Chinese
可作事非所作事。应当可断。可作事中可以正念作不放逸。殷勤防护自心。汝于是事。能不作否。答言不作。 具寿汝听。他不与取。世尊以无量门种种毁责离不与取。称扬赞叹是胜妙事。汝具寿。始从今日不以贼心乃至麻糠。他不与物而故窃取。何况五磨洒。若过五磨洒。具寿。如佛世尊如来应正等觉所知所见说。若复苾刍若在聚落。若空闲处。他不与物以盗心取。如是盗时。若王若大臣若捉呵责言。咄男子。汝是盗贼。痴无所知。作如是盗。若杀若缚。若驱摈者。苾刍。若如是作此不与取。彼苾刍便堕落不可共住。于如是事。苾刍犯者随当作时便非苾刍。非沙门。非释迦子。失苾刍性。破沙门法。此便损减摧坏堕落。为他所胜不可重收。譬如斩截多罗树头。更不能生增长高大。汝从今日。于此不应作事不可作事。非所作事。应当可断。可作事中可以正念作不放逸。殷勤防护自心。汝于是事能不作否。答言。不作。具寿汝听。杀害生命。世尊以无量门种种毁责。远离杀生。称扬赞叹是胜妙事。汝具寿。始从今日乃至蚊蚁不应故心而断其命。何况于人若人胎。具寿。如佛世尊如来应正等觉所知所见说。若复苾刍。若人若人胎故自手断其命。或持刀授与令人送刀。若教令死赞死语言。咄男子。何用此罪累不净恶活 现代汉语译本 可做的事和不该做的事。应当断除不该做的事。在可做的事中，应当以正念不放逸地去做，殷勤地守护自己的心。你对于这件事，能够不做吗？回答说：‘不做。’ 具寿，你听着。不予而取（未经允许拿取财物），世尊用无量的方法种种地谴责不予而取，称扬赞叹远离不予而取是殊胜美好的事情。你具寿，从今天开始，不以盗窃的心，哪怕是麻糠这样微小的东西，未经允许就故意偷取。更何况是超过五磨洒（一种度量单位）的财物。具寿，正如佛世尊如来应正等觉所知所见所说，如果又有比丘，无论在村落还是空闲的地方，未经允许就以盗窃的心拿取财物，当他盗窃时，如果国王或者大臣捉住他呵斥说：‘喂，男子，你是盗贼，愚痴无知，做出这样的盗窃行为。’或者杀了他，或者捆绑他，或者驱逐他。比丘，如果做了这样的不予而取，这位比丘就堕落了，不能再一起共住。对于这样的事情，比丘一旦犯了，当下就不是比丘了，不是沙门（出家人），不是释迦（佛陀）的弟子了，失去了比丘的身份，破坏了沙门的戒法。这便是损减、摧毁、堕落，被其他（恶行）所胜，无法再恢复。譬如砍断了多罗树（棕榈树）的树头，就再也不能生长、增高、长大了。你从今天开始，对于这件事，不应该做的事、不可做的事、非所作的事，应当断除。在可做的事中，应当以正念不放逸地去做，殷勤地守护自己的心。你对于这件事，能够不做吗？回答说：‘不做。’具寿，你听着。杀害生命，世尊用无量的方法种种地谴责杀害生命，称扬赞叹远离杀生是殊胜美好的事情。你具寿，从今天开始，哪怕是蚊蚁，也不应该故意地断绝它们的生命。更何况是人，或者人胎。具寿，正如佛世尊如来应正等觉所知所见所说，如果又有比丘，无论是人还是人胎，故意亲手断绝其生命，或者拿着刀交给别人，或者让人送刀，或者教唆别人去死，赞美死亡说：‘喂，男子，何必用这罪恶的、污秽的生命来拖累自己呢？’
English
English version Deeds that can be done and deeds that should not be done. What should not be done should be abandoned. In deeds that can be done, one should act with mindfulness and diligence, diligently guarding one's own mind. Regarding this matter, are you able to not do it? He replied, 'I will not do it.' Venerable, listen. Taking what is not given (stealing), the World-Honored One, through countless means, variously condemns taking what is not given, and praises and extols the excellence of abstaining from taking what is not given. Venerable, from this day forth, do not, with a thieving mind, even so much as a sesame seed or chaff, intentionally steal what is not given. How much more so something worth more than five 'masha' (a unit of measurement). Venerable, as the Buddha, the World-Honored One, the Thus-Come One, the One Worthy of Offerings, the Perfectly Enlightened One, knows and sees, if a Bhikshu (monk), whether in a village or a secluded place, takes what is not given with a thieving mind, and when he is stealing, if the king or a minister catches him and rebukes him, saying, 'Hey, man, you are a thief, foolish and ignorant, committing such a theft,' or if they kill him, or bind him, or banish him. Bhikshu, if he commits such taking of what is not given, that Bhikshu has fallen and cannot live together (with the Sangha). Regarding such a matter, if a Bhikshu commits it, immediately he is no longer a Bhikshu, not a Shramana (ascetic), not a son of Shakya (Buddha), he has lost the nature of a Bhikshu, broken the law of a Shramana. This is diminished, destroyed, fallen, overcome by others (evil deeds), and cannot be recovered. Just as if the head of a Tala tree (palm tree) is cut off, it can no longer grow, increase, or become tall. From this day forth, regarding this matter, what should not be done, what cannot be done, what is not to be done, should be abandoned. In deeds that can be done, one should act with mindfulness and diligence, diligently guarding one's own mind. Regarding this matter, are you able to not do it? He replied, 'I will not do it.' Venerable, listen. Killing living beings, the World-Honored One, through countless means, variously condemns killing living beings, and praises and extols the excellence of abstaining from killing. Venerable, from this day forth, even a mosquito or an ant, you should not intentionally take its life. How much more so a human being, or a human fetus. Venerable, as the Buddha, the World-Honored One, the Thus-Come One, the One Worthy of Offerings, the Perfectly Enlightened One, knows and sees, if a Bhikshu, whether a human being or a human fetus, intentionally takes its life with his own hand, or hands a knife to another, or sends someone with a knife, or instigates someone to die, praising death, saying, 'Hey, man, why burden yourself with this sinful, impure, evil life?' --------------------------------------------------------------------------------
Chinese
为。汝今宁死死胜生。随自心念。以余种种言说劝赞令死。彼因死者彼苾刍便堕落。不可共住。于如是事苾刍犯者。随当作时。便非苾刍。非沙门。非释迦子。失苾刍性。破沙门法。此便损减随坏堕落。为他所胜不可重收。譬如斩截多罗树头。更不能生增长高大。汝从今日于此不应作事。不可作事。非所作事应当可断。可作事中可以正念作不放逸。殷勤防护自心。汝于是事能不作否。答言。不作。具寿汝听。说虚妄语。世尊以无量门种种毁责。远离妄语。称扬赞叹是胜妙事。汝具寿。始从今日不应故心乃至戏笑而为妄语。何况实无上人法说言己有。具寿。如佛世尊如来应正等觉所知所见说。若苾刍实无现前证。无遍知自知。不得上人法寂静胜者。殊胜证。悟智见得获。而言我如是知我如是见。即为堕落。欲自清静。彼于异时若问若不问。作如是说。具寿。我不知不见。言知言见。虚诳妄语除增上慢。彼苾刍便堕落。不可共住。言知何法者。谓言我知苦知集灭道。言见何法者。谓言我见诸天。我见诸龙。我见夜叉。我见迦楼罗。我见乾闼婆。我见紧那罗。我见摩睺罗伽。我见饿鬼。我见毗舍阇。我见鸠槃荼。我见部哆那。我见羯吒部哆那。我见旋风鬼。或言。诸天见我。诸龙见我。夜叉见我。迦楼罗见我。乾闼婆见我。 紧那罗见我。摩睺罗伽见我。饿鬼见我。毗舍阇见我。鸠槃荼见我。部哆那见我。羯吒部哆那见我。旋风鬼见我。或言。我闻天声龙声。夜叉声迦楼罗声。乾闼婆声紧那罗声。摩睺罗伽声饿鬼声。毗舍阇声鸠槃荼声。部哆那声羯吒部哆那声。旋风鬼声。或言。天闻我声。诸龙夜叉。迦楼罗乾闼婆。紧那罗摩睺罗伽。饿鬼毗舍阇。鸠槃荼部哆那。羯吒部哆那旋风鬼闻我声。或言。我往观天诸龙夜叉。迦楼罗乾闼婆。紧那罗摩睺罗伽。饿鬼毗舍阇鸠槃荼。部哆那羯吒部哆那。我往观旋风鬼。或言。天来观我。诸龙夜叉。迦楼罗乾闼婆。紧那罗摩睺罗伽。饿鬼毗舍阇鸠槃荼。部哆那羯吒部哆那旋风鬼来观我。或言。我共诸天语言谈论。共相欢乐。长时共住。或言。我共诸龙夜叉。迦楼罗乾闼婆。紧那罗摩睺罗伽。饿鬼毗舍阇鸠槃荼。部哆那羯吒部哆那。旋风鬼语言谈论。共相欢乐。长时共住。或言。诸天共我语言谈论。共相欢乐。长时共住。诸龙夜叉。迦楼罗乾闼婆。紧那罗摩睺罗伽。饿鬼毗舍阇鸠槃荼。部哆那羯吒部哆那旋风鬼。共我语言谈论。共相欢乐。长时共住。或不得而言。我得无常想。无常中苦想。苦中无我想。厌食想。一切世间不可乐想。过失想。断想。离爱想。灭想。死想。不可意想。青淤想。脓烂想。膀胀 现代汉语译本 ‘紧那罗’（Kinnara，一种半人半鸟的神）看见我，‘摩睺罗伽’（Mahoraga，一种大蟒神）看见我，‘饿鬼’（Preta，一种受苦的鬼）看见我，‘毗舍阇’（Pisacha，一种食肉的恶鬼）看见我，‘鸠槃荼’（Kumbhanda，一种瓮形鬼）看见我，‘部哆那’（Putana，一种臭鬼）看见我，‘羯吒部哆那’（Katakaputana，一种极臭鬼）看见我，旋风鬼看见我。或者说，我听见天上的声音、龙的声音、夜叉的声音、‘迦楼罗’（Garuda，一种金翅鸟神）的声音、‘乾闼婆’（Gandharva，一种天上的乐神）的声音、‘紧那罗’（Kinnara）的声音、‘摩睺罗伽’（Mahoraga）的声音、饿鬼的声音、‘毗舍阇’（Pisacha）的声音、‘鸠槃荼’（Kumbhanda）的声音、‘部哆那’（Putana）的声音、‘羯吒部哆那’（Katakaputana）的声音、旋风鬼的声音。或者说，天听见我的声音，诸龙、夜叉、‘迦楼罗’（Garuda）、‘乾闼婆’（Gandharva）、‘紧那罗’（Kinnara）、‘摩睺罗伽’（Mahoraga）、饿鬼、‘毗舍阇’（Pisacha）、‘鸠槃荼’（Kumbhanda）、‘部哆那’（Putana）、‘羯吒部哆那’（Katakaputana）、旋风鬼听见我的声音。或者说，我前往观看天、诸龙、夜叉、‘迦楼罗’（Garuda）、‘乾闼婆’（Gandharva）、‘紧那罗’（Kinnara）、‘摩睺罗伽’（Mahoraga）、饿鬼、‘毗舍阇’（Pisacha）、‘鸠槃荼’（Kumbhanda）、‘部哆那’（Putana）、‘羯吒部哆那’（Katakaputana），我前往观看旋风鬼。或者说，天来观看我，诸龙、夜叉、‘迦楼罗’（Garuda）、‘乾闼婆’（Gandharva）、‘紧那罗’（Kinnara）、‘摩睺罗伽’（Mahoraga）、饿鬼、‘毗舍阇’（Pisacha）、‘鸠槃荼’（Kumbhanda）、‘部哆那’（Putana）、‘羯吒部哆那’（Katakaputana）、旋风鬼来观看我。或者说，我和诸天语言谈论，共同欢乐，长久共同居住。或者说，我和诸龙、夜叉、‘迦楼罗’（Garuda）、‘乾闼婆’（Gandharva）、‘紧那罗’（Kinnara）、‘摩睺罗伽’（Mahoraga）、饿鬼、‘毗舍阇’（Pisacha）、‘鸠槃荼’（Kumbhanda）、‘部哆那’（Putana）、‘羯吒部哆那’（Katakaputana）、旋风鬼语言谈论，共同欢乐，长久共同居住。或者说，诸天和我语言谈论，共同欢乐，长久共同居住，诸龙、夜叉、‘迦楼罗’（Garuda）、‘乾闼婆’（Gandharva）、‘紧那罗’（Kinnara）、‘摩睺罗伽’（Mahoraga）、饿鬼、‘毗舍阇’（Pisacha）、‘鸠槃荼’（Kumbhanda）、‘部哆那’（Putana）、‘羯吒部哆那’（Katakaputana）、旋风鬼，和我语言谈论，共同欢乐，长久共同居住。或者不能说，我得到了无常想，无常中的苦想，苦中的无我想，厌食想，一切世间不可乐想，过失想，断想，离爱想，灭想，死想，不可意想，青瘀想，脓烂想，膨胀想。
English
English version The ‘Kinnara’ (a mythical being, half-human and half-bird) sees me. The ‘Mahoraga’ (a great serpent deity) sees me. The ‘Preta’ (a hungry ghost) sees me. The ‘Pisacha’ (a flesh-eating demon) sees me. The ‘Kumbhanda’ (a pot-shaped demon) sees me. The ‘Putana’ (a foul-smelling demon) sees me. The ‘Katakaputana’ (an extremely foul-smelling demon) sees me. The whirlwind ghost sees me. Or it is said: I hear the voice of the gods, the voice of the dragons, the voice of the Yakshas, the voice of the ‘Garuda’ (a mythical bird-like creature), the voice of the ‘Gandharva’ (a celestial musician), the voice of the ‘Kinnara’, the voice of the ‘Mahoraga’, the voice of the hungry ghosts, the voice of the ‘Pisacha’, the voice of the ‘Kumbhanda’, the voice of the ‘Putana’, the voice of the ‘Katakaputana’, the voice of the whirlwind ghost. Or it is said: The gods hear my voice, the dragons, the Yakshas, the ‘Garuda’, the ‘Gandharva’, the ‘Kinnara’, the ‘Mahoraga’, the hungry ghosts, the ‘Pisacha’, the ‘Kumbhanda’, the ‘Putana’, the ‘Katakaputana’, the whirlwind ghost hear my voice. Or it is said: I go to see the gods, the dragons, the Yakshas, the ‘Garuda’, the ‘Gandharva’, the ‘Kinnara’, the ‘Mahoraga’, the hungry ghosts, the ‘Pisacha’, the ‘Kumbhanda’, the ‘Putana’, the ‘Katakaputana’. I go to see the whirlwind ghost. Or it is said: The gods come to see me, the dragons, the Yakshas, the ‘Garuda’, the ‘Gandharva’, the ‘Kinnara’, the ‘Mahoraga’, the hungry ghosts, the ‘Pisacha’, the ‘Kumbhanda’, the ‘Putana’, the ‘Katakaputana’, the whirlwind ghost come to see me. Or it is said: I speak and converse with the gods, we rejoice together, we live together for a long time. Or it is said: I speak and converse with the dragons, the Yakshas, the ‘Garuda’, the ‘Gandharva’, the ‘Kinnara’, the ‘Mahoraga’, the hungry ghosts, the ‘Pisacha’, the ‘Kumbhanda’, the ‘Putana’, the ‘Katakaputana’, the whirlwind ghost, we rejoice together, we live together for a long time. Or it is said: The gods speak and converse with me, we rejoice together, we live together for a long time. The dragons, the Yakshas, the ‘Garuda’, the ‘Gandharva’, the ‘Kinnara’, the ‘Mahoraga’, the hungry ghosts, the ‘Pisacha’, the ‘Kumbhanda’, the ‘Putana’, the ‘Katakaputana’, the whirlwind ghost speak and converse with me, we rejoice together, we live together for a long time. Or it cannot be said: I have attained the perception of impermanence, the perception of suffering in impermanence, the perception of no-self in suffering, the perception of disgust with food, the perception that all the world is not to be delighted in, the perception of faults, the perception of abandonment, the perception of detachment from love, the perception of cessation, the perception of death, the perception of unattractiveness, the perception of bluish discoloration, the perception of putrefaction, the perception of bloating. --------------------------------------------------------------------------------
Chinese
想。蛆坏想。啄啖想。异赤想。离散想。骸骨想。别异空观想。或不得而言。我得初静虑二静虑三静虑四静虑。慈悲喜舍。空无边处。识无边处。无所有处。非想非非想处。预流果一来果。不还果阿罗汉果。神境智神通。天耳智神通。他心智神通。宿住智神通。死生智神通。漏尽智神通。或言。我是阿罗汉八解脱中定善解脱。俱善解脱。苾刍。若如是说。彼苾刍便堕落。不可共住。于如是事。苾刍犯者随当作时。便非苾刍。非沙门。非释迦子。失苾刍性。破沙门法。此便损减摧坏堕落。为他所胜不可重收。譬如斩截多罗树头。更不能生增长高大。汝从今日。于此不应作事。不可作事。非所作事应当可断可。作事中可以正念作不放逸。殷勤防护自心。汝于是事能不作否。答言。不作。此是四堕落法竟。 次说沙门四种所应作法。 具寿汝听。此四沙门法诸佛世尊如来应正等觉所知所见。为诸依。如是法出家受近圆。作苾刍者。说沙门四种所应作法。云何为四。具寿汝听。始从今日若他骂者。不应返骂。他瞋不应返瞋。他打不应返打。他调不应返调。有如是等恼乱起时。汝能摄心不返报否。答言。不报。此是沙门所应作法竟。 次摽满心希望胜愿。 具寿汝听。汝先摽心有所希望。作如是念。我 现代汉语译本：想（Samjna， संज्ञा）。蛆坏想。啄啖想。异赤想。离散想。骸骨想。别异空观想。或者（比丘）不应该说，‘我得到了初禅、二禅、三禅、四禅。’慈悲喜舍（四无量心）。空无边处（空无边处定）。识无边处（识无边处定）。无所有处（无所有处定）。非想非非想处（非想非非想处定）。预流果（Srotapanna，须陀洹果）。一来果（Sakrdagamin，斯陀含果）。不还果（Anagamin，阿那含果）。阿罗汉果（Arhat，无学果）。神境智神通（Rddhi-vidhi-jnana-abhijna）。天耳智神通（Divya-srotra-jnana-abhijna）。他心智神通（Para-citta-jnana-abhijna）。宿住智神通（Purva-nivasanusmrti-jnana-abhijna）。死生智神通（Cyuty-utpada-jnana-abhijna）。漏尽智神通（Asrava-ksaya-jnana-abhijna）。’或者说：‘我是阿罗汉，在八解脱中，我已获得定善解脱，俱善解脱。’比丘，如果这样说，这位比丘就堕落了，不可共住。对于这样的事情，比丘一旦犯了，立刻就不是比丘了，不是沙门（Sramana， श्रमण），不是释迦（Sakya， शाक्य）的弟子，失去了比丘的身份，破坏了沙门的法则。这便是损减、摧坏、堕落，为他人所胜，不可重收。譬如斩断多罗树的树头，更不能生长、增长、高大。你从今天起，对于此事不应该做，不可做，非所作之事应当可断可作，在可作之事中可以正念作，不放逸，殷勤防护自己的心。你对于此事能不作吗？’回答说：‘不作。’这是四堕落法完毕。 接下来讲述沙门四种所应作法。 具寿（Ayushman，आयुष्मन्），你听着。这四种沙门法，是诸佛世尊如来应正等觉所知所见，是诸依。像这样的法，出家受近圆，作为比丘的人，说沙门四种所应作法。哪四种呢？具寿，你听着。从今天开始，如果他人辱骂，不应该反骂；他人嗔怒，不应该反嗔怒；他人殴打，不应该反打；他人调戏，不应该反调戏。有像这样等的恼乱生起时，你能摄心不反报吗？’回答说：‘不报。’这是沙门所应作法完毕。 接下来标明满心希望的殊胜愿望。 具寿，你听着。你先前标明内心有所希望，作这样的念头：‘我……’