English
English version The first three precepts are mostly accomplished through verbal karma, and some through physical karma. The two precepts in the middle are accomplished through both physical and verbal karma. The last six precepts are mostly verbal karma, but may also involve physical karma. All precepts involve mental karma. Fourthly, it clarifies the different severity of offenses for bhiksus (male monks) and bhiksunis (female nuns). Initially, if a bhiksu commits a grave offense, a bhiksuni commits a payattika (a minor offense). If a bhiksuni touches a bhiksu, the bhiksu commits a minor offense, while the bhiksuni commits a parajika (the most severe offense). Regarding the two types of harsh speech, bhiksunis commit a stulatyaya (a moderate offense) in both cases, because they all have intentional lapses. The reason why the bhiksu's offense is more severe is that they can attract a continuous stream of suffering, and the essence of a man is lost externally, hence the severity. Women can attract the continuous cycle of birth and death, and their essence is drawn inward, not lost externally, hence the lesser severity (of touching a bhiksu). Women's areas of vulnerability are deep, and their will is weak. If they accept touch, it will inevitably lead to great evil, hence the imposition of a severe penalty. The two types of harsh speech are a means to committing a grave offense, and are a stulatyaya offense. Bhiksunis originally lived alone, and the rituals for privately building a dwelling were few, so they only receive a stulatyaya. Fifthly, it analyzes the samghavasesa (an offense second only to parajika), and the different severity of committing the offense oneself versus instructing others to do so. For the first two precepts and the last four precepts, these six precepts are directly violated when committed oneself, while instructing others to commit them results in a lighter offense. For the seven precepts in the middle, committing them oneself and instructing others may both result in the same offense. The reason for this is that all offenses arise from greed and hatred. For example, violating the first two precepts is due to internal defilement. When committing them oneself, it is satisfying and corresponds to pleasurable sensations, hence it is a direct violation. If instructing others, one is not personally involved, so one cannot be equally culpable, and only commits a stulatyaya for instructing others to do evil. The last four precepts, the root of the offense lies in anger. When committing them oneself, one defies the sangha's three admonitions, which has a satisfying aspect, hence it is a samghavasesa offense. If instructing others to commit the offense, the anger is less, and the sangha has not issued admonitions, hence the lighter offense. The seven precepts in the middle, such as the two types of harsh speech, although due to affection, the evil deed is due to the understanding of the other person. Committing them oneself and instructing others both constitute an offense, because one already has defilement, and knowing the defilement is no different, hence it is the same offense. The precept regarding matchmaking, the offense arises from acting as a messenger to facilitate union. Committing it oneself and instructing others can both act as messengers, hence it is the same offense. The offense of building two dwellings arises from greed, wanting to use them for oneself, and the place of disturbance is desolate. Committing it oneself and instructing others to do it for oneself are both for one's own use, and the place of disturbance is no different, hence it is the same offense. If --------------------------------------------------------------------------------
Chinese
直教他作私房。无资已义。是故犯轻。二谤犯由瞋心。妄坏他梵行。成前人有恶。若自谤教人皆彰前人有恶使知之不异。是故同犯。第六明持犯方轨。十三戒皆是止持作犯。但二房具二持二犯止。不作白二羯磨名为止犯。作白二羯磨处分作房名为作持。作持有九句。可判为三品九句。是何初句识法识罪。七种羯磨。非法不成识法。和合羯磨成就。并房尺量大小亦识防难二处。是为识法并识前事。此一句识法识罪。是上品作持戒人。中品作持戒人有四句。初句识法疑犯。第二句识法不识犯。第三句不识法疑犯。第四句不识不识法犯。此四句各有一无知突吉罗。并为中品。下品作持戒人亦有四句。初句疑法疑犯。第二句疑法不识犯。第三句不识法疑犯。第四句不识法不识犯。此四句上各有二无知罪。并为下品。虽同作持。然有此三品上中下。 就此遍中。故漏失本犯之在前。今列之在初。就此故漏失中有五段文。第一从初讫梦中失精不犯已来。明起过因缘。第二从自今已去当如是结戒以下。正制戒本。第三从比丘义如上以下讫一切突吉罗已来。正明广解。第四从比丘尼波逸提以下讫是谓为犯已来。明通结五众。第五不犯以下讫未。明开通不犯。就因缘中有四。从初讫颜色光泽已来。正明起过。第二从诸比丘以下具白 现代汉语译本：直接教唆他人将寺院的公共财产据为己有，这种行为本身就属于‘无资已义’（没有资格却占有公共资源）。因此，属于轻罪。第二种是因嗔恨心而诽谤，恶意破坏他人的梵行（清净行为）。如果使他人名誉受损，或者自己诽谤并教唆他人宣扬他人的恶行，使大家都知道，这与自己亲自诽谤没有区别，因此同样构成犯罪。第六部分阐明了持戒和犯戒的规范。十三条戒律都是关于‘止持作犯’（停止恶行以持戒，做了恶行即犯戒）的，但关于住所（二房）的戒律同时具备‘二持二犯’（两种持戒方式和两种犯戒方式）。不进行‘白二羯磨’（一种僧团会议程序）就擅自建造房屋，属于‘止犯’（停止正确的行为而犯戒）。进行‘白二羯磨’后，按照规定建造房屋，属于‘作持’（通过正确的行为来持戒）。‘作持’有九种情况，可以分为上品、中品、下品三类。什么是上品？第一种情况是‘识法识罪’（了解佛法，也了解什么是犯罪）。七种‘羯磨’中，不合法的‘羯磨’不能成立，只有僧团和合进行的‘羯磨’才能成就。同时，了解房屋的尺寸大小，也知道防范两种灾难。这就是‘识法’，并且了解之前发生的事情。这种情况属于‘识法识罪’，是上品‘作持’的持戒之人。中品‘作持’的持戒之人有四种情况：第一种是‘识法疑犯’（了解佛法，但对是否犯戒有疑问）；第二种是‘识法不识犯’（了解佛法，但不了解什么是犯戒）；第三种是‘不识法疑犯’（不了解佛法，但对是否犯戒有疑问）；第四种是‘不识法不识犯’（不了解佛法，也不了解什么是犯戒）。这四种情况各自有一种‘无知突吉罗’（因无知而犯的轻罪），因此属于中品。下品‘作持’的持戒之人也有四种情况：第一种是‘疑法疑犯’（对佛法有疑问，对是否犯戒也有疑问）；第二种是‘疑法不识犯’（对佛法有疑问，但不了解什么是犯戒）；第三种是‘不识法疑犯’（不了解佛法，但对是否犯戒有疑问）；第四种是‘不识法不识犯’（不了解佛法，也不了解什么是犯戒）。这四种情况各自有两种‘无知罪’，因此属于下品。虽然都属于‘作持’，但有上品、中品、下品之分。 就此‘遍中’（指戒律条文的普遍适用性）。因此，将原本应该在前面的‘漏失本犯’（因疏忽而导致的根本罪）放在了最前面。关于‘故漏失’（故意疏忽）有五个部分。第一部分从最初到‘梦中失精不犯’（在梦中遗精不构成犯戒）为止，阐明了产生过失的因缘。第二部分从‘自今已去当如是结戒’（从今以后应当这样结戒）以下，正式制定戒本。第三部分从‘比丘义如上’（比丘的定义如上所述）以下，到‘一切突吉罗已来’（所有突吉罗罪为止），正式阐明了广义的解释。第四部分从‘比丘尼波逸提’（比丘尼的波逸提罪）以下，到‘是谓为犯已来’（这被称为犯戒为止），阐明了对五众（比丘、比丘尼、式叉摩那、沙弥、沙弥尼）的共同总结。第五部分从‘不犯’（不构成犯戒的情况）以下，到‘未’（结束）为止，阐明了开通不犯的情况。在因缘中，有四个方面。从最初到‘颜色光泽已来’（脸色和光泽为止），正式阐明了产生过失的原因。第二部分从‘诸比丘’（各位比丘）以下，详细禀告。
English
English version: Directly instructing someone to take possession of monastery's public property for their own use constitutes 'Avyaya-artha' (unjustified appropriation of resources). Therefore, it is a minor offense. The second offense arises from defamation motivated by anger, maliciously undermining another's Brahmacharya (pure conduct). If it damages another's reputation, or if one defames and instructs others to publicize another's misdeeds, making them known to all, it is no different from personally defaming, thus constituting the same offense. The sixth section clarifies the norms for upholding and violating precepts. All thirteen precepts concern 'cessation and adherence, action and violation' (stopping evil to uphold precepts, committing evil is violating precepts), but the precepts regarding dwellings (two types of residences) simultaneously possess 'two adherences and two violations' (two ways of upholding and two ways of violating). Constructing a dwelling without performing 'Bala-dvi-karma' (a Sangha assembly procedure) is considered 'cessation violation' (violating by ceasing correct action). Constructing a dwelling after performing 'Bala-dvi-karma' according to regulations is considered 'action adherence' (upholding precepts through correct action). 'Action adherence' has nine situations, which can be divided into three categories: superior, intermediate, and inferior. What is superior? The first situation is 'knowing the Dharma, knowing the offense' (understanding the Buddha's teachings and understanding what constitutes an offense). Among the seven types of 'Karma', an illegal 'Karma' cannot be established; only a 'Karma' performed harmoniously by the Sangha can be accomplished. At the same time, understanding the size of the dwelling and knowing how to prevent two types of disasters. This is 'knowing the Dharma' and understanding what happened before. This situation is 'knowing the Dharma, knowing the offense', and is a person who upholds precepts with superior 'action adherence'. A person who upholds precepts with intermediate 'action adherence' has four situations: the first is 'knowing the Dharma, doubting the offense' (understanding the Dharma but doubting whether an offense has been committed); the second is 'knowing the Dharma, not knowing the offense' (understanding the Dharma but not understanding what constitutes an offense); the third is 'not knowing the Dharma, doubting the offense' (not understanding the Dharma but doubting whether an offense has been committed); the fourth is 'not knowing the Dharma, not knowing the offense' (not understanding the Dharma and not understanding what constitutes an offense). Each of these four situations has one 'unknowing Dukkritta' (a minor offense committed out of ignorance), thus belonging to the intermediate category. A person who upholds precepts with inferior 'action adherence' also has four situations: the first is 'doubting the Dharma, doubting the offense' (doubting the Dharma and doubting whether an offense has been committed); the second is 'doubting the Dharma, not knowing the offense' (doubting the Dharma but not understanding what constitutes an offense); the third is 'not knowing the Dharma, doubting the offense' (not understanding the Dharma but doubting whether an offense has been committed); the fourth is 'not knowing the Dharma, not knowing the offense' (not understanding the Dharma and not understanding what constitutes an offense). Each of these four situations has two 'unknowing offenses', thus belonging to the inferior category. Although all belong to 'action adherence', there are distinctions of superior, intermediate, and inferior. Regarding the 'comprehensiveness' (referring to the universal applicability of the precepts). Therefore, the 'omission of the fundamental offense' (a fundamental offense resulting from negligence), which should have been at the beginning, is placed at the very front. Regarding 'intentional omission', there are five parts. The first part, from the beginning to 'no offense for nocturnal emission' (no offense is committed for seminal emission during a dream), clarifies the causes and conditions for generating faults. The second part, from 'from now on, the precepts should be concluded in this way' onwards, formally establishes the precept text. The third part, from 'the meaning of Bhikkhu is as above' onwards, to 'all Dukkritta offenses', formally clarifies the broad explanation. The fourth part, from 'Bhikkhuni Payantika' (Bhikkhuni's Payantika offense) onwards, to 'this is called an offense', clarifies the common summary for the five assemblies (Bhikkhus, Bhikkhunis, Shikshamanas, Shramaneras, Shramanerikas). The fifth part, from 'no offense' (situations that do not constitute an offense) onwards, to 'end', clarifies the opening up of situations where no offense is committed. In the causes and conditions, there are four aspects. From the beginning to 'complexion and radiance', formally clarifies the reasons for generating faults. The second part, from 'all Bhikkhus', reports in detail. --------------------------------------------------------------------------------