Chinese
世尊已来。正明少欲白佛。第三世尊尔时以下讫僧伽婆尸沙已来。正明呵啧制戒。第四从如是世尊以下讫未。开梦失不犯。就广解中有七子段。第一从初讫斯陀含人精已来。明七种精。第二从尔时有婆罗门以下讫为如是等事弄失一切僧伽婆尸沙已来。明所为有十一事。第三从忆念弄失以下讫酪酱色亦如是已来。明七种精。各作头七七四十九句。无所为作五十句。第四从若欲为乐故忆念弄失不净以下讫颜色和悦故亦如是已来。明五百五十句。第五从若于内色以下讫自空动身已来。明十种境界。第六从若于内色弄失不净以下讫水风空亦如是已来。明对十种境作五千五百句。第七从忆念弄失不净以下讫未。明结罪轻重。 摩触戒第二 摩触粗恶语可有三种料简。一或并犯究竟方便。二或但犯究竟。三料简此合彼离。何者此中摩触尼之以女合制戒。粗恶语亦尔。九十事中共尼女人屏露处坐。离尼女别立戒本。所以尔者。彼间随举罪人异故别立戒本。此中逐犯罪境同。是女人染心摩触复不异。故合制一戒。若欲逐举罪人别亦得难之。就摩触戒中亦有五段文。就因缘中有四。第一从初讫扪摸咒口已来。明起过。第二从乐者笑其所以以下讫乃作此事。正明诸女几嫌。第三从时诸比丘以下讫具白世尊已来。明诸比丘举过白佛。第 现代汉语译本： 世尊已经到来，为了明确少欲而禀告佛陀。第三位世尊，从那时起直到僧伽婆尸沙（Sanghavasesa，僧团残罪）戒制定完毕，都在明确呵责并制定戒律。第四，从这样的世尊开始，直到尚未开许梦中遗失不犯。在广泛的解释中，有七个子段。第一，从最初到斯陀含（Sotapanna，入流果）之人精液为止，阐明七种精液。第二，从那时有一个婆罗门开始，直到为了如是等事弄失一切僧伽婆尸沙为止，阐明所为有十一事。第三，从忆念弄失开始，直到酪酱色也如此为止，阐明七种精液，每种精液各作头七七四十九句，无所为作五十句。第四，如果为了快乐的缘故忆念弄失不净，直到颜色和悦的缘故也如此为止，阐明五百五十句。第五，如果在内色上，直到自身空动为止，阐明十种境界。第六，如果在内色上弄失不净，直到水风空也如此为止，阐明对十种境界作五千五百句。第七，忆念弄失不净，直到尚未为止，阐明结罪的轻重。 摩触戒第二，摩触粗恶语可能有三种料简。一，或者并犯究竟方便。二，或者但犯究竟。三，料简此合彼离。何者？此中摩触尼（Bhikkhuni，比丘尼）的以女合制戒，粗恶语也是如此。九十事中，共同尼女人在屏露处坐。离开尼女，另外设立戒本。所以这样做的原因是，彼间随举罪人不同而另外设立戒本。此中，追逐犯罪的境相同，是女人染心摩触复不异，所以合制一戒。如果想要追逐举罪人不同而分别设立戒，也可以责难。就摩触戒中也有五段文。就因缘中有四。第一，从最初到扪摸咒口为止，阐明起过。第二，乐者笑其所以，直到乃作此事，明确诸女的嫌疑。第三，当时诸比丘，直到具白世尊为止，阐明诸比丘举过禀告佛陀。
English
English version: The World Honored One has come, clearly explaining the desire for few possessions and reporting to the Buddha. The third World Honored One, from that time until the Sanghavasesa (Sanghavasesa, residual offenses requiring a meeting of the Sangha) was established, was clearly rebuking and establishing precepts. Fourth, from such a World Honored One onwards, until the non-offense of involuntary emission in dreams has not been opened. In the extensive explanation, there are seven sub-sections. First, from the beginning to the essence of a Sotapanna (Sotapanna, stream-enterer), it clarifies the seven types of essence. Second, from when there was a Brahmin, until losing all Sanghavasesa for such matters, it clarifies that there are eleven matters involved. Third, from remembering the loss, until the color of cheese and soy sauce is also like that, it clarifies the seven types of essence, each making the first seven, seven, forty-nine sentences, and fifty sentences for no purpose. Fourth, if one remembers the loss of impurity for the sake of pleasure, until the reason for a cheerful complexion is also like that, it clarifies five hundred and fifty sentences. Fifth, if one is on the internal color, until one's own body moves in emptiness, it clarifies ten types of realms. Sixth, if one loses impurity on the internal color, until water, wind, and emptiness are also like that, it clarifies five thousand five hundred sentences for the ten types of realms. Seventh, remembering the loss of impurity, until not yet, it clarifies the severity of the offense. The second precept of touching, there may be three types of analysis for touching and coarse language. First, either committing both the ultimate means. Second, or only committing the ultimate. Third, analyzing this combination and that separation. Which one? Here, the precept of touching a Bhikkhuni (Bhikkhuni, Buddhist nun) is combined with women, and so is coarse language. Among the ninety matters, the common sitting of nuns and women in secluded places. Separating from the nuns, a separate Pratimoksha (Pratimoksha, code of monastic rules) is established. The reason for this is that a separate Pratimoksha is established there because the accused person is different. Here, the realm of the offense is the same, and the touching of a woman with a defiled mind is not different, so a single precept is established. If one wants to establish separate precepts according to the different accused persons, one can also criticize it. There are also five sections in the precept of touching. There are four in the causes and conditions. First, from the beginning to touching and reciting mantras, it clarifies the beginning of the offense. Second, the happy ones laugh at the reason, until they do this thing, clarifying the suspicions of the women. Third, at that time, the Bhikkhus (Bhikkhu, Buddhist monk), until they fully reported to the World Honored One, clarifying that the Bhikkhus reported the offense to the Buddha. --------------------------------------------------------------------------------
Chinese
四从世尊以下讫末。明如来呵啧制戒。解摩触要具四缘。犯究竟僧残。若具四缘犯究竟偷兰突吉罗亦尔。若四缘阙一悉是方便偷兰突吉罗。下至文时当解。就广分别中有五子段。第一从初讫膝髀僧伽婆尸沙已来。明九种境界。第二从若女人作女想以下讫是女疑偷兰已来。明对九种境。明二俱无衣互相摩触。作五十四句僧残。十八句偷兰。第三从女作女想身触彼以下讫若女疑突吉罗已来。明一有衣一无衣互相摩触。四缘具九十句偷兰。若四缘中阙一九十句突吉罗。第四从若女作女想以身衣触身衣以下讫突吉罗已来。明二俱有衣五十四句突吉罗。第五从若比丘以下讫末。明结罪轻重。摩触有九事。事上应有六句僧残。但律文略出二句便止。九事是何。一捉摩。二逆摩。三顺摩。四牵前。五推却。六捉举。七抱下。八若捉。九若急捺。就此九事上。事上二俱露身。犯六僧残罪。二偷兰。所以尔者。由比丘惧罪不。虽有染心惧罪不敢往触女人。而女人发意来触比丘。犯二僧残。一动身受乐。二不动身受乐。此二句由受乐故犯僧残。下有二句。一动身不受乐。二不动身不受乐。此二句同有染心。以不受乐故但犯二方便偷兰。若比丘有染心。自发心往触彼女人。四句皆犯僧残。由往触女人。触故尔。律文中但出女人来触二句僧残。 现代汉语译本： 从‘四从世尊’以下到结尾，阐明如来呵斥并制定戒律，解释摩触（触摸）的必要条件，即四种因缘。如果具备这四种因缘，则犯究竟僧残罪（僧团中被除名的重罪）。如果具备四种因缘，犯究竟偷兰罪（仅次于僧残的重罪）和突吉罗罪（轻罪）也是如此。如果四种因缘缺少任何一种，都属于方便偷兰罪和突吉罗罪。具体到文中的时候再解释。在广泛的分别中有五个子段。 第一段，从开头到‘膝髀僧伽婆尸沙’，阐明九种境界。 第二段，从‘若女人作女想’到‘是女疑偷兰’，阐明针对九种境界，双方都无衣物互相摩触，构成五十四句僧残罪，十八句偷兰罪。 第三段，从‘女作女想身触彼’到‘若女疑突吉罗’，阐明一方有衣物，一方无衣物互相摩触，如果具备四种因缘，构成九十句偷兰罪；如果四种因缘缺少任何一种，构成九十句突吉罗罪。 第四段，从‘若女作女想以身衣触身衣’到‘突吉罗’，阐明双方都有衣物，构成五十四句突吉罗罪。 第五段，从‘若比丘’到结尾，阐明结罪的轻重。摩触有九种行为。在这些行为之上，本应有六句僧残罪，但律文中省略，只列出两句。这九种行为是什么？一是捉摩，二是逆摩，三是顺摩，四是牵前，五是推却，六是捉举，七是抱下，八是若捉，九是若急捺。就这九种行为而言，如果双方都裸露身体，则犯六种僧残罪，两种偷兰罪。之所以如此，是因为比丘惧怕罪过。虽然有染污心，但惧怕罪过，不敢主动触摸女人，而是女人主动来触摸比丘，则犯两种僧残罪：一是动身受乐，二是不动身受乐。这两句因为享受快乐而犯僧残罪。下面有两句：一是动身不受乐，二是不动身不受乐。这两句同样有染污心，但因为没有享受快乐，所以只犯两种方便偷兰罪。如果比丘有染污心，自己主动去触摸那个女人，这四句都犯僧残罪，因为主动去触摸女人。律文中只列出女人来触摸的两句僧残罪。 （专有名词解释：世尊（Buddha），摩触（touching），僧残（Sanghadisesa），偷兰（Thullananda），突吉罗（Dukkata），比丘（Bhikkhu））
English
English version: From 'The Fourth, from the World Honored One' to the end, it clarifies the Buddha's scolding and establishing precepts, explaining the necessary conditions for 'mo chu' (touching), which are the four conditions. If these four conditions are met, one commits the ultimate Sanghadisesa (a serious offense requiring expulsion from the monastic community). If the four conditions are met, committing the ultimate Thullananda (a serious offense, second only to Sanghadisesa) and Dukkata (a minor offense) is also the case. If any of the four conditions is missing, it falls under the category of 'convenient' Thullananda and Dukkata. The specifics will be explained when we get to the text. In the broad explanation, there are five sub-sections. The first section, from the beginning to 'knee and thigh Sanghadisesa', clarifies the nine types of situations. The second section, from 'If a woman thinks of a woman' to 'is a woman suspected of Thullananda', clarifies that in response to the nine types of situations, both parties are without clothing and touch each other, constituting fifty-four sentences of Sanghadisesa offense and eighteen sentences of Thullananda offense. The third section, from 'A woman thinking of a woman touches her body' to 'If a woman is suspected of Dukkata', clarifies that one party has clothing and the other does not, and they touch each other. If the four conditions are met, it constitutes ninety sentences of Thullananda offense; if any of the four conditions is missing, it constitutes ninety sentences of Dukkata offense. The fourth section, from 'If a woman thinking of a woman touches body clothing with body clothing' to 'Dukkata', clarifies that both parties have clothing, constituting fifty-four sentences of Dukkata offense. The fifth section, from 'If a Bhikkhu' to the end, clarifies the severity of the offense. There are nine types of actions of 'mo chu' (touching). Above these actions, there should be six sentences of Sanghadisesa offense, but the Vinaya text omits them and only lists two sentences. What are these nine actions? First is 'zhuo mo' (grasping and touching), second is 'ni mo' (touching against the grain), third is 'shun mo' (touching with the grain), fourth is 'qian qian' (pulling forward), fifth is 'tui que' (pushing back), sixth is 'zhuo ju' (grasping and lifting), seventh is 'bao xia' (holding down), eighth is 'ruo zhuo' (if grasping), ninth is 'ruo ji na' (if pressing hard). Regarding these nine actions, if both parties are naked, they commit six types of Sanghadisesa offenses and two types of Thullananda offenses. The reason for this is that the Bhikkhu fears the offense. Although he has defiled thoughts, he fears the offense and does not dare to actively touch the woman, but the woman actively comes to touch the Bhikkhu, then he commits two types of Sanghadisesa offenses: first is 'moving the body and enjoying pleasure', second is 'not moving the body and enjoying pleasure'. These two sentences commit Sanghadisesa offense because of enjoying pleasure. Below are two sentences: first is 'moving the body and not enjoying pleasure', second is 'not moving the body and not enjoying pleasure'. These two sentences also have defiled thoughts, but because they do not enjoy pleasure, they only commit two types of 'convenient' Thullananda offenses. If the Bhikkhu has defiled thoughts and actively goes to touch that woman, all four sentences commit Sanghadisesa offense, because he actively goes to touch the woman. The Vinaya text only lists the two sentences of Sanghadisesa offense where the woman comes to touch. (Explanation of proper nouns: World Honored One (Buddha), mo chu (touching), Sanghadisesa, Thullananda, Dukkata, Bhikkhu) --------------------------------------------------------------------------------
Chinese
比丘往触女人。四句僧残。女人来触比丘。二句偷兰。此六句略而不出。下一有衣无衣犯偷兰。具足出之。上二俱无衣中。若疑犯方便偷兰。前女人来触比丘不受乐。犯二方便偷兰。若疑就一事上犯二方便突吉罗。若就一有衣一无衣。九事上各有十句偷兰。前八句。一是有衣。一是露身。文少不悉。初句应言动身。受触乐。第二句应言不动身。不受触乐。此二句是比丘往触女人。第三第四句同上二句。但女人来触比丘为异耳。第五第六句亦是比丘往触女人。第七第八句亦是女人来触比丘。第九第十句。男女二俱无衣。但女人是死形半坏。乃至尽皆犯偷兰。并应有九十句。尽具四缘皆犯究竟偷兰。若生疑犯九十句方便突吉罗。若疑各犯六句方便突吉罗。若摩触女人四缘阙一。悉犯方便偷兰。如人女作非人女想人女疑。此二各阙内心一缘。若非人女作人女想。阙境一缘。非人女疑阙境阙心。此四皆四缘不具。乃可轻重有殊。皆犯方便偷兰。若触非人女黄门二形。具四缘皆犯究竟偷兰。若疑是男子或作男子想。悉犯方便突吉罗。若于人男子畜生女。具四缘各犯究竟突吉罗。于上更无所趣。故称究竟。可有与果作因故称方便。 粗语戒第三 粗语亦具四缘犯僧残。四缘是何。一人女。二人想。三有欲心。四粗语可解此。 现代汉语译本 比丘主动接触女人，犯四句僧残罪（Sanghavasesa，一种仅次于断头的重罪）。女人主动接触比丘，犯二句偷兰罪（Thullaccaya，一种较轻的罪）。这六句在此省略不提。下面，关于‘有衣’和‘无衣’的情况，犯偷兰罪，会详细说明。上面两种情况，如果双方都‘无衣’，如果对比丘的行为产生怀疑，则犯方便偷兰罪（a lesser Thullaccaya，未遂的偷兰罪）。之前，女人主动接触比丘，比丘没有接受这种快乐，犯两种方便偷兰罪。如果怀疑在同一件事上犯了两种方便突吉罗罪（Dukkata，一种更轻的罪）。如果就‘有衣’和‘无衣’这两种情况，在九件事上各有十句偷兰罪。前面的八句，一句是‘有衣’，一句是‘露身’，文字简略没有详细说明。第一句应该说‘动身，接受触乐’。第二句应该说‘不动身，不接受触乐’。这两句是比丘主动接触女人。第三句和第四句与上面两句相同，只是女人主动接触比丘的情况不同。第五句和第六句也是比丘主动接触女人。第七句和第八句也是女人主动接触比丘。第九句和第十句是男女双方都‘无衣’。但是女人是死尸，半腐烂，乃至完全腐烂，都犯偷兰罪。总共应该有九十句。具备所有四个条件都犯究竟偷兰罪（Thullaccaya，已遂的偷兰罪）。如果产生怀疑，犯九十句方便突吉罗罪。如果怀疑各自犯六句方便突吉罗罪。如果摩擦接触女人，缺少四个条件中的任何一个，都犯方便偷兰罪。比如，把人想成非人，或者对是不是人产生怀疑，这两种情况都缺少内心这一条件。如果把非人想成人，缺少对象这一条件。如果怀疑是不是非人，缺少对象和内心这两个条件。这四种情况都是四个条件不具备，因此可以根据情况轻重有所不同，都犯方便偷兰罪。如果接触非人、黄门（Hermaphrodite，阴阳人）、二形人（Dual-gendered person，具有双重性别的人），具备四个条件都犯究竟偷兰罪。如果怀疑是男子或者想成是男子，都犯方便突吉罗罪。如果对人、男子、畜生、女子，具备四个条件，各自犯究竟突吉罗罪。因为在这些情况下没有更进一步的行为，所以称为‘究竟’。因为可以有与果作为因，所以称为‘方便’。 粗语戒第三：说粗语也具备四个条件犯僧残罪。四个条件是什么？一是人女，二是人想，三是有欲心，四是粗语可以理解。