English
English version Therefore, the two Nikāyas (Dve-nikāya) are named as one. Question: Why is the duṣṭula (evil nature) precept divided into three parts alone, while other precepts are not? Answer: Those who initially compiled the Vinaya (monastic rules) observed that many people violated this precept, so they listed it in detail. The chidra (flaw) precept is also violated by many, so it is divided into three parts. This is to allow those who know to seek to understand the meaning of the text, while the foolish will stubbornly adhere to their own views, and both will make mistakes. Question: Some say that one should practice according to the precepts one has received and should not use the five Vinayas interchangeably. Answer: This statement is incorrect. Why? Originally, one Vinaya was called the Aśītisūtra (Eighty Recitations), with its priorities and meanings in harmony and complete. People at that time divided this Aśītisūtra into five parts, causing the priorities and meanings to contradict each other and become incomplete. If one does not violate a precept in one Vinaya but violates it in another, then one has broken the precept. Only if one does not violate any precepts in all five Vinayas can one be called a precept holder. Therefore, one should practice all of them and not be biased towards one. Question: Some say that holding precepts should be done urgently, while handling affairs can be done slowly. Which is correct? Answer: Neither is correct. Why? If it is too urgent, people will not be able to do it, and the lineage of sages will be cut off. If it is too slow, although it is easy to do, it will destroy the Dharma. If one can follow the texts of the five Vinayas, practice accordingly, without adding or subtracting, then one should know that this person can protect the Buddha's Dharma, benefit oneself and others, and is a true child of the Buddha. The Daśādhyāya-vinaya (Ten Recitation Vinaya) and the Dharmaguptaka-vinaya (Four-Part Vinaya) state that stealing a scripture is a pārājika (defeat), while stealing a Buddha image is a sthūlātyaya (serious offense). Why is this so? Answer: This is because the explanations differ. Scriptures have protection, and stealing paper is considered a pārājika. Buddha images have no protection, so it is only a sthūlātyaya. If the scripture has no protection and the Buddha image has protection, it is the same. Question: Why is it that for the precepts of sexual misconduct and deception, instructing others to do it is only a sthūlātyaya, while doing it oneself is a pārājika, but for the precepts of killing and stealing, doing it oneself and instructing others to do it are both the same offense? Answer: The precepts of killing and stealing have three meanings, so both are the same offense. What are the three meanings? First, harming the object; second, satisfying desire; and third, sharing the benefits. The precepts of sexual misconduct and deception do not have these three meanings, but only cause others to do evil, so the offense is lighter. Question: Why is it that the precept of sexual misconduct can be violated in the three realms (trayo gatayaḥ) – humans, non-humans (amanuṣya), and animals (tiryak) – while the three precepts below it can only be violated in the human realm? Answer: Because sexual misconduct is about satisfying desire and not about harming the object, so as long as desire is satisfied, it is in accordance with the situation. --------------------------------------------------------------------------------
Chinese
犯。其重不问前境贵之以贱。杀盗二戒为损境故。逐其贵贱。天地之性人最为贵。故在人道中犯。妄语正欲表己。所得人能行其善恶。又是可诳。是故诳人犯重 问曰。四分云。比丘依刑势市买欺诳言辞辨说取得财物犯重。此事云何 答曰。此三种取义同劫盗。违理无差。是故犯重。有三种夺衣。瞋心夺衣尼萨耆。折伏夺衣者。为令前人改恶从善。然后还归。是故无罪。根本夺衣犯重。明此人先无言决意。与他衣后瞋还夺。作不还意入手犯重。饮酒非时食行淫取事不取心。余取事亦取心。比丘失物时作是念言。后见便取。取者无罪。若作失心后不得取。若取即是贼复劫贼。比丘尼入波罗夷。初四与大僧同。后四不同尼。十九僧残七戒与大僧同。十二戒不同。三十尼萨耆。十八戒与大僧同。十二戒不同。僧祇明比丘尼百四十二波逸提。七十戒与大僧同。余者不同。四提舍尼与比丘不同。众学与大僧同。七灭与大僧同。初淫戒在王舍城。因迦兰陀子须提那与故二犯淫故制。第二盗戒因檀腻迦比丘盗洴沙王材木故制。第三杀戒因婆裘园中比相杀害故制。第四妄语戒毗舍离夏安居比丘制。第二篇僧残。初戒在舍卫国。因迦陀夷制。媒嫁亦舍卫国因迦罗比丘制。二房因旷野比丘制。二谤在王舍城。因慈地比丘谤婆摩罗子故制。如 现代汉语译本： 犯戒的轻重不取决于之前环境的贵贱。杀戒和盗戒是因为损害了对象，所以根据对象的贵贱来判断罪行的轻重。天地万物之中，人最为尊贵，所以在人道中犯戒，罪过最重。妄语主要是为了标榜自己，人们能够分辨善恶，而且容易被欺骗。因此，欺骗人犯的罪过最重。 问：四分律中说，比丘依靠刑势、买卖、欺骗言辞、辩论游说来获取财物，犯重罪。这是什么意思？ 答：这三种获取财物的方式与抢劫盗窃的性质相同，违背道理没有差别，因此犯重罪。有三种夺取衣服的情况：因嗔恨心夺取衣服，犯尼萨耆波逸提（Nissaggiya Pacittiya）；为了折服对方而夺取衣服，目的是让对方改恶从善，之后归还，因此没有罪；根本上夺取衣服，犯重罪。这里说明这个人先前没有说过要给对方衣服，后来因为嗔恨而夺回，并且下定决心不归还，一旦入手就犯重罪。饮酒、非时食、行淫是取事不取心，其余的戒律既取事也取心。比丘丢失物品时，如果心想：‘以后见到就拿回来’，拿回时没有罪。如果当时心想丢失了，以后就不能拿回来，如果拿回来就是贼，又像强盗一样。比丘尼触犯波罗夷（Parajika），前四条与比丘相同，后四条与比丘不同。十九条僧残（Sanghadisesa）、七条戒律与比丘相同，十二条戒律不同。三十条尼萨耆波逸提（Nissaggiya Pacittiya），十八条戒律与比丘相同，十二条戒律不同。《僧祇律》中说明比丘尼有一百四十二条波逸提（Pacittiya），七十条戒律与比丘相同，其余不同。四条提舍尼（Patidesaniya）与比丘不同。众学法（Sekhiya）与比丘相同。七灭诤法（Adhikaranasamatha）与比丘相同。最初的淫戒是在王舍城（Rajagrha），因为迦兰陀子须提那（Sudinna Kalantaputta）与之前的妻子犯淫而制定。第二条盗戒是因为檀腻迦比丘（Dhanika）盗窃频婆娑罗王（Bimbisara）的木材而制定。第三条杀戒是因为婆裘园（Baggumuda）中的比丘互相残杀而制定。第四条妄语戒是在毗舍离（Vaisali）夏安居的比丘中制定的。第二篇僧残（Sanghadisesa），第一条戒律是在舍卫国（Sravasti），因为迦陀夷（Kathodana）而制定。媒嫁也是在舍卫国（Sravasti），因为迦罗比丘（Kala）而制定。两间房是因为旷野比丘而制定。两次诽谤是在王舍城（Rajagrha），因为慈地比丘（Metiyya）诽谤婆摩罗子（Bhummaka）而制定，等等。