫夺他人性命。’ 无慈悲心行淫戒第三 经文：若佛子行淫，乃至是菩萨波罗夷罪。 解释：最初制定此戒的用意是，生死轮回的牢狱中，淫欲是枷锁，深深束缚有情众生，使他们难以脱离。如《智度论》所说：‘淫欲虽然不直接恼害众生，但因为它系缚人心，所以被立为大罪。’《瑜伽师地论》说：‘在各种爱欲之中，欲爱最为强烈。如果能调伏它，其余的爱欲自然会被降伏。’就像制服了强大的敌人，弱小的自然会臣服。然而，这种淫欲之法有三种过患：一是苦而看似快乐；二是少有滋味却多有灾祸；三是不净却看似清净。第一点，颂文说：‘不能忍受烦恼病，行淫看似快乐生。犹如抓挠疥疮，于痛苦中产生快乐的想法。’就像抓挠疥疮的人以痛苦为快乐，由淫欲所产生的快乐也应知是如此。已经远离欲念的人视淫欲为痛苦，就像没有疥疮的人视抓挠疥疮为痛苦。然而，各种欲尘，其本性虚伪，能欺骗众生，恒常产生烧灼的伤害。如世尊所说：‘欲望如同枯骨’，乃至‘也像树梢上的烂果’。像牙齿啃咬枯骨一样，令人没有满足的时候；像一块肉一样，没有固定的主人；像一把草炬一样，忧愁的火焰恒常燃烧；像一个火坑一样，增长渴爱的欲望；像蟒蛇的毒液一样，贤圣之人远远避开；像梦中所见一样，迅速趋向坏灭；像借来的装饰品一样，只是依托各种因缘；像成熟的果实一样，所依赖的土地充满危险。’应当这样观察，淫欲是苦而看似快乐。 为什么说诸欲少有滋味却多有灾祸？颂文说：‘犹如罗刹女，如怨家假装亲近。迷惑人心，产生恶业，招致痛苦，阻碍涅槃。’就像罗刹女与人交合后便吃掉对方，也像怨家假装亲近而加以伤害。五欲怨贼也是如此，烧扰迷惑人心，损害智慧之命，招致无量痛苦，阻碍涅槃之乐。如《菩萨藏经》第十卷所说：‘习近淫欲时，没有恶事不造作；承受恶果时，没有痛苦不承受。爱河欲海，漂溺其中没有边岸。生死之波，长久流淌没有止息。一切怨恨灾害，都从淫欲产生。愚人啊！’
English
English version Violating peace and happiness. As the thirteenth verse of the *Mahaprajnaparamita-sastra* (*智度论*) says: 'All living beings live by clothing and food. If one robs or steals, it is like robbing or taking life.' The Third Precept: Abstaining from Uncompassionate Sexual Conduct Sutra: If a son of the Buddha engages in sexual activity, it constitutes a *Parajika* (*波罗夷*) offense for a Bodhisattva. Commentary: The initial intention behind establishing this precept is that in the prison of *samsara* (生死), sexual desire is like shackles, deeply binding sentient beings and making it difficult for them to escape. As the *Mahaprajnaparamita-sastra* says: 'Although sexual desire does not directly harm sentient beings, it is established as a major offense because it binds the mind.' The *Yogacarabhumi-sastra* (*瑜伽师地论*) says: 'Among all desires, sexual desire is the strongest. If one can subdue it, the rest will naturally be subdued.' It is like subduing a strong enemy, and the weaker ones will naturally submit. However, this practice of sexual desire has three faults: first, it is suffering that appears as pleasure; second, it has little taste but much disaster; third, it is impure but appears as pure. Regarding the first point, the verse says: 'Unable to endure the illness of afflictions, engaging in sexual activity seems to produce pleasure. It is like scratching a scab, where one feels pleasure in the midst of pain.' Just as someone scratching a scab takes pain as pleasure, the pleasure arising from sexual desire should also be understood in the same way. Those who have already detached from desire see sexual desire as suffering, just as someone without a scab sees scratching a scab as suffering. However, the nature of various objects of desire is false and deceptive, capable of deceiving sentient beings and constantly producing burning harm. As the World Honored One said: 'Desire is like dry bones,' and even 'like rotten fruit at the end of a tree branch.' Like gnawing on bones, it leaves one never satisfied; like a piece of meat, it has no fixed owner; like a torch of grass, the fire of worry constantly burns; like a pit of fire, it increases the thirst for desire; like the venom of a serpent, the wise and noble avoid it from afar; like something seen in a dream, it quickly leads to destruction; like borrowed ornaments, it merely relies on various conditions; like ripe fruit, the ground it relies on is dangerous.' One should observe in this way that sexual desire is suffering that appears as pleasure. Why is it said that desires have little taste but much disaster? The verse says: 'Like a *Rakshasi* (*罗刹女*), like an enemy falsely showing affection. Deceiving the mind, generating evil karma, inviting suffering, obstructing *Nirvana* (*涅槃*).' Just as a *Rakshasi* eats someone after having intercourse with them, and just as an enemy harms someone by falsely showing affection, the five desires are also like this, burning and confusing the mind, harming the life of wisdom, inviting immeasurable suffering, and obstructing the bliss of *Nirvana*. As the tenth volume of the *Bodhisattva-pitaka Sutra* (*菩萨藏经*) says: 'When one practices sexual desire, there is no evil that one does not commit; when one receives the consequences, there is no suffering that one does not endure. In the river of love and the sea of desire, one drowns without a shore. The waves of birth and death flow endlessly without ceasing. All hatred and harm arise from sexual desire. O foolish ones!' --------------------------------------------------------------------------------
Chinese
所贪如蛾投火。五百登空失通而落。一角仙人被女人捉。是以律云。可畏之甚无过女人。宁以男根内毒蛇口。蛇害一肉身。女害法身故。又龙树说。巧察人意女人为智。不观余得失。但以欲为亲。清风犹可捉。女心难得定。终无厌期感生无穷。生死长夜会离之悲六趣无己。是谓诸欲少味多灾。云何欲尘不净似净。颂曰。肉身虽不净。似净诳愚夫。乐秽而无厌。似猪乐淤泥。此身不净累骨所成。血肉便秽薄皮所持。八万户虫一户九亿。种种臭秽九孔流漏。不净似净。谓皮上分白膏热血交所重映。诳心媚眼种种烧害。然诸愚夫曾无厌背。似猪竟日不离淤泥。所以今制。随应莫犯。第二释文中。违犯相门者。如经自淫至不得故淫。声闻法中自淫方重。今菩萨戒教他亦重。如小乘教自行方业道。大乘教中媒他亦业道。通制二众言一切女人。据实在家唯制邪行。非但障道。招恶趣故。云何邪行。如瑜伽云。女不应行。设所应行。非支非时非处非量。若不应理一切男及不男。母等名为所不应行。除产门外皆名非支。若秽下时。胎圆满时。饮儿乳时。受齐戒时。或有病时。谓有病不宜淫。是名非时。若诸尊重所集会处。或灵庙中。或大众前。或坚鞭地高下不安。此等非处。若过五返名为非量。不依世礼名为非理。在家除此于自分行。 现代汉语译本 所贪恋的就像飞蛾扑火一样。五百个能腾空的仙人因为失去神通而坠落。一角仙人也被女人所擒获。因此戒律中说：‘最可怕的莫过于女人。’宁愿把男根放入毒蛇口中，因为蛇只会伤害一个人的肉身，而女人却会损害人的法身。龙树菩萨说：‘善于揣摩人心的，女人可谓是聪明。她们不考虑其他的得失，只以情欲为亲近。清风尚且可以捕捉，女人的心却难以安定。’她们对情欲永远没有满足的时候，由此感生出无穷的烦恼。在漫长的生死长夜中，充满了离别之苦，六道轮回没有尽头。这就是所谓的诸欲少有滋味而多有灾祸。为什么说情欲的尘垢是不净的，却看起来好像是清净的呢？ 颂词说：‘肉身虽然是不净的，却好像是清净的，以此来迷惑愚蠢的人。他们以污秽为乐而没有厌倦，就像猪喜欢在泥泞中打滚一样。’这个身体是不干净的，是由累累白骨组成的，血肉便溺污秽不堪，仅仅靠一层薄皮支撑着。身体里有八万户虫，每一户有九亿只。各种各样的臭秽之物从九个孔窍中流出。说它不净却好像清净，是因为皮肤表面有白色的脂肪、热血交相辉映，用迷惑人心的媚眼，种种手段来烧灼人的欲望。然而那些愚蠢的人却从来没有厌恶背离，就像猪整天都不离开泥泞一样。所以现在制定戒律，要随顺因缘，不要违犯。 第二，解释文中的‘违犯相门’，如经中所说，从自淫到不得故淫。在声闻法中，自淫的罪过比较重，现在菩萨戒中，教唆他人行淫的罪过也很重。就像小乘佛教中，自己做才算是业道，大乘佛教中，教唆他人也算是业道。通用于比丘和比丘尼二众，说的是一切女人。就实际情况来说，在家居士只禁止邪淫，因为邪淫不仅会障碍修行，还会招致恶趣的果报。什么是邪淫呢？如《瑜伽师地论》所说：女人不应该行淫。即使是应该行淫的情况，也要注意非支、非时、非处、非量。如果不合乎道理，一切男人以及非男之人，母亲等等，都属于不应该行淫的对象。除了产门之外，都叫做非支。在污秽下流的时候，胎儿圆满的时候，哺乳的时候，受持斋戒的时候，或者生病的时候，因为有病不适合行淫，这些都叫做非时。在诸位尊重的人所居住的地方，或者在灵庙中，或者在大众面前，或者在坚硬不平的地方，这些都叫做非处。如果超过五次，就叫做非量。不按照世俗礼仪，就叫做不合道理。在家居士除了这些情况，在自己的配偶身上行淫是可以的。