阿毘達磨法蘊足論卷第一
Abhidharma Dharmaskandha-pada Shastra, Volume 1
尊者大目乾連造
Venerable Mahāmaudgalyāyana Composed
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang's Imperial Translation
學處品第一
Chapter 1: The Section on Training
稽首佛法僧， 真淨無價寶，
今集諸法蘊， 普施諸群生。
阿毘達磨如大海， 大山大地大虛空，
具攝無邊聖法財， 今我正勤略顯示。
I bow to the Buddha, Dharma, and Sangha—the true, pure, priceless treasure. Now I gather the teachings’ essence, to offer widely to all beings.
The Abhidharma is like the great ocean, the great mountain, the great earth, the vast sky— containing boundless wealth of sacred Dharma. Now, with earnest effort, I shall briefly reveal it.
嗢拕南曰：
The summary verses say:
學支淨果行聖種， 正勝足念諦靜慮，
無量無色定覺支， 雜根處蘊界緣起。
Learning, purification, fruition, conduct, noble seeds, Right effort, mindfulness, truth, meditation, Immeasurables, formless states, awakening factors, Mixed faculties, bases, aggregates, elements, dependent arising.
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「諸有於彼五怖罪怨不寂靜者，彼於現世為諸聖賢同所訶厭，名為犯戒自損傷者，有罪有貶、生多非福，身壞命終墮險惡趣生地獄中。何等為五？謂殺生者，殺生緣故，生怖罪怨。不離殺生，是名第一。不與取者，劫盜緣故，生怖罪怨。不離劫盜，是名第二。欲邪行者，邪行緣故，生怖罪怨。不離邪行，是名第三。虛誑語者，虛誑緣故，生怖罪怨。不離虛誑，是名第四。飲味諸酒放逸處者，飲味諸酒放逸處緣故，生怖罪怨。不離飲酒諸放逸處，是名第五。有於如是五怖罪怨不寂靜者，彼於現世為諸聖賢同所訶厭，名為犯戒自損傷者，有罪有貶、生多非福，身壞命終墮險惡趣生地獄中。
At one time, the Blessed One was staying in Shravasti, in the Jeta Grove, the garden of Anathapindika. Then the World-Honored One addressed the assembly of monks: "For those who are not at peace with the five fearsome offenses and enemies, they are in this very life condemned by all sages and saints. They are called those who break the precepts and harm themselves. They bear guilt and blame, generate much misfortune, and when their bodies perish and life ends, they fall into the perilous evil realms and are reborn in hell.
What are these five? They are:
First, one who kills living beings. Because of killing, fearsome offenses and enemies arise. Not abandoning killing—this is called the first.
Second, one who takes what is not given. Because of stealing and robbery, fearsome offenses and enemies arise. Not abandoning stealing—this is called the second.
Third, one who engages in sexual misconduct. Because of misconduct, fearsome offenses and enemies arise. Not abandoning misconduct—this is called the third.
Fourth, one who speaks falsely. Because of false speech, fearsome offenses and enemies arise. Not abandoning falsehood—this is called the fourth.
Fifth, one who indulges in intoxicating drinks and places of heedlessness. Because of indulging in intoxicants and heedlessness, fearsome offenses and enemies arise. Not abandoning drinking and heedless behavior—this is called the fifth.
For those who are not at peace with these five fearsome offenses and enemies, they are in this very life condemned by all sages and saints. They are called those who break the precepts and harm themselves. They bear guilt and blame, generate much misfortune, and when their bodies perish and life ends, they fall into the perilous evil realms and are reborn in hell."
「諸有於彼五怖罪怨能寂靜者，彼於現世為諸聖賢同所欽歎，名為持戒自防護者，無罪無貶、生多勝福，身壞命終升安善趣生於天中。何等為五？謂離殺生者，離殺生緣故，滅怖罪怨。能離殺生，是名第一。離不與取者，離劫盜緣故，滅怖罪怨。能離劫盜，是名第二。離欲邪行者，離邪行緣故，滅怖罪怨。能離邪行，是名第三。離虛誑語者，離虛誑緣故，滅怖罪怨。能離虛誑，是名第四。離飲諸酒放逸處者，離飲諸酒放逸處緣故，滅怖罪怨。能離飲酒諸放逸處，是名第五。有於如是五怖罪怨能寂靜者，彼於現世為諸聖賢同所欽歎，名為持戒自防護者，無罪無貶、生多勝福，身壞命終升安善趣生於天中。」爾時世尊為攝前義而說頌曰：
"Those who can pacify these five fears, faults, and enmities are praised in this very life by all sages and virtuous ones. They are called upholders of precepts who guard themselves, free from blame and reproach, generating abundant merit. When their body perishes and life ends, they ascend to a blissful destiny and are born in the heavens.
What are these five? First: One who abstains from killing, because they have abandoned the cause of killing, pacifies the fear, fault, and enmity of killing. This is called the first. Second: One who abstains from taking what is not given, because they have abandoned the cause of theft, pacifies the fear, fault, and enmity of theft. This is called the second. Third: One who abstains from sexual misconduct, because they have abandoned the cause of misconduct, pacifies the fear, fault, and enmity of misconduct. This is called the third. Fourth: One who abstains from false speech, because they have abandoned the cause of falsehood, pacifies the fear, fault, and enmity of falsehood. This is called the fourth. Fifth: One who abstains from intoxicants and heedlessness, because they have abandoned the cause of intoxication and heedlessness, pacifies the fear, fault, and enmity of intoxication and heedlessness. This is called the fifth.
Those who can pacify these five fears, faults, and enmities are praised in this very life by all sages and virtuous ones. They are called upholders of precepts who guard themselves, free from blame and reproach, generating abundant merit. When their body perishes and life ends, they ascend to a blissful destiny and are born in the heavens."
Then the World-Honored One, to summarize the meaning, spoke this verse:
「諸行殺盜婬， 虛誑耽諸酒，
五怖罪怨縛， 聖賢所訶厭，
名犯戒自傷， 有罪招非福，
死墮險惡趣， 生諸地獄中。
諸離殺盜婬， 虛誑耽諸酒，
五怖罪怨脫， 聖賢所欽歎，
名持戒自防， 無罪感勝福，
死升安善趣， 生諸天界中。」
"Those who commit killing, stealing, sexual misconduct, Deceit, and indulgence in intoxicants— These five fears bind one to sin and enmity, Condemned and despised by the wise. Such is the one who breaks the precepts, harming oneself, Accumulating guilt and inviting misfortune. After death, they fall into perilous and evil realms, Born into the various hells.
Those who refrain from killing, stealing, sexual misconduct, Deceit, and indulgence in intoxicants— These five fears release one from sin and enmity, Praised and admired by the wise. Such is the one who upholds the precepts, guarding oneself, Free from guilt, attracting excellent fortune. After death, they ascend to safe and wholesome realms, Born into the various heavenly worlds."
齊何名曰鄔波索迦？謂諸在家白衣男子，男根成就，歸佛法僧，起殷淨心，發誠諦語，自稱我是鄔波索迦，願尊憶持慈悲護念。齊是名曰鄔波索迦。此何名為能學一分？謂前所說鄔波索迦，歸佛法僧、發誠言已，唯能離殺，不離餘四，如是名為能學一分。復何名為能學少分？謂如前說鄔波索迦，歸佛法僧、發誠言已，能離殺、盜，不離餘三，如是名為能學少分。復何名為能學多分？謂前所說鄔波索迦，歸佛法僧、發誠言已，離殺、盜、婬，不離餘二，如是名為能學多分。復何名為能學滿分？謂前所說鄔波索迦，歸佛法僧、發誠言已，具能離五，如是名為能學滿分。
What is called an Upāsaka? It refers to a layman, a householder of mature age, who takes refuge in the Buddha, the Dharma, and the Sangha. With a sincere and pure heart, he makes a solemn declaration: "I am an Upāsaka. May the Venerable Ones remember me, be compassionate, and protect me." This is what is called an Upāsaka.
What is called "able to observe one part"? It refers to the aforementioned Upāsaka who, after taking refuge in the Buddha, Dharma, and Sangha and making his solemn declaration, is only able to abstain from killing but not from the other four precepts. This is called "able to observe one part."
What is called "able to observe a few parts"? It refers to the aforementioned Upāsaka who, after taking refuge in the Buddha, Dharma, and Sangha and making his solemn declaration, is able to abstain from killing and stealing but not from the other three precepts. This is called "able to observe a few parts."
What is called "able to observe many parts"? It refers to the aforementioned Upāsaka who, after taking refuge in the Buddha, Dharma, and Sangha and making his solemn declaration, is able to abstain from killing, stealing, and sexual misconduct but not from the other two precepts. This is called "able to observe many parts."
What is called "able to observe all parts fully"? It refers to the aforementioned Upāsaka who, after taking refuge in the Buddha, Dharma, and Sangha and making his solemn declaration, is fully able to abstain from all five precepts. This is called "able to observe all parts fully."
成就五法鄔波索迦，唯能自利不能利他。何等為五？謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，不能勸他令離殺生乃至飲酒諸放逸處，如是名為成就五法鄔波索迦唯能自利不能利他。
A lay disciple who fulfills five qualities can only benefit themselves, not others. What are these five? It refers to a lay disciple as described earlier: they personally abstain from killing, stealing, sexual misconduct, lying, and drinking alcohol—these areas of heedlessness—but they do not encourage others to abstain from killing, stealing, sexual misconduct, lying, and drinking alcohol, these areas of heedlessness. Such a person is called a lay disciple who fulfills five qualities and can only benefit themselves, not others.
成就十法鄔波索迦，能利自他不能廣利。何等為十？謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，亦能勸他令離殺生乃至飲酒諸放逸處，不能見餘能離殺等歡喜慶慰，如是名為成就十法鄔波索迦能利自他不能廣利。
A lay disciple who accomplishes these ten practices benefits themselves and others, but not extensively. What are these ten? It means the lay disciple described earlier not only refrains from killing, and so on up to abstaining from intoxicants and all forms of heedlessness, but also encourages others to refrain from killing, and so on up to abstaining from intoxicants and all forms of heedlessness. However, they do not rejoice or take delight upon seeing others who are able to abstain from killing and the like. Such a lay disciple is said to have accomplished the ten practices—benefiting themselves and others, but not extensively.
成就十五法鄔波索迦，能利自他亦能廣利。何等十五？謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，亦能勸他令離殺生乃至飲酒諸放逸處，及能見餘離殺生等歡喜慶慰，如是名為成就十五法鄔波索迦能利自他亦能廣利。
A lay disciple who cultivates these fifteen qualities benefits both oneself and others, and brings extensive benefit to all. What are these fifteen? As mentioned before, such a lay disciple not only refrains from killing, stealing, sexual misconduct, lying, and indulging in intoxicants, but also encourages others to refrain from these harmful actions. Furthermore, they rejoice and take delight when they see others abstaining from killing and the rest. This is what it means to be a lay disciple who cultivates these fifteen qualities, benefiting both oneself and others, and bringing extensive benefit to all.
成就八法鄔波索迦，唯能自利不能利他。何等為八？謂前所說鄔波索迦，自具淨信，不能勸他令具淨信；自具淨戒，不能勸他令具淨戒；自具惠捨，不能勸他令具惠捨；自能策勵數往伽藍禮覲有德諸苾芻眾，不能勸他令其策勵數往伽藍禮覲有德諸苾芻眾；自能至誠聽聞正法，不能勸他令其至誠聽聞正法；自聞法已能持不忘，不能勸他令持不忘；自持法已能思擇義，不能勸他令思擇義；自思擇已為證法義能正勤脩法隨法行成和敬行隨法行者，不能勸他令正勤脩法隨法行成和敬行隨法行者。如是名為成就八法鄔波索迦唯能自利不能利他。
An upāsaka who possesses these eight qualities benefits only himself and cannot benefit others. What are these eight? It refers to the previously described upāsaka who:
1. Possesses pure faith himself, but cannot encourage others to possess pure faith. 2. Possesses pure moral discipline himself, but cannot encourage others to possess pure moral discipline. 3. Possesses generous giving himself, but cannot encourage others to possess generous giving. 4. Is able to rouse himself to frequently go to the monastery to pay respects to the virtuous community of bhikkhus, but cannot encourage others to do so. 5. Is able to listen to the true Dharma with sincere reverence himself, but cannot encourage others to listen with sincere reverence. 6. Having heard the Dharma, is able to retain it without forgetting, but cannot encourage others to retain it. 7. Having retained the Dharma, is able to contemplate and discern its meaning, but cannot encourage others to contemplate and discern it. 8. Having contemplated, is able to diligently practice in accordance with the Dharma for the sake of realizing its meaning, achieving harmonious and respectful conduct as a follower of the Dharma, but cannot encourage others to diligently practice in this way.
Such is called an upāsaka who possesses these eight qualities: he benefits only himself and cannot benefit others.
成就十六法鄔波索迦，能利自他不能廣利。何等十六？謂前所說鄔波索迦，自具淨信亦能勸他令具淨信，廣說乃至自思擇已為證法義能正勤脩法隨法行成和敬行隨法行者，亦能勸他令正勤脩法隨法行成和敬行隨法行者，不能見餘具淨信等歡喜慶慰，如是名為成就十六法鄔波索迦能利自他不能廣利。
A lay disciple who has perfected sixteen qualities benefits themselves and others, but not on a wide scale. What are these sixteen? It refers to the lay disciple previously described, who not only possesses pure faith themselves but also encourages others to cultivate pure faith, and so on—extending to the point where, after personally reflecting and discerning, they diligently practice in accordance with the Dharma, upholding harmony and respect in their conduct. They also encourage others to diligently practice in accordance with the Dharma, upholding harmony and respect in their conduct. However, they are unable to witness others who possess pure faith and similar qualities and rejoice in their progress. This is called a lay disciple who has perfected sixteen qualities, benefiting themselves and others, but not on a wide scale.
成就二十四法鄔波索迦，能利自他亦能廣利。何等名為二十四法？謂前所說鄔波索迦，自具淨信，亦能勸他令具淨信，廣說乃至自思擇已為證法義能正勤脩法隨法行成和敬行隨法行者，亦能勸他令正勤脩法隨法行成和敬行隨法行者，及能見餘具淨信等歡喜慶慰，如是名為成就二十四法鄔波索迦能利自他亦能廣利。
A lay disciple who perfects these twenty-four practices benefits both oneself and others, and brings widespread benefit. What are these twenty-four practices? They are as follows:
The lay disciple described earlier possesses pure faith oneself, and also encourages others to develop pure faith. This is elaborated fully up to: having contemplated thoroughly, one diligently cultivates the practice in accordance with the Dharma, establishing harmony, respect, and conduct in line with the Dharma. One also encourages others to diligently cultivate the practice in accordance with the Dharma, establishing harmony, respect, and conduct in line with the Dharma. Furthermore, upon seeing others who possess pure faith and so forth, one rejoices and takes delight in them.
This is what is called a lay disciple who perfects the twenty-four practices, benefiting both oneself and others, and bringing widespread benefit.
成就十法，身壞命終墮險惡趣生地獄中。何等為十？一、殺生；二、不與取；三、欲邪行；四、虛誑語；五、離間語；六、麁惡語；七、雜穢語；八、貪欲；九、瞋恚；十、邪見。若有成就如是十法，身壞命終墮險惡趣生地獄中。
If a person commits ten kinds of deeds, when their body perishes and life ends, they will fall into a perilous and wretched existence, reborn in hell. What are these ten? First, killing living beings. Second, taking what is not given. Third, sexual misconduct. Fourth, lying and deceitful speech. Fifth, divisive speech. Sixth, harsh and abusive speech. Seventh, frivolous and idle speech. Eighth, covetousness and greed. Ninth, anger and ill will. Tenth, wrong views. If a person commits these ten kinds of deeds, when their body perishes and life ends, they will fall into a perilous and wretched existence, reborn in hell.
成就十法，身壞命終升安善趣生於天中。何等為十？一、離殺生；二、離不與取；三、離欲邪行；四、離虛誑語；五、離離間語；六、離麁惡語；七、離雜穢語；八、無貪；九、無瞋；十、正見。若有成就如是十法，身壞命終升安善趣生於天中。
Those who accomplish ten practices will, at the end of this life, ascend to a good destination and be reborn in the heavens. What are these ten?
First, abstaining from killing. Second, abstaining from taking what is not given. Third, abstaining from sexual misconduct. Fourth, abstaining from lying. Fifth, abstaining from divisive speech. Sixth, abstaining from harsh speech. Seventh, abstaining from idle chatter. Eighth, being free from greed. Ninth, being free from hatred. Tenth, holding right view.
If one accomplishes these ten practices, they will, at the end of this life, ascend to a good destination and be reborn in the heavens.
成就二十法，身壞命終墮險惡趣生地獄中。何等二十？謂自殺生亦勸他殺，廣說乃至自起邪見亦復勸他令起邪見。若有成就此二十法，身壞命終墮諸惡趣生地獄中。
When one possesses these twenty qualities, upon the death of the body and the end of life, they will fall into the dangerous and evil realms, being reborn in hell. What are these twenty?
They are: To kill living beings oneself and to encourage others to kill; To take what is not given oneself and to encourage others to take what is not given; To engage in sexual misconduct oneself and to encourage others to do the same; To lie oneself and to encourage others to lie; To speak divisively oneself and to encourage others to speak divisively; To speak harshly oneself and to encourage others to speak harshly; To engage in idle chatter oneself and to encourage others to engage in idle chatter; To harbor covetousness oneself and to encourage others to harbor covetousness; To harbor ill will oneself and to encourage others to harbor ill will; To hold wrong views oneself and to encourage others to hold wrong views.
If one possesses these twenty qualities,
成就二十法，身壞命終升安善趣生於天中。何等二十？謂自離殺亦能勸他令其離殺，廣說乃至自起正見亦能勸他令起正見。若有成就此二十法，身壞命終升安善趣生於天中。
By cultivating these twenty practices, when the body perishes and life ends, one ascends to a fortunate realm and is reborn in the heavens. What are these twenty?
They are: First, to refrain from killing oneself and also to encourage others to refrain from killing. And so on, up to: To establish right view oneself and also to encourage others to establish right view.
If one cultivates these twenty practices, when the body perishes and life ends, one ascends to a fortunate realm and is reborn in the heavens.
成就三十法，身壞命終墮險惡趣生地獄中。何等三十？謂自不離殺、勸他令殺、見不離殺歡喜慰喻，廣說乃至自起邪見亦復勸他令起邪見、見起邪見歡喜慰喻。若有成就此三十法，身壞命終墮險惡趣生地獄中。
If one cultivates these thirty ways, when the body breaks down and life ends, they will fall into dangerous and evil realms and be reborn in hell. What are these thirty? They are: not refraining from killing oneself, encouraging others to kill, rejoicing and praising those who do not refrain from killing; and so on, up to holding wrong views oneself, encouraging others to hold wrong views, and rejoicing and praising those who hold wrong views. If one cultivates these thirty ways, when the body breaks down and life ends, they will fall into dangerous and evil realms and be reborn in hell.
成就三十法，身壞命終升安善趣生於天中。何等三十？謂自離殺生、勸他離殺、見餘離殺歡喜慰喻，廣說乃至自起正見亦復勸他令起正見、見起正見歡喜慰喻。若有成就此三十法，身壞命終升安善趣生於天中。
One who accomplishes these thirty practices, upon the breakup of the body at death, will ascend to a fortunate realm and be reborn among the gods. What are these thirty?
They are: oneself refraining from killing, encouraging others to refrain from killing, and rejoicing in and praising those who refrain from killing; and so on extensively—up to oneself establishing right view, encouraging others to establish right view, and rejoicing in and praising those who establish right view.
If one accomplishes these thirty practices, upon the breakup of the body at death, one will ascend to a fortunate realm and be reborn among the gods.
成就四十法，身壞命終墮險惡趣生地獄中。何等四十？謂自不離殺、勸他令殺、見不離殺歡喜慰喻、稱揚讚歎殺生者事，廣說乃至自起邪見亦復勸他令起邪見、見起邪見歡喜慰喻、稱揚讚歎邪見者事。若有成就此四十法，身壞命終墮險惡趣生地獄中。
One who perfects these forty deeds, when their body breaks and life ends, will fall into the perilous and evil realms and be reborn in hell. What are these forty?
They are: - Not refraining from killing oneself, - Urging others to kill, - Seeing killing and rejoicing, encouraging it, - Praising and glorifying the act of killing, - And so on, up to: - Holding wrong views oneself, - Urging others to hold wrong views, - Seeing wrong views and rejoicing, encouraging them, - Praising and glorifying those who hold wrong views.
If one perfects these forty deeds, when their body breaks and life ends, they will fall into the perilous and evil realms and be reborn in hell.
成就四十法，身壞命終升安善趣生於天中。何等四十？謂自離殺生、勸他離殺、見餘離殺歡喜慰喻、稱揚讚歎離殺者事，廣說乃至自起正見亦復勸他令起正見、見起正見歡喜慰喻、稱揚讚歎正見者事。若有成就此四十法，身壞命終升安善趣生於天中。
One who accomplishes these forty practices, upon the dissolution of the body at the end of life, will ascend to a happy realm and be reborn among the devas. What are these forty?
They are: - To personally abstain from killing living beings, - To encourage others to abstain from killing, - To rejoice in and commend those who abstain from killing, - To praise and extol the practice of non‑killing.
And so on, up to: - To personally cultivate right view, - To encourage others to cultivate right view, - To rejoice in and commend those who cultivate right view, - To praise and extol the practice of right view.
Whoever accomplishes these forty practices, upon the dissolution of the body at the end of life, will ascend to a happy realm and be reborn among the devas.
鄔波索迦有五學處。何等為五？乃至命終遠離殺生，是名第一。乃至命終離不與取，是名第二。乃至命終離欲邪行，是名第三。乃至命終離虛誑語，是名第四。乃至命終離飲諸酒諸放逸處，是名第五。於第一中，且何名為能殺生者？如世尊說：有殺生者，暴惡血手耽著殺害，於諸有情眾生勝類無羞無愍，下至捃多比畢洛迦皆不離殺，如是名為能殺生者。何等名為有殺生者？謂於殺生不深厭患、不遠不離、安住成就，如是名為有殺生者。何名暴惡？謂集種種弓刀杖等諸殺害具，是名暴惡。何名血手？謂諸屠羊屠雞屠猪、捕鳥捕魚、獵師劫盜、魁膾縛龍、守獄煮狗、施罝弶等，是名血手。何故此等名為血手？謂彼雖數沐浴塗香服鮮淨衣首冠花鬘身飾嚴具，而名血手。所以者何？彼於惡事不深厭患、不遠不離，令有情血起等起、生等生、積集流出，故名血手。何等名為耽著殺害？謂於眾生，有害非殺、有害亦殺。害非殺者，謂以種種弓刀杖等諸殺害具逼惱眾生，未全斷命，如是名為有害非殺。害亦殺者，謂以種種弓刀杖等諸殺害具逼惱眾生，亦全斷命，如是名為有害亦殺。於殺害事耽樂執著，如是名為耽著殺害。何等名為於諸有情眾生勝類無羞無愍？且辯眾生、勝類差別，謂諸異生說名眾生；世尊弟子說名勝類。又諸有情有貪瞋癡說名眾生；若諸有情離貪瞋癡說名勝類。又諸有情有愛有取說名眾生若諸有情；離愛離取說名勝類。又諸有情有順無違說名眾生；若諸有情無順有違說名勝類。又諸有情無聰慧有無明說名眾生；若諸有情聰慧有明說名勝類。又諸有情未離欲貪說名眾生；若諸有情已離欲貪說名勝類。又諸有情已離欲貪，非佛弟子，說名眾生；若諸有情已離欲貪，是佛弟子，說名勝類。今此義中，若諸異生說名眾生，世尊弟子說名勝類。所以者何？勝謂涅槃，彼能獲得成就觸證，故名勝類。如有頌言：
A lay disciple has five precepts to learn and uphold. What are these five?
First: To abstain from taking life until the end of one's life. Second: To abstain from taking what is not given until the end of one's life. Third: To abstain from sexual misconduct until the end of one's life. Fourth: To abstain from false speech until the end of one's life. Fifth: To abstain from consuming intoxicants and from indulging in heedlessness until the end of one's life.
Regarding the first precept, what is meant by 'one who takes life'? As the Blessed One has said: "A taker of life is one who is violent, with blood-stained hands, addicted to killing and harming. He has no shame or compassion toward sentient beings and the noble ones. He does not refrain from killing even down to an ant or a worm. Such a one is called a taker of life."
What is meant by 'a taker of life'? It refers to one who does not deeply detest, does not keep away from, does not abandon the act of taking life, but rather dwells in it and is accomplished in it. Such a one is called a taker of life.
What is meant by 'violent'? It means to gather various instruments of killing and harm, such as bows, knives, and clubs. This is called violent.
What is meant by 'blood-stained hands'? It refers to butchers of sheep, chickens, and pigs; bird-catchers and fishermen; hunters, robbers, executioners, jailers, dog-cookers, and those who set traps and snares. These are called 'blood-stained hands.'
Why are these called 'blood-stained hands'? Even if such a person frequently bathes, applies perfume, wears clean clothes, adorns his head with garlands, and decorates his body with ornaments, he is still called 'blood-stained hands.' Why is that? Because he does not deeply detest, does not keep away from, does not abandon evil deeds. He causes the blood of sentient beings to flow, to well up, to be produced, to accumulate, and to pour forth. Therefore, he is called 'blood-stained hands.'
What is meant by 'addicted to killing and harming'? Regarding sentient beings, there is 'harming without killing' and 'harming that also kills.'
'Harming without killing' means to torment and afflict sentient beings with various instruments of killing and harm, such as bows, knives, and clubs, without completely taking their life. This is called 'harming without killing.'
'Harming that also kills' means to torment and afflict sentient beings with various instruments of killing and harm, such as bows, knives, and clubs, and also to completely take their life. This is called 'harming that also kills.'
To take delight in, be attached to, and obsessed with such acts of killing and harming is called 'addicted to killing and harming.'
What is meant by 'having no shame or compassion toward sentient beings and the noble ones'? Let us first distinguish the difference between 'sentient beings' and 'the noble ones.'
Ordinary worldlings are called 'sentient beings.' Disciples of the Blessed One are called 'the noble ones.'
Furthermore, beings who possess greed, hatred, and delusion are called 'sentient beings.' Beings who are free from greed, hatred, and delusion are called 'the noble ones.'
Furthermore, beings who have craving and grasping are called 'sentient beings.' Beings who are free from craving and grasping are called 'the noble ones.'
Furthermore, beings who are compliant and unopposed [to defilements] are called 'sentient beings.' Beings who are non-compliant and opposed [to defilements] are called 'the noble ones.'
Furthermore, beings who lack wisdom and possess ignorance are called 'sentient beings.' Beings who possess wisdom and understanding are called 'the noble ones.'
Furthermore, beings who have not abandoned sensual desire are called 'sentient beings.' Beings who have abandoned sensual desire are called 'the noble ones.'
Furthermore, beings who have abandoned sensual desire but are not disciples of the Buddha are called 'sentient beings.' Beings who have abandoned sensual desire and are disciples of the Buddha are called 'the noble ones.'
In the present context, ordinary worldlings are called 'sentient beings,' and disciples of the Blessed One are called 'the noble ones.' Why is that? 'Noble' refers to Nirvana. They are able to attain, accomplish, contact, and realize it. Therefore, they are called 'the noble ones.'
As a verse says:
「普隨順世間， 周遍歷方邑，
欲求於勝我， 無所證無依。」
"Everywhere I followed the ways of the world, Traveling through every town and land, Seeking someone greater than myself— Yet found no refuge, no attainment in the end."
故此義中，若諸異生說名眾生，世尊弟子說名勝類。於此有情眾生勝類，應羞應愍，而於其中無慚無羞、無愧無恥、無哀無愍、無傷無念，如是名為於諸有情眾生勝類無羞無愍。何等名為下至捃多比畢洛迦皆不離殺？言捃多者，謂蚊蚋等諸小蟲類。比畢洛迦，即諸蟻子。下至此類微碎眾生，皆起惡心欲興殺害，是故名為能殺生者。即於此中何名為生、何名殺生、何等名為遠離殺生，而說名為乃至命終遠離殺生鄔波索迦第一學處？所言生者，謂諸眾生有眾生想，若諸有情有有情想，若諸命者有命者想，若諸養育有養育想，若補特伽羅有補特伽羅想，是名為生。言殺生者，謂於眾生起眾生想，於諸有情起有情想，於諸命者起命者想，於諸養育起養育想，於補特伽羅起補特伽羅想，復起惡心、不善心、損心、害心、殺心現前，依如是業、如是加行、如是思惟、如是策勵、如是勇猛殺害眾生，故思斷命。由如是業、如是加行、如是思惟、如是策勵、如是勇猛殺害眾生，故思斷命，名為殺生。即前所說鄔波索迦，於此殺生能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為遠離殺生，是故說名乃至命終遠離殺生，鄔波索迦第一學處。
Therefore, in this context, ordinary beings are called "sentient beings," while disciples of the World-Honored One are called "superior beings." Toward these sentient beings and superior beings, one should feel shame and compassion. Yet, if someone feels no shame, no modesty, no remorse, no sense of disgrace, no sorrow, no compassion, no pity, and no concern for them, this is called having no shame or compassion for sentient beings and superior beings.
What does it mean to be "unable to refrain from killing even down to the level of *kunta* and *pipilika*"? *Kunta* refers to tiny insects like mosquitoes and gnats. *Pipilika* refers to ants. Even toward such minuscule and fragmented beings, one harbors ill will and intends to kill them—this is what is called a "killer."
In this context, what is meant by "life," what is "killing," and what is "abstaining from killing," such that it is called "the first precept of the Upāsaka: abstaining from killing for the rest of one's life"?
What is called "life" refers to any being that is perceived as a being, any sentient being that is perceived as sentient, any living creature that is perceived as living, any nurtured being that is perceived as nurtured, any individual that is perceived as an individual—this is what is meant by "life."
"Killing" means: perceiving a being as a being, perceiving a sentient being as sentient, perceiving a living creature as living, perceiving a nurtured being as nurtured, perceiving an individual as an individual—and then, with a mind of ill will, unwholesome intent, harmful intent, injurious intent, or murderous intent arising, through such action, such effort, such thought, such determination, such aggression, one intentionally takes the life of that being. Through such action, such effort, such thought, such determination, such aggression, intentionally taking the life of a being—this is called "killing."
As for the Upāsaka mentioned earlier: toward this act of killing, he wisely reflects, feels aversion, keeps his distance, restrains himself, guards against it, does not do it, does not engage in it, does not commit it, does not transgress it, abandons it, blocks it, does not accept it, does not yield to it, does not violate it, does not overstep it—this is called "abstaining from killing." Therefore, it is said: "for the rest of one's life, abstaining from killing—the first precept of the Upāsaka."
於第二中，且何名為不與取者？如世尊說：有不與取者，或城邑中、或阿練若，不與物數，劫盜心取，不離劫盜，如是名為不與取者。何等名為有不與取者？謂於不與取不深厭患、不遠不離、安住成就，如是名為有不與取者。何等名為或城邑中？謂有城牆周匝圍遶。何等名為或阿練若？謂無城牆周匝圍遶。何名不與？謂他攝受，不捨不棄、不惠不施。何等名物？謂他攝受，有情無情諸資生具，即此名為不與物數。何等名為劫盜心取不離劫盜？謂即所說不與物數，懷賊心取、不厭遠離，如是名為不與物數劫盜心取不離劫盜。是故名為不與取者，即於此中何名不與、何名不與取、何名離不與取，而說名為乃至命終離不與取鄔波索迦第二學處？言不與者，謂他攝受，有情無情諸資生具，不捨不棄、不惠不施，是名不與。不與取者，謂於他攝受諸資生具，起他攝受及不與想，復起惡心、不善心、劫心、盜心、執心、著心、取心現前，依如是業、如是加行、如是思惟、如是策勵、如是勇猛、如是門、如是路，於他攝受諸資生具，以執著取劫盜故思，舉離本處。由如是業、如是加行、如是思惟、如是策勵、如是勇猛、如是門、如是路，於他攝受諸資生具，以執著取劫盜故思，舉離本處，名不與取。即前所說鄔波索迦，於不與取能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離不與取，是故說名乃至命終離不與取，鄔波索迦第二學處。
In the second precept, what is meant by "taking what is not given"? As the World-Honored One taught: "There is one who takes what is not given. Whether in a town or in a wilderness, he takes, with a mind of theft and robbery, things that are not given, without abandoning such robbery. This is called taking what is not given."
What is meant by "there is one who takes what is not given"? It refers to one who does not deeply detest, does not keep away from, does not abandon, but rather dwells in and is established in taking what is not given. This is called "there is one who takes what is not given."
What is meant by "whether in a town"? It refers to a place surrounded by walls. What is meant by "or in a wilderness"? It refers to a place not surrounded by walls.
What is meant by "not given"? It refers to what belongs to another, what they have not relinquished, not abandoned, not bestowed, not given away.
What is meant by "things"? It refers to what belongs to another, whether living beings or inanimate objects, the necessities of life. These are called "things not given."
What is meant by "takes with a mind of theft and robbery, without abandoning such robbery"? It refers to taking, with a thieving mind, those very things not given, without detesting and keeping away from it. This is called "taking, with a mind of theft and robbery, things not given, without abandoning such robbery."
Therefore, this is called "taking what is not given." Here, what is meant by "not given," what is meant by "taking what is not given," and what is meant by "abstaining from taking what is not given," such that it is said: "For as long as life lasts, abstaining from taking what is not given is the second training rule for a lay follower"?
"Not given" means: what belongs to another, whether living beings or inanimate objects, the necessities of life, which they have not relinquished, not abandoned, not bestowed, not given away. This is called "not given."
"Taking what is not given" means: regarding the necessities of life that belong to another, one perceives them as belonging to another and as not given. Furthermore, one gives rise to a wicked mind, an unwholesome mind, a mind of robbery, a mind of theft, a mind of seizing, a mind of clinging, a mind of taking. With such action, such endeavor, such thought, such effort, such vigor, such means, such path, one, with the intention of seizing, clinging to, robbing, and stealing, removes from its place that which belongs to another. By such action, such endeavor, such thought, such effort, such vigor, such means, such path, one, with the intention of seizing, clinging to, robbing, and stealing, removes from its place that which belongs to another. This is called "taking what is not given."
As for the aforementioned lay follower, regarding taking what is not given, he is able to wisely consider it, detest it, keep away from it, cease it, guard against it, not do it, not commit it, not practice it, not transgress it, but rather abandon it, block it, not accept it, not yield to it, not violate it, not overstep it. This is called "abstaining from taking what is not given." Therefore, it is said: "For as long as life lasts, abstaining from taking what is not given is the second training rule for a lay follower."
於第三中，且何名為欲邪行者？如世尊說：有欲邪行者，於他女婦他所攝受，謂彼父母兄弟姊妹、舅姑親眷宗族守護，有罰有障、有障罰俱，下至授擲花鬘等信。於是等類，起欲煩惱，招誘強抑共為邪行、不離邪行，如是名為欲邪行者。何等名為有欲邪行者？謂於欲邪行不深厭患、不遠不離、安住成就，如是名為有欲邪行者。他女婦者，謂七種婦。何等為七？一、授水婦；二、財貨婦；三、軍掠婦；四、意樂婦；五、衣食婦；六、同活婦；七、須臾婦。授水婦者，謂女父母授水與男，以女妻之，為彼家主，名授水婦。財貨婦者，謂諸丈夫以少多財，貿易他女將為己婦，名財貨婦。軍掠婦者，謂有丈夫因伐他國，抄掠他女將為己婦。復有國王因破敵國，取所欲已餘皆捨棄，有諸丈夫力攝他女將為己婦。如是等類，名軍掠婦。意樂婦者，謂有女人，於男子家自信愛樂，願住為婦，名意樂婦。衣食婦者，謂有女人，於男子家，為衣食故願住為婦，名衣食婦。同活婦者，謂有女人詣男子家，謂男子曰：「我持此身願相付託，彼此所有共為無二，互相存濟以盡餘年，冀有子孫歿後承祭。」名同活婦。須臾婦者，謂有女人，樂與男子暫時為婦，名須臾婦。他攝受中，母守護者，謂有女人，其父或狂、或復心亂、或憂苦逼、或已出家、或遠逃逝、或復命終，其母孤養，防守遮護，私誡女言：「諸有所作，必先白我然可得為。」名母守護。父守護者，謂有女人，其母或狂、或復心亂，廣說乃至或復命終。其父孤養，防守遮護，私誡如前，名父守護。兄弟守護者，謂有女人，父母或狂、或復心亂，廣說乃至或復命終。兄弟孤養，防守遮護，私勸誡言：「諸有所作，必先告白然可得為。」名兄弟守護。姊妹守護者，謂有女人，父母或狂、或復心亂，廣說乃至或復命終。姊妹孤養，防守遮護，勸誡如前，名姊妹守護。舅姑守護者，謂有女人，其夫或狂、或復心亂，廣說乃至或復命終，依舅姑居。舅姑喻曰：「爾勿愁惱，宜以自安。衣食之資悉以相給，我當憂念如子不殊。」舅姑恩恤，防守遮護，私誡之言：「諸有所作，必先諮白然可得為。」名舅姑守護。親眷守護者，謂有女人，除母及夫，餘異姓親名為親眷。而此女人，為彼親眷防守遮護，名親眷守護。宗族守護者，謂有女人，除父兄等，餘同姓親名為宗族。而此女人，為彼宗族防守遮護，名宗族守護。言有罰者，謂有女人，自無眷屬又非婬女，若有凌逼，為王所知，或殺或縛、或復驅擯、或奪資財，名為有罰。言有障者，謂有女人，身居卑賤，雖無親族而有主礙，名為有障。有障罰俱者，謂有女人，自無眷屬又非卑賤，依恃他居、為他所礙，若有𣣋逼所依恃者便為加罰，名障罰俱。又上所說，一切女人隨所依止皆有障罰。所以者何？由諸女人，法有拘礙，非禮行者便遭殺縛、或奪資財、或被退毀，是故一切名障罰俱。何等名為下至授擲花鬘等信？謂有女人，已受男子或花或鬘、或諸瓔珞、或塗香末香、或隨一信物，如是名為下至授擲花鬘等信。何等名為於是等類？謂諸男子、諸半擇迦、諸修梵行。何等名為修梵行者？謂諸苾芻尼、正學、勤策女及鄔波斯迦、出家外道女，下至在家脩苦行女。謂有男子，捨自妻媵，告言：「善賢！放汝自在脩諸梵行。」彼聞受持，苦行無怠。何等名為起欲煩惱廣說乃至不離邪行？謂起欲界婬貪現前，於不應行，招誘強抑共為邪行不厭遠離，如是名為起欲煩惱廣說乃至不離邪行。是故名為欲邪行者，即於此中，何等名欲、何名欲邪行、何名離欲邪行，而說名為乃至命終離欲邪行鄔波索迦第三學處？所言欲者，謂是婬貪或所貪境。欲邪行者，謂於上說所不應行，而暫交會，下至自妻非分非禮及非時處，皆名欲邪行。即前所說鄔波索迦，於欲邪行能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離欲邪行，是故說名乃至命終離欲邪行，鄔波索迦第三學處。
**Regarding the third precept, what is meant by 'sexual misconduct'?**
As the World-Honored One taught: "One who commits sexual misconduct" refers to a person who, toward a woman or wife who is under the protection of another—be it her parents, brothers, sisters, in-laws, relatives, clan, or guardians—and who is subject to punishment, obstruction, or both, even down to one who has merely accepted a token of affection like a thrown flower garland from a man. Toward such categories of women, he gives rise to lustful defilements, and through enticement, coercion, or force, engages in improper sexual conduct with her, or does not abstain from such conduct. This is called 'one who commits sexual misconduct.'
**What is meant by 'one who has sexual misconduct'?** It refers to one who is not deeply disgusted with sexual misconduct, does not keep distant from it, does not abstain from it, but rather dwells in it, is established in it. This is called 'one who has sexual misconduct.'
**'Another's woman or wife' refers to seven kinds of wives. What are the seven?** 1. The water-poured wife. 2. The wife acquired through wealth. 3. The wife taken as war plunder. 4. The wife by mutual consent. 5. The wife for sustenance. 6. The wife for shared livelihood. 7. The temporary wife.
**1. The water-poured wife:** A woman whose parents pour water into the hands of a man, giving her to him as his wife, making him the master of the household. She is called a water-poured wife.
**2. The wife acquired through wealth:** A man who gives some amount of wealth in exchange for another's daughter, taking her as his own wife. She is called a wife acquired through wealth.
**3. The wife taken as war plunder:** A man who, during an attack on another country, seizes a woman from there and takes her as his wife. Also, when a king, having defeated an enemy country, takes what he desires and abandons the rest, some men seize women by force and take them as wives. Such categories are called wives taken as war plunder.
**4. The wife by mutual consent:** A woman who, of her own confidence and affection, willingly goes to a man's house desiring to dwell there as his wife. She is called a wife by mutual consent.
**5. The wife for sustenance:** A woman who, for the sake of food and clothing, willingly goes to a man's house desiring to dwell there as his wife. She is called a wife for sustenance.
**6. The wife for shared livelihood:** A woman who goes to a man's house and says to the man: "I entrust this body of mine to you. Let what belongs to each of us become shared without distinction. Let us support and sustain each other for the remainder of our years, hoping to have descendants to make offerings after our death." She is called a wife for shared livelihood.
**7. The temporary wife:** A woman who is willing to be a man's wife only for a short time. She is called a temporary wife.
**Among those 'under another's protection':**
* **'Mother's protection':** A woman whose father is either insane, mentally disturbed, afflicted by sorrow, has gone forth into homelessness, has fled far away, or has died. Her mother raises her alone, guards, shields, and protects her, privately instructing her daughter: "Whatever you wish to do, you must first inform me; only then may you do it." This is called mother's protection. * **'Father's protection':** A woman whose mother is either insane, mentally disturbed, and so on up to having died. Her father raises her alone, guards, shields, and protects her, privately instructing her as before. This is called father's protection. * **'Brothers' protection':** A woman whose parents are either insane, mentally disturbed, and so on up to having died. Her brothers raise her alone, guard, shield, and protect her, privately advising and instructing her: "Whatever you wish to do, you must first inform us; only then may you do it." This is called brothers' protection. * **'Sisters' protection':** A woman whose parents are either insane, mentally disturbed, and so on up to having died. Her sisters raise her alone, guard, shield, and protect her, advising and instructing her as before. This is called sisters' protection. * **'In-laws' protection':** A woman whose husband is either insane, mentally disturbed, and so on up to having died, and who dwells relying on her in-laws. Her in-laws comfort her, saying: "Do not grieve or distress yourself. You should be at ease. We will provide for your needs of food and clothing. We will care for you no differently than our own child." Out of kindness and compassion, her in-laws guard, shield, and protect her, privately instructing her: "Whatever you wish to do, you must first consult and inform us; only then may you do it." This is called in-laws' protection. * **'Relatives' protection':** A woman, excluding her mother and husband, whose other relatives of a different surname are called 'relatives'. This woman is guarded, shielded, and protected by those relatives. This is called relatives' protection. * **'Clan's protection':** A woman, excluding her father and brothers, whose other relatives of the same surname are called the 'clan'. This woman is guarded, shielded, and protected by that clan. This is called the clan's protection.
**'Subject to punishment'** means a woman who has no family of her own and is also not a courtesan. If she is violated, and the king finds out, he may execute, imprison, banish, or confiscate the property [of the offender]. This is called 'subject to punishment'.
**'Subject to obstruction'** means a woman of low social status who, although having no relatives, has a master who is an obstacle. This is called 'subject to obstruction'.
**'Subject to both obstruction and punishment'** means a woman who has no family of her own and is not of low status, but who dwells relying on another and is under that person's authority. If she is violated, the one she relies upon will impose punishment. This is called 'subject to both obstruction and punishment'.
Furthermore, all the women mentioned above, according to their respective circumstances, are subject to both obstruction and punishment. Why? Because by social convention, women are restricted. Those who act improperly may face execution, imprisonment, confiscation of property, or social disgrace. Therefore, all are said to be 'subject to both obstruction and punishment'.
**What is meant by 'even down to one who has merely accepted a token of affection like a thrown flower garland'?** It means a woman who has already accepted from a man either a flower, a garland, jewelry, perfume, powdered incense, or any other token of affection. This is called 'even down to one who has merely accepted a token of affection like a thrown flower garland'.
**What is meant by 'toward such categories'?** It refers to men, eunuchs, and those observing celibacy.
**What is meant by 'those observing celibacy'?** It refers to Bhikkhunis (fully ordained nuns), probationary nuns, female novices, and female lay devotees (Upāsikās), as well as female ascetics of other religions, down to laywomen practicing austerities. For example, a man who releases his own wife, saying: "Virtuous one, I set you free to practice celibacy." She, hearing this, accepts and undertakes it, practicing austerities diligently.
**What is meant by 'gives rise to lustful defilements... or does not abstain from such conduct'?** It means giving rise to sensual lust and greed present within the desire realm, and toward those with whom one should not have relations, through enticement, coercion, or force, engaging in improper sexual conduct, and not being disgusted with it or keeping distant from it. This is called 'gives rise to lustful defilements... or does not abstain from such conduct'.
Therefore, this is called 'sexual misconduct'.
**Within this context:** * **What is 'sensual desire'?** It is sexual greed or the object of that greed. * **What is 'sexual misconduct'?** It is any temporary sexual union with the aforementioned categories with whom one should not have relations. This includes, even with one's own wife, relations that are inappropriate, improper in manner, or improper in time and place—all are called sexual misconduct. * **What is 'abstaining from sexual misconduct'?** It is the aforementioned Upāsaka (lay follower) who, regarding sexual misconduct, is able to wisely consider it, be disgusted with it, keep distant from it, cease it, guard against it, not do it, not commit it, not engage in it, not transgress it, abandon it, block it, not accept it, not comply with it, not violate it, not overstep it. This is called 'abstaining from sexual misconduct'.
Therefore, it is called "the third training rule of the Upāsaka: abstaining from sexual misconduct for as long as life lasts."
於第四中，且何名為虛誑語者？如世尊說：有虛誑語者，或對平正、或對大眾、或對王家、或對執理、或對親族，同檢問言：「咄哉男子！汝知當說、不知勿說；汝見當說、不見勿說。」彼得問已，不知言知、知言不知；見言不見、不見言見。彼或為己、或復為他、或為名利，故以正知說虛誑語、不離虛誑，如是名為虛誑語者。何等名為有虛誑語者？謂於虛誑語不深厭患、不遠不離、安住成就，如是名為有虛誑語者。何等名為或對平正？平正有三：一、村平正；二、城平正；三、國平正。此諸平正聚集現前同檢問時，名對平正。何等名為或對大眾？大眾有四：一、剎帝利眾；二、婆羅門眾；三、居士眾；四、沙門眾。此諸大眾聚集現前同檢問時，名對大眾。何等名為或對王家？謂諸國王及餘宰輔理公務者，彼若聚集現前檢問，名對王家。何等名為或對執理？謂閑法律、固正斷者，此執理眾聚集現前同檢問時，名對執理。何等名為或對親族？謂諸親族聚集現前同檢問時，名對親族。何等名為同檢問等？謂或為證、或究其身，眾集量宜同檢問曰：「咄哉男子！今對眾前，應以誠言具欵情實。若於是事見聞覺知，宜當宣說施設摽示。若於是事無見聞等，勿當宣說施設摽示。」如是名為同檢問等。何等名為不知言知？謂為耳識曾受曾了，名為已聞。彼無耳識曾受曾了，隱藏如是想忍見樂，言我已聞，如是名為不知言知。何等名為知言不知？謂為耳識曾受曾了，名為已聞。彼有耳識曾受曾了，隱藏如是想忍見樂，言我不聞，如是名為知言不知。何等名為不見言見？謂為眼識曾受曾了，名為已見。彼無眼識曾受曾了，隱藏如是想忍見樂，言我已見，如是名為不見言見。何等名為見言不見？謂為眼識曾受曾了，名為已見。彼有眼識曾受曾了，隱覆如是想忍見樂，言我不見，如是名為見言不見。何等名為彼或為己？謂有一類身行劫盜，王等執問：「汝為賊不？」彼得問已，竊自思惟：「若實答者，必為王等或殺或縛、或復驅擯、或奪資財。我今宜應自隱自覆自藏實事，故以正知說虛誑語。」既思惟已，答王等言：「我實不為不與取事。」是名為己。何等名為或復為他？謂有一類親族知友行於劫盜，王等為證，執問彼言：「汝知此人行劫盜不？」彼得問已，竊自思惟：「若實答者，我諸親友必為王等或殺或縛、或復驅擯、或奪資財。我今宜應隱覆藏彼，故以正知說虛誑語。」既思惟已，答王等言：「我知親友決定不為不與取事。」是名為他。何等名為或為名利？謂有一類，多有所欲、多有所思、多有所願，作是思惟：「我當施設如是如是虛誑方便，必當獲得可意色聲香味觸等。」既思惟已方便追求，故以正知說虛誑語，如是名為或為名利。何等名為故以正知說虛誑語？謂自隱藏想忍見樂故思明了，數數宣說施設摽示違想等事，如是名為故以正知說虛誑語。即於此中，何名虛誑、何名虛誑語、何名離虛誑語，而說名為乃至命終離虛誑語鄔波索迦第四學處？言虛誑者，謂事不實、名虛想等，不實名誑，是名虛誑。虛誑語者，以貪瞋癡違事想說令他領解，名虛誑語。即前所說鄔波索迦，於虛誑語能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離虛誑語，是故說名乃至命終離虛誑語，鄔波索迦第四學處。
In the fourth precept, what is meant by "speaking falsely"?
As the World-Honored One taught: A person who speaks falsely may be questioned by an impartial assembly, a large gathering, a royal court, a judicial body, or a group of relatives. They are asked together: "Listen, sir! If you know, speak; if you do not know, do not speak. If you have seen, speak; if you have not seen, do not speak." Having been questioned, they say they know when they do not know, or say they do not know when they do know; they say they have not seen when they have seen, or say they have seen when they have not seen. Whether for their own sake, for the sake of another, or for the sake of fame and gain, they deliberately speak falsehoods without abandoning deceit. This is called "one who speaks falsely."
What is meant by "one who possesses the habit of speaking falsely"? It means one who does not deeply detest, avoid, or abandon false speech, but instead dwells in it, establishes it, and perfects it. This is called "one who possesses the habit of speaking falsely."
What is meant by "questioned by an impartial assembly"? There are three types of impartial assemblies: 1) a village assembly, 2) a town assembly, and 3) a national assembly. When such assemblies gather together to question someone, it is called "questioned by an impartial assembly."
What is meant by "questioned by a large gathering"? There are four types of large gatherings: 1) a gathering of nobles, 2) a gathering of Brahmins, 3) a gathering of householders, and 4) a gathering of ascetics. When such gatherings assemble to question someone, it is called "questioned by a large gathering."
What is meant by "questioned by a royal court"? It refers to kings and other officials who handle public affairs. When they gather to question someone, it is called "questioned by a royal court."
What is meant by "questioned by a judicial body"? It refers to those well-versed in the law and entrusted with fair judgment. When such a body gathers to question someone, it is called "questioned by a judicial body."
What is meant by "questioned by a group of relatives"? It refers to when relatives gather together to question someone. This is called "questioned by a group of relatives."
What is meant by "questioned together"? It means being questioned for the purpose of bearing witness or investigating a matter. The assembly gathers and appropriately questions: "Listen, sir! Before this assembly, you should speak truthfully and disclose the facts. If you have seen, heard, or perceived something regarding this matter, you should state it clearly. If you have not seen, heard, or perceived anything, do not state it." This is called "questioned together."
What is meant by "saying one knows when one does not know"? It refers to claiming to have heard something when one's ear-consciousness has not actually received or understood it. Concealing the true state of one's perception, conviction, view, or inclination, one says, "I have heard it." This is called "saying one knows when one does not know."
What is meant by "saying one does not know when one knows"? It refers to claiming not to have heard something when one's ear-consciousness has actually received and understood it. Concealing the true state of one's perception, conviction, view, or inclination, one says, "I have not heard it." This is called "saying one does not know when one knows."
What is meant by "saying one has seen when one has not seen"? It refers to claiming to have seen something when one's eye-consciousness has not actually received or understood it. Concealing the true state of one's perception, conviction, view, or inclination, one says, "I have seen it." This is called "saying one has seen when one has not seen."
What is meant by "saying one has not seen when one has seen"? It refers to claiming not to have seen something when one's eye-consciousness has actually received and understood it. Concealing the true state of one's perception, conviction, view, or inclination, one says, "I have not seen it." This is called "saying one has not seen when one has seen."
What is meant by "for one's own sake"? For example, a person commits theft. The king or officials question him: "Are you the thief?" Having been questioned, he thinks to himself: "If I answer truthfully, the king or officials will surely kill me, imprison me, banish me, or confiscate my property. I should now conceal, cover up, and hide the truth." Having thought this, he answers the king or officials: "I have certainly not committed theft." This is called "for one's own sake."
What is meant by "for the sake of another"? For example, a person's relative or friend commits theft. The king or officials, seeking a witness, question him: "Do you know if this person committed theft?" Having been questioned, he thinks to himself: "If I answer truthfully, my relative or friend will surely be killed, imprisoned, banished, or have their property confiscated by the king or officials. I should now conceal and cover up for him." Having thought this, he answers the king or officials: "I know my relative/friend certainly did not commit theft." This is called "for the sake of another."
What is meant by "for the sake of fame and gain"? For example, a person has many desires, many thoughts, and many aspirations. He thinks: "If I employ such and such deceptive means, I will surely obtain desirable forms, sounds, smells, tastes, and tactile objects." Having thought this, he pursues them by such means and deliberately speaks falsehoods. This is called "for the sake of fame and gain."
What is meant by "deliberately speaking falsehoods"? It means, while concealing one's true perception, conviction, view, or inclination, one intentionally, clearly, and repeatedly states, presents, and indicates things contrary to that perception. This is called "deliberately speaking falsehoods."
Now, within this context, what is "falsehood"? What is "false speech"? What is "abstaining from false speech"? And why is it called the fourth training rule of the Upāsaka, to abstain from false speech for the rest of one's life?
"Falsehood" means the matter is untrue. "Untrue" is called deceptive. This is "falsehood." "False speech" means speaking contrary to what one perceives, motivated by greed, hatred, or delusion, causing others to understand it. This is "false speech." As for the aforementioned Upāsaka: regarding false speech, he skillfully reflects upon it, detests it, avoids it, restrains it, guards against it. He does not do it, does not perform it, does not transgress it. He abandons it, blocks it, does not accept it, does not comply with it, does not violate it, does not overstep it. This is called "abstaining from false speech." Therefore it is called the fourth training rule of the Upāsaka: to abstain from false speech for the rest of one's life.
於第五中，何名諸酒、何名飲諸酒、何名放逸處、何名離飲諸酒諸放逸處，而說名為乃至命終離飲諸酒諸放逸處鄔波索迦第五學處？言諸酒者，謂窣羅酒、迷麗耶酒及末沱酒。言窣羅者，謂米麥等如法蒸煮，和麴糵汁、投諸藥物，醞釀具成酒色香味，飲已惛醉，名窣羅酒。迷麗耶者，謂諸根莖葉花果汁，不和麴糵，醞釀具成酒色香味，飲已惛醉，名迷麗耶酒。言末沱者，謂蒲萄酒，或即窣羅迷麗耶酒，飲已令醉，總名末沱。飲諸酒者，謂飲咽啜如上諸酒，名飲諸酒。放逸處者，謂上諸酒，飲已能令心生憍傲、惛醉狂亂、不識尊卑，重惑惡業皆因此起，放逸所依，名放逸處。即前所說鄔波索迦，於飲諸酒能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離飲諸酒諸放逸處，是故說名乃至命終離飲諸酒諸放逸處，鄔波索迦第五學處。
In the fifth precept, what is meant by "intoxicants"? What is meant by "consuming intoxicants"? What is meant by "causes of heedlessness"? And what is meant by "abstaining from consuming intoxicants, the causes of heedlessness"? Why is it called the fifth training rule for Upāsakas, to abstain from consuming intoxicants, the causes of heedlessness, until the end of one’s life?
"Intoxicants" refer to distilled liquor, fermented liquor, and intoxicating beverages. Distilled liquor is made from grains such as rice or wheat, properly steamed and boiled, mixed with yeast or fermenting agents, and blended with various ingredients until it develops the color, aroma, and flavor of liquor. Drinking it leads to confusion and intoxication—this is called distilled liquor. Fermented liquor is made from the juices of roots, stems, leaves, flowers, or fruits, without the addition of yeast or fermenting agents, until it develops the color, aroma, and flavor of liquor. Drinking it leads to confusion and intoxication—this is called fermented liquor. Intoxicating beverages refer to grape wine, or sometimes distilled or fermented liquor—anything that, when consumed, causes intoxication, is collectively called intoxicating beverages.
"Consuming intoxicants" means drinking, swallowing, or sipping the intoxicants described above—this is called consuming intoxicants.
"Causes of heedlessness" refers to the fact that consuming these intoxicants can lead to arrogance, confusion, drunkenness, recklessness, and a loss of respect for what is honorable or base. Grave delusions and harmful actions all arise from this. Because it is a basis for heedlessness, it is called a cause of heedlessness.
The Upāsaka mentioned earlier, with regard to consuming intoxicants, is able to reflect wisely, feel aversion, keep a distance, restrain and guard against it, refrain from doing it, not engage in it, not violate it, abandon and block it, not accept or yield to it, not oppose or transgress it. This is what is meant by "abstaining from consuming intoxicants, the causes of heedlessness." Therefore, it is called the fifth training rule for Upāsakas: to abstain from consuming intoxicants, the causes of heedlessness, until the end of one’s life.
如是五種，云何名學、云何名處，言學處耶？所言學者，謂於五處、未滿為滿，恒勤堅正脩習加行，故名為學。所言處者，即離殺等，是學所依，故名為處。又離殺等，即名為學亦即名處，故名學處。
Regarding these five types, what is meant by "learning" and what is meant by "domain," and why do we speak of "domains of learning"?
What is called "learning" refers to the diligent, steadfast, and correct practice and effort applied to these five domains, striving to perfect what is not yet perfected. Therefore, it is called learning.
What is called "domain" refers to abstaining from killing and so forth, which serve as the foundation for learning. Therefore, they are called domains.
Furthermore, abstaining from killing and so forth is itself called learning and is also called a domain. Hence, they are called domains of learning.
一切鄔波索迦皆歸佛法僧耶？除諸世俗鄔波索迦，一切皆歸佛法僧寶。有歸佛法僧寶而非鄔波索迦，謂苾芻、苾芻尼、正學、勤策、勤策女、鄔波斯迦等。
Do all lay disciples take refuge in the Buddha, Dharma, and Sangha? Except for worldly lay disciples, all do take refuge in the Buddha, Dharma, and Sangha. There are also those who take refuge in the Buddha, Dharma, and Sangha but are not lay disciples, such as monks, nuns, probationary nuns, novice monks, novice nuns, and lay female disciples.
一切鄔波索迦皆世尊弟子耶？應作四句。有鄔波索迦非世尊弟子，謂鄔波索迦，未得見諦，於未來果未能現觀。有世尊弟子非鄔波索迦，謂苾芻、苾芻尼、正學、勤策、勤策女、鄔波斯迦等，已得見諦，於未來果已能現觀。有鄔波索迦亦世尊弟子，謂鄔波索迦已得見諦，於未來果已能現觀。有非鄔波索迦非世尊弟子，謂苾芻、苾芻尼、正學、勤策、勤策女鄔波斯迦，未得見諦，於未來果未能現觀；及餘異生未見諦者。
Are all lay disciples also disciples of the World-Honored One? This should be examined in four cases.
First, there are lay disciples who are not disciples of the World-Honored One. These are lay disciples who have not yet realized the truth and cannot yet directly perceive the future fruit.
Second, there are disciples of the World-Honored One who are not lay disciples. These include monks, nuns, probationary nuns, male novices, female novices, and laywomen who have realized the truth and can directly perceive the future fruit.
Third, there are those who are both lay disciples and disciples of the World-Honored One. These are lay disciples who have realized the truth and can directly perceive the future fruit.
Fourth, there are those who are neither lay disciples nor disciples of the World-Honored One. These include monks, nuns, probationary nuns, male novices, female novices, and laywomen who have not yet realized the truth and cannot yet directly perceive the future fruit, as well as other ordinary beings who have not yet realized the truth.
一切墮僧寶攝皆得僧和敬耶？應作四句。有墮僧寶攝非得僧和敬，謂正學、勤策、勤策女、鄔波索迦等，已得見諦，於未來果已能現觀。有得僧和敬非墮僧寶攝，謂苾芻、苾芻尼，未得見諦，於未來果未能現觀。有墮僧寶攝亦得僧和敬，謂苾芻、苾芻尼，已得見諦，於未來果已能現觀。有非墮僧寶攝非得僧和敬，謂正學、勤策、勤策女、鄔波索迦、鄔波斯迦，未得見諦，於未來果未能現觀；及餘異生未見諦者。
Does everyone who is included within the Sangha jewel necessarily possess the harmony and respect of the Sangha? One should analyze this with four possibilities.
1. There are those who are included within the Sangha jewel but do *not* possess the harmony and respect of the Sangha. This refers to probationary nuns, male novices, female novices, laymen, and others who have already realized the truth and can directly perceive the future fruit [of the path].
2. There are those who possess the harmony and respect of the Sangha but are *not* included within the Sangha jewel. This refers to fully ordained monks and nuns who have not yet realized the truth and cannot directly perceive the future fruit [of the path].
3. There are those who are both included within the Sangha jewel *and* possess the harmony and respect of the Sangha. This refers to fully ordained monks and nuns who have already realized the truth and can directly perceive the future fruit [of the path].
4. There are those who are *neither* included within the Sangha jewel *nor* possess the harmony and respect of the Sangha. This refers to probationary nuns, male novices, female novices, laymen, laywomen who have not yet realized the truth and cannot directly perceive the future fruit [of the path]; as well as other ordinary beings who have not seen the truth.
說一切有部法蘊足論卷第一
Abhidharma-dharmaskandha-pāda-śāstra, Volume 1