Chinese
句以有盗心得成其罪。是故增六中不说。从地处以下。第二明其具足盗之法用。初列二十六章门。后还一一解释。就一章中皆有七句。一明其处。二列其物。三明主。四明盗心。五明盗物满足。六明盗物方法。七明结罪。一章有此七句。余下章亦然。从方便求过五钱以下。第三要心取物。多就中有三十六句。寻文可知。律文云。方便求过五钱者。此明下至得十一钱。若得五钱遂本要心成其重罪。故有六钱在。便生心取此六钱。是故复得重罪。此是得二重罪。若得九钱得一重罪一偷兰罪。前五成其重罪。以定后四可足他成罪。是故后四别得轻罪。若方便求五钱过五钱。若不得犯。方便重偷兰。若得四钱不称本要心。犯方便重偷兰。得四钱入手边犯究竟重偷兰。若得三钱已下。犯究竟轻偷兰。文言。方便求减五钱得过五钱。是下至得十钱。前四遂本要心成其轻罪。后六别得重罪。若得六钱便是过五。何待十。若得六钱是其过五。但得二轻罪。不得成重何以知之。寻文验理。可以情求本要心取四离本处成轻。后二发心取亦成轻。不可前后合成重罪。何以故。前后要心事别。是故不得合成。方便求减五钱得五钱。此是九钱。若广解同上。若克心盗减五钱。若入手犯究竟偷兰。若不得犯方便突吉罗三悔。文言。受教者取五钱。或 取异物异处。取物受教者得重。教者得轻罪者。欲明取此物。是受教者意非是教人轻重不同。教者得轻罪。非是所得物边得物罪故。是本发心处得罪。异物者明其物别。异处者人别。次下二句彼此不解语。是故互得轻重 问曰。盗物若错容不犯罪。杀戒虽错亦犯。何以故不同。答曰。所盗之物容可无主。又复若知是错还可归主。杀戒不尔。人无无命知是人。何容有错。又复命断知错更无活。理容可有误。欲杀前人箭误着后人。此可不犯。是故与盗不同 问曰。财主是一。一运盗得多钱。犯几重罪 答曰。得一重罪 问曰。若尔者一时杀多人亦应犯一罪 答曰。不尔盗本损主。主是其一。杀本断命。人各是别。何得同一。末下八句。前四句满五钱。后四句减五钱。狂痴心乱应恼。此四人不犯者。欲明此人有此重病都不自忆。是比丘是故不犯。无主物作有主人想取五钱。犯方便重偷兰罪。起由心故重。有主物疑无主物。此二得五钱。犯方便轻偷兰。由心疑故轻。若有主物克心得四钱。犯究竟重偷兰。若减四钱犯究竟轻偷兰。若无主作主想。取减五钱犯方便重究竟突吉罗罪。若有主物疑。若无主物疑。此二物取减五钱。犯方便轻突吉罗。虽轻亦应对手三悔。若非人物作非人物想盗得五钱。犯究竟偷兰少轻。盗人四钱。若实是 粪扫物作非人物想取得五钱。犯方便重突吉罗三悔。若非人物疑无主物疑。此二盗得五钱。犯方便突吉罗少轻。若非人物作非人物想。克心盗得四钱。犯究竟重突吉罗一悔。取得减四钱以下。犯轻突吉罗亦一悔。若无主物作非人想。取减五钱。若非人物疑无主物疑。此三悉犯方便轻突吉。若盗畜生物满五钱。犯究竟吉罗一悔。取减五钱亦一悔。虽有异突吉罗是极下之罪。更无异悔法故耳。正似盗人五钱犯灭摈。乃至一主物百千岂可非重亦因灭摈以上。更无治罪法故。盗取人非人畜生三种物。皆具五缘成罪得知。皆因究竟。 杀戒第三 就此戒中亦有五段文。第一从初讫正法久住已来。明起过因缘。第二从欲戒者以下讫不共住已来。明正制戒本。第三从比丘义如上以下讫非人疑偷兰遮已来。明广解。第四从比丘尼以下讫足谓为犯已来。明通结五众。第五从不犯者以下讫未。明开听不犯。就因缘中有二。第一从初讫叹思惟不净行已来。明如来说不净观能除其患。第二从诸比丘作是念以下因缘尽已来。明诸比丘顺教修行。又说不净行者直说不净体状貌。明不净有四种。一因不净。过去无明行是。二种子不净。父母精血是。三所依处不净者。依在生熟二藏中间是。四体不净。三十六物是。叹不净行者。叹不净理能除或到 现代汉语译本 拾取被认为是无主之物的粪扫物，价值五钱，构成方便重罪（突吉罗，一种轻罪），需要忏悔三次。如果拾取的不是无主之物，而是疑似无主之物，这两种情况下盗取五钱，构成方便罪（突吉罗），罪责较轻。如果拾取的不是无主之物，却误以为是无主之物，并决心盗取四钱，构成究竟重罪（突吉罗），需要忏悔一次。如果盗取价值低于四钱的物品，构成轻罪（突吉罗），也需要忏悔一次。如果拾取真正的无主之物，却误以为是非人之物，盗取价值低于五钱的物品。如果拾取的不是无主之物，而是疑似无主之物，这三种情况都构成方便轻罪（突吉罗）。如果盗取动物，价值满五钱，构成究竟罪（突吉罗），需要忏悔一次。盗取价值低于五钱的动物，也需要忏悔一次。虽然有不同的突吉罗罪，但这是极轻微的罪过，没有其他的忏悔方法。这就像盗取他人五钱，犯下灭摈罪（被僧团驱逐）。乃至盗取价值百千的主人物品，难道不算是重罪，也应该被灭摈吗？因为灭摈以上，没有更重的治罪方法了。盗取人、非人、畜生这三种物品，都需要具备五种因缘才能构成罪行，这一点需要知晓，都是因为究竟罪。 杀戒第三，关于此戒也有五个部分。第一部分从开始到‘正法久住’，说明产生过失的因缘。第二部分从‘欲戒者’到‘不共住’，说明正式制定的戒律本身。第三部分从‘比丘义如上’到‘非人疑偷兰遮’，说明详细的解释。第四部分从‘比丘尼’到‘足谓为犯’，说明普遍总结五众（比丘、比丘尼、式叉摩那、沙弥、沙弥尼）。第五部分从‘不犯者’到‘未’，说明开许不犯的情况。在因缘中，有两点。第一点从开始到‘叹思惟不净行’，说明如来说不净观能够消除其患。第二点从‘诸比丘作是念’到因缘结束，说明诸比丘顺从教导修行。又说修不净行的人直接说不净的体状貌，说明不净有四种：一是因不净，过去无明行是；二是种子不净，父母精血是；三是所依处不净，依在生藏和熟藏中间；四是体不净，三十六物是。赞叹不净行的人，赞叹不净的道理能够消除或到达。
English
English version Taking discarded refuse (fensao wu) that is thought to be ownerless, worth five qian (monetary unit). One commits a 'convenience' grave offense (突吉羅, tu ji luo - Dukkata, a minor offense), requiring three repentances. If it is not ownerless, but there is doubt about whether it is ownerless, in these two cases, stealing five qian constitutes a 'convenience' offense (突吉羅), which is a lesser offense. If it is not ownerless but is mistaken for ownerless, and one resolves to steal four qian, one commits an 'ultimate' grave offense (突吉羅), requiring one repentance. Taking less than four qian constitutes a minor offense (突吉羅), also requiring one repentance. If it is truly ownerless but is mistaken for a non-human's possession, taking less than five qian. If it is not ownerless, but there is doubt about whether it is ownerless, all three of these cases constitute a 'convenience' minor offense (突吉羅). If stealing a living animal worth five qian, one commits an 'ultimate' offense (突吉羅), requiring one repentance. Taking an animal worth less than five qian also requires one repentance. Although there are different offenses (突吉羅), this is the lightest of offenses, and there is no other method of repentance. This is similar to stealing five qian from someone, which results in expulsion (灭摈, mie bin - banishment from the Sangha). Even stealing a possession worth hundreds or thousands, should it not be considered a grave offense and also result in expulsion? Because beyond expulsion, there is no heavier punishment. Stealing from humans, non-humans, and animals requires all five conditions to be met to constitute a crime, which should be understood, all due to the 'ultimate' offense. The Third Precept Against Killing. Regarding this precept, there are also five sections. The first section, from the beginning to 'the Proper Dharma abides long,' explains the causes and conditions for arising transgressions. The second section, from 'those who wish to take the precepts' to 'not living together,' explains the formally established precepts themselves. The third section, from 'the meaning of Bhikkhu is as above' to 'doubt about a non-human, thullaccaya (偷蘭遮, tou lan zhe - a serious offense),' explains the detailed explanation. The fourth section, from 'Bhikkhuni (比丘尼)' to 'sufficient to be considered an offense,' explains the universal conclusion for the five assemblies (Bhikkhus, Bhikkhunis, Sikkhamanas, Sramaneras, Sramanerikas). The fifth section, from 'those who do not offend' to 'not yet,' explains the permitted non-offenses. Within the causes and conditions, there are two points. The first point, from the beginning to 'praising contemplation of impurity,' explains that the Tathagata (如來, ru lai - Thus Come One) said that contemplation of impurity can eliminate its affliction. The second point, from 'the Bhikkhus thought thus' to the end of the causes and conditions, explains that the Bhikkhus follow the teachings and practice. Furthermore, those who practice contemplation of impurity directly describe the impure form and appearance, explaining that there are four types of impurity: first, the impurity of cause, which is past ignorance and actions; second, the impurity of seed, which is the parents' sperm and blood; third, the impurity of the place of reliance, which is between the raw and ripe intestines; fourth, the impurity of the body, which is the thirty-six substances. Praising those who practice contemplation of impurity, praising the principle of impurity can eliminate or reach. --------------------------------------------------------------------------------
Chinese
。叹思惟不净者。此叹能行不净观人。就第二顺教修行中有三。第一初说不复往返已来。明修不净观因缘。第二从尔时毗舍离以下讫住于果证已来。明众僧集会因缘。第三从尔时世尊已此因缘以下讫正法久住已来。明举过呵啧。就第一修不净观中有三子句。第一从诸比丘作是念以下讫叹死劝死讲死已来。明顺教修行便生厌患身命。第二从时有比丘字未力伽难提以下讫状若冢间已来。正明起过。第三从有诸居士以下讫不复往返已来。明俗人讥嫌。因不净观六十人舍身者。欲明此人过去时有其誓愿。要因此观得道而复舍身。是故今日受其昔愿。就第二集会中有四子句。第一从初讫皆不复见已来。明大众集会。第二从尔时世尊知而故问以下讫皆不见已来。明如来问众僧所以减少。第三从时阿难以下讫是已少耳已来。明阿难具答如来众少之所由。第四从唯愿世尊以下讫末。明请如来转观。就转观中有四子句。第从唯愿以下讫永无疑或已来。明请转观。第二从佛告阿难以下讫愿圣知时已来。明遂其请敕众集会讲堂。第三从尔时世尊即诣讲堂以下讫叹修阿那般那三昧已来。正明转观。第四从彼诸比丘以下讫住于果证已来。明诸比丘顺教修行得于果证。从初识至后识者。始托父母时是初识。终尽一念是后识。中间相续不断故称一者。 现代汉语译本 叹息思维不净的人。这是赞叹能够修行不净观的人。关于第二部分，顺应教导修行，其中有三点。第一，从一开始说不再往返以来，阐明修习不净观的因缘。第二，从那时起，毗舍离以下直到安住于果证以来，阐明众僧减损的因缘。第三，从那时起，世尊因为这个因缘以下直到正法久住以来，阐明揭示过失并加以责备。关于第一部分，修习不净观，其中有三个小部分。第一，从众比丘这样想以下直到赞叹死亡、劝导死亡、讲述死亡以来，阐明顺应教导修行，便对身命产生厌恶。第二，从当时有比丘名叫未力伽难提以下直到（尸体）形状如同坟墓之间以来，正式阐明产生过失。第三，从有些居士以下直到不再往返以来，阐明世俗之人讥讽嫌弃。因为不净观，有六十人舍弃身体，这是为了说明这些人过去世有这样的誓愿，一定要因为这个观法而得道，并且舍弃身体。所以今天承受他们过去的誓愿。关于第二部分，众僧减损，其中有四个小部分。第一，从一开始直到都不再见到（比丘）以来，阐明大众减损。第二，从那时起，世尊明知故问以下直到都见不到（比丘）以来，阐明如来问众僧减少的原因。第三，从那时起，阿难以下直到已经减少了以来，阐明阿难详细回答如来众僧减少的原因。第四，从唯愿世尊以下直到结束，阐明请求如来转变观法。关于转变观法，其中有四个小部分。第一，从唯愿以下直到永远没有疑惑以来，阐明请求转变观法。第二，从佛告诉阿难以下直到希望圣者知道时机以来，阐明答应他们的请求，命令众僧前往讲堂。第三，从那时起，世尊立即前往讲堂以下直到赞叹修习阿那般那三昧以来，正式阐明转变观法。第四，从那些比丘以下直到安住于果证以来，阐明众比丘顺应教导修行，获得果证。从最初的识到最后的识，开始寄托于父母时是最初的识，终结于最后一念是最后的识。中间相续不断，所以称为‘一’。
English
English version Lamenting and contemplating impurity. This is praising those who can practice the contemplation of impurity (asubha-bhavana). Regarding the second part, practicing in accordance with the teachings, there are three points. First, from the initial statement of no longer returning, it clarifies the causes and conditions for practicing the contemplation of impurity. Second, from that time in Vaishali (Visali) onwards until abiding in the attainment of fruition, it clarifies the causes and conditions for the decrease in the Sangha. Third, from that time when the World-Honored One, due to this cause, onwards until the long duration of the True Dharma, it clarifies revealing faults and rebuking. Regarding the first part, practicing the contemplation of impurity, there are three sub-parts. First, from the monks thinking in this way onwards until praising death, encouraging death, and speaking of death, it clarifies that practicing in accordance with the teachings leads to disgust with life. Second, from the time when there was a monk named Vilaka-nandi onwards until (the corpses) resembled burial grounds, it formally clarifies the arising of faults. Third, from some laypeople onwards until no longer returning, it clarifies the criticism and dislike of laypeople. Because of the contemplation of impurity, sixty people abandoned their bodies, which is to explain that these people had a vow in the past to attain enlightenment through this contemplation and abandon their bodies. Therefore, today they are receiving their past vows. Regarding the second part, the decrease in the Sangha, there are four sub-parts. First, from the beginning until no longer seeing (the monks), it clarifies the decrease in the Sangha. Second, from that time when the World-Honored One knowingly asked onwards until not seeing (the monks), it clarifies the Tathagata asking the Sangha the reason for the decrease. Third, from that time when Ananda (Ananda) onwards until already decreased, it clarifies Ananda fully answering the Tathagata about the reason for the decrease in the Sangha. Fourth, from 'May the World-Honored One' onwards until the end, it clarifies requesting the Tathagata to change the contemplation method. Regarding changing the contemplation method, there are four sub-parts. First, from 'May' onwards until never having doubts, it clarifies requesting a change in the contemplation method. Second, from the Buddha (Buddha) telling Ananda onwards until hoping the Holy One knows the time, it clarifies granting their request and ordering the Sangha to go to the lecture hall. Third, from that time when the World-Honored One immediately went to the lecture hall onwards until praising the practice of Anapanasati (Anapanasati) Samadhi (Samadhi), it formally clarifies changing the contemplation method. Fourth, from those monks onwards until abiding in the attainment of fruition, it clarifies that the monks, practicing in accordance with the teachings, attained fruition. From the initial consciousness (vijnana) to the final consciousness, the initial consciousness is when it first relies on parents, and the final consciousness is when it ends in the last thought. Because it continues uninterrupted in between, it is called 'one'. --------------------------------------------------------------------------------