T40n1811_菩薩戒義疏

大正藏第 40 冊 No. 1811 菩薩戒義疏

No. 1811 [cf. No. 1484]

菩薩戒義疏捲上

隋天臺智者大師說門人灌頂記

菩薩戒者。運善之初章卻惡之前陣。直道而歸生源可盡。聲聞小行尚自珍敬木叉。大士兼懷寧不精持戒品。內外二途咸皆敬奉。王家庶眾委質虔恭。斯乃趣極果之勝因。結道場之妙業。然經論所載戒相有于多種。記傳所辨受法不無同異。良以機悟偏圓宜聞詳略。辭無雙舉事不併行。今謹按什師所述法相。出自梵網經律藏品。什師秦弘始三年來達漢境。光顯大乘匡維聖教。傳譯經論三百餘卷。梵網一本最後誦出誓願弘宣。是故慇勤一言三複。特為文義幽隱旨趣深玄。所以指堂曉示。令後生取悟為易。經稱梵網者。欲明諸佛教法不同。猶如梵王網目。品言心地者。菩薩律儀遍防三業。心意識體一異名。三業之中意業為主身口居次。據勝為論故言心地也。釋此戒經三重玄義。

第一釋名。第二齣體。第三料簡。就釋名中。初明人名。次辨法號。后明階位。天竺梵音摩訶菩提質帝薩埵。今言菩薩略其餘字。譯云。大道心成眾生。亦云。開士亦大勇心。復云善美。隨行為名。以其運心廣普因斯立號。大品經明。此人有大道心。不可沮

【現代漢語翻譯】現代漢語譯本：

大正藏第40冊 No. 1811 菩薩戒義疏

No. 1811 [cf. No. 1484]

菩薩戒義疏捲上

隋天臺智者大師說門人灌頂記

菩薩戒，是行善的開端，止惡的前鋒。依循正道迴歸本源，是可以窮盡的。聲聞乘的小乘修行尚且珍視木叉（Pratimoksha，別解脫戒），大乘菩薩兼懷利他之心，怎能不精進地持守戒律呢？內外兩種修行途徑都應恭敬奉行。王公貴族和普通百姓都應虔誠恭敬地皈依。這才是通往究竟佛果的殊勝原因，成就道場的微妙事業。然而，經論中所記載的戒相有很多種，記述和傳授中所辨明的受戒方法也存在相同和差異。確實是因為眾生的根機領悟有偏頗和圓滿，所以聽聞的戒律有詳細和簡略。言辭不能同時並舉，事情不能同時進行。現在謹遵鳩摩羅什（Kumarajiva）法師所講述的法相，出自《梵網經·律藏品》。鳩摩羅什法師在秦弘始三年到達漢地，光大顯揚大乘佛法，匡正維護聖教。翻譯經論三百餘卷。《梵網經》是最後誦出的，發誓要弘揚宣講。因此慇勤地一言三複。特別是因為文義幽深隱晦，旨趣深奧玄妙，所以指點講堂，使後人容易理解領悟。經中稱為《梵網經》，是要說明諸佛的教法不同，猶如梵天（Brahma）的網的網眼。品中說「心地」，是因為菩薩的律儀遍及防護身、口、意三業。心、意識的本體，名稱有一有異。三業之中，意業為主，身口居次。根據殊勝的來說，所以說「心地」。解釋這部戒經有三重玄義：

第一是釋名。第二是出體。第三是料簡。就釋名中，首先說明人名，其次辨別法號，最後說明階位。天竺梵音摩訶菩提質帝薩埵（Mahābodhisattvasattva），現在說菩薩，省略了其餘的字。翻譯成漢語是：大道心成就眾生，也說是開士，也說是大勇心，又說是善美。隨著行為來命名，因為他們發心廣大普遍，因此建立這個名號。《大品經》中說明，這種人有大道心，不可阻撓。 English version:

T40 No. 1811 Bodhisattva Precepts Commentary

No. 1811 [cf. No. 1484]

Commentary on the Bodhisattva Precepts, Volume 1

Said by Great Master Zhiyi of Tiantai, Sui Dynasty, recorded by his disciple Guanding

The Bodhisattva Precepts are the beginning of virtuous deeds and the vanguard against evil. Returning to the source through the right path can be exhausted. The Shravakas' (Śrāvaka) small vehicle practice still cherishes the Pratimoksha (Prātimokṣa, individual liberation vow). How can the Mahasattvas (Mahāsattva) who embrace the welfare of others not diligently uphold the precepts? Both internal and external paths of practice should be respectfully followed. Royal families and common people should entrust themselves with reverence and respect. This is the supreme cause for attaining the ultimate fruit of Buddhahood and accomplishing the wonderful deeds of the Bodhimanda (Bodhimanda, enlightenment place). However, the characteristics of the precepts recorded in the scriptures and treatises are numerous, and the methods of receiving the precepts described in the records and transmissions have similarities and differences. Indeed, it is because sentient beings' faculties of understanding are biased and complete that the precepts heard are detailed and concise. Words cannot be presented simultaneously, and matters cannot be carried out concurrently. Now, we respectfully follow the Dharma characteristics described by Dharma Master Kumarajiva (Kumārajīva), which originate from the 'Vinaya Collection' chapter of the Brahma Net Sutra (Brahmajāla Sūtra). Dharma Master Kumarajiva arrived in the Han territory in the third year of the Hongshi reign of the Qin dynasty, glorifying and propagating the Mahayana (Mahāyāna) Dharma and rectifying and upholding the Holy Teachings. He translated over three hundred volumes of scriptures and treatises. The Brahma Net Sutra was the last to be recited, vowing to propagate and proclaim it. Therefore, he diligently repeated it three times. Especially because the meaning of the text is profound and obscure, and the purpose is deep and mysterious, he pointed out and explained the lecture hall, making it easier for later generations to understand and comprehend. The sutra is called the Brahma Net Sutra to illustrate that the teachings of the Buddhas are different, like the meshes of Brahma's (Brahmā) net. The chapter speaks of 'mind-ground' because the Bodhisattva's precepts universally protect the three karmas of body, speech, and mind. The essence of mind, consciousness, and intellect has names that are both the same and different. Among the three karmas, the mind karma is the main one, while body and speech are secondary. According to the superior aspect, it is therefore called 'mind-ground.' There are three profound meanings in explaining this precept sutra:

First is the explanation of the name. Second is the manifestation of the substance. Third is the analysis and distinction. Regarding the explanation of the name, first, the name of the person is explained; second, the Dharma title is distinguished; and third, the stage is clarified. The Sanskrit sound in India is Mahabodhisattvasattva (Mahābodhisattvasattva). Now, when we say Bodhisattva, we omit the remaining words. The Chinese translation is: 'The great path mind accomplishes sentient beings,' also called 'enlightened being,' also called 'great courageous mind,' and also called 'good and beautiful.' The name is given according to the conduct, because their minds are vast and universal, hence the establishment of this name. The Mahaprajnaparamita Sutra (Mahāprajñāpāramitā Sūtra) states that this person has a great path mind and cannot be obstructed.

【English Translation】 T40 No. 1811 Bodhisattva Precepts Commentary No. 1811 [cf. No. 1484] Commentary on the Bodhisattva Precepts, Volume 1 Said by Great Master Zhiyi of Tiantai, Sui Dynasty, recorded by his disciple Guanding The Bodhisattva Precepts are the beginning of virtuous deeds and the vanguard against evil. Returning to the source through the right path can be exhausted. The Shravakas' (Śrāvaka) small vehicle practice still cherishes the Pratimoksha (Prātimokṣa, individual liberation vow). How can the Mahasattvas (Mahāsattva) who embrace the welfare of others not diligently uphold the precepts? Both internal and external paths of practice should be respectfully followed. Royal families and common people should entrust themselves with reverence and respect. This is the supreme cause for attaining the ultimate fruit of Buddhahood and accomplishing the wonderful deeds of the Bodhimanda (Bodhimanda, enlightenment place). However, the characteristics of the precepts recorded in the scriptures and treatises are numerous, and the methods of receiving the precepts described in the records and transmissions have similarities and differences. Indeed, it is because sentient beings' faculties of understanding are biased and complete that the precepts heard are detailed and concise. Words cannot be presented simultaneously, and matters cannot be carried out concurrently. Now, we respectfully follow the Dharma characteristics described by Dharma Master Kumarajiva (Kumārajīva), which originate from the 'Vinaya Collection' chapter of the Brahma Net Sutra (Brahmajāla Sūtra). Dharma Master Kumarajiva arrived in the Han territory in the third year of the Hongshi reign of the Qin dynasty, glorifying and propagating the Mahayana (Mahāyāna) Dharma and rectifying and upholding the Holy Teachings. He translated over three hundred volumes of scriptures and treatises. The Brahma Net Sutra was the last to be recited, vowing to propagate and proclaim it. Therefore, he diligently repeated it three times. Especially because the meaning of the text is profound and obscure, and the purpose is deep and mysterious, he pointed out and explained the lecture hall, making it easier for later generations to understand and comprehend. The sutra is called the Brahma Net Sutra to illustrate that the teachings of the Buddhas are different, like the meshes of Brahma's (Brahmā) net. The chapter speaks of 'mind-ground' because the Bodhisattva's precepts universally protect the three karmas of body, speech, and mind. The essence of mind, consciousness, and intellect has names that are both the same and different. Among the three karmas, the mind karma is the main one, while body and speech are secondary. According to the superior aspect, it is therefore called 'mind-ground.' There are three profound meanings in explaining this precept sutra: First is the explanation of the name. Second is the manifestation of the substance. Third is the analysis and distinction. Regarding the explanation of the name, first, the name of the person is explained; second, the Dharma title is distinguished; and third, the stage is clarified. The Sanskrit sound in India is Mahabodhisattvasattva (Mahābodhisattvasattva). Now, when we say Bodhisattva, we omit the remaining words. The Chinese translation is: 'The great path mind accomplishes sentient beings,' also called 'enlightened being,' also called 'great courageous mind,' and also called 'good and beautiful.' The name is given according to the conduct, because their minds are vast and universal, hence the establishment of this name. The Mahaprajnaparamita Sutra (Mahāprajñāpāramitā Sūtra) states that this person has a great path mind and cannot be obstructed.

壞猶如金剛。從初發心終至等覺。皆名菩薩也。又稱佛子。以紹繼為義。三乘皆從佛生。解儘是子義。法華云。若如我子。大士紹續為勝。稱為真子。又三乘同皆修道。盡有此義。二乘自通至小果狹而且短。大士廣長自通通他。故受斯稱。大經發心云。初已為天人師。勝出聲聞及緣覺。故言大心。次辨法號即是戒義。梵音尸羅。大論云。秦言性善。亦云清涼。以其能止破戒熱惱。從能得名。亦云波羅提木叉。譯言保解脫。又名凈命。亦言成就威儀無所受畜。未來生處離三惡道凈土受形。能止邪命防非止惡。亦言戒。是約義訓義。復言勒義禁義。並是隨義立名。大經云。如佛禁無常汝猶說者。即破佛禁舌則墮落。又云。是人所有禁戒皆不具足。尚不能得二乘菩提。況無上道。今言戒者。有律儀戒定共戒道共戒。此名原出三藏。律是遮止儀是形儀。能止形上諸惡。故稱為戒。亦曰威儀。威是清嚴可畏。儀是軌範。行人肅然可畏。亦曰調御。使心行調善也。定是靜攝。入定之時自然調善防止諸惡也。道是能通。發真已后自無毀犯。初果耕地蟲離四寸。道共力也。此二戒法既是心上勝用力。能發戒道定與律儀並起。故稱為共。薩婆多說。律儀戒禪戒無漏戒。此名雖出三藏。今菩薩戒善亦有此三。若要誓所得名曰律儀。若菩薩定

【現代漢語翻譯】現代漢語譯本：『壞猶如金剛』：指菩薩的心堅固如金剛石一般。『從初發心終至等覺』：從最初發起菩提心直到證得無上正等正覺，都可以稱為菩薩（Bodhisattva，覺有情）。又稱『佛子』，意為繼承佛的家業。三乘（聲聞乘、緣覺乘、菩薩乘）都從佛陀教法中產生，因此都可以稱為佛子。《法華經》中說：『若如我子』，大士（Mahasattva）的紹續佛法更為殊勝，堪稱為真佛子。而且三乘修行者都在修道，都具有佛子的含義。二乘（聲聞乘和緣覺乘）的修行者只是自己證得小果，境界狹隘而且短暫，而大士的修行則既能自度又能度人，境界廣闊而長遠，因此才被稱為菩薩。《大涅槃經》中說，發菩提心的人一開始就成為天人的導師，勝過聲聞（Śrāvaka）和緣覺（Pratyekabuddha），所以說是大心。接下來辨析『法號』，也就是戒（Śīla）的含義。梵語為Śīla。《大智度論》中說，翻譯成漢語是『性善』，也可以說是『清涼』，因為它能夠止息破戒帶來的熱惱，所以從其作用而得名。也可以說是波羅提木叉（Prātimokṣa），翻譯成漢語是『保解脫』。又名『凈命』，也可以說是成就威儀，沒有貪求受取。未來所生之處遠離三惡道，在凈土受生，能夠止息邪命，防止錯誤，止息惡行。也可以說『戒』是約義訓義，又可以解釋為『勒』義、『禁』義，都是隨順其含義而立名。《大涅槃經》中說，如果佛陀禁止無常，你仍然宣說，那麼就會破壞佛陀的禁令，舌頭就會墮落。又說，如果一個人所有的禁戒都不具足，尚且不能證得二乘菩提，更何況是無上道。現在所說的戒，有律儀戒（Prātimokṣa-śīla）、定共戒（Samādhi-saṃvara-śīla）、道共戒（Mārga-saṃvara-śīla）。這個名稱出自三藏（Tripiṭaka）。律是遮止，儀是形儀，能夠止息形體上的各種惡行，所以稱為戒，也叫威儀。威是清凈莊嚴，令人敬畏；儀是軌範，修行人肅然起敬。也叫調御，使心行調和善良。定是靜止攝心，入定之時自然調和善良，防止各種惡行。道是能夠通達，發起真智以後自然不會有毀犯。初果（Sotāpanna）的修行人在耕地時，要避免傷害四寸以內的蟲子，這就是道共戒的力量。這兩種戒法既然是心上的殊勝力量，能夠發起戒道，定與律儀同時生起，所以稱為共。薩婆多部（Sarvāstivāda）說，有律儀戒、禪戒、無漏戒。這個名稱雖然出自三藏，但現在的菩薩戒（Bodhisattva-śīla）的善行也有這三種。如果通過發誓而得到的戒，就叫做律儀戒；如果是菩薩的禪定...

【English Translation】 English version: 'Bad like Vajra': Refers to the Bodhisattva's (Bodhisattva, being of enlightenment) mind being as firm as a diamond. 'From the initial aspiration to the ultimate enlightenment': From the initial arising of Bodhicitta (the mind of enlightenment) until the attainment of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), one can be called a Bodhisattva. Also known as 'Buddha-putra' (child of the Buddha), meaning to inherit the Buddha's family business. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) all arise from the Buddha's teachings, so they can all be called Buddha-putras. The Lotus Sutra says: 'If like my sons,' the continuation of the Buddha-dharma by the Mahasattva (great being) is even more excellent and can be called a true Buddha-putra. Moreover, practitioners of the Three Vehicles are all cultivating the path and have the meaning of being Buddha-putras. Practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only attain small fruits for themselves, their realm is narrow and short-lived, while the cultivation of the Mahasattva can benefit both themselves and others, their realm is broad and long-lasting, hence they are called Bodhisattvas. The Nirvana Sutra says that one who aspires to Bodhicitta becomes a teacher of gods and humans from the beginning, surpassing Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas), hence it is said to be a great mind. Next, we analyze the meaning of 'Dharma name', which is Śīla (precept). The Sanskrit is Śīla. The Mahaprajnaparamita Shastra says that the Chinese translation is 'good nature', or it can be said to be 'coolness', because it can stop the heat and vexation caused by breaking the precepts, so it is named after its function. It can also be said to be Prātimokṣa, which translates to 'preservation of liberation'. It is also called 'pure life', or it can be said to be the accomplishment of dignified conduct, without greed or acceptance. The place of future birth is far from the three evil realms, and one is born in a pure land, able to stop wrong livelihood, prevent errors, and stop evil deeds. It can also be said that 'precept' is a definition based on meaning, and it can also be interpreted as 'restraint' or 'prohibition', all of which are names established according to their meaning. The Nirvana Sutra says that if the Buddha prohibits impermanence and you still proclaim it, then you will break the Buddha's precepts and your tongue will fall off. It also says that if a person's precepts are not complete, they cannot attain the Bodhi of the Two Vehicles, let alone the unsurpassed path. The precepts now spoken of include Prātimokṣa-śīla (precepts of discipline), Samādhi-saṃvara-śīla (precepts of concentration), and Mārga-saṃvara-śīla (precepts of the path). This name comes from the Tripiṭaka (Three Baskets). Vinaya (discipline) is to prevent, and conduct is form and appearance, which can stop various evil deeds on the body, so it is called precept, also called dignified conduct. Dignity is pure and solemn, awe-inspiring; conduct is a norm, and practitioners are respectful. It is also called taming and subduing, making the mind and actions harmonious and good. Samādhi (concentration) is to quiet and gather the mind, and when entering Samādhi, it is naturally harmonious and good, preventing various evil deeds. The path is able to penetrate, and after initiating true wisdom, there will naturally be no violations. When a practitioner of the first fruit (Sotāpanna) cultivates the land, they must avoid harming insects within four inches, which is the power of the precepts of the path. Since these two types of precepts are the superior power of the mind, able to initiate the path of precepts, concentration and discipline arise simultaneously, so they are called common. The Sarvāstivāda school says that there are precepts of discipline, precepts of meditation, and precepts of non-outflow. Although this name comes from the Tripiṭaka, the good deeds of the current Bodhisattva precepts also have these three. If the precepts are obtained through vows, they are called precepts of discipline; if it is the Samādhi of a Bodhisattva...

共道共。皆止三業通稱戒也。若攝律儀。攝善法。攝眾生。此三聚戒名。出方等地持不道三藏。大士律儀通止三業。今從身口相顯皆名律儀也。攝善者。于律儀上起大菩提心。能止一切不修善事勤修諸善。滿菩提愿也。攝生者。菩薩利益眾生有十一事。皆是益物廣利眾生也。戒品廣列菩薩一切戒竟。總結九種戒皆為三戒所攝。律儀皆令心住。攝善自成佛法。攝產生就眾生。此三攝大士諸戒盡也。瓔珞經云。律儀戒謂十波羅夷。攝善謂八萬四千法門。攝生謂慈悲喜捨。化及眾生令得安樂也。大論戒品列十種戒。一不缺。二不破。三不穿。四不雜。五隨道。六無著。七智所贊。八自在。九隨定。十具足。義推此十。不缺者。持于性戒性重清凈。如護明珠。若毀犯者如器已缺。佛法邊人也。不破者。持於十三無有破損也。不穿者。波夜提等。若有所犯如器穿漏。不堪受道也。不雜者。持定共戒。雖持律儀念破戒事。名之為雜。定共持心慾念不起。大經云。言語嘲調。壁外釧聲。男女相追。皆污凈戒也。隨道者。隨順諦理能破見惑也。無著者。見真成聖。于思惟惑無所染著。此兩約真諦持戒也。智所贊戒。自在戒。約菩薩化他為佛所贊。於世間中而得自在。此約俗諦論持戒也。隨定具足兩戒。即是隨首楞嚴不起滅定現諸威儀。

【現代漢語翻譯】現代漢語譯本『共道共』（Kòng dào gòng，共同遵循的道路）。皆指通過身、口、意三業來通稱的戒律。如果說是『攝律儀』（Shè lǜyí，攝持律儀）、『攝善法』（Shè shànfǎ，攝持善法）、『攝眾生』（Shè zhòngshēng，攝持眾生），這就是三聚戒的名稱，出自《方等持經》（Fāngděng chí jīng）。菩薩的律儀同時包含止惡和行善兩種方面。現在從身口行為上顯現，都可稱為律儀。『攝善』是指在律儀的基礎上生起廣大的菩提心，能夠停止一切不修善的行為，勤奮地修習各種善行，圓滿菩提的願望。『攝生』是指菩薩利益眾生有十一件事，都是利益事物、廣泛利益眾生的行為。戒品廣泛地列舉了菩薩的一切戒律之後，總結說九種戒律都被這三種戒律所包含。律儀使心安住，攝善自然成就佛法，攝產生就眾生。這三種攝持包含了大士（Dàshì，菩薩的別稱）的所有戒律。《瓔珞經》（Yīngluò jīng）說，律儀戒指的是十波羅夷（Shí bōluóyí，十重戒），攝善指的是八萬四千法門（Bā wàn sìqiān fǎmén，指眾多的修行方法），攝生指的是慈悲喜捨（Cí bēi xǐ shě，四種無量心），教化眾生使他們得到安樂。大論戒品列舉了十種戒律：一、不缺（Bù quē，不殘缺），二、不破（Bù pò，不破壞），三、（原文缺失），四、不雜（Bù zá，不混雜），五、隨道（Suí dào，隨順正道），六、無著（Wú zhuó，沒有執著），七、智所贊（Zhì suǒ zàn，為智慧所讚歎），八、自在（Zìzài，自在），九、隨定（Suí dìng，隨順禪定），十、具足（Jùzú，具足）。從意義上推斷這十種戒律，不缺指的是持守性戒（Xìng jiè，根本戒），對根本重罪保持清凈，如同守護明珠。如果毀犯了，就像器皿已經殘缺，是佛法的邊緣人。不破指的是持守十三種戒律沒有破損。指的是波夜提（Bō yè tí，一種輕罪）等，如果有所觸犯，就像器皿穿了洞，不能用來接受佛道。不雜指的是持守定共戒（Dìng gòng jiè，由禪定力所持的戒），即使持守律儀，心中還想著破戒的事情，這叫做雜。定共持戒使心念不起。大經說，言語嘲調，墻外的鈴聲，男女相互追逐，都會玷污清凈的戒律。隨道指的是隨順真諦的道理，能夠破除見惑（Jiàn huò，錯誤的見解）。無著指的是證悟真理成為聖人，對於思惟惑（Sīwéi huò，思想上的迷惑）沒有染著。這兩種戒律是從真諦的角度來持戒的。智所贊戒和自在戒是從菩薩教化他人的角度，為佛所讚歎，在世間中得到自在。這是從俗諦的角度來論述持戒的。隨定和具足這兩種戒律，就是隨順首楞嚴（Shǒuléngyán，一種深妙的禪定），在不生不滅的禪定中顯現各種威儀。

【English Translation】 English version 'Common Path Together' (Gòng dào gòng, the shared path to be followed). This refers to the precepts generally observed through the three karmas of body, speech, and mind. If we speak of 'Adhering to Discipline' (Shè lǜyí), 'Adhering to Good Dharmas' (Shè shànfǎ), and 'Adhering to Sentient Beings' (Shè zhòngshēng), these are the names of the Three Aggregates of Precepts, as found in the Vimalakīrti Nirdeśa Sūtra (Fāngděng chí jīng). A Bodhisattva's discipline encompasses both ceasing evil and practicing good. Now, manifested through bodily and verbal actions, all can be called discipline. 'Adhering to Good' means generating a vast Bodhicitta (Bōtíxīn, the mind of enlightenment) on the foundation of discipline, enabling one to cease all non-virtuous actions, diligently cultivate all good deeds, and fulfill the vows of Bodhi. 'Adhering to Beings' refers to the eleven activities by which a Bodhisattva benefits sentient beings, all of which are actions that benefit things and broadly benefit sentient beings. After extensively listing all the precepts of a Bodhisattva, the chapter on precepts concludes that the nine types of precepts are all contained within these three precepts. Discipline stabilizes the mind, adhering to good naturally accomplishes the Buddha Dharma, and adhering to beings accomplishes sentient beings. These three encompass all the precepts of a Mahasattva (Dàshì, a great being, another name for Bodhisattva). The Brahma Net Sutra (Yīngluò jīng) states that the discipline precept refers to the Ten Parajikas (Shí bōluóyí, ten major precepts), adhering to good refers to the eighty-four thousand Dharma doors (Bā wàn sìqiān fǎmén, numerous methods of practice), and adhering to beings refers to loving-kindness, compassion, joy, and equanimity (Cí bēi xǐ shě, the four immeasurables), transforming and leading sentient beings to attain peace and happiness. The chapter on precepts in the Great Treatise lists ten types of precepts: 1. Not Deficient (Bù quē), 2. Not Broken (Bù pò), 3. **(missing in the original text), 4. Not Mixed (Bù zá), 5. Following the Path (Suí dào), 6. Without Attachment (Wú zhuó), 7. Praised by Wisdom (Zhì suǒ zàn), 8. Free (Zìzài), 9. Following Samadhi (Suí dìng), 10. Complete (Jùzú). Inferring the meaning of these ten precepts, 'Not Deficient' refers to maintaining the fundamental precepts (Xìng jiè) with purity, like protecting a bright pearl. If one violates them, it is like a vessel that is already broken, a person on the periphery of the Buddha Dharma. 'Not Broken' refers to maintaining the thirteen precepts without damage. ** refers to expiations (Bō yè tí), etc. If there is any violation, it is like a vessel with a hole, unfit to receive the path. 'Not Mixed' refers to maintaining the precepts held in common with samadhi (Dìng gòng jiè), even while maintaining discipline, the mind still thinks about breaking the precepts, this is called mixed. Maintaining precepts in common with samadhi prevents thoughts from arising. The Great Sutra says that jesting words, the sound of bells outside the wall, and men and women chasing each other all defile pure precepts. 'Following the Path' refers to following the truth of reality, able to break through the delusions of views (Jiàn huò, false views). 'Without Attachment' refers to realizing the truth and becoming a sage, without attachment to the delusions of thought (Sīwéi huò, mental delusions). These two precepts are about maintaining precepts from the perspective of ultimate truth. The precepts 'Praised by Wisdom' and 'Free' are praised by the Buddha from the perspective of a Bodhisattva teaching others, attaining freedom in the world. This is discussing maintaining precepts from the perspective of conventional truth. The two precepts 'Following Samadhi' and 'Complete' are following the Shurangama Samadhi (Shǒuléngyán, a profound samadhi), manifesting various dignified behaviors in the samadhi of non-birth and non-death.

示十法界像導利眾生。雖威儀起動任運常凈。故名隨定戒。前來諸戒。律儀防止名不具足。中道之戒無戒不備。故名具足。用中道慧遍入諸法。故名具足。此是持中道第一義諦戒也。次明階位。釋尊一化所說教門。準義推尋具明四教。謂藏通別圓。如大論引迦旃延明六度齊限。尸毗代鴿是檀滿。須摩提王不妄語是尸滿。忍辱仙人歌利王割其心不動是忍滿。大施杼海是進滿。尚阇梨鳥巢是禪滿。劬嬪大臣分地息諍是等智滿。偏菩薩也。大品明。有菩薩發心與薩婆若相應。通菩薩也。有菩薩。發心遊戲神通凈佛國土。凈名中。不思議解脫變身登座。而復受屈被呵者。別菩薩也。發心即坐道場成正覺。轉法輪度眾生。圓菩薩也。四菩薩中。行位深淺今當說。最初三藏正為小乘。聲聞有七賢聖。外凡有三。一五停。二別相念處。三總相念處。次入內凡有四善根。第四暖法。五頂法。六忍法。七世第一法。過此入聖位。一隨信行。二隨法行。三信解。四見得。五身證。六時解脫。七不時解脫。聲聞如此。菩薩不論階位不斷煩惱唯修六度。若論次位只可準望小乘作深淺耳。從初發心起慈悲誓願觀察四諦。以道諦為初門專修六度。檀破餓鬼尸救地獄。忍濟畜生。進拔修羅。禪靜人中。慧照天眾。從釋迦至罽那尸棄名初僧祇。得五種功

【現代漢語翻譯】現代漢語譯本：展示十法界（Ten realms of existence）的形象，引導利益眾生。雖然威儀舉動，但任運自然，常保清凈。所以叫做隨定戒。前面所說的各種戒律，以律儀防止過失，名為不具足。中道的戒律，沒有哪種戒不具備，所以叫做具足。用中道的智慧普遍進入一切法，所以叫做具足。這是持守中道第一義諦的戒律。其次說明階位。釋迦牟尼佛一生所說的教法，按照義理推尋，完全闡明了四教，即藏教、通教、別教、圓教。如《大智度論》引用迦旃延（Kātyāyana）說明六度（Six Perfections）的齊限。尸毗王（Śibi）代鴿是檀那波羅蜜（dāna-pāramitā，佈施圓滿）。須摩提王（Sumati）不妄語是尸羅波羅蜜（śīla-pāramitā，持戒圓滿）。忍辱仙人（Kṣāntivādin）被歌利王（Kali）割截身體而心不動搖是忍辱波羅蜜（kṣānti-pāramitā，忍辱圓滿）。大施杼海是精進波羅蜜（vīrya-pāramitā，精進圓滿）。尚阇梨（Śaṇḍa）鳥巢是禪那波羅蜜（dhyāna-pāramitā，禪定圓滿）。劬嬪大臣分地息諍是般若波羅蜜（prajñā-pāramitā，智慧圓滿）。這是偏菩薩。《大品般若經》說明，有菩薩發心與薩婆若（sarvajña，一切智）相應，這是通菩薩。《維摩詰經》中，不思議解脫變身登座，卻又受屈被呵斥的，是別菩薩。發心即坐道場成正覺，轉法輪度眾生，這是圓菩薩。四種菩薩中，行位深淺現在應當說明。最初的三藏教，主要是為小乘而說。聲聞（Śrāvaka，小乘修行者）有七賢聖位，外凡有三：一、五停心觀（Five kinds of stopping the mind），二、別相念處（Specific objects of mindfulness），三、總相念處（General objects of mindfulness）。其次進入內凡有四善根：四、暖法（Heat stage），五、頂法（Peak stage），六、忍法（Patience stage），七、世第一法（Highest mundane dharma）。過了這些進入聖位：一、隨信行（Follower by faith），二、隨法行（Follower by dharma），三、信解（Faith understanding），四、見得（Attainment of vision），五、身證（Body realization），六、時解脫（Liberation in season），七、不時解脫（Liberation out of season）。聲聞就是這樣。菩薩不論階位，不斷煩惱，只修六度。如果論次第位，只可以參照小乘來衡量深淺。從最初發心，生起慈悲誓願，觀察四諦（Four Noble Truths），以道諦（Truth of the Path）為入門，專門修習六度。佈施破除餓鬼道的痛苦，持戒救濟地獄道的眾生，忍辱救濟畜生道的眾生，精進拔除修羅道的痛苦，禪定使人道眾生獲得安寧，智慧照亮天道眾生。從釋迦牟尼佛（Śākyamuni）至罽那尸棄佛（Krakucchanda）名為初僧祇（first asaṃkhya-kalpa，第一阿僧祇劫），得到五種功德。

【English Translation】 English version: Showing the images of the Ten Realms of Existence to guide and benefit sentient beings. Although dignified in movement, it is natural and always pure. Therefore, it is called 'Following-Samādhi Precept'. The previous precepts, with their disciplinary rules to prevent faults, are called 'Incomplete'. The precepts of the Middle Way lack no precepts, so they are called 'Complete'. Using the wisdom of the Middle Way to universally enter all dharmas, it is called 'Complete'. This is upholding the precept of the First Truth of the Middle Way. Next, explaining the stages. The teachings spoken by Śākyamuni Buddha in his lifetime, when examined according to their meaning, fully elucidate the Four Teachings: Tripiṭaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching. For example, the Mahāprajñāpāramitāśāstra quotes Kātyāyana explaining the limits of the Six Perfections. King Śibi sacrificing himself for a dove is dāna-pāramitā (Perfection of Giving). King Sumati not lying is śīla-pāramitā (Perfection of Morality). The Kṣāntivādin being cut by King Kali without his mind wavering is kṣānti-pāramitā (Perfection of Patience). Giving the great offering of the sea is vīrya-pāramitā (Perfection of Diligence). Śaṇḍa's bird's nest is dhyāna-pāramitā (Perfection of Meditation). The minister of Ku-pin dividing the land to stop the dispute is prajñā-pāramitā (Perfection of Wisdom). This is a partial Bodhisattva. The Mahāprajñāpāramitā Sūtra explains that there are Bodhisattvas who generate the mind in accordance with sarvajña (all-knowing wisdom), which is a Shared Bodhisattva. In the Vimalakīrti Nirdeśa Sūtra, the one who transforms his body and ascends the seat with inconceivable liberation, yet is humiliated and scolded, is a Distinct Bodhisattva. Generating the mind and immediately sitting in the Bodhimaṇḍa to attain enlightenment, turning the Dharma wheel to liberate sentient beings, is a Perfect Bodhisattva. Among the four types of Bodhisattvas, the depth of their stages should now be explained. The initial Tripiṭaka Teaching is mainly for the Śrāvakas (Hearers). The Śrāvakas have seven stages of sages, and three stages of ordinary beings: 1. Five kinds of stopping the mind, 2. Specific objects of mindfulness, 3. General objects of mindfulness. Next, entering the inner ordinary stages, there are four good roots: 4. Heat stage, 5. Peak stage, 6. Patience stage, 7. Highest mundane dharma. Passing these, one enters the stages of sages: 1. Follower by faith, 2. Follower by dharma, 3. Faith understanding, 4. Attainment of vision, 5. Body realization, 6. Liberation in season, 7. Liberation out of season. This is how it is for Śrāvakas. Bodhisattvas do not discuss stages, do not sever afflictions, but only cultivate the Six Perfections. If discussing the order of stages, one can only use the Śrāvaka stages as a measure of depth. From the initial generation of the mind, arising with vows of loving-kindness and compassion, observing the Four Noble Truths, taking the Truth of the Path as the entry point, and focusing on cultivating the Six Perfections. Giving breaks the suffering of the hungry ghosts, morality saves the beings in hell, patience saves the animals, diligence removes the suffering of the asuras, meditation brings peace to humans, and wisdom illuminates the devas. From Śākyamuni Buddha to Krakucchanda Buddha, it is called the first asaṃkhya-kalpa, and one obtains five kinds of merits.

德。一不生三惡道。二不生邊地。三諸根完具。四不受女身。五常識宿命。而自不知作佛不作佛。準望位在五停別總念處也。從尸棄至然燈名二僧祇。爾時雖自知作佛而口不說。準望位在暖法性地。既有證法之信。必知作佛修六度行。心未分明口不向他說也。從然燈至毗婆尸三僧祇滿。是時內心了了自知作佛口自發言。準望在頂法位中。修行六度四諦解明。如登山頂了見四方。故口向他說。若過三僧祇種三十二相業。準望此是下忍之位。若坐道場位在上忍。后一剎那入真。三十四心斷結得三菩提。則為佛也。通教菩薩即三乘共十地。一干慧地者。事相名同三藏。觀行心別。體陰界入如幻如化。總破見愛八倒名身念處。心受法亦如是。住是觀中。修止勤如意根力覺道。雖未得暖法相似理水。總相智慧深利故。稱干慧地。二性地者。得過干慧地。得暖法已。能增進初中後心入頂法乃至世第一法。皆名性地。得無漏性水故言性地也。三八人地。三乘信行法行。體見假髮真斷惑。在無間三昧中八忍具足。智少一分名八人地也。四見地者。三乘同見第一義無生四諦之理。同斷見惑八十八使盡。五薄地。體愛假髮真。斷欲界思證第六解脫。煩惱薄也。六離欲地者。三乘體愛假即真。斷欲界五下分結身見戒取疑貪瞋。故言離欲地也。

七已辦地者。三乘之人。體色無色愛即真發無漏。斷五上分結掉慢疑色染無色染。七十二盡三界事惑究竟。故言已辦地也。八辟支佛地。緣覺發真無漏。功德力大能除習氣也。九菩薩地者。從空入假道觀雙流。深觀二諦進斷習氣。色心無知得法。眼道種智。遊戲神通。凈佛國土。成就眾生。學佛十力四無畏。斷習氣將盡也。十佛地者。大功德力以資智慧。一念相應慧。觀真諦究竟。習亦無餘。如劫火燒木無復灰炭。香象渡河到于邊底。雖佛菩薩名異二乘。通觀無生體法。同是無學共歸灰斷。證果處一稱為通也。別教階位五十二地。一外凡十信。一信。二念。三進。四慧。五定。六不退。七回向。八護法。九界。十愿。第二內凡習種性十住。一發心。二持地。三修行。四生貴。五方便具足。六正心。七不退。八童真。九法王子。十灌頂。盡三十心皆名解行位。悉是內凡盡名性地。第三性種性十行。一歡喜。二饒益。三無恚恨。四無盡。五離癡亂。六善現。七無著。八尊重。九善法。十真實。第四道種性十回向。一救護一切眾生離眾生相。二不壞。三等一切諸佛。四遍至一切處。五無盡功德藏。六隨順一切堅固平等善根。七隨順等觀一切眾生。八真如相。九無縛無著解脫。十法界無量。第五聖種性十地。一歡喜。二離垢。

【現代漢語翻譯】現代漢語譯本七、已辦地（Arhat）：指三乘（聲聞乘、緣覺乘、菩薩乘）之人，他們的身心已經超越了色界和無色界的貪愛，真正生起了無漏智慧。他們斷除了五上分結（色愛、無色愛、掉舉、慢、無明），徹底清除了三界中的所有迷惑，所以稱為『已辦地』。八、辟支佛地（Pratyekabuddha）：指緣覺乘的人，他們生起了真正的無漏智慧，具有強大的功德和力量，能夠去除習氣。九、菩薩地（Bodhisattva）：指菩薩，他們從空性進入假有，以道觀的方式雙管齊下。他們深入觀察真諦和俗諦，不斷斷除習氣。他們對色法和心法不再迷惑，獲得了法眼和道種智。他們能夠自在地運用神通，凈化佛國，成就眾生。他們學習佛的十力和四無畏，斷除習氣也接近尾聲。十、佛地（Buddha）：指佛，他們以大功德力來資助智慧，在一念之間與智慧相應，徹底證悟真諦，習氣也完全斷除，就像劫火燒盡木頭，連灰燼都不剩下。如同香象渡河，一直到達河底。雖然佛和菩薩的名稱與二乘不同，但他們都通達無生之法，證悟的本體是相同的，都是無學，最終都歸於灰斷。證果之處是相同的，所以稱為『通』。別教的階位分為五十二地：一、外凡十信：一、信，二、念，三、進，四、慧，五、定，六、不退，七、迴向，八、護法，九、戒，十、愿。二、內凡習種性十住：一、發心，二、持地，三、修行，四、生貴，五、方便具足，六、正心，七、不退，八、童真，九、法王子，十、灌頂。這三十心都稱為解行位，都是內凡，都屬於性地。三、性種性十行：一、歡喜，二、饒益，三、無恚恨，四、無盡，五、離癡亂，六、善現，七、無著，八、尊重，九、善法，十、真實。四、道種性十回向：一、救護一切眾生離眾生相，二、不壞，三、等一切諸佛，四、遍至一切處，五、無盡功德藏，六、隨順一切堅固平等善根，七、隨順等觀一切眾生，八、真如相，九、無縛無著解脫，十、法界無量。五、聖種性十地：一、歡喜地，二、離垢地。

【English Translation】 English version 7. Arhat Stage: Refers to those of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) whose bodies and minds have transcended the attachment to the realms of form and formlessness, and who have truly generated undefiled wisdom. They have severed the Five Higher Fetters (attachment to form, attachment to formlessness, restlessness, conceit, and ignorance), and have completely cleared away all delusions in the Three Realms, hence they are called 'Arhat Stage'. 8. Pratyekabuddha Stage: Refers to those of the Pratyekabuddhayāna who have generated true undefiled wisdom and possess great merit and power to remove habitual tendencies. 9. Bodhisattva Stage: Refers to Bodhisattvas who enter the provisional from emptiness, employing both the Path of Seeing. They deeply contemplate the Truth of Reality and Conventional Truth, continuously severing habitual tendencies. They are no longer deluded by form and mind, and have attained the Dharma Eye and the Wisdom of the Path. They can freely wield supernatural powers, purify Buddha lands, and accomplish sentient beings. They study the Buddha's Ten Powers and Four Fearlessnesses, and the severing of habitual tendencies is nearing completion. 10. Buddha Stage: Refers to Buddhas who use great merit and power to support wisdom, corresponding with wisdom in a single thought, completely realizing the Truth of Reality, and with no habitual tendencies remaining, like a fire that burns wood to ashes, leaving no residue. Like an elephant crossing a river, reaching the very bottom. Although the names of Buddhas and Bodhisattvas differ from the Two Vehicles, they all understand the Dharma of Non-Origination, and the essence of their realization is the same, all being beyond learning, ultimately returning to cessation. The place of attaining fruition is the same, hence it is called 'Common'. The distinct teachings' stages are divided into fifty-two levels: 1. Outer Ordinary Ten Faiths: 1. Faith, 2. Mindfulness, 3. Progress, 4. Wisdom, 5. Concentration, 6. Non-Regression, 7. Dedication, 8. Dharma Protection, 9. Precepts, 10. Vow. 2. Inner Ordinary Habitual Nature Ten Dwellings: 1. Aspiration, 2. Grounding, 3. Practice, 4. Noble Birth, 5. Complete Means, 6. Right Mind, 7. Non-Regression, 8. Virginity, 9. Dharma Prince, 10. Consecration. These thirty minds are all called the Stage of Understanding and Practice, all being inner ordinary, all belonging to the Nature Ground. 3. Nature Lineage Ten Practices: 1. Joy, 2. Benefiting, 3. Without Anger or Hatred, 4. Inexhaustible, 5. Away from Delusion and Confusion, 6. Well Manifested, 7. Without Attachment, 8. Respect, 9. Good Dharma, 10. Truth. 4. Path Lineage Ten Dedications: 1. Saving all sentient beings, apart from the appearance of sentient beings, 2. Non-Destruction, 3. Equal to all Buddhas, 4. Pervading all places, 5. Inexhaustible Treasury of Merit, 6. Following all firm and equal good roots, 7. Following and equally viewing all sentient beings, 8. Suchness Appearance, 9. Unbound, Unattached Liberation, 10. Limitless Dharma Realm. 5. Holy Lineage Ten Grounds: 1. Ground of Joy, 2. Ground of Purity.

三明。四焰。五難勝。六現前。七遠行。八不動。九善慧。十法雲。第六等覺地名金剛心菩薩。亦名無垢地。鄰真極聖眾學之頂也。第七妙覺地。即見性究竟佛菩提果。了了見性稱妙覺也。性習二性。若據位分。習種在前性種在後。若據行論。性習同時故前後不定。依體起用。先明性種后明習種。尋用取體。先習后性。與教證二道相似。就位以論。教道在前證道在後。據行論之。證教同時前後不定。依體起用先證后教。尋用取體先教后證也。就解行中復有四種。一名解行。二名發心。三名迴向。四名道種。于出世道解而勤行。故名解行。于大菩提起意趣求。故名發心。用己善法趣向菩提。故名迴向。當分之中如觀道立。故名為道。望后佛果能生曰種也。習種性能生報佛。性種性能生法佛。舊云。法才王子六心中退。即云十住第六心。難云。十住云性地。性以不改為義。云何退作二乘其猶一。答性是不作一闡提。不妨退大向小。終是難通。止觀師說。是十法信中六心退耳。比釋論師。及金剛般若論師。皆作此解。是信習十心中六心耳。七心已上永離二乘。爾時設為利弘經不無輕漏。而度物心不失恒有菩薩之名也。圓教明位。別教五十二位次第修行。圓教圓修一心具萬行。異於次第行也。外凡五品位一切隨喜心。若人宿植

【現代漢語翻譯】現代漢語譯本三明（三種神通）。四焰（四種智慧之光）。五難勝（第五難勝地）。六現前（第六現前地）。七遠行（第七遠行地）。八不動（第八不動地）。九善慧（第九善慧地）。十法雲（第十法雲地）。第六等覺地，名為金剛心菩薩，也名為無垢地，是鄰近真如的極聖眾修學的頂峰。第七妙覺地，即是見性的究竟佛菩提果，完全地見性就稱為妙覺。性習二性，如果按照位次來分，習種在前，性種在後；如果按照修行來說，性習是同時的，所以前後不定。依據本體而起作用，先說明性種，后說明習種；尋找作用而取得本體，先習后性，與教證二道相似。就位次來說，教道在前，證道在後；按照修行來說，證教是同時的，前後不定。依據本體而起作用，先證后教；尋找作用而取得本體，先教后證。就解行中又有四種：一名解行，二名發心，三名迴向，四名道種。在出世道中理解而勤奮修行，所以名為解行。對於大菩提生起意願而追求，所以名為發心。用自己的善法趣向菩提，所以名為迴向。在自身之中如觀道一樣建立，所以名為道。期望後來的佛果能夠產生，就叫做種。習種性能生報佛（報身佛），性種性能生法佛（法身佛）。舊說，法才王子在六心中退轉，就是說十住的第六心。有人問難說，十住稱為性地，性以不改變為意義，怎麼會退轉而去做二乘呢？這就像一個問題。回答說，性是不作一闡提（斷善根的人），不妨礙退大向小，但終究是難以理解。止觀師說，這是十法信中的第六心退轉罷了。比較釋論師以及金剛般若論師，都作此解釋，是信習十心中的第六心罷了。第七心以上永遠離開二乘。那時即使爲了利益而弘揚佛經，不免有輕微的過失，但是度化眾生的心不會失去，恒常具有菩薩的名稱。圓教說明位次，別教五十二位次第修行，圓教圓滿地修行，一心具足萬行，不同於次第修行。外凡五品位一切隨喜心。如果有人宿世種植

【English Translation】 English version Three Clear Knowledges (trividya). Four Flames (four wisdom lights). Fifth Difficult to Conquer (Durjaya bhumi). Sixth Manifest (Abhimukhi bhumi). Seventh Gone Afar (Duramgama bhumi). Eighth Immovable (Acala bhumi). Ninth Good Wisdom (Sadhumati bhumi). Tenth Dharma Cloud (Dharmamegha bhumi). The sixth Equal Awakening Ground is named Vajra Heart Bodhisattva, also named Immaculate Ground, which is the peak of learning for the extremely holy assembly near Suchness (Tathata). The seventh Wonderful Awakening Ground is the ultimate Buddha Bodhi fruit of seeing the nature. Completely seeing the nature is called Wonderful Awakening. Nature and Habitual Nature, if divided according to position, Habitual Seed is before Nature Seed; if according to practice, Nature and Habitual are simultaneous, so the order is uncertain. According to the substance to arise function, first explain Nature Seed, then explain Habitual Seed; seeking function to obtain substance, first Habitual then Nature, similar to the Doctrine and Realization two paths. Regarding position, the Doctrine path is before the Realization path; according to practice, Realization and Doctrine are simultaneous, the order is uncertain. According to the substance to arise function, first Realization then Doctrine; seeking function to obtain substance, first Doctrine then Realization. Within Understanding and Practice, there are four types: first, Understanding and Practice; second, Arousing the Mind (bodhicitta); third, Dedication (parinamana); fourth, Seed of the Path (marga-bija). In the transcendental path, understanding and diligently practicing, therefore it is called Understanding and Practice. For the Great Bodhi, generating intention and seeking, therefore it is called Arousing the Mind. Using one's own good dharmas to approach Bodhi, therefore it is called Dedication. Within oneself, establishing like observing the path, therefore it is called the Path. Expecting the future Buddha fruit to be produced, it is called Seed. Habitual Seed is capable of producing Reward Buddha (Sambhogakaya), Nature Seed is capable of producing Dharma Buddha (Dharmakaya). The old saying is that the Dharma Talent Prince retreated in the sixth mind, which means the sixth mind of the Ten Dwellings (dasa-vasa). Someone questioned, saying that the Ten Dwellings are called Nature Ground, and nature means unchanging, how can it retreat and become a Two Vehicle (sravaka and pratyekabuddha)? This is like a question. The answer is that nature does not become an icchantika (one who has severed their roots of goodness), it does not hinder retreating from the great to the small, but it is ultimately difficult to understand. The Zhi Guan teacher said that this is the retreat of the sixth mind in the Ten Faiths (dasa-sraddha). Comparing the Shastra masters and the Diamond Sutra Shastra masters, they all make this explanation, it is the sixth mind of the Ten Faiths of Habitual Practice. Above the seventh mind, one is forever separated from the Two Vehicles. At that time, even if one promotes the sutras for benefit, one cannot avoid slight faults, but the mind of saving sentient beings will not be lost, and one will always have the name of Bodhisattva. The Perfect Teaching (yuanjiao) explains the positions, the Distinct Teaching (biejiao) cultivates in sequence through the fifty-two positions, the Perfect Teaching cultivates perfectly, one mind possesses ten thousand practices, different from sequential practice. The Outer Ordinary Five Grades position is the mind of universal rejoicing. If someone has planted in past lives

深厚。或值善知識。或從經卷圓聞妙理。一法一切法。一切法一法。非一非一切不可思議。起圓信解。信一心中具十法界。如一微塵有大千經卷。欲開此心而修圓行。圓行者。一行一切行。略言為十。謂識一念平等具足不可思議。傷己惛沈慈及一切。又知此心常寂常照。用寂照心破一切法。即空即假即中。又識一心諸心若通若塞。能於此心具足道品向菩提路。又解此心正助之法。識己心及凡聖心。又安心不動不墮不退不散。雖識一心無量功德。不生染著。十心成就。其心念念。悉與諸波羅蜜相應也。二讀誦者。圓信始生善須將養。涉事紛動令道牙破。唯得內修理觀外則讀誦大乘。聞有助觀之力。內外相藉圓信轉明。十心堅固。如日光照見種種色也。三說法者。內觀轉強外資又著。圓解在懷弘誓熏動。更加說法如實衍布。但以大乘法答。設以方便終令悟大。隨說法凈則智慧凈。說法開導。是前人得道全因緣。化功歸己。十心三倍轉明也。四兼行六度。上來前熟觀心未遑涉事。今正觀稍明。即傍兼利物。能以少施與虛空等。使一切法趣檀。檀為法界。事相雖少運懷甚大。理觀為正事行為傍。故言兼行。事福資理十心彌盛也。五正行六度。圓觀稍熟事理欲融。事不妨理理不隔事。具行六度。權實二智究了通達。治生產業。皆

【現代漢語翻譯】現代漢語譯本深刻。或者遇到善知識（指有德行的老師），或者從經卷中完整地聽聞到精妙的道理。一法即一切法，一切法即一法。非一也非一切，這種境界不可思議。由此生起圓滿的信心和理解，相信一個心中具足十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），就像一粒微塵中包含著大千世界的經卷。想要開啟這顆心，就要修習圓滿的行持。圓滿的行持，就是一行即一切行。簡略地說有十種，即認識到一念平等具足不可思議。憐憫自己沉溺於昏昧，也慈悲一切眾生。又知道這顆心常寂常照，用寂照之心破除一切法，即空即假即中。又認識到一心與諸心的關係，或通或塞。能於此心中具足道品（三十七道品，是佛教修行的主要內容），走向菩提之路。又理解此心中正助之法，認識自己的心以及凡夫和聖人的心。又能使心安定不動搖，不墮落，不退轉，不散亂。雖然認識到一心具有無量功德，但不生起染著。十心成就，其心念念，都與諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）相應。第二是讀誦。圓滿的信心剛剛生起，需要好好培養。如果涉入世事紛擾，會使菩提道芽破損。唯有在內修習理觀，在外則讀誦大乘經典，聽聞經典有輔助觀行的力量。內外互相輔助，圓滿的信心就會更加明亮，十心更加堅固，就像日光照耀，能看見種種顏色一樣。第三是說法。內觀的力量逐漸增強，外在的資助也更加重要。圓滿的理解在心中懷抱，弘揚誓願的力量推動，再加上說法，如實地宣揚佛法。只用大乘佛法來回答問題，即使使用方便法門，最終也要使人領悟大乘。隨著說法的清凈，智慧也隨之清凈。說法開導，是前人得道的全部因緣，化度的功勞歸於自己，十心三倍地更加明亮。第四是兼行六度。之前專注于觀心，沒有來得及涉入世事。現在正觀稍微明朗，就可以同時兼顧利益眾生。能以少許的佈施，與虛空相等同，使一切法都趨向于佈施，佈施即是法界。事相上雖然很少，但心懷卻非常廣大。理觀是主要的，事行是輔助的，所以說是兼行。以事福資助理觀，十心更加旺盛。第五是正行六度。圓滿的觀行逐漸成熟，事和理將要融合。事不妨礙理，理不隔絕事。全面地修行六度，權智和實智都究竟通達。治理生產事業，都 English version Profound. Or encountering virtuous teachers (referring to teachers with virtue), or fully hearing the wonderful principles from scriptures. One Dharma is all Dharmas, and all Dharmas are one Dharma. Neither one nor all, this state is inconceivable. From this arises complete faith and understanding, believing that one mind contains the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), just like a single dust mote contains the scriptures of a great thousand worlds. To open this mind, one must cultivate complete practice. Complete practice is one practice is all practices. Briefly speaking, there are ten, namely, recognizing that one thought is equal, complete, and inconceivable. Pitying oneself for being immersed in delusion, and also having compassion for all sentient beings. Also knowing that this mind is always still and always illuminating, using the still and illuminating mind to break through all dharmas, which is emptiness, provisionality, and the middle way. Also recognizing the relationship between one mind and all minds, whether they are connected or blocked. Being able to fully possess the qualities of the path (the Thirty-seven Limbs of Enlightenment, which are the main content of Buddhist practice) in this mind, and walk towards the path of Bodhi. Also understanding the correct and auxiliary methods in this mind, recognizing one's own mind and the minds of ordinary people and sages. Also being able to make the mind stable, unmoving, not falling, not regressing, not scattering. Although recognizing that one mind has immeasurable merits, not generating attachments. With the ten minds accomplished, each thought is in accordance with the Paramitas (generosity, morality, patience, diligence, concentration, wisdom). Second is reciting. Complete faith has just arisen and needs to be nurtured well. If one gets involved in worldly affairs, it will damage the sprout of Bodhi. Only by cultivating contemplation internally, and reciting the Mahayana scriptures externally, hearing the scriptures has the power to assist contemplation. Internally and externally assisting each other, complete faith will become brighter, and the ten minds will become more firm, just like the sunlight shining, able to see all kinds of colors. Third is teaching the Dharma. The power of internal contemplation gradually increases, and external assistance is also more important. Holding complete understanding in the heart, the power of vows promotes, and adding the teaching of the Dharma, truthfully propagating the Dharma. Only use the Mahayana Dharma to answer questions, even if using expedient methods, ultimately one must make people realize the Mahayana. As the teaching of the Dharma becomes pure, wisdom also becomes pure. Teaching the Dharma and guiding, is the complete cause and condition for the predecessor to attain the path, the merit of transformation belongs to oneself, and the ten minds become three times brighter. Fourth is concurrently practicing the Six Paramitas. Previously focusing on contemplating the mind, not having time to get involved in worldly affairs. Now that correct contemplation is slightly clear, one can simultaneously take care of benefiting sentient beings. Being able to give a small amount of generosity, equal to the emptiness, making all dharmas tend towards generosity, generosity is the Dharma Realm. Although there is little in terms of phenomena, the mind is very vast. Rational contemplation is the main thing, and practical action is auxiliary, so it is said to be concurrent practice. Using the merit of action to assist rational contemplation, the ten minds become more prosperous. Fifth is practicing the Six Paramitas correctly. Complete contemplation gradually matures, and things and principles are about to merge. Things do not hinder principles, and principles do not separate things. Fully practicing the Six Paramitas, both expedient wisdom and real wisdom are thoroughly understood. Managing production and business,

【English Translation】 Profound. Or encountering virtuous teachers (referring to teachers with virtue), or fully hearing the wonderful principles from scriptures. One Dharma is all Dharmas, and all Dharmas are one Dharma. Neither one nor all, this state is inconceivable. From this arises complete faith and understanding, believing that one mind contains the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), just like a single dust mote contains the scriptures of a great thousand worlds. To open this mind, one must cultivate complete practice. Complete practice is one practice is all practices. Briefly speaking, there are ten, namely, recognizing that one thought is equal, complete, and inconceivable. Pitying oneself for being immersed in delusion, and also having compassion for all sentient beings. Also knowing that this mind is always still and always illuminating, using the still and illuminating mind to break through all dharmas, which is emptiness, provisionality, and the middle way. Also recognizing the relationship between one mind and all minds, whether they are connected or blocked. Being able to fully possess the qualities of the path (the Thirty-seven Limbs of Enlightenment, which are the main content of Buddhist practice) in this mind, and walk towards the path of Bodhi. Also understanding the correct and auxiliary methods in this mind, recognizing one's own mind and the minds of ordinary people and sages. Also being able to make the mind stable, unmoving, not falling, not regressing, not scattering. Although recognizing that one mind has immeasurable merits, not generating attachments. With the ten minds accomplished, each thought is in accordance with the Paramitas (generosity, morality, patience, diligence, concentration, wisdom). Second is reciting. Complete faith has just arisen and needs to be nurtured well. If one gets involved in worldly affairs, it will damage the sprout of Bodhi. Only by cultivating contemplation internally, and reciting the Mahayana scriptures externally, hearing the scriptures has the power to assist contemplation. Internally and externally assisting each other, complete faith will become brighter, and the ten minds will become more firm, just like the sunlight shining, able to see all kinds of colors. Third is teaching the Dharma. The power of internal contemplation gradually increases, and external assistance is also more important. Holding complete understanding in the heart, the power of vows promotes, and adding the teaching of the Dharma, truthfully propagating the Dharma. Only use the Mahayana Dharma to answer questions, even if using expedient methods, ultimately one must make people realize the Mahayana. As the teaching of the Dharma becomes pure, wisdom also becomes pure. Teaching the Dharma and guiding, is the complete cause and condition for the predecessor to attain the path, the merit of transformation belongs to oneself, and the ten minds become three times brighter. Fourth is concurrently practicing the Six Paramitas. Previously focusing on contemplating the mind, not having time to get involved in worldly affairs. Now that correct contemplation is slightly clear, one can simultaneously take care of benefiting sentient beings. Being able to give a small amount of generosity, equal to the emptiness, making all dharmas tend towards generosity, generosity is the Dharma Realm. Although there is little in terms of phenomena, the mind is very vast. Rational contemplation is the main thing, and practical action is auxiliary, so it is said to be concurrent practice. Using the merit of action to assist rational contemplation, the ten minds become more prosperous. Fifth is practicing the Six Paramitas correctly. Complete contemplation gradually matures, and things and principles are about to merge. Things do not hinder principles, and principles do not separate things. Fully practicing the Six Paramitas, both expedient wisdom and real wisdom are thoroughly understood. Managing production and business,

與實相不相違背。具足解釋佛之知見。而於正觀如火益薪。力用光猛也。第一內凡十信。圓聞圓信修于圓行。善巧增益五倍深明。因此圓行得入圓位。善修平等法界即入信心。善修慈愍即入念心。善修寂照即入進心。善修破法即入慧心。善修通塞即入定心。善修道品即入不退心。善修正助即入迴向心。善修凡聖即入護心。善修不動即入戒心。善修無著即入願心。是名圓教鐵輪十信位。圓教似解六根清凈也。第二聖位。前明十住真中智也。初發心住發時。三種心發。一緣因善心發。二了因慧心發。三正因理心發。即是境智行妙三種開發。緣因心發。即是住不可思議解脫首楞嚴定。了因心發。即摩訶般若畢竟空也。正因發心。即是住實相法身中道第一義諦也。華嚴云。初住所有功德。三世諸佛嘆不能盡。初發心時便成正覺。了達諸法真實之性。所有聞法不由他悟。凈名云。知一切法是坐道場。亦是入不二法門。大品從初發心即坐道場。轉法輪度眾生。謂如佛。阿字門一切法初不生也。第三明十行者。即是十住后實相真明不可思議。更十番智斷破十品無明。一行一切行唸唸進趣。流入平等法界海。諸波羅蜜任運生長。自行化他與虛空等也。第四十回曏者。十行之後無功用道不可思議。真明唸唸開發。一切法界願行事理。自然

【現代漢語翻譯】現代漢語譯本：與實相不相違背，具足解釋佛的知見，並且對於正觀來說，就像火新增了柴薪一樣，力量和作用非常猛烈。第一是內凡十信位，圓滿地聽聞、圓滿地信受，修行圓滿的行持，巧妙地增益，五倍地深入明瞭。因此，通過圓滿的行持得以進入圓滿的位次。善於修習平等的法界，就進入信心；善於修習慈悲憐憫，就進入念心；善於修習寂靜觀照，就進入進心；善於修習破除法執，就進入慧心；善於修習通達與阻塞，就進入定心；善於修習菩提道品，就進入不退心；善於修習正行與助行，就進入迴向心；善於修習凡夫與聖人，就進入護心；善於修習不動搖，就進入戒心；善於修習無所執著，就進入願心。這被稱為圓教鐵輪十信位，圓教類似於理解六根清凈的境界。第二是聖位，前面闡明十住是真中之智。初發心住的時候，三種心發起：一是緣因善心發起，二是了因慧心發起，三是正因理心發起。這就是境、智、行三種妙用的開發。緣因心發起，就是安住于不可思議解脫的首楞嚴定（Samadhi of the Heroic March）。了因心發起，就是摩訶般若（Mahaprajna）的畢竟空性。正因心發起，就是安住于實相法身中道第一義諦。華嚴經（Avatamsaka Sutra）說，初住位的功德，三世諸佛讚歎也無法窮盡。初發心時便成就正覺，了達諸法真實的性質，所有聽聞佛法都是自己領悟，不需要他人開悟。《維摩詰經》（Vimalakirti Sutra）說，知道一切法就是坐在道場，也是進入不二法門。《大品般若經》（Mahaprajnaparamita Sutra）說，從初發心就坐在道場，轉法輪度化眾生，如同佛一樣。阿字門（A-kara）代表一切法最初不生。第三是闡明十行位，就是在十住之後，實相真明不可思議，再經過十番的智慧斷除十品無明。一行即一切行，唸唸不斷進步，流入平等的法界海，各種波羅蜜（Paramita）自然生長，自行化他與虛空一樣廣大。第四是十回向位，在十行之後，進入無功用道，不可思議的真明唸唸開發，一切法界的願行事理自然而然。

【English Translation】 English version: It does not contradict the true reality. It fully explains the Buddha's knowledge and views. And for right contemplation, it is like adding firewood to a fire, its power and effect are very strong. The first is the Ten Faiths of Inner Ordinary Beings, fully hearing and fully believing, cultivating perfect conduct, skillfully increasing and deeply understanding fivefold. Therefore, through perfect conduct, one can enter the perfect position. Skillfully cultivating the equal Dharma realm, one enters the Faith Mind; skillfully cultivating compassion, one enters the Mindfulness Mind; skillfully cultivating stillness and illumination, one enters the Progress Mind; skillfully cultivating breaking through Dharma attachments, one enters the Wisdom Mind; skillfully cultivating understanding and obstruction, one enters the Samadhi Mind; skillfully cultivating the Bodhi-partisanship, one enters the Non-retreating Mind; skillfully cultivating right and auxiliary practices, one enters the Dedication Mind; skillfully cultivating ordinary and holy beings, one enters the Protecting Mind; skillfully cultivating non-movement, one enters the Precept Mind; skillfully cultivating non-attachment, one enters the Vow Mind. This is called the Iron Wheel Ten Faiths position of the Perfect Teaching, which is similar to understanding the purity of the six senses. The second is the Holy Position, which clarifies that the Ten Dwellings are the wisdom of the true middle. When the Initial Mind Dwelling arises, three kinds of minds arise: first, the causal good mind arises; second, the understanding wisdom mind arises; third, the correct causal principle mind arises. This is the development of the three wonderful functions of object, wisdom, and practice. When the causal mind arises, one dwells in the inconceivable liberation of the Shurangama Samadhi (Samadhi of the Heroic March). When the understanding mind arises, it is the ultimate emptiness of the Maha Prajna (Mahaprajna). When the correct causal mind arises, one dwells in the first principle of the true nature Dharma body of the Middle Way. The Avatamsaka Sutra (Avatamsaka Sutra) says that the merits of the initial dwelling cannot be exhausted even if praised by the Buddhas of the three worlds. When the initial mind arises, one attains perfect enlightenment, understanding the true nature of all dharmas. All hearing of the Dharma is self-realized, without the need for others to enlighten. The Vimalakirti Sutra (Vimalakirti Sutra) says that knowing all dharmas is sitting in the Bodhimanda, and also entering the non-dual Dharma gate. The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says that from the initial arising of the mind, one sits in the Bodhimanda, turns the Dharma wheel, and liberates sentient beings, like the Buddha. The A-kara (A-kara) represents that all dharmas are initially unborn. The third is to clarify the Ten Practices, which are the inconceivable true clarity of reality after the Ten Dwellings, and then through ten wisdom cuttings to break through the ten grades of ignorance. One practice is all practices, constantly progressing, flowing into the equal Dharma realm sea, and various Paramitas (Paramita) naturally grow, benefiting oneself and others as vast as space. The fourth is the Ten Dedications, after the Ten Practices, entering the path of no effort, the inconceivable true clarity constantly developing, and the vows, practices, affairs, and principles of all Dharma realms naturally arise.

和融回入平等法界海。更證十番智斷破十品無明。故名迴向也。第五十地者。即是無漏真明入無功用道。猶如大地能生一切佛法。荷負法界眾生普入三世佛地。又證十番智斷破十品無明也。第六等覺地者。觀達無始無明源底。邊際智滿畢竟清凈。斷最後窮源微細無明。登中道山頂與無明父母別。是名有所斷者名有上士也。第七妙覺地者。究竟解脫無上佛智。故言無所斷者名無上士。此即三德不縱不橫不併不別。究竟後心大涅槃也。一切大理。大誓願。大莊嚴。大智斷。大遍知。大道。大用。大權實。大利益。大無住。即是十觀成乘圓極竟在於佛。過茶無字可說。盧舍那名凈滿。一切皆滿也。南嶽師云。四十二字門是佛密語。何必不表四十二位。諸學人執釋論無此解。多疑不用。但論本文千卷。什師九倍略之。何必無此解。深應冥會。何者經云。初阿后茶。中間四十二字門。具諸字功德。華嚴云。從初一地具足諸地功德。此義即同。阿字門諸法初不生故。此豈非圓教初住初得無生忍。過茶無字可說。豈非妙覺無上無過。廣乘品明一切法皆是摩訶演竟即說四十二字門。豈非圓菩薩從初發心得諸法實相具一切法至妙覺地窮一切法底。此義與圓位甚自分明。次發趣品明別教十地。后明三乘共十地。三教階位其文現也。第二齣體

【現代漢語翻譯】現代漢語譯本和融回入平等法界海（平等法性的海洋）。更證十番智斷（十種智慧和決斷）破十品無明（十種根本煩惱）。故名迴向也。第五十地者，即是無漏真明（沒有煩惱的真實光明）入無功用道（不需努力的修行道路）。猶如大地能生一切佛法。荷負法界眾生普入三世佛地。又證十番智斷破十品無明也。第六等覺地者，觀達無始無明源底（觀察通達無始以來無明的根源和底細），邊際智滿畢竟清凈（智慧圓滿達到究竟清凈的境界）。斷最後窮源微細無明（斷除最後最細微的無明）。登中道山頂與無明父母別（登上中道之山頂，與無明的父母告別）。是名有所斷者名有上士也（這是指還有所斷除的修行者，稱為有上士）。第七妙覺地者，究竟解脫無上佛智（達到究竟解脫的無上佛的智慧）。故言無所斷者名無上士（所以說沒有可以斷除的修行者，稱為無上士）。此即三德不縱不橫不併不別（這就是法身德、般若德、解脫德，不縱向、不橫向、不併列、不分離）。究竟後心大涅槃也（最終達到大涅槃的境界）。一切大理、大誓願、大莊嚴、大智斷、大遍知、大道、大用、大權實、大利益、大無住，即是十觀成乘圓極竟在於佛（一切偉大的道理、誓願、莊嚴、智慧決斷、普遍的知曉、道路、作用、權巧和真實、利益、無所住，這十種觀察成就了乘法的圓滿，最終在於佛）。過茶無字可說（超越了『茶』字，沒有文字可以描述）。盧舍那（佛名，光明遍照）名凈滿，一切皆滿也（意味著清凈圓滿，一切都圓滿了）。南嶽師云，『四十二字門是佛密語，何必不表四十二位（四十二個梵文字母是佛的秘密語言，為什麼不能代表四十二個階位）？』諸學人執釋論無此解，多疑不用（很多學習佛法的人認為解釋經典中沒有這種解釋，所以懷疑而不採用）。但論本文千卷，什師九倍略之（但是論的原文有上千卷，鳩摩羅什大師省略了九倍的內容）。何必無此解（為什麼一定沒有這種解釋呢）？深應冥會（應該深入地理解）。何者經云，『初阿后茶，中間四十二字門，具諸字功德（經典上說，從『阿』字開始到『茶』字結束，中間的四十二個字母，包含了所有字母的功德）』。華嚴云，『從初一地具足諸地功德（《華嚴經》上說，從最初一地就具足了所有地的功德）』。此義即同（這個意義是相同的）。阿字門諸法初不生故（『阿』字門代表一切法最初不生）。此豈非圓教初住初得無生忍（這難道不是圓教的初住菩薩最初證得無生法忍嗎）？過茶無字可說（超越了『茶』字，沒有文字可以描述）。豈非妙覺無上無過（難道不是妙覺菩薩無上無過嗎）？廣乘品明一切法皆是摩訶演竟即說四十二字門（《廣乘品》說明一切法都是摩訶衍，最終講述了四十二字門）。豈非圓菩薩從初發心得諸法實相具一切法至妙覺地窮一切法底（難道不是圓教菩薩從最初發心就證得諸法實相，具足一切法，直到妙覺地窮盡一切法的底蘊嗎）？此義與圓位甚自分明（這個意義與圓教的階位非常分明）。次發趣品明別教十地（接下來《發趣品》說明別教的十地）。后明三乘共十地（後面說明三乘共有的十地）。三教階位其文現也（三種教法的階位在經文中都有體現）。第二齣體（第二部分是關於本體的闡述）。

【English Translation】 English version They harmoniously merge back into the sea of the equal Dharma realm. Further, they realize the ten wisdom-decisions (ten kinds of wisdom and determination) and break through the ten grades of ignorance (ten fundamental afflictions). Therefore, it is called 'returning and directing'. The fiftieth ground is the entry of undefiled true light (true light without afflictions) into the path of effortless practice (the path of practice without effort). It is like the earth, which can produce all Buddha-dharmas. It bears the burden of sentient beings in the Dharma realm, universally leading them into the Buddha-ground of the three times. It also realizes the ten wisdom-decisions and breaks through the ten grades of ignorance. The sixth ground, Equal Enlightenment, is the observation and understanding of the source and bottom of beginningless ignorance (observing and understanding the root and details of ignorance since beginningless time), with the wisdom of the boundary fully reaching ultimate purity (wisdom fully reaching the state of ultimate purity). It cuts off the last, most subtle ignorance at its source. Ascending to the summit of the Middle Way mountain, it bids farewell to the parents of ignorance. This is called 'having something to cut off', and is named 'Superior Being'. The seventh ground, Wonderful Enlightenment, is the ultimate liberation and unsurpassed Buddha-wisdom (reaching the ultimate liberation of the unsurpassed wisdom of the Buddha). Therefore, it is said 'having nothing to cut off', and is named 'Unsurpassed Being'. This is the non-longitudinal, non-horizontal, non-parallel, and non-separate nature of the three virtues (Dharmakaya, Prajna, and Liberation). It is the great Nirvana of the ultimate final thought. All great principles, great vows, great adornments, great wisdom-decisions, great omniscience, great paths, great functions, great skillful means and truths, great benefits, and great non-abiding are the ten contemplations that accomplish the perfection of the vehicle, ultimately residing in the Buddha. Beyond 'tra' (a sanskrit letter), there are no words to describe. Vairocana (a Buddha name, light shining everywhere) means pure and full, everything is full. Master Nanyue said, 'The forty-two letter-gates are the secret language of the Buddha; why can't they represent the forty-two stages?' Many Dharma learners, adhering to commentaries that lack this explanation, are doubtful and do not use it. However, the original text of the treatise is thousands of volumes, which Kumarajiva abbreviated by nine times. Why must this explanation be absent? One should deeply and secretly understand. For the sutra says, 'Beginning with 'a' and ending with 'tra', the forty-two letter-gates in between possess the merits of all letters.' The Avatamsaka Sutra says, 'From the first ground, one fully possesses the merits of all grounds.' This meaning is the same. The 'a' letter-gate represents that all dharmas are initially unborn. Is this not the initial dwelling Bodhisattva of the perfect teaching initially attaining the patience of non-birth? Beyond 'tra', there are no words to describe. Is this not the Wonderful Enlightenment Bodhisattva, unsurpassed and without fault? The 'Vast Vehicle' chapter explains that all dharmas are the Mahayana, and ultimately speaks of the forty-two letter-gates. Is this not the perfect Bodhisattva, from the initial arising of the mind, realizing the true nature of all dharmas, fully possessing all dharmas, until the ground of Wonderful Enlightenment, exhausting the bottom of all dharmas? This meaning is very clear with the stages of the perfect teaching. Next, the 'Emergence' chapter explains the ten grounds of the distinct teaching. Later, it explains the ten grounds shared by the three vehicles. The stages of the three teachings are manifested in the text. The second part is about the exposition of the substance.

者。初明無作。次明止行二善。初戒體者。不起而已起即性無作假色。經論互說諍論有無。一云。都無無作。色心假合共成眾生。善惡本由心起。不應別有頑善頑惡。皆是指心。誓不為惡即名受戒。瓔珞經云。一切聖凡戒盡以心為體。心無盡故戒亦無盡。或言教為戒體。或云真諦為戒體。或言愿為戒體。無別無作。大經聖行觀析無常。阿阇世王觀析境界。但明色心不道無作。五陰名教通大小乘。唯有一色四心。小乘引接小根恐其輕慢因果。權言重惡口能別生一法無作牽報。善法須行惡法須止。行一則有兩力。豈可不慎。方便假說適會一時。直如論主一產生四果法勝別有凡夫法。豈可依此便是實耶。若因中別有頑善共為佛因。佛地亦別有此善共為佛果。當知。心為因果更無別法。二云。大小乘經論盡有無作。皆是實法。何者心力巨大。能生種種諸法能牽果報。小乘明。此別有一善能制定佛法。憑師受發極至盡形。或依定依道品別生。皆以心力勝用有此感發。成論有無作品云。是非色非心聚。律師用義亦依此說。若毗曇義。戒是色聚。無作是假色。亦言無教非對眼色。大乘所明戒是色法。大論云。多少思是心數云何言多少耶。觀論意。以戒是色即問此是數義。大乘雲何而用數義。解云。若用非色非心復同成實。還是小乘。

【現代漢語翻譯】初明『無作』（指一種不通過行為產生的善或惡的力量）。其次說明『止』（停止惡行）和『行』（實行善行）這兩種善法。首先，關於戒體（持戒的本體），就是不起惡念，如果起了惡念，其本質也是沒有實際作用的虛假之色。關於經論中對『無作』的說法，存在有和無的爭議。一種觀點認為，根本不存在『無作』，色（物質）和心（精神）是虛假結合而成的眾生。善惡的根本源於心念的生起，不應該另外存在頑固的善或惡。所有的說法都是指心。發誓不做惡事就叫做受戒。《瓔珞經》說，一切聖人和凡人的戒律都以心為本體，心沒有窮盡，戒律也就沒有窮盡。或者說教義是戒體，或者說真諦是戒體，或者說願力是戒體，沒有另外的『無作』。《大般涅槃經》中聖行觀分析無常，阿阇世王觀分析境界，都只是說明色和心，沒有提到『無作』。五陰（色、受、想、行、識）的名稱通行於大乘和小乘。只有色和四種心。小乘爲了引導小根器的人，恐怕他們輕視因果，權且說重大的惡業，口能另外產生一種『無作』來牽引果報。善法必須實行，惡法必須停止。實行一種善法就有兩種力量。怎麼可以不謹慎呢？方便的假說只是爲了適應一時的情況。就像直如論主一生證得四果，法勝另外有凡夫的法，怎麼可以依據這些就認為是真實的呢？如果因為在因地另外有頑固的善，共同作為成佛的因，那麼在佛地也另外有這種善，共同作為成佛的果。應當知道，心是因果，沒有另外的法。另一種觀點認為，大小乘的經論都存在『無作』，都是真實存在的法。為什麼呢？因為心的力量巨大，能夠產生種種諸法，能夠牽引果報。小乘認為，另外有一種善能夠制定佛法，依靠老師的傳授，發願直到生命結束，或者依靠禪定，依靠道品另外產生。都是因為心力的強大作用，才有這種感應和引發。《成實論》中有關於『無作』的論述，說它既不是色，也不是心，而是它們的聚合。律師的解釋也依據這種說法。如果按照毗曇的觀點，戒是色聚，『無作』是假色，也說是『無教』，不是針對眼所見的色。大乘所說的戒是色法。《大智度論》說，多少的思慮是心數，為什麼說是多少呢？觀察《成實論》的意圖，因為戒是色，所以問這是數義。大乘為什麼用數義呢？解釋說，如果用非色非心，又和《成實論》相同了，還是小乘的觀點。

【English Translation】 Modern Chinese Translation: First, it explains 'Avijñapti' (無作) (a kind of power of good or evil that is not produced through action). Secondly, it explains the two good dharmas of 'Śamatha' (止) (stopping evil deeds) and 'Vipaśyanā' (行) (practicing good deeds). First, regarding the 'Śīlaskandha' (戒體) (the essence of precepts), it is not to arise evil thoughts. If evil thoughts arise, their essence is also a false form without actual effect. Regarding the statements about 'Avijñapti' in the sutras and treatises, there is controversy about its existence or non-existence. One view is that 'Avijñapti' does not exist at all. 'Rūpa' (色) (matter) and 'Citta' (心) (mind) are falsely combined to form sentient beings. The root of good and evil originates from the arising of thoughts, and there should be no other stubborn good or evil. All statements refer to the mind. Vowing not to do evil is called taking precepts. The 'Yingluo Sutra' (瓔珞經) says that the precepts of all saints and ordinary people take the mind as their essence. The mind has no end, and the precepts also have no end. Or it is said that the teachings are the essence of precepts, or that the truth is the essence of precepts, or that the vows are the essence of precepts. There is no other 'Avijñapti'. The 'Mahāparinirvāṇa Sūtra' (大般涅槃經) analyzes impermanence in the 'Śāntalakṣaṇa' (聖行觀), and King Ajātaśatru analyzes realms in the contemplation, only explaining 'Rūpa' and 'Citta', without mentioning 'Avijñapti'. The names of the 'Five Skandhas' (五陰) ('Rūpa', 'Vedanā', 'Saṃjñā', 'Saṃskāra', 'Vijñāna') (色、受、想、行、識) are common in Mahayana and Hinayana. There are only 'Rūpa' and the four minds. Hinayana, in order to guide those with small roots, fearing that they would despise cause and effect, tentatively says that serious evil karma, the mouth can additionally produce a kind of 'Avijñapti' to attract retribution. Good dharmas must be practiced, and evil dharmas must be stopped. Practicing one good dharma has two powers. How can one not be cautious? Expedient false statements are only to adapt to the situation at the time. Just like the 'Zhiru' (直如) master attained the four fruits in one lifetime, 'Fasheng' (法勝) has other ordinary people's dharmas. How can one rely on these and think they are real? If there is another stubborn good in the cause, jointly acting as the cause of becoming a Buddha, then there is also this good in the Buddha's land, jointly acting as the fruit of becoming a Buddha. It should be known that the mind is the cause and effect, and there is no other dharma. Another view is that the sutras and treatises of Mahayana and Hinayana all have 'Avijñapti', which are all real dharmas. Why? Because the power of the mind is huge, it can produce all kinds of dharmas, and it can attract retribution. Hinayana believes that there is another good that can formulate the Buddha's Dharma, relying on the teacher's transmission, vowing until the end of life, or relying on 'Samadhi' (禪定), relying on the 'Bodhipakṣa-dharmas' (道品) to produce separately. All are because of the powerful function of the mind, there is this sense and initiation. The 'Tattvasiddhi Śāstra' (成實論) has a discussion about 'Avijñapti', saying that it is neither 'Rūpa' nor 'Citta', but their aggregation. The lawyer's explanation also follows this statement. If according to the 'Abhidharma' (毗曇) view, precepts are 'Rūpa-skandha' (色聚), 'Avijñapti' is false 'Rūpa', also said to be 'Avijñapti', not for the color seen by the eye. The precepts mentioned in Mahayana are 'Rūpa-dharma' (色法). The 'Mahāprajñāpāramitāupadeśa' (大智度論) says that how much thought is a mental number, why is it said to be how much? Observing the intention of the 'Tattvasiddhi Śāstra', because precepts are 'Rūpa', so ask if this is a numerical meaning. Why does Mahayana use numerical meaning? The explanation is that if non-'Rūpa' and non-'Citta' are used, it is the same as the 'Tattvasiddhi Śāstra', which is still the view of Hinayana.

今言數自家是數色。大乘色何關數家。中論云。語言雖同其心則異。今大乘明戒是色聚也。大乘情期極果。憑師一受遠至菩提。隨定隨道。誓修諸善誓度含識。亦以此心力大別發戒善。為行者所緣止息諸惡。優婆塞戒經云。譬如有面有鏡則有像現。如是因作便有無作。大論解戒度云。罪不罪不可得具足尸羅。此是戒度正體。復云。云何名戒。以心生口言。從今受息身口惡法。是名為戒。既有能持所持則別有法。即無作也。地持戒品云。下軟心犯后四重不失律儀。增上心犯則失律儀。若不捨菩提愿。不增上心犯。亦不失律儀。若都無無作何得言失。梵網大本即大乘教。下文云。若不見好相。雖佛菩薩前受。不名得戒。又云。若有七遮。雖發心欲受。不名得戒。若直以心為戒。發便是戒。何故言不得。大經云。非異色因果。又念戒中。雖無形色而可護持。雖無觸對善修方便可令具足。又如刀劍灰汁腳足橋樑。若即心為戒。何假言無形色無觸對。故知別有無作。能持戒心以為真戒。聖行與世王中。不道觀析無作。直舉色心者。是易觀者耳。亦不言無無作。小乘說四果。大乘開之是權。法勝說凡夫法。跋摩明其非有。未有大乘經開。無作是權。又既頑善作佛因此自非妨。如無常善亦作常善因。即其例也。然此二釋舊所諍論。言

無于理極會在文難愜。言有于理難安在文極便。既皆有文何者當道理耶。然理非當非無當。當無當皆得論理教義。若言無者于理為當。若言有者于教為當。理則為實。教則為權。在實雖無教門則有。令之所用有無作也。次明道定皆以無作為體。定共于定心中發無作。無復諸惡。道共者。見諦道中所發無作與心上勝道俱。故言道共也。止觀師釋。未必見道。所發無作是道共戒。只取中道正觀心中發此無作。有防非止惡義。故云道共。大經云。一心法戒。二受世教戒。菩薩得心法戒謂道共戒。得此戒者終不為惡。不從師授故稱為得。中道心中發得此戒也。受世教戒。謂白四羯磨然後乃得。必假憑師故稱為受。差別約示故言世教也。定共道共通大小乘。大乘道定入攝善法戒。有師言。唯入禪定能發無作。欲界定不發無作。唯假空解能發無作。有言。但令證此定道。隨能止伏粗品成就便發無作。欲界定念處前。皆能發戒也。次論興廢者。初菩薩律儀方便求受。其體則興。若舍菩提愿。若增上煩惱犯十重。其體則廢。若無此二緣至佛乃廢。定道兩戒得定得道為因。初念定道未與戒俱。具足前心為因。第二念心方與戒俱。爾時是興。出定出道最後一念爾時即廢。二言。入定入道時戒與心俱。是時名興。出定出道時戒與心俱謝。是時

【現代漢語翻譯】現代漢語譯本無關於義理極致的表達，在文字上難以令人滿意。言語符合義理，卻難以在文字上達到極致的簡潔明瞭。既然都有文字表達，那麼哪一種才符合道理呢？然而，義理並非絕對的『當』（正確）或『無當』（不正確）。『當』與『無當』都可以用來討論義理和教義。如果說是『無』，那麼在義理上是正確的。如果說是『有』，那麼在教義上是正確的。義理是真實，教義是權宜。在真實層面雖然沒有，但在教義層面則有。這是爲了方便運用而設立的『有』與『無』。接下來闡明『道共戒』和『定共戒』都以『無作』為本體。『定共戒』是在禪定心中發起的『無作』，不再造作諸惡。『道共戒』是指在見諦道（Vipassana-magga）中所發起的『無作』，與心上的殊勝之道同時存在，所以說是『道共』。止觀師解釋說，不一定需要見道，所發起的『無作』才是『道共戒』，只要在中道正觀的心中發起此『無作』，具有防止過失、停止作惡的意義，所以稱為『道共』。《大般涅槃經》說：『一心法戒，二受世教戒。』菩薩得到『心法戒』，就是『道共戒』。得到此戒的人，終究不會作惡，因為不是從師父那裡接受的，所以稱為『得』。在中道心中發起而得到的此戒。『受世教戒』，是指經過白四羯磨（formal procedures for monastic acts）之後才能得到，必須依靠師父，所以稱為『受』。爲了顯示差別，所以說是『世教』。『定共戒』和『道共戒』通於大小乘。大乘的『道共戒』和『定共戒』包含在『攝善法戒』中。有法師說，只有進入禪定才能發起『無作』，欲界的禪定不能發起『無作』，只有通過假借空性的理解才能發起『無作』。也有人說，只要證得此禪定之道，隨著能夠止伏粗品的成就，就能發起『無作』。欲界的禪定在念處（mindfulness）之前，都能發起戒律。接下來討論興廢的問題。最初，菩薩律儀通過方便求受，其體就興起。如果捨棄菩提愿，或者增長煩惱而犯十重戒，其體就廢棄。如果沒有這兩種因緣，到成佛時才會廢棄。『定共戒』和『道共戒』以得定、得道為因。最初一念的禪定和道，沒有與戒律同時存在，以具足前心為因。第二念心才與戒律同時存在，這時是興起。出定、出道最後一念時，就立即廢棄。另一種說法是，入定、入道時，戒律與心同時存在，這時稱為興起。出定、出道時，戒律與心同時消謝，這時

【English Translation】 English version It is difficult to fully satisfy the meaning in writing. Words that are consistent with reason are difficult to be concise and clear in writing. Since there are written expressions, which one is consistent with the truth? However, the truth is not absolutely 'right' or 'wrong'. 'Right' and 'wrong' can be used to discuss the truth and doctrine. If it is said to be 'non-existent', then it is correct in terms of truth. If it is said to be 'existent', then it is correct in terms of doctrine. Truth is reality, and doctrine is expediency. Although there is nothing in the realm of reality, there is in the realm of doctrine. This is the 'existence' and 'non-existence' established for the convenience of application. Next, it is explained that both 'Dharmasamgraha-sila' (戒, precepts obtained through the path) and 'Samadhisamgraha-sila' (戒, precepts obtained through meditation) take 'non-action' as their essence. 'Samadhisamgraha-sila' is the 'non-action' initiated in the mind of meditation, and no longer creates all evils. 'Dharmasamgraha-sila' refers to the 'non-action' initiated in Vipassana-magga (見諦道, the path of seeing the truth), which exists simultaneously with the supreme path in the mind, so it is called 'Dharmasamgraha'. The Zhiguan master explained that it is not necessary to see the path, and the 'non-action' initiated is 'Dharmasamgraha-sila', as long as this 'non-action' is initiated in the mind of the Middle Way's correct view, it has the meaning of preventing faults and stopping evil, so it is called 'Dharmasamgraha'. The Mahāparinirvāṇa Sūtra says: 'First, the precepts of the mind Dharma, second, the precepts of receiving worldly teachings.' The Bodhisattva obtains the 'precepts of the mind Dharma', which is the 'Dharmasamgraha-sila'. A person who obtains this precept will never do evil, because it is not received from a teacher, so it is called 'obtained'. This precept is initiated and obtained in the mind of the Middle Way. 'Receiving the precepts of worldly teachings' refers to obtaining them after going through the formal procedures for monastic acts (白四羯磨). It is necessary to rely on a teacher, so it is called 'receiving'. In order to show the difference, it is called 'worldly teaching'. 'Samadhisamgraha-sila' and 'Dharmasamgraha-sila' are common to both the Mahayana and Hinayana. The Mahayana's 'Dharmasamgraha-sila' and 'Samadhisamgraha-sila' are included in the 'Sarvasamgraha-sila' (攝善法戒, precepts of collecting all good dharmas). Some Dharma masters say that only entering meditation can initiate 'non-action', and the meditation of the desire realm cannot initiate 'non-action', only through borrowing the understanding of emptiness can 'non-action' be initiated. Some also say that as long as one attains this path of meditation, and with the achievement of being able to subdue coarse qualities, 'non-action' can be initiated. The meditation of the desire realm before mindfulness (念處) can initiate precepts. Next, let's discuss the issue of arising and ceasing. Initially, the Bodhisattva's precepts are sought and received through expedient means, and their essence arises. If one abandons the Bodhi vow, or increases afflictions and violates the ten major precepts, their essence is abandoned. If there are no these two causes, they will be abandoned when one becomes a Buddha. 'Samadhisamgraha-sila' and 'Dharmasamgraha-sila' take obtaining meditation and obtaining the path as their causes. In the first thought of meditation and the path, the precepts do not exist simultaneously, taking the complete previous mind as the cause. The second thought of the mind exists simultaneously with the precepts, and this is when they arise. At the last thought of exiting meditation and exiting the path, they are immediately abandoned. Another saying is that when entering meditation and entering the path, the precepts exist simultaneously with the mind, and this is called arising. When exiting meditation and exiting the path, the precepts and the mind disappear simultaneously, and this is when

名廢。俱稱心俱戒也。三言。一發之後出入恒有。后入勝定勝道隨從勝受名。爾時恒興。退定退道。三藏盡壽菩薩至菩提。爾時即廢。攝善攝生與律儀同。隨受則興。二緣則廢也。次三聚戒體者。律儀者。法戒儀則規矩行人令入道也。又云。律者埒也。如此馬埒令馬調直。律亦如是。調直行人不令作惡。大士誓心不過止惡興善。若不動身口即是止惡。發戒防動。不動即是律儀戒。若應動身口即是興善。今發此戒防其不動。攝善攝生即是應動涉事。故開為兩。取策勵眾善依六度門。稱善法。起心兼物依四弘門。稱攝眾生。即是為人故動。下化眾生。中修萬善。上歸佛果也。律儀多主內德。攝生外化攝善兼于內外。故立三聚戒也。次論止行二善。如有論息惡不作名之為止。信受修習名之為行。佛教雖多止行收盡。諸惡莫作即是誡門。眾善奉行即是勸門。無作義該善惡。善惡無作義總止行。今先明善。善戒不起而已起則伐惡。皆是止義。皆有進趣皆是行義。逐其強弱故。有止行差別者。逐興心止惡無作是止善。興心修善無作是行善。如造井橋樑禮佛佈施是善無作。如造魚獵網等是惡無作。次論道定二無作有行有止。道定二戒義判為止。道定二心義判為行。尋無作從因緣息。從止緣息。後生無作是止善。從行緣息後生無作名為

行善。又誡門是止善。勸門悉屬行善。又解行唯是作。止唯無作。又云。止行二善皆有無作。聲聞七眾戒皆是律儀戒。體但止身口二惡。善薩律儀備防三業。復申之至佛長短闊狹為異。無作義從緣增上心發。下劣不發。無記心劣不發無作。如欲界修道惑有九品。前六品發無作。后三品不發。故云。斯陀含出無作表。阿那含出不善表。羅漢出無記表。善惡無作對心為論。各有四句。善四句者。一是戒非無作。息惡之心能止故名戒也。二是無作非戒。謂造井橋樑隨事隨用無作等。不能止惡非是戒也。三者是戒是無作。謂善律儀等。四非戒非無作者。謂余善心也。惡戒四句。一是戒非無作。謂息善之心。二是無作非戒。謂殺盜等事隨用無作也。三是戒是無作。謂惡律儀等。四非戒非無作。謂余噁心也。惡戒二種。一十六惡律儀。二外道邪戒。惡律儀如大經。外道惡戒九十五種。各有戒法。或苦行為戒。持牛馬等事火服風。常翹一腳赴火投巖等。以此為戒。即是邪戒。運心長短皆是惡戒也。第三料揀更為三。一須信心。二無三障。三人法為緣。信心者。依三藏門略舉三種。一信因果。善惡必有所招。二信觀諦得道。我能觀諦必得聖道。三信有戒。是觀諦入道初門。依方等戒故。宜備此三信。復加三種。一信自他心識皆有佛性。

【現代漢語翻譯】現代漢語譯本行善是積極的作為，而『誡門』（戒律之門）是阻止惡行。『勸門』（勸導之門）全部屬於行善的範疇。進一步解釋，『行』和『解』都屬於『作』（行動），而『止』則屬於『無作』（不行動）。也有說法，『止』和『行』這兩種善行都包含『無作』。聲聞乘的七眾所受持的戒律都是律儀戒，其作用僅在於阻止身、口二業的惡行。而菩薩的律儀戒則能全面防護身、口、意三業。進一步闡述，從凡夫到佛的戒律，在長短、廣狹上有所不同。『無作』的意義在於，它是由因緣增上和清凈心所引發的。下劣的心不會引發『無作』，無記的心（不善不惡的心）因為低劣也不會引發『無作』。例如，在欲界修道所要斷除的煩惱有九品，前六品能引發『無作』，后三品則不能。所以說，斯陀含（二果羅漢）能生出善的『無作』之表，阿那含（三果羅漢）能生出不善的『無作』之表，阿羅漢（四果羅漢）能生出無記的『無作』之表。善惡的『無作』是針對心而言的，各有四句分類。善的四句是：一是戒而非『無作』，息滅惡念的心能阻止惡行，所以稱為戒。二是『無作』而非戒，例如建造水井、橋樑等，隨事隨用而產生的『無作』，不能阻止惡行，所以不是戒。三是既是戒又是『無作』，例如善的律儀等。四是非戒非『無作』，例如其餘的善心。惡戒的四句是：一是戒而非『無作』，息滅善念的心。二是『無作』而非戒，例如殺盜等事隨用而產生的『無作』。三是既是戒又是『無作』，例如惡的律儀等。四是非戒非『無作』，例如其餘的噁心。惡戒有兩種：一是十六惡律儀，二是外道的邪戒。惡律儀如《大般涅槃經》所說。外道的惡戒有九十五種，各有戒法，或者以苦行為戒，持牛馬戒，事火服風，常翹一腳，赴火投巖等，以此為戒，就是邪戒。運心所生的長短念頭都是惡戒。第三種辨析又分為三點：一是需要信心，二是無三障（煩惱障、業障、報障），三是以人法為因緣。信心方面，依據三藏（經藏、律藏、論藏）的教義，簡略地舉出三種：一是相信因果，善惡必定招致相應的果報。二是相信通過觀四諦（苦、集、滅、道）可以得道，相信我能觀四諦必定能證得聖道。三是相信戒律是觀四諦入道的最初之門。依據《方等經》的戒律，應該具備這三種信心。再增加三種：一是相信自己和他人的心識都具有佛性。

【English Translation】 English version Doing good is an active deed, while 『Jiemen』 (the gate of precepts) is to stop evil deeds. 『Quanmen』 (the gate of exhortation) all belong to the category of doing good. Further explaining, 『xing』 (action) and 『jie』 (understanding) both belong to 『zuo』 (action), while 『zhi』 (cessation) belongs to 『wu zuo』 (non-action). It is also said that both 『zhi』 and 『xing』, these two kinds of good deeds, contain 『wu zuo』. The precepts held by the seven assemblies of the Śrāvakayāna (the Vehicle of Listeners) are all precepts of moral discipline, and their function is only to prevent evil deeds of body and speech. The precepts of moral discipline of a Bodhisattva can comprehensively protect the three karmas of body, speech, and mind. Further elaborating, from ordinary people to Buddhas, the precepts differ in length and breadth. The meaning of 『wu zuo』 is that it is triggered by the increase of conditions and a pure mind. An inferior mind will not trigger 『wu zuo』, and an unwholesome mind (a mind that is neither good nor evil) will not trigger 『wu zuo』 because it is inferior. For example, in the desire realm, the afflictions to be eliminated in cultivation have nine grades. The first six grades can trigger 『wu zuo』, while the last three grades cannot. Therefore, it is said that a Sakṛdāgāmin (a Once-Returner) can produce the manifestation of good 『wu zuo』, an Anāgāmin (a Non-Returner) can produce the manifestation of unwholesome 『wu zuo』, and an Arhat (a Worthy One) can produce the manifestation of neutral 『wu zuo』. Good and evil 『wu zuo』 are discussed in relation to the mind, and each has four categories. The four categories of good are: first, precepts but not 『wu zuo』; the mind that extinguishes evil thoughts can prevent evil deeds, so it is called precepts. Second, 『wu zuo』 but not precepts; for example, building wells and bridges, etc., the 『wu zuo』 that arises according to the matter and use cannot prevent evil deeds, so it is not precepts. Third, both precepts and 『wu zuo』; for example, good moral discipline, etc. Fourth, neither precepts nor 『wu zuo』; for example, other good minds. The four categories of evil precepts are: first, precepts but not 『wu zuo』; the mind that extinguishes good thoughts. Second, 『wu zuo』 but not precepts; for example, the 『wu zuo』 that arises according to the matter and use in matters such as killing and stealing. Third, both precepts and 『wu zuo』; for example, evil moral discipline, etc. Fourth, neither precepts nor 『wu zuo』; for example, other evil minds. There are two kinds of evil precepts: one is the sixteen evil moral disciplines, and the other is the heretical precepts of external paths. Evil moral disciplines are as described in the Mahāparinirvāṇa Sūtra. There are ninety-five kinds of evil precepts of external paths, each with its own precepts. Some take ascetic practices as precepts, holding the cow and horse precepts, serving fire and wearing the wind, constantly standing on one foot, rushing into fire and throwing themselves off cliffs, etc. Taking these as precepts is heretical precepts. The long and short thoughts generated by the movement of the mind are all evil precepts. The third analysis is further divided into three points: first, faith is needed; second, there are no three obstacles (affliction obstacle, karma obstacle, retribution obstacle); and third, people and Dharma are taken as conditions. Regarding faith, according to the teachings of the Tripiṭaka (Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka), three are briefly mentioned: first, believing in cause and effect, that good and evil will definitely bring corresponding consequences. Second, believing that one can attain the path by contemplating the Four Noble Truths (duḥkha, samudaya, nirodha, marga), and believing that I can contemplate the Four Noble Truths and definitely attain the holy path. Third, believing that precepts are the initial gate to entering the path of contemplating the Four Noble Truths. According to the precepts of the Vaipulya Sūtra, these three faiths should be possessed. Add three more: first, believing that the minds of oneself and others all have Buddha-nature.

二信勤行勝善必能得果。三信所得果常樂我凈。次無三障者。眾生障閡乃有三種。煩惱常有故不說障。業障乃有輕重。重業障戒。防因之義。謂七逸十重現身有此。是則為障。前身非復可知。隔生事遠。七逆。一云懺滅非障。二云犯一悔與不悔悉皆是障。十重。一云前四性罪事同七逆。悔與不悔悉障。后六悔者非障不悔則障。二云前四須悔。見相非障。后六不悔亦不障。三云十重不悔悉障。悔已悉非障。報障者。地獄餓鬼二道。重苦自隔從多例判不說為因。非人畜生但能解語皆得受戒。非人是鬼神修羅。龍是畜生。人中男女黃門二根。天從六慾天上至十八梵。皆說為因。四空處既能聽法。亦應得戒。但業報虛妙故略不說。非想倒執脫若迴心慕善亦能得戒。經說三塗長壽天邊地為難地。據不能修道義耳。薩婆多記云。龍等受八齋。止是得善不得名齋。今依文準理。五戒既是菩薩戒根本。又不表定佛法。五戒菩薩戒許四道皆得。從八戒已上至具足戒。既是出家表定威儀。唯人中三天下能感。余道悉非因也。大論龍即得八齋戒。次人法緣。初人緣三種得菩薩戒。一諸佛。二聖人。三凡師。諸佛有兩。一真佛。如妙海王子從盧舍那佛受菩薩戒。二像佛金銅泥水等。千里內無師。許求得好相自譬受也。舍利發爪缽杖牙齒。皆起重

【現代漢語翻譯】現代漢語譯本二、信勤奮修行殊勝之善，必定能夠獲得果報。三、信所獲得的果報是常、樂、我、凈（永恒、喜樂、真我、清凈）。其次，關於沒有三種障礙：眾生的障礙有三種。煩惱總是存在，所以不說是障礙。業障有輕重之分。重業障是戒律，具有防止造惡的意義。指的是犯了七逸（七種放逸）和十重戒（十種根本戒）的人，現世就有這些障礙。前世的事情已經無法得知，隔世的事情遙遠。七逆罪（殺父、殺母、殺阿羅漢等），一種說法是懺悔滅罪后就不是障礙，另一種說法是，犯了其中任何一條，無論是否懺悔，都是障礙。十重戒，一種說法是，前四條（殺、盜、淫、妄）屬於自性罪，與七逆罪相同，無論是否懺悔都是障礙；后六條（酤酒、說四眾過、自讚毀他、慳惜加毀、瞋心不受悔、謗三寶）懺悔后就不是障礙，不懺悔就是障礙。另一種說法是，前四條需要懺悔，見到瑞相后就不是障礙；后六條即使不懺悔也不是障礙。還有一種說法是，十重戒不懺悔都是障礙，懺悔后就都不是障礙。報障指的是地獄、餓鬼兩道。因為有深重的痛苦阻隔，所以從多數情況判斷，不說是受戒的因緣。非人（鬼神、修羅）和畜生（龍），只要能理解語言，都可以受戒。非人包括鬼神和修羅，龍屬於畜生。人中包括男女和黃門（閹人）、二根（雙性人）。天從六慾天到十八梵天，都可以說是受戒的因緣。四空處天既然能夠聽法，也應該可以受戒，但因為業報虛無縹緲，所以略而不說。非想非非想處天如果能迴心向善，也能受戒。經典上說三塗（地獄、餓鬼、畜生）和長壽天、邊地是難處，指的是不能修道的意義而言。薩婆多部的記載說，龍等受八齋戒，只是得到善報，不能稱為齋戒。現在依照經文和道理來衡量，五戒是菩薩戒的根本，又不表明特定的佛法，所以五戒菩薩戒允許四道（地獄、餓鬼、畜生、人）眾生都可以受持。從八戒以上到具足戒，因為是出家並表明特定的威儀，只有人中三天下（南贍部洲、東勝身洲、西牛賀洲）能夠感得，其餘各道都不是受戒的因緣。大論中說龍也可以得到八齋戒。其次是人法緣。最初，人緣有三種可以得到菩薩戒：一、諸佛（Buddha），二、聖人（Arya），三、凡師（ordinary teacher）。諸佛有兩種：一是真佛（True Buddha），如妙海王子從盧舍那佛（Locanabuddha）受菩薩戒。二是像佛（Image Buddha），金銅、泥塑等。千里之內沒有師父，允許向好的佛像自誓受戒。舍利（Sarira）、頭髮、爪、缽、杖、牙齒，都應該重視。

【English Translation】 English version 2. Believing that diligent practice of superior good deeds will surely lead to fruition. 3. Believing that the resulting fruit is characterized by permanence, joy, true self, and purity (Nitya, Sukha, Atman, and Subha). Next, regarding the absence of the three obstacles: beings have three kinds of obstacles. Afflictions are always present, so they are not considered obstacles. Karmic obstacles have varying degrees of severity. Severe karmic obstacles are the precepts, which have the meaning of preventing evil. This refers to those who have committed the seven indulgences (seven kinds of laxity) and the ten major precepts (ten fundamental precepts), who have these obstacles in this life. Past lives are unknowable, and matters of distant lives are remote. The seven rebellious acts (killing father, killing mother, killing an Arhat, etc.), one view is that if one repents and eliminates the sin, it is not an obstacle; another view is that committing any of them, whether repented or not, is an obstacle. The ten major precepts, one view is that the first four (killing, stealing, sexual misconduct, lying) are self-natured sins, the same as the seven rebellious acts, whether repented or not, are obstacles; the latter six (selling alcohol, speaking of the faults of the four assemblies, praising oneself and disparaging others, being stingy and critical, being angry and refusing repentance, slandering the Three Jewels) are not obstacles if repented, but are obstacles if not repented. Another view is that the first four require repentance, and seeing auspicious signs means they are not obstacles; the latter six are not obstacles even if not repented. Still another view is that all ten major precepts are obstacles if not repented, and none are obstacles if repented. Retributional obstacles refer to the realms of hell and hungry ghosts. Because of the profound suffering that separates them, it is judged from most cases that they are not conditions for receiving precepts. Non-humans (spirits, Asuras) and animals (dragons), as long as they can understand language, can receive precepts. Non-humans include spirits and Asuras, and dragons belong to animals. Among humans, this includes men, women, eunuchs (hermaphrodites), and those with two sets of organs (intersex). Devas from the Six Desire Heavens to the Eighteen Brahma Heavens can all be said to be conditions for receiving precepts. Since the Four Formless Realms can listen to the Dharma, they should also be able to receive precepts, but because the karmic retribution is ethereal and subtle, it is omitted. Those in the Realm of Neither Perception Nor Non-Perception, if they can turn their minds towards goodness, can also receive precepts. The sutras say that the three evil realms (hell, hungry ghosts, animals), the heavens of long life, and border regions are difficult places, referring to the meaning of not being able to cultivate the path. The Sarvastivada school records that dragons, etc., who observe the Eight Precepts only receive good fortune and cannot be called observers of the precepts. Now, according to the sutras and reasoning, the Five Precepts are the foundation of the Bodhisattva precepts and do not specifically indicate a particular Dharma, so the Five Precepts and Bodhisattva precepts allow beings in the four realms (hell, hungry ghosts, animals, humans) to uphold them. From the Eight Precepts upwards to the full precepts, because they are for renunciants and indicate specific deportment, only the three continents of the human realm (Jambudvipa, Purvavideha, Aparagodaniya) can receive them, and the other realms are not conditions for receiving precepts. The Mahayana Treatise says that dragons can also receive the Eight Precepts. Next is the human Dharma condition. Initially, there are three human conditions for receiving the Bodhisattva precepts: 1. Buddhas (Buddha), 2. Sages (Arya), 3. Ordinary Teachers (ordinary teacher). There are two kinds of Buddhas: one is the True Buddha (True Buddha), such as Prince Wonderful Sea receiving the Bodhisattva precepts from Locanabuddha (Locanabuddha). The second is the Image Buddha (Image Buddha), such as those made of gold, bronze, clay, etc. If there is no teacher within a thousand miles, one is allowed to make a vow to receive the precepts from a good image of the Buddha. Relics (Sarira), hair, nails, bowls, staffs, and teeth should all be valued.

敬儘可為緣。而舍利真偽難知。或是小聖敬重如佛便可憑對。次大乘經卷也。三釋。一云不許。二云與佛像差次為授。千里無師許對佛像。千里無像許對經卷。三云莫問有佛無佛。對大乘經卷即得為緣。大乘經典所在。如佛塔無異也。二聖人亦二。一真聖。二像聖。真者。謂十地等大士。對此為緣故宜發戒。像聖者。謂金銅等作菩薩像。此經亦云。于佛菩薩前自譬受戒。恐單菩薩像則成游漫。如凡夫發心是菩薩。作此人像不能發戒。言佛菩薩者。是佛邊有菩薩。地持但言佛像不道菩薩也。凡師者。有內凡外凡。並以真人為緣。不許形像。經中稱為智者。人數多少。地持瓔珞並止一師。梵網受法亦止一師。下制戒中道和尚阇梨故。成七逆亦不見請和尚法。有言。和尚者請諸佛為和尚。文又云。二師應問言汝有七遮罪不。似非指佛。雖有現前智者。猶應共在佛像前若經卷前助為發起。爾時智者在佛像前。若有智者無經像不應得戒。具十八物中。制佛像經典恒應相隨故也。次論德業。梵網經中言。為師必是出家菩薩。具足五德。一持戒。二十臘。三解律藏。四通禪思。五慧藏窮玄。什師所傳融師筆受。流傳至今此其正說。次地持云。必須戒德嚴明善解三藏。堪能發彼敬心。方可從受。不爾得罪也。次論法緣。道俗共用方法不

【現代漢語翻譯】現代漢語譯本以恭敬之心盡力即可作為結緣的條件。然而，舍利（Śarīra，佛陀或高僧火化后的遺骨）的真假難以辨別。或許可以認為，對小聖（指有德行的僧人）的敬重如同對佛陀的敬重，以此作為憑據。其次是大乘（Mahāyāna）經卷。關於這一點，有三種解釋。第一種觀點認為不被允許。第二種觀點認為，可以按照佛像的等級差別來授予戒律。如果距離遙遠沒有老師，允許對著佛像。如果沒有佛像，允許對著經卷。第三種觀點認為，無論是否有佛陀，對著大乘經卷就可以作為結緣的條件。大乘經典所在之處，與佛塔（Stūpa）沒有區別。第二是聖人，也分為兩種。一是真聖，二是像聖。真聖指的是十地（Daśabhūmika）等大菩薩（Mahāsattva）。以此為結緣的條件，所以應該發起戒律。像聖指的是用金、銅等製作的菩薩像。這部經也說，在佛菩薩前自己譬喻受戒。恐怕對著單獨的菩薩像會變得隨意散漫。如同凡夫發心成為菩薩，用這種人像不能發起戒律。說『佛菩薩』，是指佛陀旁邊有菩薩。《地持論》（Bodhisattvabhūmi）只說了佛像，沒有說菩薩。凡夫的老師，有內凡和外凡之分，都應該以真人為結緣的條件，不允許用形像。經中稱之為智者。人數多少，《地持論》和《瓔珞經》（Yingluo Jing）都只說一位老師。《梵網經》（Brahmajāla Sūtra）受法也只說一位老師。下文制戒中說道和尚（Upadhyaya）和阇梨（Ācārya），所以即使犯了七逆罪，也沒有看到請和尚的方法。有人說，和尚是指請諸佛作為和尚。經文又說，兩位老師應該問：『你有沒有七遮罪？』似乎不是指佛陀。即使有現前的智者，也應該共同在佛像前或經卷前幫助發起。那時智者在佛像前。如果沒有智者，也沒有經像，不應該得戒。在十八物中，規定佛像和經典應該經常相隨。其次討論德行和事業。《梵網經》中說，作為老師必須是出家菩薩，具足五德：一是持戒，二是戒臘二十年以上，三是精通律藏（Vinaya Piṭaka），四是通達禪思（Dhyāna），五是智慧深邃，窮究玄理。什師（Kumārajīva）所傳，融師（Huiyuan）筆受，流傳至今，這是正確的說法。其次《地持論》說，必須戒德嚴明，善於理解三藏（Tripiṭaka），能夠引發對方的敬心，才可以跟隨他受戒，否則會獲罪。其次討論法緣，道俗共同使用方法。

【English Translation】 English version Reverence and utmost effort can serve as conditions for establishing a connection. However, the authenticity of Śarīra (relics of the Buddha or eminent monks after cremation) is difficult to ascertain. Perhaps one could consider that reverence for a minor saint (a virtuous monk) is akin to reverence for the Buddha, and thus use this as a basis. Next are the Mahāyāna scriptures. Regarding this, there are three interpretations. The first view is that it is not permitted. The second view is that one can confer precepts according to the hierarchical difference of Buddha images. If there is no teacher available due to distance, it is permissible to face a Buddha image. If there is no Buddha image, it is permissible to face a scripture. The third view is that regardless of whether there is a Buddha or not, facing a Mahāyāna scripture is sufficient as a condition for establishing a connection. The place where Mahāyāna scriptures are located is no different from a Stūpa (pagoda). Secondly, there are two types of saints: true saints and image saints. True saints refer to great Bodhisattvas (Mahāsattvas) such as those of the Ten Grounds (Daśabhūmika). Using them as a condition for establishing a connection, one should initiate precepts. Image saints refer to Bodhisattva images made of gold, copper, etc. This scripture also says that one should take precepts by comparing oneself in front of the Buddha and Bodhisattvas. It is feared that facing a single Bodhisattva image would become casual and unrestrained. Just as a common person aspires to become a Bodhisattva, one cannot initiate precepts with such a human image. Saying 'Buddha and Bodhisattvas' means that there are Bodhisattvas beside the Buddha. The Bodhisattvabhūmi only mentions Buddha images and does not mention Bodhisattvas. Ordinary teachers are divided into inner ordinary and outer ordinary, and real people should be used as conditions for establishing a connection; images are not allowed. The scripture calls them wise persons. Regarding the number of people, both the Bodhisattvabhūmi and the Yingluo Jing mention only one teacher. The Brahmajala Sutra also mentions only one teacher for receiving the Dharma. The following precepts mention Upadhyaya and Ācārya, so even if one has committed the seven rebellious acts, there is no mention of inviting an Upadhyaya. Some say that Upadhyaya refers to inviting all Buddhas as Upadhyaya. The text also says that the two teachers should ask: 'Do you have the seven obstructive sins?' It does not seem to refer to the Buddha. Even if there is a wise person present, they should jointly assist in initiating the precepts in front of a Buddha image or scripture. At that time, the wise person is in front of the Buddha image. If there is no wise person and no scripture image, one should not receive the precepts. Among the eighteen items, it is stipulated that Buddha images and scriptures should always accompany each other. Next, let's discuss virtue and deeds. The Brahmajala Sutra says that a teacher must be an ordained Bodhisattva, possessing five virtues: first, upholding precepts; second, having twenty years or more of monastic seniority; third, being proficient in the Vinaya Pitaka; fourth, being versed in Dhyana; and fifth, having profound wisdom, thoroughly investigating the mysteries. What was transmitted by Kumārajīva and recorded by Huiyuan has been passed down to this day, and this is the correct explanation. Next, the Bodhisattvabhūmi says that one must be strict in upholding precepts, be good at understanding the Tripiṭaka, and be able to evoke the other person's reverence before one can follow him to receive precepts; otherwise, one will incur sin. Next, let's discuss the Dharma connection; both monastics and laity use the same methods.

同。略出六種。一梵網本。二地持本。三高昌本。四瓔珞本。五新撰本。六制旨本。優婆塞戒經偏受在家。普賢觀受戒法。身似高位人自譬受法。今不具列。梵網受法。是盧舍那佛為妙海王子受戒法。釋迦從舍那所受誦。次轉與逸多菩薩。如是二十餘菩薩。次第相付什師傳來。出律藏品。先受三歸云。我某甲。從今身至佛身。于其中間歸依常住佛。歸依常住法。歸依常住僧(三說)。次三結已(三說)。次悔十不善業(更起三拜)。次讚歎受約敕諦聽(三說)。直說十重相。問能持不(次第答能)。然後結撮讚歎發願。余所未解問或師(便散)。後文言。欲受戒者。應香火請一師至佛前受。師應問。能忍十事不。割肉飴鷹。投身餓虎等(恐性地已上方能此制)。亦云。十里內無師。許佛像前自譬受。三歸懺悔說十重。如前無異。出口為別耳。二地持經。相傳是彌勒說。原本是燈明佛說。蓮華菩薩受持。次第三十餘菩薩傳化。後有伊波勒菩薩。應跡托化傳來此土。然地持是曇無讖所譯。疑讖即是伊波勒。第四戒品出受戒法。若菩薩發無上菩提愿已。于同法菩薩已發願者。有智有力善義能誦能持。於此人所。先禮足已作是言。我某甲。從大德乞受菩薩戒。大德於我不憚勞苦。哀愍聽許(三說)。次起禮十方諸佛。更請師云

。雅愿大德授我某甲菩薩戒(三說)。次生念。不久當得無盡無量大功德聚。師應問言。汝是菩薩不。已發菩提愿未。問竟應言。法弟聽。汝欲於我受一切菩薩戒。謂律儀戒。攝善法戒。饒益有情戒。此戒是過去未來現在一切菩薩所住戒。過去一切菩薩已學。未來一切菩薩當學。現在一切菩薩今學。汝能受不(答能。三說)。師應起自禮佛竟。作是言。某甲菩薩。於我某甲菩薩前。三說受菩薩戒。我為作證。一切十方無量諸佛。第一無上大師。於一切眾生一切諸法現前見學者。證知某甲菩薩於我某甲菩薩前三說受菩薩戒(三說)。然後結撮讚歎便散席。依經本受法如此。三高昌本者。或題暢法師本。原宗出地持而作法小廣。先請師云。族姓大德。我某甲。今從大德乞受菩薩戒。唯愿大德忍許聽受憐愍故(三說)。次乞戒云。族姓大德。今正是時。愿時與我受菩薩戒(三說)。次問遮法(凡十問)。師應起為白諸佛唱言。一切諸佛及大地諸菩薩僧聽。此某甲菩薩。欲從諸佛菩薩僧乞受菩薩戒。此某甲已是真實菩薩。已發菩提愿能生深信。已能捨一切所有不惜身命。唯愿諸佛菩薩僧。憐愍故施與某甲菩薩戒(三說)。次問受戒者言。汝某甲聽。一切諸佛菩薩僧。受菩薩戒律儀戒攝善法戒攝眾生戒。是過去未來現在一切菩薩

【現代漢語翻譯】現代漢語譯本：雅愿大德，請您傳授我某甲（某甲指代受戒者的名字）菩薩戒（重複三次）。然後心中默唸，不久之後我將獲得無盡無量的大功德聚集。這時，傳戒的法師應該問：『你已經是菩薩了嗎？你已經發過菩提愿了嗎？』問完之後，法師應該說：『法弟聽著，你想要在我這裡受一切菩薩戒，也就是律儀戒、攝善法戒、饒益有情戒。這戒是過去、未來、現在一切菩薩所安住的戒。過去的一切菩薩已經學過，未來的一切菩薩將要學習，現在的一切菩薩正在學習。你能夠受持嗎？』（回答：『能』，重複三次）。法師應該起身，自己禮佛完畢，然後說：『某甲菩薩，在我某甲菩薩面前，三次說要受菩薩戒，我為他作證。一切十方無量諸佛，第一無上大師，對於一切眾生、一切諸法現前見證者，證明某甲菩薩在我某甲菩薩面前三次說要受菩薩戒（重複三次）。』然後總結讚歎，便結束儀式。依據經本受戒的方法就是這樣。三、高昌本，或者題為暢法師本，原本的宗旨在《地持經》，而儀軌稍微擴充套件。先請法師說：『族姓大德，我某甲，現在從大德這裡乞求受菩薩戒，唯愿大德您忍耐、允許、聽受、憐憫（重複三次）。』然後乞戒說：『族姓大德，現在正是時候，愿您現在傳授我菩薩戒（重複三次）。』然後詢問遮法（共有十問）。法師應該起身，為受戒者向諸佛稟告說：『一切諸佛以及大地諸菩薩僧聽著，這位某甲菩薩，想要從諸佛菩薩僧這裡乞求受菩薩戒。這位某甲已經是真實的菩薩，已經發過菩提愿，能夠生起深刻的信心，已經能夠捨棄一切所有，不吝惜身命。唯愿諸佛菩薩僧，因為憐憫的緣故，施與某甲菩薩戒（重複三次）。』然後問受戒者說：『你某甲聽著，一切諸佛菩薩僧，所受的菩薩戒，包括律儀戒、攝善法戒、攝眾生戒，是過去、未來、現在一切菩薩

【English Translation】 English version: Venerable and virtuous one, please bestow upon me, so-and-so (substitute the name of the person receiving the precepts), the Bodhisattva precepts (said three times). Then, silently contemplate that soon one will obtain an inexhaustible and immeasurable accumulation of great merit. At this point, the preceptor should ask: 'Are you already a Bodhisattva? Have you already made the Bodhi vow?' After asking, the preceptor should say: 'Listen, Dharma brother/sister, you wish to receive all the Bodhisattva precepts from me, namely the precepts of moral discipline (律儀戒), the precepts of gathering wholesome qualities (攝善法戒), and the precepts of benefiting sentient beings (饒益有情戒). These precepts are the precepts in which all Bodhisattvas of the past, future, and present abide. All Bodhisattvas of the past have already learned them, all Bodhisattvas of the future will learn them, and all Bodhisattvas of the present are now learning them. Are you able to uphold them?' (Answer: 'I am able', said three times). The preceptor should rise, prostrate to the Buddha, and then say: 'Bodhisattva so-and-so, in front of me, Bodhisattva so-and-so, has stated three times that they wish to receive the Bodhisattva precepts. I bear witness to this. All the immeasurable Buddhas of the ten directions, the foremost and supreme teachers, who directly witness all beings and all dharmas, know that Bodhisattva so-and-so has stated three times in front of me, Bodhisattva so-and-so, that they wish to receive the Bodhisattva precepts (said three times).' Then, conclude with a summary of praise, and the ceremony is dismissed. This is the method of receiving the precepts according to the sutra. Three, the Gaochang version, also titled the version of Dharma Master Chang, is originally based on the Yogācārabhūmi-śāstra (地持經) and expands the ritual slightly. First, invite the preceptor, saying: 'Virtuous one of noble lineage, I, so-and-so, now request to receive the Bodhisattva precepts from you. I beseech you, virtuous one, to be patient, to permit, to listen, and to have compassion (said three times).' Then, request the precepts, saying: 'Virtuous one of noble lineage, now is the right time. I wish that you would now bestow upon me the Bodhisattva precepts (said three times).' Then, inquire about the obstructive dharmas (遮法) (there are ten questions in total). The preceptor should rise and announce to all the Buddhas on behalf of the recipient, saying: 'Listen, all Buddhas and the Bodhisattva Sangha of the great earth. This Bodhisattva so-and-so wishes to request to receive the Bodhisattva precepts from the Buddhas and the Bodhisattva Sangha. This so-and-so is already a true Bodhisattva, has already made the Bodhi vow, is able to generate deep faith, and is able to relinquish all possessions, not sparing their own life. I beseech the Buddhas and the Bodhisattva Sangha, out of compassion, to bestow upon Bodhisattva so-and-so the Bodhisattva precepts (said three times).' Then, ask the recipient of the precepts: 'Listen, you so-and-so, the Bodhisattva precepts received by all the Buddhas and the Bodhisattva Sangha, including the precepts of moral discipline (律儀戒), the precepts of gathering wholesome qualities (攝善法戒), and the precepts of benefiting sentient beings (攝眾生戒), are the precepts of all Bodhisattvas of the past, future, and present.'

所住戒。如過去菩薩已學。未來菩薩當學。現在菩薩今學。汝如是學汝能持不(答能。三說)。次白竟唱言。此某甲菩薩。於一切佛菩薩前從我某甲菩薩邊。已第二第三說受菩薩戒竟。我某甲菩薩為作證人。此受戒菩薩名某甲。復白。十方無量諸佛第一勝師。及柔和者一切眾生軟覺者。此某甲菩薩于某甲菩薩前。已三說受一切菩薩律儀戒竟(三說)。次說十重相竟結撮讚歎(便散)。自齊宋已來多用此法。所以題作高昌本者。尋地持是曇無讖于河西所譯。有沙門道進。求讖受菩薩戒。讖不許且令悔過。七日七夜竟詣讖求受。讖大怒不答。進自念。正是我障業未消耳。復更竭誠禮懺首尾三年。進夢見釋迦文佛授己戒法。明日詣讖欲說所夢。未至數十步讖驚起唱。善哉已感戒矣。我當爲汝作證。次第于佛像前更說戒相。時有道朗法師。是河西高足。當進感戒之時朗亦通夢。乃自卑戒臘求為法弟。於是後進受者千有餘人。河西王沮渠。蒙遜子景環。后移據高昌。既奉進為師。進亦隨往值高昌荒餓。進生割己身以救饑者。因此捨命。進弟子僧遵。姓趙。高昌人。傳師戒法。復有比丘曇景。亦傳此法。宗出彼郡故名高昌本。又元嘉末有玄暢法師。從魏國度在荊囑之門。宣授菩薩戒法大略相似。不無小異。故別有暢法師本。此出曇

【現代漢語翻譯】現代漢語譯本所受持的戒律，如同過去菩薩已經學習過的，未來菩薩將要學習的，現在菩薩正在學習的。你像這樣學習，你能夠堅持嗎？（回答：能。重複三次）。然後稟白完畢，唱言：這位某甲（姓名）菩薩，在一切佛菩薩面前，從我某甲（施戒者姓名）菩薩這裡，已經第二、第三次說過，接受菩薩戒完畢。我某甲（施戒者姓名）菩薩為他作證人。這位受戒菩薩名叫某甲（姓名）。再次稟白：十方無量諸佛，是第一殊勝的導師，以及柔和者，一切眾生中覺悟較晚者。這位某甲（姓名）菩薩在某甲（施戒者姓名）菩薩前，已經三次說過，接受一切菩薩律儀戒完畢（重複三次）。然後說完十重相，最後總結讚歎（然後結束）。自從齊宋以來，大多使用這種方法。之所以題為『高昌本』，是因為尋地持是曇無讖（Dharmaksema）（北涼時期來華的譯經師）在河西（古代中國的一個地區，大致位於今天甘肅省的西部）所翻譯的。有沙門（佛教僧侶）道進，向曇無讖請求受菩薩戒。曇無讖不允許，並且讓他懺悔過錯。七天七夜之後，道進再次去請求受戒。曇無讖非常生氣，沒有回答。道進自己想：這正是我的業障還沒有消除啊。於是更加竭誠地禮拜懺悔，持續了三年。道進夢見釋迦文佛（Sakyamuni Buddha）授予自己戒法。第二天去見曇無讖，想要說出自己的夢境。還沒走到幾十步，曇無讖驚起，唱道：善哉！已經感得戒體了。我應當為你作證。然後依次在佛像前重新宣說戒相。當時有道朗法師，是河西地區的高足。當道進感得戒體的時候，道朗也做了相同的夢。於是自謙戒臘（受戒年資）較淺，請求成為道進的法弟。於是後來受戒的人有一千多人。河西王沮渠（Juqu），蒙遜（Mengxun）的兒子景環（Jinghuan），後來遷移佔據高昌（古代西域的一個地區，位於今天新疆吐魯番一帶）。既然奉道進為師，道進也隨他前往，正值高昌發生饑荒。道進割下自己的肉來救濟飢餓的人，因此捨棄了生命。道進的弟子僧遵（Sengzun），姓趙，是高昌人，傳授老師的戒法。還有比丘（佛教出家男眾）曇景（Tan Jing），也傳授此法。宗派出自那個郡，所以叫做高昌本。另外，元嘉（南朝宋文帝的年號）末年，有玄暢法師，從魏國來到荊州（古代中國的一個地區），在荊州宣講菩薩戒法，大略相似，沒有太大的差異。所以另外有暢法師本。這是出自曇。

【English Translation】 English version The precepts that are upheld are like those that past Bodhisattvas have already learned, future Bodhisattvas will learn, and present Bodhisattvas are now learning. If you learn in this way, can you uphold them? (Answer: Yes. Repeat three times). Then, after reporting, proclaim: This Bodhisattva named so-and-so (name), in front of all Buddhas and Bodhisattvas, from me, the Bodhisattva named so-and-so (preceptor's name), has said for the second and third time that he has completed receiving the Bodhisattva precepts. I, the Bodhisattva named so-and-so (preceptor's name), am his witness. This Bodhisattva who has received the precepts is named so-and-so (name). Report again: The countless Buddhas of the ten directions are the first and foremost teachers, as well as the gentle ones, and those among all beings who awaken later. This Bodhisattva named so-and-so (name), in front of the Bodhisattva named so-and-so (preceptor's name), has said three times that he has completed receiving all the Bodhisattva's precepts of moral discipline (repeat three times). Then, after speaking of the ten major aspects, conclude with a summary of praise (and then disperse). Since the Qi and Song dynasties, this method has been widely used. The reason it is titled 'Kucha Version' is because the Tathāgatagarbha Sūtra was translated by Dharmaksema (a translator who came to China during the Northern Liang Dynasty) in Hexi (an area in ancient China, roughly located in western Gansu Province today). There was a sramana (Buddhist monk) named Daojin, who requested to receive the Bodhisattva precepts from Dharmaksema. Dharmaksema did not allow it and told him to repent for his faults. After seven days and seven nights, Daojin went again to request the precepts. Dharmaksema was very angry and did not answer. Daojin thought to himself: This is precisely because my karmic obstacles have not yet been eliminated. So he even more sincerely prostrated and repented, continuing for three years. Daojin dreamed that Sakyamuni Buddha (Sakyamuni Buddha) bestowed the precepts upon him. The next day, he went to see Dharmaksema, wanting to tell him about his dream. Before he had walked even a few dozen steps, Dharmaksema started up in surprise and proclaimed: Excellent! He has already received the precepts. I should be his witness. Then, in order, in front of the Buddha image, he re-explained the aspects of the precepts. At that time, there was Dharma Master Daolang, who was a top disciple in the Hexi region. When Daojin received the precepts, Daolang also had the same dream. So he humbly considered his sila age (years since ordination) to be less and requested to become Daojin's Dharma brother. Thereupon, more than a thousand people later received the precepts. The King of Hexi, Juqu (Juqu), Jinghuan (Jinghuan), the son of Mengxun (Mengxun), later moved to and occupied Kucha (an ancient region in the Western Regions, located around present-day Turpan, Xinjiang). Since they revered Daojin as their teacher, Daojin also went with them, just as Kucha was experiencing famine. Daojin cut off his own flesh to save the starving, and therefore gave up his life. Daojin's disciple Sengzun (Sengzun), whose surname was Zhao, was from Kucha, and transmitted his teacher's precepts. There was also the bhiksu (Buddhist monk) Tanjin (Tan Jing), who also transmitted this method. The lineage originated from that region, so it is called the Kucha Version. In addition, at the end of the Yuanjia period (reign era of Emperor Wen of the Liu Song Dynasty), there was Dharma Master Xuan Chang, who came from the Wei kingdom to Jingzhou (an area in ancient China), and propagated the Bodhisattva precepts there. It was roughly similar, without much difference. So there is also the Dharma Master Chang Version. This comes from Tan.

無讖而小廣地持。恐讖誓願發起人情有此重複也。四瓔珞經受菩薩戒法。前禮三世三寶(三說)。次受四不壞信。歸依佛。歸依法。歸依僧。歸依戒(三說)。次懺悔十惡五逆等(三說)。次說十重戒。犯者失四十二賢聖法。問能持不(答能)。然後結撮三歸。重騰前十重戒讚歎發願言。受菩薩戒者。超度四魔越三界苦。生生不失常隨行人。乃至成佛。若不受戒不名有識。畜生無異。常離三寶海。非菩薩。是邪見外道。不近人情勸化人受戒功德。勝造八萬四千寶塔。有戒犯者勝無戒不犯。若真佛菩薩前受者。名上品戒。若佛滅后千里內無法師。從佛菩薩像前自誓受者。名下品戒。五新撰本者。是近代諸師所集。凡十八科。第一師初入道場禮佛。在佛邊就座坐。第二弟子入道場禮佛胡跪。第三師請三寶。第四令起心念三寶如在目前。第五懺悔十不善業。第六請諸聖作師。第七請現前師。第八師讚歎弟子能發勝心。第九正乞是戒。第十教發菩薩心。第十一問遮法(有十五問)。第十二想念得戒。第十三發戒時立誓。第十四受菩薩三歸(以此三歸發戒十五文缺)。第十六結竟。第十七師還坐勸學。第十八說十重相結撮讚歎作禮便去。六制旨受戒法。備有在家出家方法。文廣不列也。此經題名梵網。上卷文言。佛觀大梵天王因

【現代漢語翻譯】現代漢語譯本無讖而小廣地持（菩薩名）。恐怕讖誓願發起人情有此重複。四瓔珞經受菩薩戒法。前禮三世三寶（三說）（對過去、現在、未來三世的一切佛、法、僧的敬禮）。次受四不壞信：歸依佛（覺悟者），歸依法（真理），歸依僧（僧團），歸依戒（戒律）（三說）。次懺悔十惡五逆等（三說）（懺悔十種惡行和五種逆罪等）。次說十重戒。犯者失四十二賢聖法。問：能持否？（答：能）。然後結撮三歸。重騰前十重戒讚歎發願言：受菩薩戒者，超度四魔越三界苦，生生不失常隨行人，乃至成佛。若不受戒不名有識，畜生無異，常離三寶海，非菩薩，是邪見外道。不近人情勸化人受戒功德，勝造八萬四千寶塔。有戒犯者勝無戒不犯。若真佛菩薩前受者，名上品戒。若佛滅后千里內無法師，從佛菩薩像前自誓受者，名下品戒。五、新撰本者，是近代諸師所集，凡十八科。第一，師初入道場禮佛，在佛邊就座坐。第二，弟子入道場禮佛胡跪。第三，師請三寶。第四，令起心念三寶如在目前。第五，懺悔十不善業。第六，請諸聖作師。第七，請現前師。第八，師讚歎弟子能發勝心。第九，正乞是戒。第十，教發菩薩心。第十一，問遮法（有十五問）。第十二，想念得戒。第十三，發戒時立誓。第十四，受菩薩三歸（以此三歸發戒十五文缺）。第十六，結竟。第十七，師還坐勸學。第十八，說十重相結撮讚歎作禮便去。六、制旨受戒法，備有在家出家方法，文廣不列也。此經題名梵網。上卷文言：佛觀大梵天王因

【English Translation】 English version Wu Qian Er Xiao Guang Di Chi (name of a Bodhisattva). It is feared that the vows made by Qian and others may be repeated due to human emotions. The Si Yingluo Jing (Sutra of the Four Jeweled Necklaces) describes the method of receiving the Bodhisattva precepts. First, pay homage to the Three Jewels of the Three Times (recited three times) (reverence to all Buddhas, Dharma, and Sangha of the past, present, and future). Next, receive the Four Incorruptible Faiths: Taking refuge in the Buddha (the Awakened One), taking refuge in the Dharma (the Truth), taking refuge in the Sangha (the community), taking refuge in the Precepts (the discipline) (recited three times). Next, repent of the Ten Evils and Five Heinous Offenses, etc. (recited three times) (repentance of the ten evil deeds and five rebellious crimes, etc.). Next, recite the Ten Major Precepts. Those who violate them lose the forty-two virtuous and holy dharmas. Question: Can you uphold them? (Answer: I can). Then, conclude with the Three Refuges. Repeat the previous Ten Major Precepts, praising and vowing: Those who receive the Bodhisattva precepts transcend the four maras (demons) and overcome the suffering of the Three Realms, constantly following the path in every life until they attain Buddhahood. If one does not receive the precepts, one is not considered sentient, no different from animals, always separated from the ocean of the Three Jewels, not a Bodhisattva, but a heretic with wrong views. The merit of earnestly persuading people to receive the precepts is greater than building eighty-four thousand precious stupas. Violating the precepts after receiving them is better than not receiving them and not violating them. If one receives the precepts in the presence of a true Buddha or Bodhisattva, it is called the superior grade of precepts. If, after the Buddha's parinirvana (passing away), there is no Dharma master within a thousand li (Chinese mile), one can take a vow before an image of the Buddha or Bodhisattva, which is called the inferior grade of precepts. Five, the newly compiled versions are collected by modern teachers, totaling eighteen sections. First, the teacher enters the bodhimanda (place of enlightenment) and pays homage to the Buddha, sitting down beside the Buddha. Second, the disciple enters the bodhimanda and pays homage to the Buddha, kneeling on one knee. Third, the teacher invites the Three Jewels. Fourth, the teacher instructs the disciple to bring to mind the Three Jewels as if they were present. Fifth, repent of the Ten Non-Virtuous Deeds. Sixth, invite all the sages to be teachers. Seventh, invite the present teacher. Eighth, the teacher praises the disciple for generating a supreme mind. Ninth, formally request the precepts. Tenth, teach the generation of the Bodhisattva mind. Eleventh, ask about obstructive dharmas (there are fifteen questions). Twelfth, contemplate the attainment of the precepts. Thirteenth, make a vow when receiving the precepts. Fourteenth, receive the Bodhisattva Three Refuges (the fifteen articles on generating the precepts with these Three Refuges are missing). Sixteenth, conclude. Seventeenth, the teacher returns to the seat and encourages learning. Eighteenth, explain the ten major aspects, summarize, praise, make obeisance, and depart. Six, the imperial decree method of receiving precepts includes methods for both laypeople and monastics, but the text is extensive and will not be listed here. This sutra is titled Brahmajala Sutra (Brahma's Net Sutra). The text in the upper volume states: The Buddha observes the cause of the Great Brahma King

陀羅網。千重文彩不相障閡。為說。無量世界猶如網目。一一世界各各不同。諸佛教門亦復如是。莊嚴梵身無所障閡。從譬立名。總喻一部所證參差不同如梵王網也。品名菩薩心地者。亦是譬名。品內所明大士要用。如人身之有心能總萬事。能生勝果為大士所依。義言如地也。盧舍那者。寶梁經翻為凈滿。以諸患都盡故稱為凈。滿德悉圓名為滿也釋迦牟尼者。瑞應經譯為能儒。亦云能仁。又能忍。亦直林。牟尼者。身口意。或云度沃焦。此是異說。華嚴名號品。或名盧舍。或名釋迦。今明。不一不異機緣宜聞耳。釋迦在第四禪摩醯首羅宮。說此心地品。尋文始末。有千釋迦與千百億釋迦。各接有緣皆至舍那所。受菩薩戒藏。然後各坐道場示成正覺。覆述說法。凡有十處。一在妙光堂說十世界海。二在帝釋宮說十住。三在夜摩宮說十行。四在兜率陀天說十回向。五在化樂天說十禪定。六在他化天說十地。七在初禪說十金剛。八在二禪說十忍。九在三禪說十愿。十在四禪說心地品。第七會總更說前三十心十地。皆約無相義為解。后又云。釋迦從初蓮華藏世界入天宮。下閻浮提成道號釋迦。始於道場說法乃至十處。復從天宮下至菩提樹下。為此眾生說盧舍那初發心所誦戒。即是十重四十八輕。華嚴所說文來未盡。止有七處八

【現代漢語翻譯】現代漢語譯本『陀羅網』（Indra's net）。千重光彩交織，互不阻礙。譬如宣說，無量的世界猶如網上的節點。每一個世界都各不相同，諸佛的教法門徑也同樣如此。莊嚴的梵天之身，沒有任何阻礙。這是從比喻而建立的名稱，總的來說，它比喻了《梵網經》一部經中所證悟的境界參差不同，就像梵天之網一樣。品名『菩薩心地』，也是一種比喻。這一品中所闡明的大士所需要的重要修行，就像人身的心臟能夠總攝萬事，能夠產生殊勝的果報，是大士所依賴的根本，其意義就像大地一樣。『盧舍那』（Locana），在《寶梁經》中翻譯為『凈滿』，因為一切煩惱都已斷盡，所以稱為『凈』；圓滿一切功德，稱為『滿』。『釋迦牟尼』（Sakyamuni），在《瑞應經》中翻譯為『能儒』，也稱為『能仁』，又稱為『能忍』，也直接稱為『直林』。『牟尼』，指的是身、口、意。或者說是『度沃焦』，這是一種不同的說法。《華嚴經·名號品》中，有時稱為『盧舍那』，有時稱為『釋迦』。現在說明，並非完全相同，也並非完全不同，而是根據不同的機緣來聽聞。釋迦在第四禪的摩醯首羅宮（Mahesvara Palace）中，宣說這一品『心地品』。尋繹經文的始終，有千釋迦與千百億釋迦，各自接引有緣眾生，都來到盧舍那佛的處所，接受菩薩戒藏，然後各自坐在道場中示現成佛，重複宣說佛法。總共有十個地方。一是在妙光堂宣說十世界海；二是在帝釋宮（Indra's Palace）宣說十住；三是在夜摩宮（Yama Palace）宣說十行；四是在兜率天（Tusita Heaven）宣說十回向；五是在化樂天（Nirmana-rati Heaven）宣說十禪定；六是在他化自在天（Paranirmita-vasavarti Heaven）宣說十地；七是在初禪天宣說十金剛；八是在二禪天宣說十忍；九是在三禪天宣說十愿；十是在四禪天宣說心地品。第七次法會總共再次宣說前面的三十心和十地，都以無相的意義來解釋。後來又說，釋迦從最初的蓮華藏世界進入天宮，下生到閻浮提（Jambudvipa）成道，號為釋迦。開始在道場說法，乃至十個地方。又從天宮下到菩提樹下，為這些眾生宣說盧舍那佛最初發心時所受持的戒律，也就是十重戒和四十八輕戒。《華嚴經》所說的經文還沒有完全說完，只說了七處八……

【English Translation】 English version 『Indra's net』. Thousands of layers of brilliant colors interweave without obstructing each other. For example, it is said that countless worlds are like the nodes on a net. Each world is different, and the Buddhist teachings are also the same. The adorned Brahma body has no obstructions. This name is established from a metaphor, generally illustrating that the realized states in the 『Brahma Net Sutra』 vary, just like Brahma's net. The title of the chapter 『Bodhicitta Ground』 is also a metaphor. The important practices that the great Bodhisattvas need to cultivate, as explained in this chapter, are like the heart of the human body, which can encompass all things and produce excellent results. It is the foundation upon which the great Bodhisattvas rely, and its meaning is like the earth. 『Locana』 is translated as 『Pure Fullness』 in the 『Ratna-ketu Sutra』, because all afflictions have been exhausted, so it is called 『Pure』; fulfilling all merits is called 『Fullness』. 『Sakyamuni』 is translated as 『Capable Sage』 in the 『Auspicious Response Sutra』, also called 『Capable Benevolent』, also called 『Capable Endurance』, and also directly called 『Straight Forest』. 『Muni』 refers to body, speech, and mind. Or it is said to be 『crossing the burning sand』, which is a different explanation. In the 『Flower Garland Sutra, Chapter on Names』, sometimes it is called 『Locana』, and sometimes it is called 『Sakyamuni』. Now it is explained that they are not completely the same, nor completely different, but rather according to different opportunities to hear. Sakyamuni, in the Mahesvara Palace of the Fourth Dhyana Heaven, expounds this chapter on 『Bodhicitta Ground』. Examining the beginning and end of the sutra, there are thousands of Sakyamunis and hundreds of billions of Sakyamunis, each guiding sentient beings with affinity, all coming to the place of Locana Buddha, receiving the Bodhisattva precepts, and then each sitting in the Bodhimanda, manifesting enlightenment, and repeatedly expounding the Dharma. There are a total of ten places. First, in the Hall of Wonderful Light, he expounds the ten world-seas; second, in Indra's Palace, he expounds the ten abodes; third, in Yama Palace, he expounds the ten practices; fourth, in Tusita Heaven, he expounds the ten dedications; fifth, in Nirmana-rati Heaven, he expounds the ten dhyanas; sixth, in Paranirmita-vasavarti Heaven, he expounds the ten grounds; seventh, in the First Dhyana Heaven, he expounds the ten vajras; eighth, in the Second Dhyana Heaven, he expounds the ten forbearances; ninth, in the Third Dhyana Heaven, he expounds the ten vows; tenth, in the Fourth Dhyana Heaven, he expounds the chapter on Bodhicitta Ground. In the seventh assembly, he again expounds the preceding thirty minds and ten grounds, all explained with the meaning of non-form. Later, it is said that Sakyamuni entered the heavenly palace from the initial Lotus Treasury World, descended to Jambudvipa to attain enlightenment, and was named Sakyamuni. He began to expound the Dharma in the Bodhimanda, up to ten places. Again, from the heavenly palace, he descended to the Bodhi tree, and for these sentient beings, he expounded the precepts that Locana Buddha initially took when he aroused Bodhicitta, which are the ten major precepts and the forty-eight minor precepts. The text spoken in the Flower Garland Sutra is not yet completely finished, only seven places and eight...

會多道不起本座。不道在化樂天說法。而此經多道坐起復至余處。在化樂天說十禪定。又諸地多不相應。前後席或復同異。良由聖蹟難思隨機異說耳。於三教中即是頓教。明佛性常住一乘妙旨。所被之人唯為大士不為二乘。華嚴云。二乘在座不知不覺。以大士階位非二乘所行。制戒輕重非小乘所學。大小乘戒製法不同。菩薩一時頓制五十八事。聲聞持犯隨犯隨結。理論關機宜。事論凡有三義。一大士深信頓聞不逆。聲聞淺信頓聞則不受。二者大士不恒侍左右無有隨事隨白。故一時頓制。聲聞恒得隨侍可有小欲白佛。故待犯方制。三者梵網所制。起盧舍那為妙海王子受菩薩戒。爾時諸大士。法須說此五十八種。故一時頓制也。梵網大本一百一十二卷六十一品。唯第十菩薩心地品什師誦出。上下兩卷。上序菩薩階位。下明菩薩戒法從大本出序及流通皆闕。即別部外稱菩薩戒經。就文為三。從初偈長行訖清凈者為序。次十重訖現在菩薩今誦為正說。余盡卷為勸說流通也。就序中。初偈明舍那發起。長行明釋迦勸發。偈中大意四戒三勸。四戒者。一舍那戒。二釋迦戒。三菩薩戒。四眾生戒。舍那為本傳授釋迦為跡。釋迦得此復授諸菩薩。諸菩薩得此戒。復傳授凡夫眾生也。三勸者。一勸受。二勸持。三勸誦。此四。品戒得之有

【現代漢語翻譯】現代漢語譯本：不要多次說本座（指講經者）。（通常）不在化樂天（佛教欲界第六天）說法。而這部經多次說到坐起又到其他地方。（通常）在化樂天說十禪定（四禪定，四無量心定，和四空定）。而且各地的說法很多不相應。前後聽講的人有時相同有時不同。這是因為聖人的事蹟難以思議，隨機應變的說法不同罷了。在三教（指小乘教、大乘始教、大乘終教）中，這部經屬於頓教（直接揭示佛性的教法）。闡明佛性常住和一乘（唯一成佛之道）的精妙宗旨。所教化的人只是大菩薩，不是二乘（聲聞乘和緣覺乘）。《華嚴經》說：『二乘人在座，不知不覺。』因為菩薩的階位不是二乘所能達到的。制定的戒律輕重也不是小乘所能學習的。大小乘戒律的制定方法不同。菩薩一時頓然制定五十八事（指《梵網經》中的五十八輕戒）。聲聞（小乘修行者）持戒，隨犯隨結罪。理論與根機相適應，事相上凡有三種意義：一是大菩薩深信，頓然聽聞而不違逆。聲聞（小乘修行者）淺信，頓然聽聞則不接受。二是大菩薩不常在佛左右，沒有隨時稟告的機會，所以一時頓然制定。聲聞（小乘修行者）常在佛左右，可以隨時稟告小事，所以等待犯戒才制定。三是《梵網經》所制定的戒律，是盧舍那佛（報身佛）作為妙海王子接受菩薩戒時，當時諸大菩薩，法理上需要說這五十八種戒，所以一時頓然制定。《梵網經》大本有一百一十二卷六十一品，只有第十《菩薩心地品》由鳩摩羅什法師誦出，分為上下兩卷。上卷敘述菩薩的階位，下卷闡明菩薩的戒法，是從大本中摘出的，缺少序文和流通分。因此在別部中被稱為《菩薩戒經》。就經文內容而言，分為三個部分：從最初的偈頌到長行結束的『清凈者』為序分。其次從十重戒到『現在菩薩今誦』為正說分。剩餘部分到全卷結束為勸說流通分。就序分而言，最初的偈頌闡明盧舍那佛的發起。長行闡明釋迦牟尼佛（應身佛）的勸發。偈頌中的大意是四戒三勸。四戒是：一、盧舍那佛戒。二、釋迦牟尼佛戒。三、菩薩戒。四、眾生戒。以盧舍那佛為根本，傳授給釋迦牟尼佛為示跡。釋迦牟尼佛得到此戒后，又傳授給諸菩薩。諸菩薩得到此戒后，又傳授給凡夫眾生。三勸是：一、勸受（接受戒律）。二、勸持（持守戒律）。三、勸誦（背誦戒律）。有了這四品戒律才能得到……

【English Translation】 English version: Do not repeatedly refer to 'this seat' (referring to the speaker). (Usually) the Dharma is not expounded in the Paranirmitavasavartin Heaven (the sixth heaven of desire realm in Buddhism). However, this sutra repeatedly mentions sitting up and going to other places. (Usually) the ten Samadhis (four Dhyanas, four Immeasurables, and four Formless Attainments) are taught in the Paranirmitavasavartin Heaven. Moreover, the teachings in different places are often inconsistent. The listeners before and after are sometimes the same and sometimes different. This is because the traces of the sages are inconceivable, and the expedient teachings vary. Among the three teachings (referring to the Hinayana, the initial Mahayana, and the final Mahayana), this sutra belongs to the Sudden Teaching (a teaching that directly reveals the Buddha-nature). It elucidates the sublime essence of the permanence of Buddha-nature and the One Vehicle (the only path to Buddhahood). The people who are taught are only great Bodhisattvas, not the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). The Avatamsaka Sutra says: 'The Two Vehicles are in the assembly, unaware and unperceiving.' Because the stage of Bodhisattvas is not attainable by the Two Vehicles. The lightness and heaviness of the precepts are also not learnable by the Hinayana. The methods of establishing precepts for the Mahayana and Hinayana are different. Bodhisattvas suddenly establish fifty-eight matters (referring to the fifty-eight minor precepts in the Brahma Net Sutra) at once. Sravakas (Hinayana practitioners) uphold the precepts, and offenses are punished as they occur. The theory corresponds to the capacity, and there are generally three meanings in terms of phenomena: First, great Bodhisattvas have deep faith, suddenly hear and do not resist. Sravakas (Hinayana practitioners) have shallow faith, and do not accept when they suddenly hear. Second, great Bodhisattvas are not always by the Buddha's side and do not have the opportunity to report matters at any time, so they are suddenly established at once. Sravakas (Hinayana practitioners) are always by the Buddha's side and can report small matters at any time, so they wait for offenses to be established. Third, the precepts established in the Brahma Net Sutra are when Vairocana Buddha (Sambhogakaya Buddha) received the Bodhisattva precepts as Prince Wonderful Sea. At that time, all the great Bodhisattvas needed to speak these fifty-eight kinds of precepts in terms of Dharma, so they were suddenly established at once. The great original of the Brahma Net Sutra has one hundred and twelve volumes and sixty-one chapters, only the tenth chapter, 'Bodhisattva Mind Ground Chapter,' was recited by Master Kumarajiva, divided into two volumes. The upper volume narrates the stages of Bodhisattvas, and the lower volume elucidates the precepts of Bodhisattvas, which are extracted from the great original, lacking the preface and circulation sections. Therefore, it is called the 'Bodhisattva Precept Sutra' in other sections. In terms of the content of the sutra, it is divided into three parts: from the initial verse to the end of the long passage 'the pure one' is the introduction section. Secondly, from the ten major precepts to 'now Bodhisattvas recite' is the main teaching section. The remaining part to the end of the entire volume is the exhortation and circulation section. In terms of the introduction section, the initial verse elucidates the initiation of Vairocana Buddha. The long passage elucidates the exhortation of Sakyamuni Buddha (Nirmanakaya Buddha). The main idea in the verse is four precepts and three exhortations. The four precepts are: First, the precepts of Vairocana Buddha. Second, the precepts of Sakyamuni Buddha. Third, the Bodhisattva precepts. Fourth, the precepts of sentient beings. Vairocana Buddha is the root, transmitted to Sakyamuni Buddha as a manifestation. Sakyamuni Buddha received these precepts and then transmitted them to all Bodhisattvas. After the Bodhisattvas received these precepts, they transmitted them to ordinary sentient beings. The three exhortations are: First, exhortation to receive (receive the precepts). Second, exhortation to uphold (uphold the precepts). Third, exhortation to recite (recite the precepts). With these four precepts, one can obtain...

由。根本冥傳。自下授作佛記所以勸凡夫受。既受須待既持須誦。欲使相傳不斷也。十一行半偈分為三段。初三行三句。明舍那說戒傳授釋迦。二從是時千百億下三行四句。明釋迦跡佛傳授諸菩薩諸菩薩傳授眾生。三從諦聽我正誦下盡偈。明勸信受持。一言三序是三佛各說。二言初序是舍那自說。餘二是此土釋迦說。今言。三序悉是此土釋迦說。雜有經家之辭。初更為二。前兩行半明本跡。次一行。一句明人法。就初又三。初半行明舍那本身。二一行半明釋迦跡佛。三半行總結本跡。上句明舍那本身。下句明舍那本土。此即依正兩報。佛身四種。一謂法身。二謂真應。三謂法報應。毗盧遍耀正法為身。舍那行滿報果為身。釋迦應跡赴感為身也。舍光攝論名法應化。若更四身者。應身受純陀供。化身受大眾供。我今者八自在我也舍那者。無明塵垢永盡智慧功德圓備如凈滿月。以名錶德也。方坐蓮華下句明依報。方者正也。安住正法故云坐也。何故坐華臺。世界形相似蓮華故云蓮華藏。華嚴雲華在下擎。蓮華二義。處穢不污。譬舍那居穢不染也。藏者包含十方法界悉在中也。臺者中也。表因能起果故譬臺也。又以本佛坐于華臺。又表戒是眾德之本。周匝千釋迦望百億國釋迦。千為本百億為跡。故兩重本跡。此又為三。一明

【現代漢語翻譯】由。根本冥傳。自下授作佛記所以勸凡夫受。既受須待既持須誦。欲使相傳不斷也。十一行半偈分為三段。初三行三句。明盧舍那（Vairocana，意為光明遍照）說戒傳授釋迦牟尼（Sakyamuni）。二從是時千百億下三行四句。明釋迦跡佛傳授諸菩薩，諸菩薩傳授眾生。三從諦聽我正誦下盡偈。明勸信受持。一言三序是三佛各說。二言初序是盧舍那自說。餘二是此土釋迦說。今言。三序悉是此土釋迦說。雜有經家之辭。初更為二。前兩行半明本跡。次一行。一句明人法。就初又三。初半行明盧舍那本身。二一行半明釋迦跡佛。三半行總結本跡。上句明盧舍那本身。下句明盧舍那本土。此即依正兩報。佛身四種。一謂法身（Dharmakaya），二謂真應，三謂法報應，毗盧遍耀正法為身。盧舍那行滿報果為身。釋迦應跡赴感為身也。舍光攝論名法應化。若更四身者。應身受純陀供。化身受大眾供。我今者八自在我也盧舍那者。無明塵垢永盡智慧功德圓備如凈滿月。以名錶德也。方坐蓮華下句明依報。方者正也。安住正法故云坐也。何故坐華臺。世界形相似蓮華故云蓮華藏。華嚴雲華在下擎。蓮華二義。處穢不污。譬盧舍那居穢不染也。藏者包含十方法界悉在中也。臺者中也。表因能起果故譬臺也。又以本佛坐于華臺。又表戒是眾德之本。周匝千釋迦望百億國釋迦。千為本百億為跡。故兩重本跡。此又為三。一明

【English Translation】 Therefore, the fundamental transmission is done in secret. From the bottom up, the prediction of Buddhahood is bestowed, thus encouraging ordinary people to receive it. Once received, one must wait; once held, one must recite. This is to ensure that the transmission continues uninterrupted. The eleven and a half lines of the verse are divided into three sections. The first three lines and three sentences explain that Vairocana (meaning 'illuminating everywhere') speaks the precepts and transmits them to Sakyamuni. The second, from 'At that time, thousands of hundreds of billions...' to the next three lines and four sentences, explains that Sakyamuni, the trace-Buddha, transmits them to all Bodhisattvas, and the Bodhisattvas transmit them to sentient beings. The third, from 'Listen carefully, I will now recite...' to the end of the verse, explains the encouragement to believe, receive, and uphold. The 'three prefaces' mentioned once are each spoken by the three Buddhas. The 'initial preface' mentioned twice is spoken by Vairocana himself. The remaining two are spoken by Sakyamuni in this land. Now it is said that all three prefaces are spoken by Sakyamuni in this land, mixed with the words of the sutra compilers. The first is further divided into two. The first two and a half lines explain the original and the trace. The next line and one sentence explain the person and the Dharma. Regarding the first, there are again three. The first half-line explains Vairocana himself. The second, one and a half lines, explains Sakyamuni, the trace-Buddha. The third, half-line, summarizes the original and the trace. The upper sentence explains Vairocana himself. The lower sentence explains Vairocana's native land. This refers to the dependent and the retributive realms. There are four kinds of Buddha-bodies. The first is the Dharmakaya (the Body of the Law), the second is the True Response, the third is the Dharma-Reward-Response. Vairocana's light shines everywhere, taking the Correct Dharma as his body. Vairocana's practice is complete, taking the rewarded fruit as his body. Sakyamuni responds to the world, taking the sensed response as his body. The 'She Guang She Lun' calls it the Dharma-Response-Transformation. If there are four bodies, the Response-body receives the offering of Cunda, and the Transformation-body receives the offering of the masses. 'I now am the eightfold sovereign.' Vairocana is one who has completely exhausted the dust and defilements of ignorance, and whose wisdom and merit are complete like a pure, full moon. This uses the name to represent the virtue. The sentence 'Sitting squarely on a lotus flower' explains the dependent realm. 'Squarely' means upright. Because he abides in the Correct Dharma, it is said that he sits. Why does he sit on a flower platform? Because the shape of the world resembles a lotus flower, it is called the Lotus Treasury. The 'Huayan Sutra' says that the flower supports from below. The lotus flower has two meanings: it remains unstained in a defiled place, which is like Vairocana residing in defilement without being tainted. 'Treasury' means that it contains the entire ten-direction Dharma realm within it. 'Platform' means the center. It represents that the cause can give rise to the effect, hence it is likened to a platform. Furthermore, the original Buddha sits on the flower platform, which also represents that the precepts are the foundation of all virtues. The thousand Sakyamunis around represent the hundreds of billions of Sakyamunis in the lands. The thousand are the original, and the hundreds of billions are the traces. Therefore, there are two layers of original and trace. This is further divided into three. The first explains...

跡中之本。二明跡中之跡。三明本之與跡皆成佛道。今初明跡中之本。千華者。人中華有十餘葉。天華百葉。佛菩薩華千葉。一葉有一佛世界。故有千佛凈土。表十地十波羅蜜圓因。起應果之本地現千釋迦。一葉一凈土。即是一佛世界起圓應身。又一世界中一佛國土。此猶略說。華嚴微塵世界也。十方方各一百也。一華百億國下。二明跡中之跡。一葉一世界有百億國土。娑婆百億國是一葉之上耳。各坐下三明本跡俱成佛道。如是千百億下。第三總結本跡。是千百億初句結跡身。舍那下句結本身。明千百億皆以舍那為本。千百億下。第二明人明法就文為兩。初明人次明法。人中有三句。一明能接之人。二明所接之人。三結能所接人俱至佛所。能接之人是千百億釋迦也。各接下明所接之人。接者取有緣之義也。微塵者聽眾多也。俱來至下。第三結能接所接之人俱至舍那佛所。聽我下第二明法二句。上明說戒。次正嘆戒。初誡菩薩聽也。誦佛戒者。問何故誦不道說耶。答此是三世十方諸佛之法。非始自作。故只得稱誦不得道說。甘露門者嘆戒。譬服甘露令人長壽不死。要因此戒得至涅槃常樂我凈。教能通理譬之如門。又戒能濟拔免離生死。譬如甘露服得命長。大經云。有山從四方來。唯當持戒佈施也。是時千百億下。第二釋

【現代漢語翻譯】現代漢語譯本跡中之本：闡明在垂跡中所顯示的本地。二、明跡中之跡：闡明在垂跡中的垂跡。三、明本之與跡皆成佛道：闡明本地與垂跡皆能成就佛道。現在首先闡明跡中之本。「千華者」：在人間的蓮花有十餘片花瓣，天上的蓮花有百片花瓣，佛菩薩的蓮花有千片花瓣。一片花瓣就有一個佛世界，所以有千佛凈土，表示十地、十波羅蜜圓滿的因，從起應果的本地顯現千釋迦。一片花瓣一個凈土，就是一個佛世界起圓應身。又一個世界中有一個佛國土，這還是簡略的說法，如同《華嚴經》中的微塵世界。十方每一方各有一百個（世界）。「一華百億國下」：第二，闡明跡中之跡。一片花瓣一個世界，有百億國土，娑婆世界的百億國土只是一片花瓣之上而已。「各坐下」：第三，闡明本跡俱成佛道。如是千百億（釋迦）。「第三總結本跡」：這是千百億的第一句總結跡身，舍那（毗盧遮那佛）的下一句總結本身，闡明千百億（釋迦）都以舍那（毗盧遮那佛）為根本。「千百億下」：第二，闡明人、闡明法，就文義分為兩部分。首先闡明人，其次闡明法。人中包含三句：一、闡明能接引之人；二、闡明所接引之人；三、總結能接引和所接引的人都來到佛的處所。能接引之人是千百億釋迦。「各接下明所接之人」：接，取接引有緣之義。微塵，指聽眾眾多。「俱來至下」：第三，總結能接引和所接引的人都來到舍那佛的處所。「聽我下第二明法二句」：上面闡明說戒，其次讚歎戒律。首先告誡菩薩聽聞（戒律）。「誦佛戒者」：問：為什麼說是誦而不是說呢？答：這是三世十方諸佛的法則，不是現在才開始做的，所以只能稱誦，不能說是自己說的。「甘露門者嘆戒」：比喻服用甘露能使人長壽不死，要依靠這個戒律才能到達涅槃常樂我凈的境界。教義能夠通達真理，譬如門。又戒律能夠救濟拔除，免離生死，譬如服用甘露能使人長壽。《大經》說：有山從四方來，唯當持戒佈施。是時千百億下」：第二，解釋（經文）。

【English Translation】 English version The Root in the Traces: Explaining the original ground revealed in the manifested traces. Second, the Traces within the Traces: Explaining the traces within the traces. Third, the Root and the Traces Both Accomplish the Buddha Path: Explaining that both the original ground and the manifested traces can accomplish the Buddha Path. Now, first explaining the Root in the Traces. 'Thousands of lotuses': Human lotuses have more than ten petals, heavenly lotuses have a hundred petals, and the lotuses of Buddhas and Bodhisattvas have a thousand petals. One petal has one Buddha world, so there are thousands of Buddha Pure Lands, representing the perfect cause of the Ten Grounds and Ten Paramitas. From the original ground of arising response and result, a thousand Shakyamunis appear. One petal, one Pure Land, is one Buddha world arising the perfect response body. Moreover, in one world, there is one Buddha land. This is still a brief explanation, like the dust-mote worlds in the Avatamsaka Sutra. Each of the ten directions has a hundred (worlds). 'One lotus, hundreds of billions of lands, below': Second, explaining the Traces within the Traces. One petal, one world, has hundreds of billions of lands. The hundreds of billions of lands of the Saha world are only on one petal. 'Each sits below': Third, explaining that both the Root and the Traces accomplish the Buddha Path. Thus, hundreds of billions (of Shakyamunis). 'Third, summarizing the Root and the Traces': The first sentence of 'hundreds of billions' summarizes the trace body, and the next sentence of 'Vairochana' summarizes the original body, explaining that hundreds of billions (of Shakyamunis) all take Vairochana as their root. 'Hundreds of billions below': Second, explaining people and explaining the Dharma, dividing the meaning into two parts. First explaining people, then explaining the Dharma. There are three sentences about people: One, explaining the people who can receive; two, explaining the people who are received; three, summarizing that both the people who can receive and the people who are received all come to the Buddha's place. The people who can receive are the hundreds of billions of Shakyamunis. 'Each receives below, explaining the people who are received': 'Receiving' takes the meaning of receiving those with affinity. 'Dust-motes' refers to the multitude of listeners. 'All come to below': Third, summarizing that both the people who can receive and the people who are received all come to the place of Vairochana Buddha. 'Listen to me below, the second explaining the Dharma in two sentences': Above, explaining the precepts; next, praising the precepts. First, admonishing the Bodhisattvas to listen (to the precepts). 'Reciting the Buddha's precepts': Question: Why is it said 'reciting' and not 'speaking'? Answer: This is the Dharma of the Buddhas of the three times and ten directions, not something that has just begun to be done, so one can only call it 'reciting' and not say it is one's own 'speaking'. 'Gate of Ambrosia, praising the precepts': It is like taking ambrosia, which makes people live long and not die. One must rely on these precepts to reach Nirvana, permanence, bliss, self, and purity. The teachings can penetrate the truth, like a gate. Moreover, the precepts can save and deliver, freeing one from birth and death, like taking ambrosia and gaining long life. The Great Sutra says: If mountains come from the four directions, one should only uphold the precepts and give alms. 'At that time, hundreds of billions below': Second, explaining (the sutra text).

迦跡佛傳授菩薩菩薩授眾生也。又為三。一明經家序釋迦佛傳授之緣由。二明釋迦說戒傳授諸菩薩。三勸菩薩傳授諸眾生。今初。經家述釋迦傳授之由三句。明千百億佛各還本處。然法身無在。今初明跡傳本戒。則本為跡師以跡誦本故也。傳授諸菩薩此文為三。一明戒體。二明戒用。三勸菩薩受持。十重四十八下。第一明戒體。則十重等為戒體。戒如明日月下。二嘆戒用。持此戒能除罪霧譬之於日。使得清涼喻之若月。富有善法如瓔珞珠。又日能長萬物。戒亦如是能生長萬善。又如瓔珞能差貧窮。戒亦如是。能差眾生貧長善法財。又如日月麗天無不瞻仰。持戒在體無不歸崇。瓔珞在身莊嚴第一。持戒離醜如端正也。微塵菩薩眾下。第三勸菩薩受持。如人渡海必假舟航。若度生死要因於戒。大經云如憑船筏。又喻浮囊。又為二。前明能授之人。次所受之人盧舍那下能授之人。新學下所受之人。受持是下。第三勸發傳授眾生。三十心菩薩。傳授外凡發大乘心也。第三勸信受持。文為三。一出所誦法。二勸人信受。三結勸。諦聽下出所誦法。此戒簡異外道雞狗等戒。凈戒為因木叉為果。大眾第二勸人信受又二。一勸信。二勸受。今初勸信所以爾者信是入道初門。大論云。信為能入。我持此戒得成正覺。汝亦應爾。一切有心下

【現代漢語翻譯】現代漢語譯本迦跡佛（Kasyapa Buddha）傳授菩薩戒，菩薩再傳授給眾生。這段經文分為三部分：第一部分說明經家敘述釋迦佛（Sakyamuni Buddha）傳授戒律的緣由；第二部分說明釋迦佛說戒並傳授給各位菩薩；第三部分勸勉菩薩們將戒律傳授給眾生。現在開始第一部分，經家敘述釋迦佛傳授戒律的緣由，共三句，說明千百億佛各自返回本處，然而法身無處不在。現在首先說明從根本上傳授戒律的因緣，根本是示跡之師，憑藉示跡來誦讀根本的戒律。傳授給各位菩薩的這段經文分為三部分：第一部分說明戒體；第二部分說明戒用；第三部分勸勉菩薩們受持戒律。包括十重戒和四十八輕戒。第一部分說明戒體，十重戒等是戒體。『戒如明日月』以下，第二部分讚歎戒用。持此戒能消除罪惡的迷霧，好比太陽；使人清涼，好比月亮；擁有美好的善法，好比瓔珞寶珠。而且太陽能生長萬物，戒律也是如此，能生長萬種善行。又如瓔珞能消除貧窮，戒律也是如此，能消除眾生貧乏，增長善法財富。又如日月懸掛在天空，沒有誰不仰望，持戒在身，沒有誰不歸順崇敬。瓔珞在身，是第一莊嚴，持戒能遠離醜陋，如同相貌端正。『微塵菩薩眾』以下，第三部分勸勉菩薩受持戒律。如同人要渡海，必須藉助舟船，如果要度脫生死，就要依靠戒律。《大般涅槃經》說，如同憑藉船筏，又好比浮囊。又分為兩部分：前面說明能傳授戒律的人，後面說明接受戒律的人。『盧舍那（Locana）』以下，說明能傳授戒律的人。『新學』以下，說明接受戒律的人。『受持是』以下，第三部分勸勉發起傳授給眾生。三十心菩薩，傳授給外凡，發起大乘之心。第三部分勸勉相信受持，分為三部分：第一部分列出所誦的法；第二部分勸人相信受持；第三部分總結勸勉。『諦聽』以下，列出所誦的法。此戒不同於外道雞狗等戒，清凈戒是因，解脫是果。『大眾』，第二部分勸人相信受持，又分為兩部分：第一部分勸信；第二部分勸受。現在開始勸信，之所以要勸信，是因為信是進入佛道的最初之門。《大智度論》說，信是能進入的。『我持此戒得成正覺，你也應當如此。一切有心』以下

【English Translation】 English version Kasyapa Buddha transmits the Bodhisattva precepts, and the Bodhisattvas then transmit them to sentient beings. This passage is divided into three parts: the first part explains the reason why the Sutra compiler narrates Sakyamuni Buddha's transmission of the precepts; the second part explains Sakyamuni Buddha's preaching of the precepts and transmission to the Bodhisattvas; the third part exhorts the Bodhisattvas to transmit the precepts to sentient beings. Now, beginning with the first part, the Sutra compiler narrates the reason for Sakyamuni Buddha's transmission of the precepts, in three sentences, explaining that billions of Buddhas each return to their original places, yet the Dharmakaya (Dharma body) is omnipresent. Now, first explaining the cause and condition of transmitting the precepts from the root, the root is the teacher who shows traces, relying on the traces to recite the root precepts. The passage on transmitting to the Bodhisattvas is divided into three parts: the first part explains the substance of the precepts; the second part explains the function of the precepts; the third part exhorts the Bodhisattvas to uphold the precepts, including the ten major precepts and forty-eight minor precepts. The first part explains the substance of the precepts, the ten major precepts, etc., are the substance of the precepts. 'The precepts are like the sun and moon' below, the second part praises the function of the precepts. Upholding these precepts can eliminate the fog of sins, like the sun; bringing coolness, like the moon; possessing wonderful good dharmas, like a jeweled necklace. Moreover, the sun can grow all things, and the precepts are also like this, able to grow all kinds of good deeds. Also, like a jeweled necklace can eliminate poverty, the precepts are also like this, able to eliminate the poverty of sentient beings and increase the wealth of good dharmas. Also, like the sun and moon hanging in the sky, there is no one who does not look up to them, upholding the precepts in the body, there is no one who does not return to and revere them. A jeweled necklace on the body is the foremost adornment, upholding the precepts can be free from ugliness, like having a dignified appearance. 'The multitude of Bodhisattvas like dust motes' below, the third part exhorts the Bodhisattvas to uphold the precepts. Just as a person must rely on a boat to cross the sea, if one wants to be liberated from birth and death, one must rely on the precepts. The Mahaparinirvana Sutra says, like relying on a raft, also like a floating bag. It is also divided into two parts: the first part explains the person who can transmit the precepts, and the second part explains the person who receives the precepts. 'Locana' below, explains the person who can transmit the precepts. 'Newly learning' below, explains the person who receives the precepts. 'Upholding is' below, the third part exhorts and initiates transmission to sentient beings. The Bodhisattvas of the thirty minds, transmit to ordinary people, initiating the mind of the Mahayana. The third part exhorts belief and upholding, divided into three parts: the first part lists the dharma that is recited; the second part exhorts people to believe and uphold; the third part concludes with exhortation. 'Listen carefully' below, lists the dharma that is recited. These precepts are different from the precepts of heretical paths, chickens, dogs, etc., pure precepts are the cause, and liberation is the result. 'The assembly', the second part exhorts people to believe and uphold, and is again divided into two parts: the first part exhorts belief; the second part exhorts acceptance. Now beginning with exhorting belief, the reason for exhorting belief is that belief is the initial gate to entering the Buddha's path. The Mahaprajnaparamita Sastra says, belief is what enables entry. 'I uphold these precepts and attain perfect enlightenment, you should also be like this. All sentient beings'

第二勸受。凡有心者皆得受菩薩大乘常樂等。明眾生有心所有佛性。要當作佛須受三戒。大眾下第三結勸。上句結。下句誡聽。總明諸佛傳授戒法。發起序竟。長行下此土釋迦序為二。初經家辭。次釋迦自說。初中。三階。一敘佛欲結戒。二放光表瑞。三大眾愿聞。初階四別。一標化主。大聖釋尊。二標處所。謂坐菩提樹下得道。因名道樹。亦曰思惟。梵音貝多也。三明得道。謂成正覺即正遍知號。四出所結法。謂菩薩波羅提木叉。于第四自更四句。一標所結名。即是木叉。二能成勝因。謂孝事等。寶藏經云。孝事父母天主帝釋在汝家中。又能行孝大梵尊天在汝家中。又能盡孝釋迦文佛在汝家中。睒摩菩薩親服患愈。慈心童子火輪速滅。即其靈應。爾雅云。善事父母為孝。孝即順也。太史叔明用順釋孝。孝經鉤命決云。孝字訓究竟是了悉。始終色養也。亦可訓度。度是儀法。溫清合儀也。三明能得勝果。謂至道之法。四結名字。是制戒也。即口放光中階。敘放光表瑞。瑞者信也。欲說大事前須放光。故稱為瑞。光是色像之勝放勝光。明召有緣眾。同來聽戒。戒是諸善最勝能滅惡生善。口放者。表釋尊今日宣說大乘菩薩戒法。是時百億下後階。敘大眾愿聞也。文為三。一總敘大眾。二別敘四眾。一菩薩。二十八梵。三六

【現代漢語翻譯】現代漢語譯本第二勸受。凡是有心識的眾生，都可以接受菩薩大乘常樂等法。這說明眾生心中都具有佛性。想要成佛，必須受持三戒。『大眾下第三結勸』，上句是總結，下句是告誡聽眾。總的來說，諸佛都是這樣傳授戒法的。發起序到此結束。『長行下此土釋迦序為二』，接下來是釋迦牟尼佛在此土的序分，分為兩部分。首先是經家的敘述，然後是釋迦牟尼佛自己宣說。首先是經家的敘述，分為三個階段。一是敘述佛想要結戒，二是放光顯示祥瑞，三是大眾希望聽聞。第一個階段又分為四個部分。一是標明教化之主，即大聖釋尊（偉大的聖者釋迦牟尼佛）。二是標明處所，即坐在菩提樹（bodhi tree）下得道。因為這個原因，這棵樹被稱為道樹，也叫做思惟樹。梵語叫做貝多（Betar）。三是說明得道，即成就正覺，也就是正遍知（samyak-saṃbuddha），這是佛的稱號。四是說明所結之法，即菩薩波羅提木叉（Prātimokṣa，菩薩戒）。在第四個部分中，又分為四個小句。一是標明所結之法的名稱，就是木叉（moksha，解脫）。二是說明能夠成就殊勝的因，即孝順父母等。《寶藏經》中說：『孝順父母，天主帝釋（Indra，天神之王）就在你家中。』又說：『能夠行孝，大梵尊天（Mahābrahmā，色界天之主）就在你家中。』又說：『能夠盡孝，釋迦文佛（Śākyamuni Buddha）就在你家中。』睒摩（Śyāma）菩薩親自服侍父母，疾病痊癒；慈心童子（Maitreya）的火輪迅速熄滅，就是靈驗的例子。《爾雅》中說：『善待父母叫做孝。』孝就是順從的意思。太史叔明用順來解釋孝。孝經鉤命決中說：『孝字的意思是究竟，是完全瞭解，是始終如一地供養父母。』也可以解釋為度，度是儀法，即溫凊定省合乎禮儀。三是說明能夠得到殊勝的果報，即至道之法。四是總結名字，就是制定戒律。『即口放光中階』，接下來是中間階段，敘述放光顯示祥瑞。祥瑞是信用的象徵。想要宣說大事之前，必須先放光。所以稱為祥瑞。光是色像中最殊勝的，放出殊勝的光，是爲了召集有緣的眾生，一同來聽戒。戒是諸善中最殊勝的，能夠滅惡生善。口中放光，表明釋尊今日宣說大乘菩薩戒法。『是時百億下後階』，接下來是後面的階段，敘述大眾希望聽聞。文分為三部分。一是總敘大眾，二是分別敘述四眾，一是菩薩，二是二十八梵天（Brahmā），三是六慾天（deva）。

【English Translation】 English version Second Exhortation to Receive. All sentient beings are able to receive the Bodhisattva Mahayana Constant Bliss, etc. This clarifies that all sentient beings possess the mind, and therefore possess Buddha-nature. To become a Buddha, one must receive the Three Precepts. 'The third concluding exhortation below' concludes the previous statements and admonishes the listeners in the following statements. In summary, all Buddhas transmit the precepts in this way. The Introductory Preface concludes here. 'The Long Prose below, the Preface of Shakyamuni in this land, is divided into two parts.' Next is the preface of Shakyamuni Buddha in this land, divided into two parts. First is the narration by the compilers of the scriptures, and then Shakyamuni Buddha's own explanation. The first is the narration by the compilers, divided into three stages. First, it narrates the Buddha's intention to establish precepts; second, it emits light to display auspicious signs; and third, the assembly wishes to hear. The first stage is further divided into four parts. First, it identifies the master of transformation, the Great Sage Shakyamuni (Śākyamuni, the great sage). Second, it identifies the location, sitting under the Bodhi tree (bodhi tree) where he attained enlightenment. Because of this, the tree is called the Tree of Enlightenment, also known as the Tree of Contemplation. In Sanskrit, it is called Betar. Third, it clarifies the attainment of enlightenment, achieving Right Enlightenment, which is Right and Universal Knowledge (samyak-saṃbuddha), a title of the Buddha. Fourth, it presents the Dharma to be established, which is the Bodhisattva Prātimokṣa (Prātimokṣa, Bodhisattva precepts). In the fourth part, there are further four sentences. First, it identifies the name of the precepts to be established, which is Moksha (moksha, liberation). Second, it explains the ability to create superior causes, such as filial piety. The Treasure Trove Sutra says, 'By being filial to parents, the Lord of Gods, Indra (Indra, king of gods), is in your home.' It also says, 'By practicing filial piety, the Great Brahma Heaven (Mahābrahmā, lord of the Form Realm) is in your home.' It also says, 'By exhausting filial piety, Shakyamuni Buddha (Śākyamuni Buddha) is in your home.' The Bodhisattva Shyama (Śyāma) personally served his parents, and his illness was cured; the fire wheel of the Compassionate Child (Maitreya) quickly extinguished, which are examples of its efficacy. The Erya says, 'Treating parents well is called filial piety.' Filial piety means obedience. Grand Historian Shuming used obedience to explain filial piety. The Hooking Destiny Decisions of the Classic of Filial Piety says, 'The meaning of the word filial piety is ultimate, complete understanding, and consistently nourishing parents from beginning to end.' It can also be interpreted as measure, measure being ritual, meaning that keeping parents warm in winter and cool in summer conforms to ritual. Third, it explains the ability to obtain superior results, which is the Dharma of the Ultimate Path. Fourth, it concludes the name, which is the establishment of precepts. 'Immediately emitting light from the mouth, the middle stage' is the middle stage, narrating the emission of light to display auspicious signs. Auspicious signs are symbols of trust. Before proclaiming great events, one must first emit light. Therefore, it is called auspicious. Light is the most superior of forms, emitting superior light to summon sentient beings with affinity to come and listen to the precepts together. Precepts are the most superior of all good deeds, able to extinguish evil and generate good. Emitting light from the mouth indicates that Shakyamuni is today proclaiming the Mahayana Bodhisattva precepts. 'At that time, hundreds of billions, the later stage' is the later stage, narrating the assembly's wish to hear. The text is divided into three parts. First, it summarizes the assembly; second, it separately narrates the four assemblies: first, Bodhisattvas; second, the Twenty-eight Brahma Heavens (Brahmā); and third, the Six Desire Heavens (deva).

欲天。四十六國王。十六國者名出長阿含。一史伽。二摩竭提。三迦尸。四拘薩羅。五跋祇。六末羅。七支提。八跋沙。九尼樓。十槃阇羅。十一阿濕波。十二婆蹉。十三蘇羅。十四乾陀羅。十五劍浮沙。十六阿槃提。西土諸國甚多。略舉此耳。機應聞聲自然雲集。合掌即第三時眾樂聞也。告菩薩言下釋迦自說。亦三階。一舉我自誦。二釋迦放光因緣。三勸物尊學。即準前諸佛序中三事。亦成經家三意。前舉譬讚歎。此釋迦放光即是讚歎也。此三階各兩別。初階兩者。一序我自誦。二勸餘人。中凡舉五位人。一發心謂共地菩薩。二十發趣謂初十心。依梵網列名。一舍二戒三忍四進五定六慧七愿八護九喜十頂心。三十長養謂中十心。一慈二悲三喜四舍五施六好說七道八同九定十慧。四十金剛后十心。一信二念三迴向四達五圓六不退七大乘八無相九慧十不壞心。五十地謂登地已上。一體性平等地。二體性善方便地。三體性光明地。四體性爾炎地。五體性慧照地。六體性華光地。七體性滿足地。八體性佛吼地。九體性華嚴地。十體性入佛界地。是故戒光下中階。釋放光因緣亦兩別。一直緣二列因緣。于中有兩。一表得果二錶行因。各三句。得果中三句者。一非青黃色心。二非有無。三非因果法。行因三者。一諸佛本源。二菩

【現代漢語翻譯】現代漢語譯本欲天（Devaloka，指天界）。四十六國王。十六國者名出《長阿含經》。一、史伽（Sihala，即獅子國，今斯里蘭卡）。二、摩竭提（Magadha，古印度王國）。三、迦尸（Kasi，古印度王國）。四、拘薩羅（Kosala，古印度王國）。五、跋祇（Vajji，古印度聯盟）。六、末羅（Malla，古印度共和國）。七、支提（Chedi，古印度王國）。八、跋沙（Vatsa，古印度王國）。九、尼樓（Kuru，古印度王國）。十、槃阇羅（Panchala，古印度王國）。十一、阿濕波（Ashvaka，古印度王國）。十二、婆蹉（Vatsa，古印度王國，與第八個同名）。十三、蘇羅（Shurasena，古印度王國）。十四、乾陀羅（Gandhara，古印度王國）。十五、劍浮沙（Kamboja，古印度王國）。十六、阿槃提（Avanti，古印度王國）。西土諸國甚多，略舉這些而已。機緣相應，聽聞佛法之聲自然顯現。掌聲響起，恰是第三時，大眾歡喜聽聞佛法。佛告菩薩，下文是釋迦牟尼佛（Shakyamuni，佛教創始人）自己宣說。也分三個階段：一、舉出『我』（指佛陀自己）親自誦說；二、解釋釋迦牟尼佛放光的因緣；三、勸勉眾生尊重學習。這與之前諸佛序中的三件事相同，也成就了經家所要表達的三種意圖。前面是舉譬喻讚歎，這裡釋迦牟尼佛放光也是一種讚歎。這三個階段各有兩部分。初階的兩部分：一、序述『我』親自誦說；二、勸勉其他人。中間凡是舉出五種位次的人：一、發心，指共地菩薩（Bhumi-Bodhisattva，指已證得菩薩果位的菩薩）；二、十發趣心，指初十心，依據《梵網經》列出名稱：一、舍心；二、戒心；三、忍心；四、進心；五、定心；六、慧心；七、願心；八、護心；九、喜心；十、頂心。三、十長養心，指中十心：一、慈心；二、悲心；三、喜心；四、舍心；五、施心；六、好說說心；七、道心；八、同心；九、定心；十、慧心。四、十金剛心，指后十心：一、信心；二、念心；三、迴向心；四、達心；五、圓心；六、不退心；七、大乘心；八、無相心；九、慧心；十、不壞心。五、十地，指登地以上的菩薩：一、體性平等地；二、體性善方便地；三、體性光明地；四、體性爾炎地；五、體性慧照地；六、體性華光地；七、體性滿足地；八、體性佛吼地；九、體性華嚴地；十、體性入佛界地。因此，戒光屬於下中階。解釋放光的因緣也分為兩部分：一、直接的因緣；二、列出因緣。其中又有兩點：一、表示證得的果；二、表示修行的因。各包含三句話。證得的果中的三句話：一、非青黃色心；二、非有非無；三、非因果法。修行的因的三句話：一、諸佛的本源；二、菩

【English Translation】 English version Devaloka (Desire Realm Heaven). Forty-six kings. The names of the sixteen kingdoms are found in the Dirgha Agama Sutra. 1. Sihala (Lion Kingdom, present-day Sri Lanka). 2. Magadha (Ancient Indian Kingdom). 3. Kasi (Ancient Indian Kingdom). 4. Kosala (Ancient Indian Kingdom). 5. Vajji (Ancient Indian Confederation). 6. Malla (Ancient Indian Republic). 7. Chedi (Ancient Indian Kingdom). 8. Vatsa (Ancient Indian Kingdom). 9. Kuru (Ancient Indian Kingdom). 10. Panchala (Ancient Indian Kingdom). 11. Ashvaka (Ancient Indian Kingdom). 12. Vatsa (Ancient Indian Kingdom, same name as the eighth). 13. Shurasena (Ancient Indian Kingdom). 14. Gandhara (Ancient Indian Kingdom). 15. Kamboja (Ancient Indian Kingdom). 16. Avanti (Ancient Indian Kingdom). There are many countries in the Western Regions, these are just a few examples. When conditions are right, the sound of the Dharma naturally appears. The applause signifies the third period, when the assembly joyfully listens to the Dharma. The Buddha tells the Bodhisattva, and what follows is Shakyamuni (the founder of Buddhism) speaking himself. This is also divided into three stages: 1. Stating that 'I' (referring to the Buddha himself) personally recited it; 2. Explaining the causes and conditions of Shakyamuni Buddha emitting light; 3. Encouraging beings to respect and learn. This is the same as the three matters in the introductions of previous Buddhas, and it also fulfills the three intentions that the compilers of the sutras wanted to express. The previous part used metaphors to praise, and here Shakyamuni Buddha emitting light is also a form of praise. Each of these three stages has two parts. The two parts of the initial stage: 1. Narrating that 'I' personally recited it; 2. Encouraging others. In the middle, five levels of people are mentioned: 1. Those who have generated the aspiration, referring to Bhumi-Bodhisattvas (Bodhisattvas who have attained the Bodhisattva stage); 2. The ten aspiring minds, referring to the first ten minds, listed according to the Brahma Net Sutra: 1. Generosity; 2. Discipline; 3. Patience; 4. Diligence; 5. Concentration; 6. Wisdom; 7. Vow; 8. Protection; 9. Joy; 10. Supreme Mind. 3. The ten nurturing minds, referring to the middle ten minds: 1. Loving-kindness; 2. Compassion; 3. Joy; 4. Equanimity; 5. Giving; 6. Kind Speech; 7. The Path; 8. Sameness; 9. Concentration; 10. Wisdom. 4. The ten diamond minds, referring to the last ten minds: 1. Faith; 2. Mindfulness; 3. Dedication; 4. Understanding; 5. Perfection; 6. Non-retrogression; 7. Mahayana Mind; 8. Non-attachment; 9. Wisdom; 10. Indestructible Mind. 5. The ten Bhumis (grounds), referring to Bodhisattvas who have attained the Bhumis: 1. Ground of Equality of Essence; 2. Ground of Skillful Means of Essence; 3. Ground of Light of Essence; 4. Ground of Flame of Essence; 5. Ground of Wisdom Illumination of Essence; 6. Ground of Flower Light of Essence; 7. Ground of Fulfillment of Essence; 8. Ground of Buddha's Roar of Essence; 9. Ground of Flower Adornment of Essence; 10. Ground of Entering the Buddha Realm of Essence. Therefore, the light of precepts belongs to the lower middle stage. Explaining the causes and conditions of emitting light is also divided into two parts: 1. Direct causes and conditions; 2. Listing the causes and conditions. Within this, there are two points: 1. Representing the attained fruit; 2. Representing the causes of practice. Each contains three sentences. The three sentences in the attained fruit: 1. Not a mind of blue or yellow color; 2. Neither existent nor non-existent; 3. Not a law of cause and effect. The three sentences of the causes of practice: 1. The origin of all Buddhas; 2. Bo

薩根本。三大眾之根本。或言表真俗兩諦。是故大眾諸佛子后階。勸物習學。亦兩別。一標四勸二釋四勸。標者一勸受二勸持三勸讀誦四勸學。后釋中。但釋勸受一事余皆略也。

菩薩戒義疏捲上大正藏第 40 冊 No. 1811 菩薩戒義疏

菩薩戒義疏卷下

隋天臺智者大師說門人灌頂記

十重此下第二正說段也。文為二。先明十重。次四十八輕。初三章。一總標。二別解。三總結也。第一殺戒十重之始。若聲聞非梵行在初者。人多起過故。地系煩惱重故制之。殺雖性罪出家人起此罪希。亦易防斷。淫既易起制之當初。大論云。聲聞戒訊息人情多防起邊所以輕者多起是故重製重者起希輕罪制之。淫慾非性罪殺是性罪。大乘制之當初也。今言殺斷他命故。五陰相續有眾生。而今斷此相續故云殺也。大經云。遮未來相續名之為殺。道俗同制如五戒八戒之類也。大士以慈悲為本故須斷也。七眾菩薩同犯。聲聞五眾大同小異。同者同不許殺。異者略三事。一開遮異。二色心異。三輕重異。開遮異者。大士見機得殺。聲聞雖見不許殺。色心異者。大士制心聲聞制色。三輕重異者。大士害師犯逆聲聞非逆。又大士重重於聲聞重也。文為三別。先標人謂若佛子。第二序事謂中間所列。三結罪

【現代漢語翻譯】現代漢語譯本：薩根本（Sarva-mūla，一切之根本）。三大眾之根本。或者說是表述真諦和俗諦這兩種諦理。因此，大眾諸佛子在後來的階段，勸導眾生學習，也分為兩種。一是標示四種勸導，二是解釋四種勸導。標示指的是：一勸受持，二勸保持，三勸讀誦，四勸學習。後面的解釋中，只解釋了勸受持這一件事，其餘都省略了。

《菩薩戒義疏》捲上大正藏第40冊 No. 1811 《菩薩戒義疏》

《菩薩戒義疏》卷下

隋朝天臺智者大師（Zhiyi）說，門人灌頂（Guanding）記錄

十重戒，從這裡開始是第二段正式講述的部分。文章分為兩部分：先說明十重戒，然後是四十八輕戒。最初的三章：一是總標，二是分別解釋，三是總結。第一條殺戒是十重戒的開始。如果聲聞戒將非梵行放在最前面，是因為人們容易犯這種過錯。因為地獄系的煩惱很重，所以要加以制止。殺戒雖然是性罪，但出家人犯這種罪的情況很少，也容易防止和斷除。淫戒容易犯，所以一開始就加以制止。《大智度論》說：『聲聞戒是根據人情來制定的，多是防止容易犯的過錯，所以輕罪要重罰，因為容易犯；重罪要輕罰，因為很少犯。』淫慾不是性罪，殺是性罪。大乘戒一開始就加以制止。現在說殺，是因為斷了他人的性命。五陰相續才有了眾生，現在斷了這種相續，所以說是殺。《大般涅槃經》說：『遮斷未來相續，就叫做殺。』道俗共同遵守，如五戒、八戒之類。大士以慈悲為根本，所以必須斷除殺戒。七眾菩薩共同觸犯。聲聞五眾大同小異。相同的是都不允許殺生。不同的是略有三點：一是開遮不同，二是色心不同，三是輕重不同。開遮不同是指，大士見到時機可以殺，聲聞即使見到也不允許殺。色心不同是指，大士制約的是心，聲聞制約的是行為。輕重不同是指，大士如果殺害師長或犯逆，罪過比聲聞要重。而且大士的重罪比聲聞的重罪還要重。文章分為三個部分：先標出對象，即『若佛子』；第二是敘述事情，即中間所列舉的內容；第三是總結罪行。

【English Translation】 English version: Sarva-mūla (The Root of All). The root of the three great assemblies. Or, it speaks of the two truths, the ultimate truth and the conventional truth. Therefore, the great assembly of all Buddha's disciples, in later stages, exhorts beings to learn, also in two separate ways: first, to mark the four exhortations; second, to explain the four exhortations. Marking refers to: first, exhorting to receive; second, exhorting to uphold; third, exhorting to read and recite; fourth, exhorting to learn. In the later explanation, only the exhortation to receive is explained, and the rest are omitted.

Commentary on the Bodhisattva Precepts, Scroll 1 Taisho Tripitaka, Volume 40, No. 1811, Commentary on the Bodhisattva Precepts

Commentary on the Bodhisattva Precepts, Scroll 2

Said by Great Master Zhiyi (智者大師) of the Tiantai School of the Sui Dynasty, recorded by his disciple Guanding (灌頂)

The Ten Major Precepts: This is the second section, the main discourse. The text is in two parts: first, clarifying the ten major precepts; second, the forty-eight minor precepts. The first three chapters: first, a general introduction; second, separate explanations; third, a conclusion. The first precept, against killing, is the beginning of the ten major precepts. If the Śrāvakayāna (聲聞乘) places non-celibacy first, it is because people are more likely to commit this transgression. Because the afflictions related to the hell realms are heavy, it is necessary to restrain it. Although killing is a fundamental offense, it is rare for monks to commit this offense, and it is also easy to prevent and cut off. Sexual misconduct is easy to arise, so it is restrained from the beginning. The Mahāprajñāpāramitāśāstra (大智度論) says: 'The Śrāvakayāna precepts are based on human nature, mostly preventing offenses that are easy to arise, so minor offenses are heavily punished because they are easy to commit; major offenses are lightly punished because they are rarely committed.' Sexual desire is not a fundamental offense, but killing is. The Mahāyāna (大乘) restrains it from the beginning. Now, killing is spoken of because it cuts off the life of another. The continuity of the five skandhas (五陰) gives rise to sentient beings, and now this continuity is cut off, so it is called killing. The Mahāparinirvāṇa Sūtra (大般涅槃經) says: 'To prevent the future continuity is called killing.' It is jointly observed by both lay and monastic practitioners, like the five precepts and eight precepts. The Bodhisattva takes compassion as the foundation, so it is necessary to cut off killing. The seven assemblies of Bodhisattvas jointly commit offenses. The five assemblies of Śrāvakas are largely the same with minor differences. The same is that killing is not allowed. The differences are roughly three points: first, different opening and closing; second, different form and mind; third, different weight. Different opening and closing means that the Bodhisattva can kill when the opportunity arises, but the Śrāvaka is not allowed to kill even if he sees the opportunity. Different form and mind means that the Bodhisattva restrains the mind, while the Śrāvaka restrains the action. Different weight means that if the Bodhisattva harms a teacher or commits rebellion, the offense is heavier than that of a Śrāvaka. Moreover, the Bodhisattva's major offenses are heavier than the Śrāvaka's major offenses. The text is divided into three parts: first, identifying the subject, i.e., 'if a Buddha's disciple'; second, narrating the events, i.e., the content listed in the middle; third, concluding the offense.

名波羅夷。就序事有三。一不應二應三結。就不應中三別。初六句明殺事。次有四句成業。后一句舉輕況重。初六者。一自殺。謂自害他命。凡三種法。內色外色內外色。並皆犯也。二教他他亦是殺。大論云。口教是殺罪非作瘡。律部分別甚多條緒。教他遣使等。三方便殺者即殺前方便。所謂束縛系等。四讚歎殺亦得罪也。五隨喜者獎勸令命斷亦犯也。六咒殺謂毗陀羅等。雖假余緣亦皆同犯。律中明殺十五種。謂優多頭多𣚦弦撥。毗陀羅等。如律部廣明云云。殺業已下三重中第二成業之相也。三業成殺。自動用者正身業也。教他及咒口業造身業。心念欲殺。鬼神自宣遂者。意業造身業也。三階于緣中造作皆是業義。殺法謂刀劍坑𣚦等。皆有法體故稱為法。殺因殺緣者親疏二涂。正因殺心為因。餘者助成故為緣。親者造作來果為業。四者一是眾生二眾生想三殺害四命斷。一是眾生者眾生雖多大為三品。一者上品。謂諸佛聖人父母師僧。害則犯逆。三果人兩解。一云同逆。以聲聞害時已是重中之重故。二云犯重。大經明三種殺。殺三果人但入中殺不在上殺。故知非逆。菩薩人以取解行已上。大經云。畢定菩薩同上科。今取不作二乘為畢定位。或取七心已上。皆可為斷也。養胎母。一云無逆。二云犯逆。大士之重重於聲聞也

【現代漢語翻譯】現代漢語譯本：名為波羅夷（Parajika，斷頭罪）。就序事有三部分：一、不應；二、應；三、總結。在『不應』中又分為三部分。首先六句說明殺生之事，其次四句說明殺業的成就，最後一句舉輕例重。最初六句：一、自殺，指自己傷害他人性命。總共有三種情況：內色（自身）、外色（他人）、內外色（自身與他人），都犯戒。二、教唆他人殺人，他人也確實殺了人。如《大論》所說：『口頭教唆是殺罪，但不是造成創傷。』律部對此有非常詳細的區分，例如教唆他人、派遣使者等。三、方便殺，即殺人前的準備工作，例如捆綁、囚禁等。四、讚歎殺，也會獲罪。五、隨喜，即讚揚鼓勵導致他人死亡，也犯戒。六、咒殺，例如使用毗陀羅（Vidala，一種咒術）等。即使藉助其他因緣，也同樣犯戒。律中說明了十五種殺人方法，例如優多頭多（Uttaradaduka，一種酷刑）、𣚦弦撥（弓箭）、毗陀羅等。詳細內容可參考律部。殺業以下的三重中，第二重是殺業成就的相狀。三業成就殺業：自己動手是正身業；教唆他人和使用咒語是口業造身業；心中想殺人，鬼神自行宣揚並最終導致殺人，是意業造身業。三個階段的因緣中，造作都是業的含義。殺法指刀劍、陷阱等，都有其法體，所以稱為法。殺因殺緣指親疏兩種途徑。正因是殺心，其餘是輔助，所以是緣。親近者造作帶來果報，是為業。四者：一是眾生，二是眾生想，三是殺害，四是命斷。一是眾生，眾生雖多，大致分為三品：一者上品，指諸佛、聖人、父母、師僧，殺害他們則犯逆罪。三果人（Anagami，不還果）有兩種解釋：一種認為同逆罪，因為殺害聲聞（Sravaka，聲聞乘修行者）時已經是重中之重；另一種認為犯重罪。《大經》中說明了三種殺，殺害三果人屬於中殺，不屬於上殺，因此可知並非逆罪。菩薩（Bodhisattva，菩薩）以取解行以上為標準。《大經》說，必定成佛的菩薩同上科。現在取不作二乘為必定位置，或者取七心以上，都可以作為判斷標準。關於養胎的母親，一種觀點認為沒有逆罪，另一種觀點認為犯逆罪。大士（Mahasattva，大菩薩）的罪重於聲聞。

【English Translation】 English version: Named Parajika (expulsion). Regarding the sequence of events, there are three parts: 1. What should not be done; 2. What should be done; 3. Conclusion. Within 'What should not be done,' there are three further divisions. The first six sentences explain the act of killing; the next four sentences describe the completion of the karma of killing; and the last sentence uses a minor example to illustrate a major one. The initial six sentences: 1. Suicide, which means harming others' lives. There are three types: internal (oneself), external (others), and both internal and external (oneself and others), all of which are offenses. 2. Instructing others to kill, and they actually kill. As stated in the Mahashastra (Great Treatise): 'Verbal instruction is the sin of killing, but it does not create a wound.' The Vinaya (monastic rules) has very detailed distinctions, such as instructing others, sending messengers, etc. 3. Expedient killing, which refers to preparations before killing, such as binding, imprisoning, etc. 4. Praising killing is also an offense. 5. Rejoicing, which means praising and encouraging, leading to the death of others, is also an offense. 6. Killing by咒 (curse), such as using Vidala (a type of curse). Even if relying on other conditions, it is still an offense. The Vinaya explains fifteen methods of killing, such as Uttaradaduka (a type of torture), bowstrings, Vidala, etc. Detailed content can be found in the Vinaya. Among the three aspects below the karma of killing, the second aspect is the appearance of the completion of the karma of killing. The three karmas complete the karma of killing: personally acting is the karma of body; instructing others and using curses is the karma of speech creating the karma of body; thinking of killing, and ghosts and spirits proclaim it and ultimately lead to killing, is the karma of mind creating the karma of body. In the three stages of conditions, creation is the meaning of karma. Killing methods refer to knives, swords, pits, etc., all of which have their own substance, so they are called methods. Killing cause and killing condition refer to two paths, close and distant. The direct cause is the intention to kill, and the rest are auxiliary, so they are conditions. Those who are close create and bring about retribution, which is karma. The four aspects are: 1. sentient beings, 2. the perception of sentient beings, 3. killing, and 4. the severance of life. The first is sentient beings. Although there are many sentient beings, they are roughly divided into three categories: 1. superior, referring to Buddhas, saints, parents, teachers, and monks. Killing them is a rebellious offense. Anagami (non-returner) has two interpretations: one considers it the same as a rebellious offense, because killing a Sravaka (listener) is already the most serious of the serious; the other considers it a grave offense. The Mahaparinirvana Sutra explains three types of killing. Killing an Anagami belongs to middle killing, not superior killing, so it is known that it is not a rebellious offense. Bodhisattvas are judged based on taking understanding and practice as the standard. The Mahaparinirvana Sutra says that Bodhisattvas who are destined to become Buddhas are in the same category as above. Now, taking not becoming a Two Vehicle (Sravaka and Pratyekabuddha) as the definite position, or taking seven minds or more, can be used as a criterion. Regarding pregnant mothers, one view is that there is no rebellious offense, and the other view is that there is a rebellious offense. The offense of a Mahasattva (great being) is heavier than that of a Sravaka.

。中品即人天。害心犯重。三下品四趣也。兩解。一云同重。大士防殺嚴重故。文云一切有命不得殺。即其證也。二云但犯輕垢。在重戒中兼制。以非道器故。文云有命者舉輕況重耳。三殺心有兩。一自身殺心。二教他殺心。自身殺心有二。一通心二隔心。通心者如漫作坑𣚦漫燒煮等。通三性皆犯。若緣此為彼。于彼上起害心。皆屬通心。既自對境又命不復續。雖所為不稱悉皆正犯。隔心者作坑止為此無心在彼。彼死亦犯彼邊不遂輕垢。若此路本是此道。眾人行往。今作坑止為此而彼死亦重。以此殺具體能通害。以具緣心還屬通心也。若本斫東人誤中西人。中西人上都無殺心此屬隔心。四命根斷有兩時。一此生二後生。此生有二句。一有戒時犯重。二無戒時斷當戒去時結不遂輕垢。命斷時結罪同前。聲聞臨終時未結。聲聞舍具戒作五戒等結也。後生為戒自復兩種。一自憶二不自憶。自憶者若任前勢。若更加方便命斷坐重。以前後皆自憶故。不自憶者若任勢死犯重。已死時有戒故。若加方便當知前瘡不死。後方便時不憶但犯輕垢也。而言命根者。數論別有非色心為命根。成論及大乘。無別非色非心為命根也。只取色心連持相續不斷為命耳。大論亦然。六入六識得相續生假名為命。乃至一切有命下。第三舉輕況重。是菩薩

【現代漢語翻譯】現代漢語譯本中品之人會轉生到人道或天道（人天）。如果他們懷有惡意並犯下重罪（害心犯重），就會墮入三惡道（三下品），即地獄、餓鬼、畜生（四趣）。對於殺戒的理解有兩種解釋。第一種觀點認為，菩薩犯殺戒等同於犯重罪（同重），因為大菩薩防止殺生的責任重大。經文中說『一切有命不得殺』，就是證明。第二種觀點認為，菩薩犯殺戒只是犯輕垢罪（但犯輕垢），因為這是在重戒中附加的限制，因為被殺者不是弘道的法器。經文中說『有命者』，只是舉輕來比況重。殺心有兩種：一是自己產生殺心（自身殺心），二是教唆他人殺生（教他殺心）。自己產生殺心又分為兩種：一是直接的殺心（通心），二是間接的殺心（隔心）。直接的殺心，比如挖坑、設定陷阱、燒煮食物等，如果因此導致眾生死傷，無論行為的性質如何，都構成犯罪。如果因為這個原因針對某個對象，並對該對像產生殺害之心，都屬於直接的殺心。既然是直接針對目標，而且生命無法延續，即使所做的事情不完全符合殺生的條件，也構成正犯。間接的殺心，比如挖坑本來不是爲了害人，只是無意中導致他人死亡，也構成犯罪，但如果對方沒有因此死亡，則構成輕垢罪。如果這條路本來就是一條道路，很多人都會經過，現在挖坑只是爲了做這件事，但有人因此死亡，也構成重罪。因為這種殺害行為具有普遍的危害性（殺具體能通害），而且具備了殺害的意圖（具緣心），仍然屬於直接的殺心。如果本來是想砍東邊的人，卻誤傷了西邊的人，而且對西邊的人沒有任何殺心，這就屬於間接的殺心。生命之根斷絕有兩種情況：一是此生的斷絕，二是來生的斷絕。此生的斷絕有兩種情況：一是有戒律在身時犯戒，構成重罪；二是如果沒有戒律在身，斷絕生命時，當戒律失去效力時，構成不遂輕垢罪。生命斷絕時所犯的罪行與之前相同。聲聞在臨終時如果還沒有結罪，當聲聞捨棄具足戒而受持五戒等戒律時，就會結罪。來生的戒律又分為兩種情況：一是能夠回憶起前世，二是不能回憶起前世。能夠回憶起前世，如果任由前世的惡業繼續發展，或者更加努力地造作惡業，導致生命斷絕，構成重罪，因為前後世都能夠回憶起來。不能回憶起前世，如果任由惡業發展導致死亡，構成重罪，因為死亡時仍然有戒律在身。如果更加努力地造作惡業，但要知道前世的傷口不會導致死亡，後來的行為因為不記得前世，只構成輕垢罪。所謂『命根』，數論（數論）認為存在一種非物質、非精神的命根。成實論（成論）和大乘佛教（大乘）認為不存在獨立的非物質、非精神的命根。只是將色法和心法連線起來，使其相續不斷，就稱為命根。大智度論（大論）也是這樣認為的，六入（六入）、六識（六識）能夠相續產生，假名為命。乃至一切有命者，第三句是舉輕來比況重，這是菩薩（菩薩）的教義。

【English Translation】 English version Those of middle quality will be reborn in the realms of humans or Devas (人天). If they harbor malicious intent and commit grave offenses (害心犯重), they will fall into the three lower realms (三下品), namely hell, hungry ghosts, and animals (四趣). There are two interpretations regarding the precept against killing. The first view holds that a Bodhisattva (菩薩) who violates the precept against killing commits an offense equivalent to a grave one (同重), because great Bodhisattvas have a significant responsibility to prevent killing. The scripture states 'All beings with life must not be killed' (一切有命不得殺), which is the proof. The second view holds that a Bodhisattva who violates the precept against killing only commits a minor offense (但犯輕垢), because this is an additional restriction within the grave precepts, as the one killed is not a vessel for propagating the Dharma. The scripture states 'Those with life' (有命者), merely using the light to compare the heavy. There are two types of intention to kill: one is the intention to kill oneself (自身殺心), and the other is to instigate others to kill (教他殺心). The intention to kill oneself is further divided into two types: direct intention (通心) and indirect intention (隔心). Direct intention, such as digging pits, setting traps, cooking food, etc., constitutes an offense regardless of the nature of the act if it results in the death or injury of beings. If it is directed at a specific object for this reason, and a desire to harm that object arises, it belongs to direct intention. Since it is directly aimed at the target and life cannot be continued, even if the actions do not fully meet the conditions for killing, it constitutes a principal offense. Indirect intention, such as digging a pit not intended to harm anyone, but unintentionally causing the death of others, also constitutes an offense, but if the other party does not die as a result, it constitutes a minor offense. If this road is originally a path that many people travel, and digging a pit is only for this purpose, but someone dies as a result, it also constitutes a grave offense. Because this killing behavior has a universal harmfulness (殺具體能通害), and possesses the intention to kill (具緣心), it still belongs to direct intention. If one originally intended to strike someone on the east side, but mistakenly injured someone on the west side, and had no intention to kill the person on the west side, this belongs to indirect intention. There are two situations in which the root of life is severed: one is the severance in this life, and the other is the severance in the next life. There are two situations for the severance in this life: one is committing an offense while having precepts, which constitutes a grave offense; the other is if one does not have precepts, when life is severed, when the precepts lose their effect, it constitutes an unfulfilled minor offense. The offense committed when life is severed is the same as before. If a Śrāvaka (聲聞) has not yet concluded the offense at the time of death, when the Śrāvaka abandons the complete precepts and receives the five precepts, etc., the offense will be concluded. The precepts in the next life are further divided into two situations: one is being able to recall the previous life, and the other is not being able to recall the previous life. Being able to recall the previous life, if one allows the evil karma of the previous life to continue to develop, or makes even greater efforts to create evil karma, resulting in the severance of life, it constitutes a grave offense, because both the previous and subsequent lives can be recalled. Not being able to recall the previous life, if one allows evil karma to develop, resulting in death, it constitutes a grave offense, because one still has precepts at the time of death. If one makes even greater efforts to create evil karma, but one should know that the wounds of the previous life will not lead to death, the subsequent actions only constitute a minor offense because one does not remember the previous life. Regarding the 'root of life', the Sāṃkhya school (數論) believes that there is a root of life that is neither material nor mental. The Tattvasiddhi Śāstra (成論) and Mahāyāna Buddhism (大乘) believe that there is no independent root of life that is neither material nor mental. It is simply connecting the material and mental dharmas, making them continuously connected, that is called the root of life. The Mahāprajñāpāramitāśāstra (大論) also believes this way, the six entrances (六入) and six consciousnesses (六識) can be continuously produced, falsely named life. Even all those with life, the third sentence is using the light to compare the heavy, this is the teaching of the Bodhisattva (菩薩).

下第二階明。應有三句。一常住慈悲心兩解。一云應學常住佛起慈悲。二云心恒應常住慈悲之地。二孝順心秉戒不惱他。三方便救護。非直爾不惱乃應涉事救解。而恣心下。第三結不應故成罪。亦三句。一恣心謂貪心殺。二快意謂瞋心殺。三殺生謂舉殺事。有此三故墮不如意罪。第二盜戒。謂不與取。灼然不與取名劫。潛盜不與取名盜。盜彼依報得罪。此戒七眾同犯。聲聞五眾有同有異。同者皆不應盜。異者有三。一開遮異。如見機得不得等。或復謂見機盜以無盜心。大士為物種種運為皆得。聲聞自度必依規矩。大士不畏罪。但令前人有益即便為之聲聞人佛滅后盜佛物輕。菩薩恒重。又本應與他外命。而反取豈是大士之心耶。序事中有三三中各有三。不應有三就十一句判三也。初六次四后一。應中亦三。如文。文句同前殺戒。不應中三如前。盜業下第二別明成業之相。有四句同前。運手取他物離本處成盜業。業是造作為義。重物謂五錢也。律云大銅錢準十六小錢。其中錢有貴賤。取盜處為斷。菩薩之重重聲聞。二錢已上便重。有人作此說者今不盡用。取五錢為斷是重。離處盜業決在此時。而菩薩第二階明應也。與前大同小異。前明應學常住佛行慈悲。今言孝順行慈悲也。菩薩應學此等事故言應也。不應者不應為偷盜及

【現代漢語翻譯】現代漢語譯本下第二階明。應有三句。一常住慈悲心兩解：一是說應當學習常住佛，發起慈悲心；二是說心應當恒常安住在常住慈悲的境地。二孝順心秉持戒律，不惱害他人。三方便救護：不僅僅是不惱害，還應當主動介入，救助他人脫離困境。而恣心下，第三是總結不應該這樣做，否則就會構成罪過，也有三句：一是恣心，指的是因貪心而殺；二是快意，指的是因嗔恨心而殺；三是殺生，指的是實際發生的殺人行為。因為這三點，所以會墮入不如意的罪過。第二是盜戒，指的是不予而取。公然不予而取，叫做劫；偷偷摸摸地不予而取，叫做盜。盜取他人的生活必需品，就會構成犯罪。這條戒律，七眾弟子都應當遵守。聲聞乘的五眾弟子，在遵守這條戒律上，既有相同之處，也有不同之處。相同之處在於，都不應該偷盜；不同之處有三點：一是開遮不同，比如在特殊情況下是否可以開許等。或者說，認為在特殊情況下偷盜，是因為沒有盜心。大菩薩爲了利益眾生，種種行為都可以開許；而聲聞乘爲了自我解脫，必須遵守規矩。大菩薩不畏懼罪過，只要對他人有益，就去做；而聲聞乘的人認為，佛陀滅度后，盜取佛陀的財物罪過較輕，菩薩則始終認為罪過很重。而且，本來應該給予他人生命，反而去奪取，這難道是大菩薩的心嗎？序事中有三，三中各有三。不應有三，就十一句來判斷這三點。最初六次四，最後一次一。應中也有三，就像文中所說的那樣。文句和前面的殺戒一樣。不應中有三，也和前面一樣。盜業下第二是分別說明構成盜業的相狀，有四句和前面一樣：移動手去拿取他人的物品，使其脫離原來的位置，就構成了盜業。業是造作的意思。重物指的是五錢。律中說，大的銅錢相當於十六個小錢。其中錢有貴賤之分，以盜取的地方作為判斷。菩薩的罪過比聲聞乘的罪過要重，盜取兩錢以上，罪過就重了。有人這樣說，但現在不完全採用這種說法。盜取五錢作為判斷的標準，是重罪。脫離原處構成盜業，就在此時。而菩薩第二階明應也，與前面大同小異。前面說應當學習常住佛，行慈悲；現在說孝順父母，行慈悲。菩薩應當學習這些事情，所以說應也。不應者，不應該進行偷盜以及...

【English Translation】 English version The second stage explains the precepts. There should be three sentences. First, 'constantly abiding compassionate mind' has two interpretations: one is that one should learn from the constantly abiding Buddha and arouse compassion; the other is that the mind should constantly abide in the realm of constantly abiding compassion. Second, a filial mind upholds the precepts and does not harm others. Third, skillful means of rescue: not only not harming, but also actively intervening to help others escape from difficulties. As for 'indulging the mind', the third point is to summarize that one should not do this, otherwise it will constitute a sin, which also has three sentences: first, 'indulging the mind' refers to killing out of greed; second, 'taking pleasure' refers to killing out of hatred; third, 'killing' refers to the actual act of killing. Because of these three points, one will fall into the sin of unpleasantness. Second is the precept against stealing, which refers to taking what is not given. Openly taking what is not given is called robbery; secretly taking what is not given is called theft. Stealing another's necessities of life constitutes a crime. This precept should be observed by all seven assemblies of disciples. The five assemblies of Śrāvakayana disciples have both similarities and differences in observing this precept. The similarity is that none should steal; the differences are threefold: first, the difference in allowing and prohibiting, such as whether it is permissible in special circumstances. Or, it is believed that stealing in special circumstances is because there is no intention to steal. Great Bodhisattvas can be allowed to do all kinds of things for the benefit of sentient beings; while Śrāvakayanas must abide by the rules for self-liberation. Great Bodhisattvas are not afraid of sin, and will do it as long as it benefits others; while Śrāvakayanas believe that stealing the Buddha's property after the Buddha's extinction is a lesser sin, while Bodhisattvas always consider the sin to be very serious. Moreover, one should give life to others, but instead take it away, is this the mind of a great Bodhisattva? There are three in the introduction, and three in each of the three. There should not be three, judging these three points with eleven sentences. The first six times four, and the last time one. There are also three in the 'should', just like what is said in the text. The sentences are the same as the previous precept against killing. There are three in the 'should not', which are also the same as before. 'Stealing karma' below, the second is to separately explain the characteristics of forming stealing karma, which has four sentences that are the same as before: moving the hand to take another's object and moving it away from its original position constitutes stealing karma. Karma means action. 'Heavy object' refers to five coins. The Vinaya says that a large copper coin is equivalent to sixteen small coins. Among them, coins have different values, and the place of stealing is used as a judgment. The sin of a Bodhisattva is heavier than that of a Śrāvakayana, and stealing more than two coins is a heavy sin. Some people say this, but this statement is not fully adopted now. Taking five coins as the standard for judgment is a serious crime. Leaving the original place constitutes stealing karma, and it is at this time. As for the second stage of the Bodhisattva's explanation of 'should', it is largely the same as before, with minor differences. The previous statement was that one should learn from the constantly abiding Buddha and practice compassion; now it is said that one should be filial to parents and practice compassion. Bodhisattvas should learn these things, so it is said 'should'. 'Should not' means that one should not engage in stealing and...

殺生等事。此即誡勸二門也。誡勿令殺盜。勸令行善。慈悲孝順及學常住佛行行等。皆是善法而為孝順也。佛性者。一切眾生皆有當果之性。性是不改為義耳。而反第三結不應也。解三寶物如律說。第三淫戒。名非梵行。鄙陋之事故言非凈行也。七眾同犯大小乘俱制。而制有多少。五眾邪正俱制。二眾但制邪淫。與聲聞同異大略同前。序事三階。一不應二應三結。淫事出家人不應為也。應學佛菩薩凈行。如前教門不異。初不應有三別。第一三句舉淫事。中四句明成業。后三句舉輕況重。文小差互不次耳。此戒備三因緣成重。一是道二淫心三事遂。或備五。一是眾生二眾生想等。后三句舉劣結過。自妻非道非處產後乳兒妊娠等。大論皆名邪淫。優婆塞戒經云。六重以制邪淫戒中複製非時非處。似如自妻非時不正犯重。教人淫自無迷染但犯輕垢。或言菩薩則重。今釋聲聞菩薩同爾。不與殺盜例也。人畜鬼神男女黃門二根。但令三道皆重。余稱歎摩觸出不凈。皆是此戒方便悉犯輕垢也。而菩薩下第二階明應也。而反下第三結。此中所制皆不應為。為即犯罪故結不應也。第四妄語戒。妄是不實之名。欺凡罔聖回惑人心。所以得罪。此戒七眾同犯大小乘俱制。與聲聞同異大略同前。殺戒序事三段。不應中三別。初三句明妄語等事

【現代漢語翻譯】現代漢語譯本殺生等事。這即是誡和勸兩個方面。誡是告誡不要殺生偷盜，勸是勸導行善。慈悲孝順以及學習常住佛的行持等等，都是善法，也是孝順的表現。佛性，是指一切眾生都具有未來成佛的可能性。『性』是不改變的意思。而『反』是第三次總結不應該。解釋三寶之物如戒律所說。第三是淫戒，名為『非梵行』，因為是鄙陋的事情，所以說是『非凈行』。比丘等七眾弟子都觸犯此戒，無論大乘小乘都禁止，只是禁止的程度有所不同。五眾弟子，邪淫和正淫都禁止。二眾弟子，只禁止邪淫。與聲聞戒的同異之處大致與前面所說相同。敘述事情分為三個階段：一是不應該，二是應該，三是總結。淫事出家人不應該做。應該學習佛菩薩的清凈行為，與前面的教導沒有不同。最初的『不應』有三個部分。第一部分三句是舉出淫事。中間四句是說明構成罪業。後面三句是舉輕來比況重。文句稍微有些差異，順序有些顛倒。此戒具備三種因緣構成重罪：一是行淫的場所（道），二是淫慾之心，三是事情完成。或者具備五種因緣：一是眾生，二是眾生想等等。後面三句是舉出較輕的情況來總結過失，例如對自己的妻子在非行淫之處、非行淫時間、產後哺乳期、妊娠期等行淫。《大智度論》都稱之為邪淫。《優婆塞戒經》說，六重戒中，禁止邪淫戒中又禁止非時非處。似乎對自己的妻子在非時非處行淫也犯重罪。教唆他人行淫，自己沒有迷惑染著，只犯輕垢罪。或者說菩薩犯此罪則為重罪。現在解釋聲聞和菩薩犯此罪相同。不與殺盜罪類比。人、畜生、鬼神、男人、女人、黃門、二根人，只要三道交合都犯重罪。其餘的稱讚、摩挲、觸碰、排出不凈物，都是此戒的方便行為，都犯輕垢罪。而菩薩以下是第二階段說明應該如何做。而『反』以下是第三次總結。這裡所禁止的都不應該做，做了就犯罪，所以總結為不應該。第四是妄語戒。『妄』是不真實的意思。欺騙凡人，迷惑聖人，擾亂人心，所以會獲罪。此戒比丘等七眾弟子都觸犯，無論大乘小乘都禁止。與聲聞戒的同異之處大致與前面所說相同。殺戒的敘事分為三個階段。『不應』中有三個部分。最初三句是說明妄語等事

【English Translation】 English version Killing and other such actions. This constitutes the two aspects of 'admonition' and 'encouragement'. 'Admonition' is to warn against killing and stealing, while 'encouragement' is to urge the practice of good deeds. Compassion, filial piety, and learning the constant conduct of the Buddhas, etc., are all good dharmas and also expressions of filial piety. 'Buddha-nature' refers to the potential for all sentient beings to attain Buddhahood in the future. 'Nature' means 'unchanging'. 'And conversely' is the third conclusion that one should not. Explaining the property of the Triple Gem as the precepts say. The third is the precept against sexual misconduct, called 'non-brahmacharya' (non-pure conduct), because it is a base matter, hence it is called 'non-pure conduct'. All seven assemblies (of monastics) violate this precept; both Mahayana and Hinayana prohibit it, but the degree of prohibition varies. The five assemblies (of monastics) prohibit both improper and proper sexual conduct. The two assemblies (of laypeople) only prohibit improper sexual conduct. The similarities and differences with the Sravaka (Hearer) precepts are roughly the same as mentioned before. Narrating the matter in three stages: first, what one should not do; second, what one should do; and third, the conclusion. Sexual matters are not to be engaged in by those who have left the household life. One should learn the pure conduct of the Buddhas and Bodhisattvas, which is no different from the previous teachings. The initial 'should not' has three parts. The first three sentences mention sexual misconduct. The middle four sentences explain the formation of karma. The last three sentences use a lighter example to illustrate a heavier one. The wording is slightly different and the order is somewhat reversed. This precept is considered a grave offense when it meets three conditions: first, the place (the 'path' or sexual organ); second, the mind of lust; and third, the completion of the act. Or it meets five conditions: first, a sentient being; second, the perception of a sentient being, etc. The last three sentences cite lesser situations to conclude the fault, such as engaging in sexual acts with one's own wife in an improper place, at an improper time, during postpartum lactation, or during pregnancy. The Mahaprajnaparamita-sastra all calls these 'wrong sexual conduct'. The Upasaka Precept Sutra says that among the six heavy precepts, the precept against sexual misconduct further prohibits improper time and improper place. It seems that engaging in sexual acts with one's own wife at an improper time or place is also a grave offense. Instructing others to engage in sexual acts, without one's own delusion or attachment, only incurs a minor offense. Or it is said that for a Bodhisattva, this is a grave offense. Now, it is explained that the Sravaka and Bodhisattva are the same in this regard. It is not analogous to the precepts against killing and stealing. Humans, animals, ghosts, men, women, eunuchs, and hermaphrodites, as long as the three paths (sexual organs) are joined, all commit a grave offense. Other actions such as praising, caressing, touching, and emitting impure substances are all expedient actions related to this precept and incur minor offenses. 'And the Bodhisattva' below is the second stage, explaining what one should do. 'And conversely' below is the third conclusion. What is prohibited here should not be done; doing it constitutes an offense, so it is concluded that one should not. The fourth is the precept against false speech. 'False' means untrue. Deceiving ordinary people, misleading sages, and confusing people's minds are the reasons for incurring offense. This precept is violated by all seven assemblies (of monastics); both Mahayana and Hinayana prohibit it. The similarities and differences with the Sravaka precepts are roughly the same as mentioned before. The narrative of the precept against killing is divided into three stages. The 'should not' has three parts. The first three sentences explain the matter of false speech, etc.

。次四句明成業。后三句舉輕況重。自妄語者言得上法。教他者教說或教他自說。方便妄說如蜜涂樹眾蜂悉來。此戒備五緣成重。一是眾生二眾生想三欺誑心四說重具五前人頌解。一是眾生者。謂前三品境。上品境中自父母師僧妄語犯重。向諸佛聖人兩解。一云入重因。二云此人不惑。又能神力遮餘人令不聞但犯輕垢。聖人有大小有他心智者。有不得者今從多例。羅漢及解行已上向說罪輕。降此或得他心或不得者例悉同重。向中品境天人等同重。正是惑解防道之限。向下品境四趣等。或言同重。今釋輕垢。二眾生想。有當有疑有僻。大略同前。有言妄語心通本。向此說此不聞而彼聞說亦同重。今釋不重。于彼無心故。三欺誑心是業主。若避難及增上慢皆不犯。地持云。菩薩味禪石染污犯。當知菩薩起增上慢亦輕垢。遣使有兩解。一云教他說我是聖人亦重。以士無圭璧談者為價。傍人讚說勝自道。教他道是聖。名利不入我非重也。二云聖法冥密證之在我。必須自說方重。他說坐輕。四說重具謂身證眼見。若說得四果十地八禪神通。若言見天龍鬼神。悉是重具。若說得登性地。一云既是凡法罪輕垢。五前人領解結罪時節多少兩解。一云隨人。二云隨語結。此戒既制口業。理應隨語。遠為妨損必應通人。小妄語戒應隨人人復

隨語。若增上煩惱犯。則失戒者復說但犯性罪。若對面不解且結方便。后追思前言忽解者。則壞輕結重。十重皆有因緣。今且釋四重。余可例知。直出為言。宣述為語。論述有所表明能詮理事。名為語也。第五酤酒戒。酤即貨貿之名。酒是所貨之物。所貨乃多種。酒是無明之藥令人惛迷。大士之體與人智慧。以無明藥飲人。非菩薩行。大論明。酒有三十五失。所以制此為菩薩十重中攝也。七眾同犯。大小乘俱制。大小同異者同不應酤。菩薩以利物故重。聲聞止不應作犯七聚。貨賣但犯第三篇。是販賣戒所制。菩薩若在淫舍或賣肉犯輕垢。以招呼引召不能如酒故也。文句同前。酤者求利。教人者。令人為我賣酒亦同重。教人自酤罪輕。酤酒因下明成業四句。業者運手。法者是酤酒方便法用也。因緣者備五也。一是眾生。二眾生想。三希利貨貿。四真酒。五授與前人。眾生謂前三境。上品無醉亂者輕。是醉亂者重。中品境謂人天。正是所制故重。下品四趣。亂道義弱酤與罪輕。眾生想有當有疑有僻同前。若隔心亦重。希利貨賣亦重。以欲得多集故。真酒者謂依醉亂人者。藥酒雖希利貨不亂人貨無罪。二云待飲時隨人數結重。如小兒來沽。彼竟不飲于誰結重耶。第六說四眾過戒。說是談道之名。眾謂同法四眾。過者七逆十重

也。一以抑沒前人。損正法故得罪也。此戒七眾同犯。大小乘俱制。大士掩惡揚善為心。故罪重也。上者第二篇。中者第三篇。下者第七聚。聲聞法如此。與菩薩有異也。文句同前。此戒備六緣成重。一是眾生。二眾生想。三有說罪心。四所說罪。五所向人說。六前人領解。一是眾生者。上中二境取有菩薩戒者方重。以妨彼上業故。無菩薩戒止有聲聞戒。及下境有戒無戒悉犯輕垢。此戒兼制以妨業緣。文云在家菩薩即是清信士女。出家菩薩是十戒具戒。又言比丘比丘尼。一云猶是出家菩薩具戒者耳。亦云是聲聞僧尼。若說此人重適亦犯重。此是行法勝者。亦損深法故。二眾生想。有當有疑有僻。大意同前。三說過者有兩。一陷沒心。欲令前人失名利等。二謂治罰心。欲令前人被繫縛等。此二心皆是業主。必犯此戒。若獎勸心說。及被差說罪皆不犯。四所說過。謂七逆十重。稱犯者名字在此戒正制。若謂治罰心在第四十八破法戒制。若說出佛身血破僧。依律部本制。向僧說是謗。僧知出血等事希故輕。此正制向無戒者說。應得重。若重罪作重名說是事當義。作輕名說是論則失當義。但今心重事重。悉同犯重。此是名僻。若事僻者。實輕謂重則犯重。實重謂輕則罪輕。以其心謂輕重故。若作書遣使。一云同重。二云罪輕。

然犯七逆十重前人失戒。失戒后說但犯輕垢。五向人說。謂上中二境無菩薩戒。向說犯重。損法深故。為下境悉輕。毀損不過深。文云。菩薩聞外道二乘說佛法過。應慈悲教化。而反自說即是向彼人說損辱為甚。六前人信解己所說口業事遂。據此時結罪。結罪多少。一云隨人。二云隨口業。第七自讚毀他戒。自讚者自稱己功德。毀他者譏他過惡。備二事故重。菩薩與直於他。引曲向己。何容舉我毀他。故得罪。七眾同犯。大小乘俱制。但菩薩利安為本。故贊毀罪重。聲聞不兼物。毀他犯第三篇。自讚犯第七聚。文句同前。此二戒備五緣成重。一是眾生。二眾生想。三贊毀心。四說贊毀具。五前人領解。一是眾生者。一云毀上中二境犯重。毀下犯輕。二云上中二境有菩薩戒者方重。惱彼妨深故。若無戒及下境有戒悉輕。惱妨淺故。二眾生想。有當有疑有僻。大意同上。三贊毀心謂揚我抑他欲令彼惱。若折伏非犯。自非心正是業主。教他兩解。一云同重。二云罪輕。四說贊毀具者。此經漫云他人受毀辱。依律部有八事云云。五前人領解者。彼人解贊毀之言。隨語語結重。增上犯已失戒后但性罪。前戒制向他說彼過。止八事中犯事。以向無戒人故重。第八慳惜加毀戒。慳惜是愛吝之名。加毀是身口加辱。前人求財請法慳吝不

與。復加毀辱頓乖化道。故得罪。此戒七眾同犯。大小不全共。菩薩不揀親疏求者皆施。不與加辱皆犯。以本誓兼物故。聲聞唯弟子不教法。犯第七聚。不與財不制。尼家二歲內不與財法。犯第三篇。二歲外不與犯第七聚。加毀隨事各結。不合為重。此戒備五緣成重。一是眾生。二眾生想。三慳毀心。四示慳相。五前人領解。一是眾生者。謂上中二境犯重下境輕。二眾生想如前。三慳毀心。謂惡瞋吝惜財法而加打罵是犯。若彼不宜聞法得財。宜見訶辱皆不犯。自慳自毀正是業主。犯輕垢以前人教不犯我故。四示慳相者。或隱避不與財法。或言都無。或手杖驅斥。或惡言加罵等。皆名示相。或自身示作。或使人打罵皆重。若彼遣使求財請法。對使人慳。惜。或惡言呵罵皆應不重。既非對面損惱彼輕故。決定毗尼經云。在家菩薩應行二施。一財二法。出家菩薩行四施。一紙二墨三筆四法。得忍菩薩行三施。一王位二妻子三頭目皮骨。當知凡夫菩薩隨宜惠施。都杜絕故犯也。五前人領解。知吝惜之相領納打罵之言。隨事隨語結重。此戒亦一例結重也。第九瞋心不受悔戒。不受悔謝乖接他之道。故得罪。此戒七眾同犯。大小乘不全同。菩薩本接取眾生。瞋隔犯重。聲聞自利犯第七聚。二文句同前。此戒具五緣成重。一是眾生。

【現代漢語翻譯】現代漢語譯本：又，加以譭謗侮辱，就違背了教化引導的原則，因此構成犯罪。這條戒律比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷七眾共同違犯。大乘和小乘對此戒的理解不完全相同。菩薩的根本在於接納眾生，如果因嗔恨而拒絕，就犯重罪。聲聞乘只為自己考慮，犯第七聚罪。不給予財物，如果不加以制止，比丘尼在受戒兩年內不給予財物和佛法，犯第三篇罪；兩年外不給予，犯第七聚罪。加以譭謗侮辱，根據具體情況分別定罪，不合並加重。這條戒律具備五種因緣構成重罪：一是眾生，二是眾生想，三是慳吝譭謗之心，四是示現慳吝之相，五是對方領會理解。一是眾生，指上等和中等根器的眾生，犯重罪；下等根器的眾生，犯輕罪。二是眾生想，如前所述。三是慳吝譭謗之心，指因厭惡、嗔恨、吝惜財物和佛法而加以打罵，就構成犯罪。如果對方不適合聽聞佛法或得到財物，適宜加以呵斥侮辱，就不構成犯罪。自己慳吝自己，正是業主，犯輕垢罪，因為是以前人教導，所以不犯我。四是示現慳吝之相，或者隱藏不給予財物和佛法，或者說根本沒有，或者用手杖驅趕，或者用惡語謾罵等，都叫做示現慳吝之相。或者自己示現，或者指使他人打罵，都犯重罪。如果對方派遣使者求財請法，對使者慳吝、吝惜，或者惡語呵斥謾罵，都應該不犯重罪，因為不是當面損害惱怒對方，所以罪輕。決定毗尼經說，在家菩薩應該行兩種佈施：一是財佈施，二是法佈施。出家菩薩行四種佈施：一是紙，二是墨，三是筆，四是法。得到忍辱的菩薩行三種佈施：一是王位，二是妻子，三是頭目皮骨。應當知道凡夫菩薩隨宜施捨，完全杜絕佈施，就構成犯罪。五是對方領會理解，知道吝惜之相，領納打罵之言，根據具體情況和言語定罪，這條戒律也一樣定重罪。第九，嗔心不受悔戒。不接受懺悔，謝罪，就違背了接引他人的原則，因此構成犯罪。這條戒律比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷七眾共同違犯。大乘和小乘對此戒的理解不完全相同。菩薩的根本在於接取眾生，因嗔恨而隔絕，就犯重罪。聲聞乘只為自己考慮，犯第七聚罪。二，文句與前面相同。這條戒律具備五種因緣構成重罪：一是眾生。

【English Translation】 English version: Furthermore, adding insult and humiliation contradicts the principles of teaching and guidance, thus constituting an offense. This precept is violated by all seven assemblies: Bhikshus (monks), Bhikshunis (nuns), Shikshamanas (probationary nuns), Shramaneras (male novices), Shramanerikas (female novices), Upasakas (male lay followers), and Upasikas (female lay followers). The understanding of this precept differs slightly between Mahayana and Hinayana. The essence of a Bodhisattva lies in accepting all beings; rejecting them due to anger constitutes a grave offense. The Shravaka (listener) vehicle, focused on self-benefit, incurs a seventh-group offense. Not giving material goods, if not prevented, a Bhikshuni not giving material goods and Dharma within two years of ordination incurs a third-section offense; not giving after two years incurs a seventh-group offense. Adding insult and humiliation is judged according to the specific circumstances, not combined to increase the severity. This precept is considered a grave offense when five conditions are met: first, a sentient being; second, the perception of a sentient being; third, a mind of stinginess and disparagement; fourth, the manifestation of stinginess; fifth, the recipient's understanding. First, 'a sentient being' refers to beings of superior or intermediate capacity, incurring a grave offense; beings of inferior capacity incur a minor offense. Second, 'the perception of a sentient being' is as previously described. Third, 'a mind of stinginess and disparagement' refers to aversion, anger, and miserliness towards material goods and the Dharma, accompanied by physical or verbal abuse, which constitutes an offense. If the recipient is unsuitable for hearing the Dharma or receiving material goods, and it is appropriate to scold or humiliate them, no offense is committed. Being stingy with oneself, being the owner, constitutes a minor offense, because it is taught by others, so it does not offend me. Fourth, 'the manifestation of stinginess' refers to concealing and withholding material goods and the Dharma, or claiming to have none, or driving them away with a staff, or using abusive language, all of which are considered manifestations of stinginess. Whether one manifests it oneself or instructs others to abuse, it constitutes a grave offense. If the recipient sends a messenger to request material goods or the Dharma, being stingy or abusive towards the messenger should not constitute a grave offense, as it is not directly harming or angering the recipient, thus the offense is minor. The Decisive Vinaya Sutra states that lay Bodhisattvas should practice two kinds of giving: material giving and Dharma giving. Ordained Bodhisattvas practice four kinds of giving: paper, ink, pen, and Dharma. Bodhisattvas who have attained patience practice three kinds of giving: kingdom, wife and children, and head, eyes, skin, and bones. It should be known that ordinary Bodhisattvas give according to their ability, and completely ceasing to give constitutes an offense. Fifth, 'the recipient's understanding' refers to knowing the manifestation of stinginess and understanding the words of abuse, with the offense judged according to the specific circumstances and words. This precept is also judged as a grave offense in the same way. Ninth, the precept against rejecting repentance due to anger. Not accepting repentance and apologies contradicts the principle of guiding others, thus constituting an offense. This precept is violated by all seven assemblies. The understanding of this precept differs slightly between Mahayana and Hinayana. The essence of a Bodhisattva lies in accepting all beings; rejecting them due to anger constitutes a grave offense. The Shravaka vehicle, focused on self-benefit, incurs a seventh-group offense. Two, the wording is the same as before. This precept is considered a grave offense when five conditions are met: first, a sentient being.

二眾生想。三隔瞋心。四示不受相。五前人領解。一是眾生者。上中境重下境輕也。二眾生想。有當有疑有僻等同上。三隔瞋心者。不欲和解犯重。知彼未堪受悔不犯。四示不受相。或關閉斷隔發口不受。五前人領解。知彼不受。身口加逼之苦。隨身口業多少結重。第十謗三寶戒。亦云謗菩薩法。或云邪見邪說戒。謗是乖背之名。絓是解不稱理言不審實。異解說者皆名為謗也。乖己宗故得罪。七眾同犯。大小俱制。大士以化人為任。令邪說斷正故犯重。聲聞異此。三諫不止犯第三篇。文句同前。此戒備五緣成重。一是眾生。二眾生想。三欲說心。四正吐說。五前人領解。一是眾生。謂上中二境。若菩薩若聲聞若外道。向說犯重。二眾生想。有當有疑有僻如上。三欲說心者。運意作欲向說之意。四正說者。發言向他自對他說。若令他傳說悉重。五前人領解納受邪言。隨語語結重。若作邪說經者欲令人解。隨彼披覽發解者。隨語語重。邪見推畫條緒乃多。略有四種。一上邪見二中三下四雜。上邪見者。撥一切都無因果。如闡提。中邪見者。不言都無因果。但謂三寶不及外道。有兩相。一法相異。謂三寶不如此是痤陋之心計成失戒。二非法相。知三寶為勝口說不如。既不見歸戒善不失。隨所出言犯重。亦此戒所制。下品邪翻

【現代漢語翻譯】現代漢語譯本二是眾生想。三是隔絕瞋恨之心。四是展示不接受悔過的姿態。五是之前的人領會理解。一是眾生，指的是上等、中等境界的罪過重，下等境界的罪過輕。二是眾生想，包括肯定、懷疑、偏頗等情況，與上述相同。三是隔絕瞋恨之心，指的是不希望和解，就會犯重罪。如果知道對方不適合接受懺悔，則不犯重罪。四是展示不接受悔過的姿態，或者關閉、斷絕、隔開，開口表示不接受。五是之前的人領會理解，知道對方不接受。身體和口頭加以逼迫的痛苦，隨著身口意業的多少而結重罪。第十條誹謗三寶戒（San Bao，佛、法、僧），也稱為誹謗菩薩法，或者稱為邪見邪說戒。誹謗是違背的意思。『絓』是指解釋不符合道理，言語不審慎真實。不同的解釋都稱為誹謗。違背自己的宗旨就會得罪。七眾（Biqsu比丘，Biqsuni比丘尼，Siksamana式叉摩那，Sramanera沙彌，Sramaneri沙彌尼，Upasaka優婆塞，Upasika優婆夷）共同觸犯。大小乘都加以制止。大菩薩以教化人為己任，爲了使邪說斷絕，正法得以確立，所以犯重罪。聲聞乘與此不同，三次勸諫不止，則犯第三篇。文句與前面相同。此戒具備五種因緣則構成重罪。一是眾生。二是眾生想。三是想說的意圖。四是正在說。五是之前的人領會理解。一是眾生，指的是上等、中等兩種境界。如果向菩薩、聲聞、外道說，則犯重罪。二是眾生想，包括肯定、懷疑、偏頗等情況，與上述相同。三是想說的意圖，指的是心中產生想要說的意圖。四是正在說，指的是發言向他人親自說，或者讓他人轉述，都構成重罪。五是之前的人領會理解，接受了邪惡的言論，隨著每一句話都結重罪。如果寫作邪說經典，想要讓人理解，隨著他們披閱理解，隨著每一句話都構成重罪。邪見的推演和劃分有很多條緒，大致有四種：一是上等邪見，二是中等邪見，三是下等邪見，四是雜類邪見。上等邪見，是否定一切，認為沒有因果，如同闡提（icchantika，斷善根的人）。中等邪見，是不說完全沒有因果，但認為三寶不如外道。有兩種情況：一是法相不同，認為三寶不如外道，這是輕視的心態，計算起來就喪失了戒律。二是非法相，知道三寶殊勝，口頭上卻說不如。既然沒有歸依戒的善，就不會喪失。隨著所說的話，犯重罪，也是此戒所禁止的。下品邪翻

【English Translation】 English version Second is the thought of sentient beings. Third is to cut off the mind of anger. Fourth is to show the appearance of not accepting repentance. Fifth is that the previous person understands. First, 'sentient beings' refers to the heavier offenses in the upper and middle realms, and lighter offenses in the lower realm. Second, 'thought of sentient beings' includes certainty, doubt, bias, etc., as above. Third, 'cutting off the mind of anger' means that if one does not want to reconcile, one will commit a serious offense. Knowing that the other person is not suitable to receive repentance does not constitute a serious offense. Fourth, 'showing the appearance of not accepting repentance' means closing off, severing, isolating, or verbally refusing to accept. Fifth, 'the previous person understands' means knowing that the other person does not accept. The suffering of physical and verbal coercion results in a serious offense depending on the amount of physical, verbal, and mental karma. The tenth precept of slandering the Three Jewels (San Bao, Buddha, Dharma, Sangha) is also called slandering the Bodhisattva Dharma, or the precept of wrong views and wrong speech. Slander means to go against. 'Gua' means that the explanation does not conform to reason and the words are not careful and truthful. Different interpretations are all called slander. Offending one's own doctrine is a sin. The seven assemblies (Biqsu, Biqsuni, Siksamana, Sramanera, Sramaneri, Upasaka, Upasika) jointly violate it. Both Mahayana and Hinayana prohibit it. Great Bodhisattvas take it as their responsibility to teach and transform people, so in order to eliminate wrong views and establish the right Dharma, they commit serious offenses. Sravakas (hearers) are different from this. If one does not stop after three admonitions, one commits the third offense. The wording is the same as before. This precept constitutes a serious offense when five conditions are met. First is sentient beings. Second is the thought of sentient beings. Third is the intention to speak. Fourth is the act of speaking. Fifth is that the previous person understands. First, 'sentient beings' refers to the upper and middle realms. If one speaks to a Bodhisattva, Sravaka, or non-Buddhist, one commits a serious offense. Second, 'thought of sentient beings' includes certainty, doubt, bias, etc., as above. Third, 'the intention to speak' refers to the intention to speak in one's mind. Fourth, 'the act of speaking' refers to speaking to others in person, or having others relay the message, both of which constitute a serious offense. Fifth, 'the previous person understands' and accepts the evil words, and a serious offense is incurred with each word. If one writes evil scriptures, wanting people to understand, then as they read and understand, a serious offense is incurred with each word. There are many strands to the deduction and division of wrong views, roughly four types: first is superior wrong view, second is middle wrong view, third is inferior wrong view, and fourth is miscellaneous wrong view. Superior wrong view is to deny everything, believing that there is no cause and effect, like an icchantika (icchantika, one who has severed their roots of goodness). Middle wrong view is not to say that there is no cause and effect at all, but to say that the Three Jewels are not as good as non-Buddhists. There are two situations: first, the Dharma characteristics are different, believing that the Three Jewels are not as good as non-Buddhists, which is a contemptuous attitude, and losing the precepts is calculated. Second, the non-Dharma characteristics are knowing that the Three Jewels are superior, but verbally saying that they are not as good. Since there is no goodness of taking refuge in the precepts, it will not be lost. Depending on what is said, a serious offense is committed, which is also prohibited by this precept. Inferior evil turns

不言三寶不及外道。但于中棄大取小。心中謂二乘勝大乘不及。若計未成犯輕垢。下自有背大向小。此戒中廣明。雜邪見有四種。一偏執二雜信三繫念小乘四思義僻謬。偏執有二。一執大謗小。二偏謗一部。執大謗小者計云。唯有大乘都無小乘非佛所說。此謗聲聞藏犯輕。偏謗一部者。于方等中偏言一部非佛說。若計成犯輕垢。既不頓違經教。犯輕垢不失戒。二雜信者。謂心中不背因果及三寶大乘。但言外道鬼神有威力。遂奏章解神或勸他。悉犯輕垢。三系信小乘。知大乘高勝。且欲斷煩惱取小果后更修大。此名念退。若計成犯輕垢。四思義僻謬。如即今人義淺三五家釋。此應非罪。是我智力不及非作意強撥也。復有知義輕輒解。復有知他為是強欲立異。皆邪畫之流。所犯輕垢。善學十重第三段總結有三章。前舉所持法。二誡勸。三指后說。此三中各二段。初二者。一舉人。謂善學諸人是嘆美之辭。二舉法。菩薩波羅提木叉。此言保解脫解脫是果戒是因。因中說果也。應當下第二誡勸犯持亦二。初勸學持。二別舉得失。若有下第一舉得失。汝等下第二勸學持也。八萬下第三總指后說。懸指大本後分。八萬威儀品當說。四十八輕類前三段。第一不敬師友戒。傲不可長妨于進善。故制。七眾同犯大小乘俱制。自下諸戒皆有

【現代漢語翻譯】現代漢語譯本不談論三寶（佛、法、僧）的功德，也不詆譭外道（佛教以外的其他宗教）。只是在（大乘和小乘）之間，捨棄大的而選取小的。心中認為二乘（聲聞乘和緣覺乘）勝過大乘，認為大乘不如二乘。如果這種想法已經確定，就犯了輕垢罪（一種較輕的戒律）。下面自有『背大向小』的說明。這條戒律中有詳細的說明。雜邪見有四種：一是偏執，二是雜信，三是繫念小乘，四是思義僻謬。偏執有兩種：一是執大謗小，二是偏謗一部（經典）。執大謗小是指認為只有大乘，沒有小乘，小乘不是佛陀所說。這種誹謗聲聞藏（小乘經典）的行為犯輕垢罪。偏謗一部是指在方等經（大乘經典）中，偏執地認為某一部經典不是佛陀所說。如果這種想法已經確定，就犯了輕垢罪。因為沒有完全違背經教，所以犯的是輕垢罪，不會失去戒體。雜信是指心中不違背因果、三寶和大乘，但口頭上說外道鬼神有威力，於是向鬼神奏章祈求，或者勸他人這樣做，都犯輕垢罪。繫念小乘是指知道大乘高深殊勝，但只想斷除煩惱，取得小乘的果位，以後再修大乘。這叫做念退。如果這種想法已經確定，就犯了輕垢罪。思義僻謬是指像現在有些人，義理淺薄，只參考三五家的解釋。這應該不算犯罪，因為是我的智慧能力不足，不是故意強詞奪理。還有人知道一些義理就輕易解釋，還有人明明知道別人的說法是對的，卻爲了標新立異而強行立說。這些都是邪見之流，所犯的是輕垢罪。《善學十重戒》第三段總結有三個要點：一是舉出所持的法，二是誡勸，三是指示後面要說的內容。這三點中各有兩段。首先是舉出所持的法，分為兩段：一是舉人，說『善學諸人』，這是讚美的辭藻。二是舉法，即『菩薩波羅提木叉』（菩薩的戒律）。『波羅提木叉』的意思是保解脫，解脫是果，戒是因，這是在因中說果。『應當下』是第二點誡勸，也分為兩段：一是勸學持戒，二是分別舉出得失。『若有下』是第一段舉出得失。『汝等下』是第二段勸學持戒。『八萬下』是第三點總指後面要說的內容，遙指大本（指《梵網經》）後面的部分，『八萬威儀品』將要說到。四十八輕戒的分類與前面三段類似。第一條是不敬師友戒。傲慢不可滋長，會妨礙進步和行善，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都犯此戒，大乘和小乘都制定此戒。從下面的戒律開始，都是如此。

【English Translation】 English version Do not speak of the merits of the Three Jewels (Buddha, Dharma, Sangha), nor denigrate external paths (religions other than Buddhism). Simply, between (Mahayana and Hinayana), abandoning the greater to choose the lesser. If in one's heart, one considers the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) superior to Mahayana, thinking Mahayana is inferior to the Two Vehicles. If this thought is established, one commits a minor offense (a lighter precept). The explanation of 'turning away from the great and towards the small' is below. This precept has detailed explanations. There are four types of mixed wrong views: one is biased attachment, two is mixed belief, three is attachment to the Hinayana, and four is distorted interpretation of meaning. There are two types of biased attachment: one is attaching to the great and slandering the small, and two is biased slander of a part (of the scriptures). Attaching to the great and slandering the small refers to thinking that there is only Mahayana, and no Hinayana, and that Hinayana is not spoken by the Buddha. This act of slandering the Śrāvakayāna (Hinayana scriptures) commits a minor offense. Biased slander of a part refers to, within the Vaipulya Sutras (Mahayana scriptures), biasedly saying that a certain scripture is not spoken by the Buddha. If this thought is established, one commits a minor offense. Because one has not completely violated the teachings of the scriptures, one commits a minor offense and does not lose the precept body. Mixed belief refers to not violating karma, the Three Jewels, and Mahayana in one's heart, but verbally saying that external path ghosts and spirits have power, and then presenting memorials to ghosts and spirits to pray, or persuading others to do so, all commit minor offenses. Attachment to the Hinayana refers to knowing that Mahayana is profound and superior, but only wanting to cut off afflictions and obtain the fruit of the Hinayana, and then cultivate Mahayana later. This is called regression of thought. If this thought is established, one commits a minor offense. Distorted interpretation of meaning refers to, like some people today, having shallow understanding of the meaning, and only referring to the explanations of three or five families. This should not be considered a crime, because it is my lack of wisdom and ability, not intentionally forcing arguments. There are also people who easily explain when they know some meaning, and there are also people who clearly know that others' statements are correct, but forcibly establish different statements in order to be unconventional. These are all streams of wrong views, and what is committed is a minor offense. The third paragraph summary of the 'Ten Major Precepts of Good Learning' has three points: one is to cite the Dharma held, two is to admonish and encourage, and three is to indicate what will be said later. Each of these three points has two paragraphs. First, citing the Dharma held, divided into two paragraphs: one is citing people, saying 'those who learn well', which is a term of praise. The second is citing the Dharma, namely 'Bodhisattva Prātimokṣa' (Bodhisattva's precepts). 'Prātimokṣa' means to protect liberation, liberation is the fruit, and precepts are the cause, which is speaking of the fruit in the cause. 'Below should' is the second point of admonishment, also divided into two paragraphs: one is to encourage learning and upholding the precepts, and the second is to separately cite the gains and losses. 'If there is below' is the first paragraph citing gains and losses. 'You etc. below' is the second paragraph encouraging learning and upholding the precepts. 'Eighty thousand below' is the third point generally referring to what will be said later, remotely referring to the later part of the Great Book (referring to the Brahmajāla Sutra), the 'Eighty Thousand Dignities Chapter' will be spoken of. The classification of the forty-eight minor precepts is similar to the previous three paragraphs. The first precept is the precept of disrespecting teachers and friends. Arrogance should not be fostered, as it hinders progress and doing good, so this precept is established. The Seven Assemblies (Bhikkhu, Bhikkhuni, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā, Upāsaka, Upāsikā) all commit this precept, and both Mahayana and Hinayana establish this precept. This is the case starting from the precepts below.

三章。一標人謂若佛子。二序事謂中間所列。三結罪名謂輕垢。就序事中或差降不同三階。一勸受二明應三明不應。與十重無異。前明勸受是結戒遠緣。凡舉位人為勸。恐在憍奢縱誕不修戒行故偏勸。王雖秉法行故有罪有福如聖所說。若受得戒非人防護福善增多。此階三別。一舉所勸人。二正勸令受。三明受利。下悅鬼神上匡佛法。有人言此文屬總勸受戒。若是總勸何簡高下。偏勸王官者制令恭敬。恐王憍奢故舉為言先也。既得已下第二明應。應行敬事也。亦有三別。一序已得戒善。二應生孝敬三出所敬之境而菩薩下第三不應生慢。前明應應行謙卑敬讓師友。自下諸戒皆有此意。第二飲酒戒。酒開放逸門故制。七眾同犯大小俱制。唯咽咽輕垢。序事三階。一明過失。二制不應。三舉非結過。過酒器與人二解。一云執杯酒器令相勸。二云止過空器令斟酌。尋下況語應如后釋。過器尚爾況自飲乎。所以結戒。有五五百。一五百在咸糟地獄。二五百在沸屎。三五百在曲蛆蟲。四五百在蠅蚋。五五百在癡熟無知蟲。今之五百或是最後。與人癡藥故生癡熟蟲中也。不得教此第二制不應。教人及非人並自飲皆制。若故下第三段舉非結過。自作教他悉同輕垢。必重病宣藥。及不為過患悉許也。未曾有經未利飲酒此見機為益。不同恒例

【現代漢語翻譯】現代漢語譯本三章。第一章標明勸戒對像為佛子。第二章敘述事件，列出中間所發生的事情。第三章總結罪名，屬於輕垢罪。在敘述事件中，或者因為差別而有高低不同的三個階段。第一是勸導受戒，第二是說明應當受戒，第三是說明不應當受戒。這與十重戒沒有區別。前面說明勸導受戒是結戒的遠因。凡是舉出有地位的人來勸導，是擔心他們在驕奢放縱中不修戒行，所以特別勸導。國王雖然秉持法律行事，仍然有罪有福，正如聖人所說。如果受了戒，就會有非人來防護，福善也會增多。這個階段分為三個部分。一是舉出所勸導的人，二是正式勸令受戒，三是說明受戒的利益，下可以悅樂鬼神，上可以匡正佛法。有人說這段文字屬於總勸受戒。如果是總勸，為何要區分高低？特別勸導王官，是爲了制定法令使他們恭敬。擔心國王驕奢，所以先舉出他們來說。『既得已下』是第二部分，說明應當受戒。應當行敬事。也有三個部分。一是敘述已經得到戒的善處，二是應當生起孝敬之心，三是指出所敬的對象。而『菩薩下』是第三部分，不應當生起傲慢之心。前面說明應當行謙卑，敬讓師友。從下面的各個戒律都包含這個意思。第二是飲酒戒。因為酒是放逸之門，所以制定此戒。七眾弟子都觸犯此戒，無論大小乘都加以制止。只有咽咽飲酒屬於輕垢罪。敘述事件分為三個階段。一是說明過失，二是禁止不應當，三是舉出不構成過失的情況。『過酒器與人』有兩種解釋。一種說法是拿著酒杯酒器勸人飲酒。另一種說法是阻止別人倒空酒器，讓別人斟酒。尋思下面的情況，應該像後面的解釋一樣。傳遞酒器尚且如此，更何況自己飲酒呢？所以結戒的原因有五種五百。一是五百人在咸糟地獄，二是五百人在沸屎地獄，三是五百人在彎曲的蛆蟲中，四是五百人在蠅蚋中，五是五百人在癡熟無知的蟲中。現在的五百人或許是最後一種。因為給人癡呆的藥物，所以生在癡熟的蟲中。『不得教此』是第二部分，禁止不應當。教人以及非人飲酒，都加以禁止。『若故下』是第三段，舉出不構成過失的情況。自己做和教他人做，都同樣屬於輕垢罪。如果是因為重病需要宣藥，以及不造成過患的情況，都允許。《未曾有經》認為飲酒沒有利益，這是見機行事，爲了利益，不同於通常的情況。

【English Translation】 English version Three chapters. The first chapter identifies the target of the precepts as disciples of the Buddha (Fozi). The second chapter narrates the events, listing what happened in between. The third chapter summarizes the offense, which is a light offense (qing gou zui). In the narration of events, there are three stages that may differ in importance. The first is encouraging the acceptance of precepts, the second is explaining why one should accept precepts, and the third is explaining why one should not accept precepts. This is no different from the ten major precepts. The previous explanation of encouraging the acceptance of precepts is a distant cause of forming precepts. Whenever people of high status are mentioned for encouragement, it is because of the concern that they may not cultivate precepts and conduct in arrogance and indulgence, so they are specifically encouraged. Although kings uphold the law, they still have merits and demerits, as the sages have said. If one takes the precepts, non-human beings will protect them, and merits and virtues will increase. This stage is divided into three parts. The first is to identify the people being encouraged, the second is to formally encourage them to take the precepts, and the third is to explain the benefits of taking the precepts, which can please the gods below and rectify the Dharma (Fo Fa) above. Some say that this passage belongs to the general encouragement of taking precepts. If it is a general encouragement, why distinguish between high and low? Specifically encouraging kings and officials is to establish laws to make them respectful. Fearing that the king would be arrogant, they are mentioned first. 『Ji de yi xia』 is the second part, explaining that one should accept the precepts. One should practice reverence. There are also three parts. The first is to narrate the goodness of already having the precepts, the second is that one should generate filial piety and respect, and the third is to point out the objects of respect. And 『Pusa xia』 is the third part, one should not generate arrogance. The previous explanation is that one should practice humility and respect for teachers and friends. All the precepts below contain this meaning. The second is the precept against drinking alcohol. Because alcohol is the gateway to indulgence, this precept is established. All seven types of disciples violate this precept, and both Mahayana and Hinayana prohibit it. Only swallowing alcohol sip by sip is a light offense. The narration of events is divided into three stages. The first is to explain the faults, the second is to prohibit what should not be done, and the third is to point out situations that do not constitute an offense. 『Guo jiu qi yu ren』 has two explanations. One explanation is holding a wine cup or vessel to encourage others to drink. The other explanation is to stop others from emptying the wine vessel, allowing others to pour wine. Thinking about the following situation, it should be like the latter explanation. Passing the wine vessel is already like this, let alone drinking it yourself? The reason for establishing the precepts is five types of five hundred. The first is five hundred people in the Salty Slurry Hell (Xian Zao Di Yu), the second is five hundred people in the Boiling Excrement Hell (Fei Shi Di Yu), the third is five hundred people in the curved maggots, the fourth is five hundred people in the flies and gnats, and the fifth is five hundred people in the foolish and ignorant insects. The current five hundred people may be the last type. Because they give people foolish medicine, they are born in foolish insects. 『Bu de jiao ci』 is the second part, prohibiting what should not be done. Teaching people and non-human beings to drink alcohol is prohibited. 『Ruo gu xia』 is the third paragraph, pointing out situations that do not constitute an offense. Doing it yourself and teaching others to do it are both light offenses. If it is because of a serious illness that requires medicine, and situations that do not cause harm, are allowed. The 《Wei Ceng You Jing》 believes that drinking alcohol has no benefit, this is acting according to the situation, for the sake of benefit, different from the usual situation.

。第三食肉戒。斷大慈心。大士懷慈為本一切悉斷。聲聞漸教。初開三種凈肉等。后亦皆斷。文云當知斷現肉義。大經四相品。廣明三種九種十種也。序事三階。一明過失。二制不應。三舉非結過。若有重病飲藥能治準律得啖。或應不制。第四食五辛戒。葷臭妨法故制。七眾大小如前。菩薩小重發色故也。序事三階。一明單辛不應食。二明雜飲食亦不應。三舉非結過。舊云五辛謂蒜蔥興蕖韭薤。此文止蘭蔥足以為五。兼名苑分別五辛。大蒜是葫[廿/公/ㄆ]。茖蔥是薤。慈蔥是蔥。蘭蔥是小蒜。興蕖是蒠蒺。生熟皆臭悉斷。經云五辛能葷悉不食之。必有重病餌藥不斷。如身子行法菩薩亦應不制。第五不教誨罪戒。以明惡長過故制。出家二眾全犯。餘三眾及在家。雖未有僧事利養見過不令悔亦犯輕垢。大小同制。序事三階。一出犯事二明應三明不應。犯事者謂犯八戒五戒十戒。大小乘皆有。小乘八戒即齋法。大乘八戒謂地持八重。小乘五戒清信士女。優婆塞經所明。小乘五逆大乘七逆。七逆如下文。應教誨。第二明應。凡大小乘人犯上諸罪必有三根。應須舉處教誨。而菩薩下三明不應。不應有三句。一不應同住。二不應同利。三不應同法。凡上來所制若一往見犯不舉是一罪。是不可同住者。復默與同住便加一罪。不可

【現代漢語翻譯】現代漢語譯本第三，不食肉戒（Third precept: Abstaining from eating meat）。斷絕大慈悲心。菩薩以慈悲為根本，因此一切肉食都應斷絕。聲聞乘（Shravaka，小乘佛教）的漸教，最初開許三種凈肉等，後來也全部斷絕。《梵網經》中說，應當知道斷絕現肉的意義。《大般涅槃經》四相品中，廣泛闡明了三種、九種、十種肉的分別。序事分為三個階段：一、說明過失；二、禁止不應；三、舉出錯誤並總結過失。如果患有重病，服用藥物能夠治療，按照戒律可以食用（肉），或者應當不禁止。第四，不食五辛戒（Fourth precept: Abstaining from eating five pungent roots）。因為葷腥氣味妨礙修行佛法，所以制定此戒。七眾（佛教中的七種僧眾）大小乘都如前所述。菩薩犯此戒屬於小重罪，會影響色身。序事分為三個階段：一、說明單獨食用五辛是不應的；二、說明混合在食物中食用也是不應的；三、舉出錯誤並總結過失。舊說五辛是指蒜、蔥、興蕖、韭、薤。此文只用蘭蔥就足以代表五辛。兼《名苑》分別五辛，大蒜是葫[廿/公/ㄆ]，茖蔥是薤，慈蔥是蔥，蘭蔥是小蒜，興蕖是蒠蒺。無論生熟都有臭味，都應當斷絕。經中說，五辛能夠使人昏昧，都不能食用。如果確實患有重病，需要服藥而不能斷絕五辛，如同身子行法菩薩，也應當不禁止。第五，不教誨罪戒（Fifth precept: Not teaching repentance）。因為放任罪惡增長，所以制定此戒。出家二眾（比丘、比丘尼）完全觸犯此戒。其餘三眾（沙彌、沙彌尼、式叉摩那）以及在家眾，即使沒有僧事利益，見到過錯而不教令懺悔，也犯輕垢罪。大小乘的制定相同。序事分為三個階段：一、指出所犯之事；二、說明應當如何做；三、說明不應當如何做。所犯之事是指觸犯八戒、五戒、十戒。大小乘都有。小乘八戒即是齋法。大乘八戒是指《地持經》中的八重戒。小乘五戒是清信士（Upasaka，優婆塞）所受持的。《優婆塞戒經》中有所說明。小乘五逆罪，大乘七逆罪。七逆罪如下文。應當教令懺悔。第二，說明應當如何做。凡是大小乘人犯以上諸罪，必定有三種根本原因，應當舉出並教令懺悔。而菩薩戒以下三句說明不應當如何做。不應當有三種情況：一、不應當同住；二、不應當同利；三、不應當同法。凡是以上所制定的戒律，如果一開始見到有人違犯而不舉發，就是一種罪過。是不可同住的人，如果又默默地與他同住，就又增加一種罪過。不可...

【English Translation】 English version Third, the precept of abstaining from eating meat. (Third precept: Abstaining from eating meat). Cutting off the great compassionate heart. Bodhisattvas take compassion as their foundation, so all meat should be cut off. The gradual teaching of the Shravaka (Hinayana Buddhism) initially allowed three kinds of pure meat, etc., but later all were cut off. The Sutra says that one should know the meaning of cutting off present meat. The 'Four Aspects' chapter of the Mahaparinirvana Sutra extensively explains the distinctions of three, nine, and ten kinds of meat. The introduction of the matter is divided into three stages: 1. Explaining the faults; 2. Prohibiting what should not be done; 3. Pointing out the errors and summarizing the faults. If one suffers from a serious illness and taking medicine can cure it, according to the precepts, it is permissible to eat (meat), or it should not be prohibited. Fourth, the precept of not eating the five pungent roots. (Fourth precept: Abstaining from eating five pungent roots). Because the pungent and foul smell hinders the practice of Dharma, this precept is established. The seven assemblies (the seven kinds of monastic communities in Buddhism), both Mahayana and Hinayana, are as mentioned before. A Bodhisattva committing this precept is a minor offense, affecting the physical body. The introduction of the matter is divided into three stages: 1. Explaining that eating the five pungent roots alone is not appropriate; 2. Explaining that eating them mixed in food is also not appropriate; 3. Pointing out the errors and summarizing the faults. It is traditionally said that the five pungent roots refer to garlic, onions, xingqu, leeks, and scallions. This text only uses lancong to represent the five pungent roots. In addition, the Mingyuan distinguishes the five pungent roots: garlic is hu [廿/公/ㄆ], gecong is scallion, cong is onion, lancong is small garlic, and xingqu is xiji. Whether raw or cooked, they all have a foul smell and should be cut off. The Sutra says that the five pungent roots can cause confusion, and should not be eaten. If one truly suffers from a serious illness and needs to take medicine that cannot be separated from the five pungent roots, like the Bodhisattva who practices the Dharma of the Body, it should also not be prohibited. Fifth, the precept of not teaching repentance. (Fifth precept: Not teaching repentance). Because allowing sins to grow, this precept is established. The two monastic communities (bhikkhus and bhikkhunis) completely violate this precept. The remaining three communities (shramaneras, shramanerikas, and shikshamanas) and laypeople, even without monastic benefits, if they see a fault and do not teach repentance, also commit a minor offense. The establishment is the same for both Mahayana and Hinayana. The introduction of the matter is divided into three stages: 1. Pointing out the committed matter; 2. Explaining what should be done; 3. Explaining what should not be done. The committed matter refers to violating the eight precepts, five precepts, and ten precepts. Both Mahayana and Hinayana have these. The Hinayana eight precepts are the fasting precepts. The Mahayana eight precepts refer to the eight heavy precepts in the Bodhisattvabhumi Sutra. The Hinayana five precepts are upheld by the lay devotee (Upasaka). This is explained in the Upasaka Precept Sutra. The Hinayana has five rebellious acts, and the Mahayana has seven rebellious acts. The seven rebellious acts are as follows. One should teach repentance. Second, explaining what should be done. Whenever people of both Mahayana and Hinayana commit the above sins, there must be three root causes, which should be pointed out and taught to repent. The following three sentences of the Bodhisattva precepts explain what should not be done. There should not be three situations: 1. Should not live together; 2. Should not share benefits; 3. Should not share the Dharma. Whenever the above-established precepts are violated, if one initially sees someone violating them and does not report it, that is a sin. If one is not allowed to live with them, and then silently lives with them, then one adds another sin. Not allowed...

同利養者。復差與施利復加一罪。第六不供給請法戒。喪染資神之益故制。七眾同犯大小乘不全共。大士見有解者常應供給啟請。以欲善無厭故。聲聞有解廣略布薩法應供給。五歲內及未解五法法應啟請。不者犯第七聚。序事中第一序大乘師來。言大乘同見同行簡小乘。第二明應。應二事。所謂應供給請法。言三兩金極勢之語。若有咨請當應舍三兩金。如雪山一偈為此殞軀。況小供給。三時者中前中后初夜請益。第七懈怠不聽法戒。制意與前同。序事三段。一有講法處二應三不應。言毗尼經律者。大乘毗尼經律非三藏中毗尼也。大乘經有滅惡義故稱毗尼。傍人已請在彼講說法應往聽。而懈怠不去日日輕垢。地持有講法處不聽不往瞋慢心得罪。優婆塞經相去一由旬不限。第八背大向小戒。直制猶預未決。是下邪見之方便。若決謂大劣小勝計成失戒。若心邪畫未成犯輕垢。同此戒制。今舉背大向小為語。以凡夫菩薩多行此事故。若彰言說則有兩種。若法相說戒善已謝正犯性罪。若非法相說犯第十重。而受持二乘者是欲受。外道惡見兩解。一云二乘望大乘悉是外道。二云若背大乘欲受六師法。計未成是邪見方便犯輕垢。此戒制。第九不看病戒。乖慈故制。七眾同犯大小乘不全共。大士一切應看。聲聞止在師友同活共房及僧尼

。此外不制。以其本不兼物故。序事三重。一舉病人是勝福田二應。言供養病人如佛極敬為語。此明在心不在田。如阿難分飯與餓狗。以此心明好故與佛一等。菩薩見一切病人隨力所能皆應看視。文中舉父母師弟子。從近而始也。末云城邑曠野。凡是病皆救即知通一切也。若瞋心舍置隨人結輕垢。若力不及起慈念心不犯。其細碎如律部也。第十畜殺具戒。以傷慈故制。七眾同犯大小俱制。序事三重。一不應畜二引泥三舉非結過。父母之仇尚不思報。況畜殺具欲害眾生。罾繳羅網等道俗皆制。刃梁弓箭舊開國王王子等。此十戒總結。如下六品所明。第十一國使戒。夫為敵國使命必覘候盈虛。矯誑策略邀合戰陣。情存勝負。以乖本慈文云國賊。七眾同犯大小俱制。序事中三。一不應二引況三舉非結過。序為利噁心揀除和合。不得入軍中軍中喧雜非佛子所行處。興師相伐殺乖慈不應為也。此使命為相害因緣故制。第十二販賣戒。希利損物乖慈故制。大小同犯七眾不全共。夫販賣者謂生口六畜。或販賣良人多有眷屬分張之苦。若販賣棺材則噁心希售。故道俗俱斷。若自作若教他為我。或教他自作悉犯輕垢。若偷販生口。賣畜生令殺。咒令人死。欲得棺材售。此別犯盜罪殺罪。第十三謗毀戒。陷沒前人傷慈故制。大小乘俱制七眾

同犯。刪取天人已上同有菩薩戒者。說其七逆十重或陷沒或治罰。莫問有根無根但令向異法人說悉犯重。前說四眾過戒已制。若向同法人說。莫問境高下有戒無戒。陷沒人者此戒同犯輕垢。序事有三。一舉謗事二應三不應。言父母兄弟者舉大士之心。心常想一切如父母六親。應生孝順慈悲心。而今反加謗害。聲聞向同戒同見同眾。四重無根者僧殘。余如律部廣說。第十四放火燒戒。傷損有識故制。七眾同犯大小乘俱制。序事三重。一放火事二遠有焚燒三舉非結過。有師言殺鬼畜犯重初戒已制。此戒但不得燒林木遠損害義。今釋殺鬼畜既不犯重。今燒林木而死者與此戒同制。四月至九月。多生蟲類。此時道俗同制。不得燒林木遠有損害義。在家菩薩為業燒者不制。出家菩薩為妨害眾事。亦應開許者。若不慎燒犯輕垢。一切有生物謂有生命。有言生誤應言有主物。若燒有主物何但四月九月。當知作有生也。第十五僻教戒。使人失正道故制。七眾同犯大小乘不共。以所習異故。序事三階。一舉所應教人。自佛弟子謂內眾。外道謂外眾。六親善知識通內外。二明應。應教大乘經律令發菩提心。十心者十發趣心。起金剛心謂十金剛。略不說十長養。此三十是始行者急須應為開示故。三明不應。不應噁心教二乘外典等。若見機益物

【現代漢語翻譯】現代漢語譯本同犯戒：如果有人與已受菩薩戒的天人一起，宣說他人犯了七逆罪或十重罪，無論這些罪行是否有根據，只要向不信奉佛法的人宣說，都算犯了重罪。之前已經制定了關於四眾弟子過失的戒律。如果向同樣信奉佛法的人宣說，無論對方的修行境界高低，是否有戒律，只要涉及陷沒他人者，此戒律都算共同觸犯了輕垢罪。序事有三重：一是揭露誹謗之事，二是應做之事，三是不應做之事。提到父母兄弟，是爲了說明大士（菩薩）的心，應該常常想著一切眾生如同父母六親，應該生起孝順慈悲之心，如今反而加以誹謗和傷害。聲聞戒律中，向持相同戒律、相同見解、屬於同一僧團的人揭露他人四重罪，如果四重罪沒有根據，則構成僧殘罪。其餘情況如同律部中詳細說明。第十四條是放火燒戒：因為會傷害有情識的生命而制定。七眾弟子共同觸犯，大小乘佛教都對此有所規定。序事有三重：一是放火的行為，二是遠處有焚燒的情況，三是揭露罪行並判定過失。有法師說，殺鬼和畜生也犯重罪，但第一條戒律已經對此有所規定。這條戒律主要是禁止焚燒林木，造成遠處的損害。現在解釋說，殺鬼和畜生不犯重罪，那麼焚燒林木導致生物死亡，與這條戒律的制定目的相同。四月到九月，是蟲類大量繁殖的季節，此時僧俗都應遵守戒律，不得焚燒林木，造成遠處的損害。在家菩薩因為生計而焚燒，則不受此戒律的約束。出家菩薩爲了不妨礙大眾事務，也應該允許。如果不小心焚燒，則犯輕垢罪。一切有生物，指的是有生命的生物。有人認為『生』字是錯誤的，應該是有主之物。如果焚燒有主之物，又何止是四月到九月才禁止呢？應當知道，這是指焚燒有生命的生物。第十五條是邪僻教戒：因為會使人失去正道而制定。七眾弟子共同觸犯，大小乘佛教對此沒有共同規定，因為各自修習的法門不同。序事有三個階段：一是指出應該教導的人，包括佛弟子（內眾）和外道（外眾），六親和善知識則包括內外。二是說明應該教導的內容，應該教導大乘經典和戒律，使他們發起菩提心。十心指的是十種發趣心，以及發起金剛心，也就是十金剛。這裡省略了十長養。這三十種是初學者急需開示的內容。三是說明不應該教導的內容，不應該以噁心教導二乘法門或外道典籍等。如果看到時機成熟，可以利益眾生。

【English Translation】 English version The Offense of Joint Transgression: If someone, along with a Deva (天人, celestial being) or someone who has received the Bodhisattva precepts, speaks of another's transgression of the Seven Rebellious Acts or the Ten Major Precepts, whether these acts have a basis or not, if they speak of it to someone who does not believe in the Dharma, they have committed a major offense. The precepts regarding the faults of the Four Assemblies (四眾, monks, nuns, laymen, laywomen) have already been established. If they speak of it to someone who also believes in the Dharma, regardless of the other person's level of practice or whether they have precepts or not, if it involves someone who is being ruined, this precept is jointly transgressed as a minor offense. There are three aspects to the introduction: first, raising the matter of slander; second, what should be done; and third, what should not be done. Mentioning parents and siblings is to illustrate the mind of a Bodhisattva (大士, enlightened being), who should always think of all beings as their parents and close relatives, and should generate filial piety and compassion. Now, they are instead slandering and harming them. In the Sravaka (聲聞, disciple of Buddha) precepts, revealing another's Four Major Offenses to someone who holds the same precepts, the same views, and belongs to the same Sangha (僧團, monastic community), if the Four Major Offenses are without basis, constitutes a Sanghavasesa (僧殘, a formal meeting of the Sangha). The remaining details are as described in the Vinaya (律部, monastic code). The fourteenth is the precept against setting fires: It is established because it harms sentient beings. It is jointly transgressed by the Seven Assemblies (七眾, monks, nuns, laymen, laywomen, male novices, female novices, and female trainees), and both Mahayana (大乘, Great Vehicle) and Hinayana (小乘, Lesser Vehicle) Buddhism have provisions against it. There are three aspects to the introduction: first, the act of setting fire; second, the presence of burning in the distance; and third, revealing the offense and determining the fault. Some Dharma masters say that killing ghosts and animals also constitutes a major offense, but the first precept has already addressed this. This precept mainly prohibits burning forests and causing harm in the distance. Now, it is explained that killing ghosts and animals does not constitute a major offense, so burning forests and causing the death of living beings is the same as the purpose of this precept. From April to September, when insects proliferate, both monastics and laypeople should observe the precept and not burn forests, causing harm in the distance. Lay Bodhisattvas who burn for their livelihood are not bound by this precept. Monastic Bodhisattvas should also be allowed to do so if it does not hinder the affairs of the Sangha. If one burns carelessly, they commit a minor offense. 'All living beings' refers to beings with life. Some say that the word 'living' is a mistake and should be 'owned.' If one burns owned objects, why only prohibit it from April to September? It should be known that this refers to burning living beings. The fifteenth is the precept against perverse teachings: It is established because it causes people to lose the right path. It is jointly transgressed by the Seven Assemblies, and Mahayana and Hinayana Buddhism do not have a common provision for this because they practice different Dharma methods. There are three stages to the introduction: first, identifying those who should be taught, including disciples of the Buddha (inner assembly) and non-Buddhists (outer assembly), while relatives and good friends include both inner and outer. Second, clarifying what should be taught, which is the Mahayana sutras and precepts, to inspire them to generate Bodhicitta (菩提心, the aspiration for enlightenment). The Ten Minds refer to the ten kinds of aspiring minds, as well as generating the Vajra Mind, which is the Ten Vajras. The Ten Sustaining Minds are omitted here. These thirty are what beginners urgently need to be shown. Third, clarifying what should not be taught, which is not to teach the Two Vehicles (二乘, Sravakas and Pratyekabuddhas) or non-Buddhist texts with an evil intention. If one sees an opportunity to benefit beings, it is permissible.

不犯。第十六為利倒說戒。乖訓授之道故制。七眾同犯大小乘俱制。前戒隱大示小。今戒雖為說大而希利靳固。隱沒義味不令顯示。聲聞教訓他人隱沒義理犯輕垢。序事三階。一先應自學。二為後來者具說。三明不應為利隱沒就文易見。有師言此中所列苦行制令救物。不爾輕垢。又解是舉。沒況之辭大士當應捨身施人然後具為說法。況今止為說法而希利隱沒耶。后階示三。文相易見。第十七恃勢乞求戒者。惱他故制。七眾同犯大小乘俱制。序事有三。一為利親附。二非理告乞。三舉非結過。因倚勢乞書屬置打拍乞索。若自及教他為我皆犯此戒。第十八無解作師戒。無解強授有誤人之失故制。出家二眾。同犯大小乘俱制。三眾及在家無師範義未制。聲聞師德在七法。誦受戒法所制。菩薩師法必須十歲五法如初釋。序事三重。一應誦戒解義亦是所制。日日六時晝夜各三。一云誦未通利必須六時。已通利未必恒爾。二云恒應六時。二明不誦不解不應作師。一乖己心則自欺。誤前人則欺他也。第十九兩舌戒。遘扇彼此乖和合故制。七眾同大小俱制。序事兩階。一舉所斗遘人。謂持戒菩薩比丘。手捉香爐即舉善行一事。二不應。不應斗遘兩頭。持此過向彼說故言兩頭。謗欺賢人道其無惡不造兩舌之辭。實語兩舌亦犯。此戒舉虛遘

為語故言謗欺。過字或作遇字。文語以斗言值遇二邊皆消文。或言應作遘字文誤也。此戒名嫉善戒直憎嫉善人說其過惡。于兩頭之語小不便。今言嫉善此戒兼制。由以斗于彼此也。第二十不行放救戒。見危不濟乖慈故制。菩薩行慈悲為本何容見危不救。大士見危致命故也。七眾同犯大小乘不俱制。大士一切普度聲聞止在眷屬此制自度。序事三重。一非親應度二是親應度三舉非結過。初重可解。前明想念如親即制令憶慈觀。如大經明習九品七品等。第一使上怨等於上親。大士應與資身之益及資神之利。在文易見。若父母下第二是親應度。大士前人後己故親在後。準前亦應有三今止明資神之益。如是下第三總結。指滅罪品中廣明。第二十一瞋打報仇戒。既傷慈忍方復結怨故制也。外書有二途。一是禮之所許。二是法之所禁漸教故也。今內經悉禁。七眾同犯大小俱制。序事三階。初制不應報仇。謂以瞋打報瞋打。非謂應以德報怨。尚不應畜下第二舉況。而出家下三舉非結過。奴婢出家菩薩不得畜在家得畜。而不應非理打拍。第二十二憍慢不請法戒。慢如高山法水不住。有乖傳化之益故制。七眾同犯大小不全共。大士常應咨請。聲聞是應請者內懷憍慢不請方犯輕失。序事三階。一自恃憍慢即是兼制。言始出家者。染法未深多有

自舉。解者未有正。自恃聰明者于餘事有知。其法師者下二出慢之境。小姓卑陋所以起慢。實自有解是故不應。而新學下第三舉非結過。第一義者菩薩勝法皆名第一義。此戒與前第六戒同制不請法以心為異。前制懈怠不請此制憍慢不請。若慢心不往聽應同此戒。第二十三憍慢僻說戒。乖教訓之道故制。七眾同犯大小俱制。序事三階。一求法之人遠來問道。文中俱序。初新學菩薩已受戒竟。遠來聽法。法主言非己師恃解恃勢輕慢心不好答問。使義理隱沒顛倒法相故犯。若千里內無師于佛像前自誓受。必須見好相方得。二師師相授不假見相。生重心故。若法師。此二法師自恃所以興慢。而新學下舉非結過第三句也。彼遠來問義倚恃憍慢不好酬對故犯。第二十四不習學佛戒。不務所務不應學者乖出要之道故制。七眾同犯大小不全共菩薩常應大乘在先不限時節。聲聞五歲未滿五法未明。若學失所非急犯第七聚。此外不制以自修自滿故。序事三階。一應學而不學。有佛經律大乘法者通舉菩薩藏。正見者謂萬行之解。正性者謂正因性。正法者謂正果性。修萬行從因至果此是要知。而今反不勤學而反學二乘外道數論等。是斷佛性此第三舉非結過。習小助大不犯。為伏外道讀其經書亦不犯。菩薩若撥無二乘亦名為犯。若學二乘法為欲引

【現代漢語翻譯】現代漢語譯本自恃聰明的人在其他事情上可能有所瞭解，但對於佛法真義的理解未必正確。那些自以為是的法師，往往會陷入輕慢的境地。有些人因為出身卑微而產生傲慢，實際上他們自有理解，因此不應該這樣。而新學者如果犯了第三種情況，那就是舉出錯誤並總結過失。第一義指的是菩薩殊勝的佛法，都可以稱為第一義。這條戒律與前面的第六條戒律相似，都是禁止不請法，但區別在於動機。第六條戒律是禁止懈怠而不請法，而這條戒律是禁止因為驕慢而不請法。如果因為驕慢而不去聽法，也應該被視為違反此戒。第二十三條戒律是關於驕慢地發表不正當言論。因為這種行為違背了教導和訓誡的原則，所以制定了這條戒律。七眾弟子都會觸犯此戒，無論犯的是大戒還是小戒。事情的經過分為三個階段。第一階段是求法之人從遠方前來問道，文中都敘述了。起初，一位新學菩薩受戒完畢，從遠方前來聽法。法主認為他不如自己的老師，仗著自己的理解和勢力，心懷輕慢，不好好回答問題，導致義理被掩蓋，顛倒了佛法的真相，因此觸犯了戒律。如果在千里之內沒有老師，可以在佛像前發誓受戒，但必須見到好的徵兆才可以。第二階段是老師與老師之間互相傳授，不需要見到什麼徵兆，因為他們已經產生了敬重之心。如果是法師，這兩種法師都是因為自恃而產生傲慢。而新學者如果犯了第三種情況，那就是舉出錯誤並總結過失。那位從遠方來問道的人，因為倚仗驕慢，不好好回答問題，因此觸犯了戒律。第二十四條戒律是關於不學習佛法。不致力于應該做的事情，不學習應該學習的內容，違背了脫離輪迴的正道，所以制定了這條戒律。七眾弟子都會觸犯此戒，無論犯的是大戒還是小戒。菩薩應該經常以大乘佛法為先，不限制時間和場合。而聲聞弟子在五年之內，如果對五法還不明白，如果學習不得當，緊急情況下會觸犯第七聚戒。除此之外，不制定戒律來約束那些自我修行、自我滿足的人。事情的經過分為三個階段。第一階段是應該學習而不學習。有佛經、戒律、大乘佛法的人，都應該學習菩薩藏。正見指的是對萬行的理解，正性指的是正因之性，正法指的是正果之性。修行萬行，從因到果，這是必須要知道的。但現在反而不勤奮學習，反而學習二乘佛法、外道學說、數論等等，這是斷絕佛性。學習小乘佛法來輔助大乘佛法，不算犯戒。爲了降伏外道而閱讀他們的經書，也不算犯戒。菩薩如果否定二乘佛法，也算是犯戒。如果學習二乘佛法是爲了引導他人進入大乘佛法，就不算犯戒。

【English Translation】 English version Those who are self-reliant in their intelligence may have knowledge of other matters, but their understanding of the true meaning of the Buddha's teachings may not be correct. Those Dharma masters who are self-righteous tend to fall into a state of contempt. Some people become arrogant because of their humble origins, but in reality, they have their own understanding, so they should not be like this. And if a new student commits the third situation, it is to point out mistakes and summarize faults. The 'first meaning' refers to the supreme Dharma of the Bodhisattvas, which can be called the first meaning. This precept is similar to the sixth precept, which prohibits requesting the Dharma without being invited, but the difference lies in the motivation. The sixth precept prohibits laziness from requesting the Dharma, while this precept prohibits requesting the Dharma out of arrogance. If one does not go to listen to the Dharma because of arrogance, it should also be considered a violation of this precept. The twenty-third precept is about arrogantly making improper statements. Because this behavior violates the principles of teaching and instruction, this precept was established. All seven assemblies of disciples will violate this precept, whether it is a major or minor violation. The course of events is divided into three stages. The first stage is that a Dharma seeker comes from afar to ask questions, which are all described in the text. Initially, a newly learned Bodhisattva, after receiving the precepts, came from afar to listen to the Dharma. The Dharma master thought that he was not as good as his teacher, relying on his own understanding and power, with a contemptuous mind, and did not answer the questions properly, causing the meaning to be obscured and the truth of the Dharma to be reversed, thus violating the precept. If there is no teacher within a thousand miles, one can vow to receive the precepts in front of the Buddha statue, but one must see good signs before doing so. The second stage is that teachers transmit to each other, without the need to see any signs, because they have already generated respect. If it is a Dharma master, these two types of Dharma masters are arrogant because of their self-reliance. And if a new student commits the third situation, it is to point out mistakes and summarize faults. The person who came from afar to ask questions, because of relying on arrogance, did not answer the questions properly, thus violating the precept. The twenty-fourth precept is about not studying the Buddha's teachings. Not devoting oneself to what should be done, not learning what should be learned, violates the right path of escaping from samsara, so this precept was established. All seven assemblies of disciples will violate this precept, whether it is a major or minor violation. Bodhisattvas should always prioritize the Mahayana Dharma, without limiting time and place. As for the Sravaka disciples, if they do not understand the five dharmas within five years, if their learning is improper, they will violate the seventh Sanghavasesa precept in an emergency. Apart from this, no precepts are established to restrain those who cultivate themselves and are content with themselves. The course of events is divided into three stages. The first stage is that one should learn but does not learn. Those who have the Buddha's sutras, precepts, and Mahayana Dharma should all study the Bodhisattva Pitaka. Right view refers to the understanding of the myriad practices, right nature refers to the nature of the right cause, and right Dharma refers to the nature of the right effect. Cultivating the myriad practices, from cause to effect, is what must be known. But now, instead of diligently studying, one studies the Two Vehicle Dharma, heretical doctrines, Samkhya, etc., which is cutting off the Buddha-nature. Learning the Hinayana Dharma to assist the Mahayana Dharma is not a violation. Reading their scriptures in order to subdue heretics is also not a violation. If a Bodhisattva denies the Two Vehicle Dharma, it is also considered a violation. If one studies the Two Vehicle Dharma in order to guide others into the Mahayana Dharma, it is not a violation.

化二乘令入大乘不犯。第二十五不善知眾戒。自損損他故制。出家二眾同犯大小俱制。三眾及在家既未持眾不制。序事三階。出衆主凡五種人。以初句為兩方便成六人。律中有十四人如律中說。此略舉六人。應生下第二應。應有三事。一事慈心謂欲與眾生樂。二善和諍訟謂如法滅諍。諍有四。毗尼有七。應如法除滅不得差違。三善守三寶物。應事施用不得差互。而反亂眾第三不應。但舉后兩句不舉不生慈心。此二事即是無慈。第二十六獨受利養戒。僧次請僧不問客舊等皆有分。而舊人獨受不以分客乖施主心。貪利故制。此戒出家二眾同犯大小俱制。三眾及在家未知僧事不制。序事三階。一有客來至。文中雖道菩薩比丘。若聲聞僧預利養分亦同其例。先住下二應。應有二事。一禮拜迎接給僧臥具等。二應依次差僧。言賣身供給舉況之辭。而先住下第三不應。不應中但舉不次差僧據后以兼前。若不與僧物分不迎接亦同此制。若知僧次的至彼人不差而舊但犯輕垢。以臨差時界外或有來者未專有分故。差竟而舊與餘人。餘人知爾能差及所差並是盜方便。后得施家食䞋五錢入手各結重畜生無異。或云此為不差僧次戒。差僧次有六種如律中說。第二十七受別請戒。各受別請則施主不請十方僧。使施主失平等心功德。十方僧失常利施

【現代漢語翻譯】現代漢語譯本【化二乘令入大乘不犯。】將修習二乘（小乘）的修行者引導進入大乘（菩薩乘），這本身並不構成違犯戒律的行為。【第二十五不善知眾戒。自損損他故制。】第二十五條戒律是關於不善於瞭解大眾戒律。制定這條戒律的原因是這種行為會損害自己和他人。【出家二眾同犯大小俱制。三眾及在家既未持眾不制。】出家的比丘（bhiksu）和比丘尼（bhiksuni）如果違反此戒，無論情節輕重都會受到制裁。沙彌（sramanera）、沙彌尼（sramanerika）和在家居士因為沒有承擔管理僧團的責任，所以不受此戒的約束。【序事三階。出衆主凡五種人。以初句為兩方便成六人。律中有十四人如律中說。此略舉六人。】事件的順序分為三個階段。能夠成為僧團領導者的人有五種。如果將第一句話（化二乘令入大乘不犯）視為兩種方便，則可以構成六種人。律藏中記載了十四種人，這裡只簡要列舉了六種。【應生下第二應。應有三事。一事慈心謂欲與眾生樂。二善和諍訟謂如法滅諍。諍有四。毗尼有七。應如法除滅不得差違。三善守三寶物。應事施用不得差互。而反亂眾第三不應。但舉后兩句不舉不生慈心。此二事即是無慈。】在『應』的部分，第二點是『應』。『應』包含三件事：第一件事是慈心，即希望給予眾生快樂。第二件事是善於調和爭端，即依法平息爭端。爭端有四種，毗尼（vinaya，戒律）中有七種。應該依法消除爭端，不得有任何偏差。第三件事是妥善保管三寶（佛、法、僧）的財物，應該根據實際情況使用，不得隨意挪用。與此相反，擾亂僧團秩序是第三種『不應』。這裡只提到了后兩句，沒有提到不生慈心，因為后兩件事本身就體現了缺乏慈心。【第二十六獨受利養戒。僧次請僧不問客舊等皆有分。而舊人獨受不以分客乖施主心。貪利故制。】第二十六條戒律是關於獨自接受利養。按照僧團的順序接受供養時，無論新來者還是老成員都有資格獲得分配。如果老成員獨自接受供養，而不分給新來者，這違背了施主平等供養的心意。制定這條戒律的原因是爲了防止貪圖利益的行為。【此戒出家二眾同犯大小俱制。三眾及在家未知僧事不制。序事三階。一有客來至。文中雖道菩薩比丘。若聲聞僧預利養分亦同其例。】這條戒律對於出家的比丘和比丘尼同樣適用，無論情節輕重都會受到制裁。沙彌、沙彌尼和在家居士因為不瞭解僧團事務，所以不受此戒的約束。事件的順序分為三個階段。第一階段是有客人到來。文中雖然提到了菩薩比丘（bodhisattva bhiksu），但如果聲聞僧（sravaka）也參與利養的分配，也同樣適用此戒。【先住下二應。應有二事。一禮拜迎接給僧臥具等。二應依次差僧。言賣身供給舉況之辭。而先住下第三不應。不應中但舉不次差僧據后以兼前。若不與僧物分不迎接亦同此制。】在『先住』的情況下，第二點是『應』。『應』包含兩件事：第一件是禮拜迎接，併爲僧人提供臥具等。第二件是應該按照順序安排僧人。『賣身供給』是一種比喻的說法。在『先住』的情況下，第三點是『不應』。在『不應』中，只提到了不按順序安排僧人，但根據後面的內容，也包括了前面的情況。如果不給僧人分配財物，或者不迎接僧人，也同樣違反此戒。【若知僧次的至彼人不差而舊但犯輕垢。以臨差時界外或有來者未專有分故。差竟而舊與餘人。餘人知爾能差及所差並是盜方便。后得施家食䞋五錢入手各結重畜生無異。或云此為不差僧次戒。差僧次有六種如律中說。】如果知道僧人的順序，但故意不安排他，那麼老成員只犯輕罪。因為在即將安排時，可能有界外的人到來，他們還沒有被正式分配。如果安排完畢后，老成員又將財物分給其他人，而其他人明知此事卻仍然接受安排，那麼安排者和被安排者都犯了盜竊的方便罪。之後，如果從施主那裡獲得食物或財物，即使只有五錢，其罪過也與畜生無異。或者說，這可以被視為不按僧團順序安排僧人的戒律。按照僧團順序安排僧人有六種方式，如律藏中所說。【第二十七受別請戒。各受別請則施主不請十方僧。使施主失平等心功德。十方僧失常利施】第二十七條戒律是關於接受個別邀請。如果僧人各自接受個別邀請，那麼施主就不會邀請十方僧（來自各個方向的僧人），這會導致施主失去平等供養的功德，十方僧也會失去應得的供養。

【English Translation】 English version [Transforming those of the Two Vehicles, causing them to enter the Great Vehicle is not a transgression.] Guiding practitioners of the Two Vehicles (Hinayana) to enter the Great Vehicle (Mahayana) does not in itself constitute a violation of the precepts. [The Twenty-fifth: Not Knowing the Precepts Well. This is established because it harms oneself and others.] The twenty-fifth precept concerns not being skilled in understanding the precepts of the Sangha. This precept is established because such behavior harms both oneself and others. [Both the two groups of renunciants transgress, both major and minor offenses are sanctioned. The three groups and those at home, since they do not uphold the Sangha, are not sanctioned.] If the ordained bhiksus (monks) and bhiksunis (nuns) violate this precept, they will be sanctioned regardless of the severity of the offense. Sramaneras (novice monks), sramanerikas (novice nuns), and lay practitioners are not bound by this precept because they do not bear the responsibility of managing the Sangha. [The sequence of events has three stages. There are five types of people who can be leaders of the Sangha. Taking the first sentence as two expedient means, six people are formed. There are fourteen people in the Vinaya, as described in the Vinaya. This briefly lists six people.] The sequence of events is divided into three stages. There are five types of people who can be leaders of the Sangha. If the first sentence (Transforming those of the Two Vehicles, causing them to enter the Great Vehicle is not a transgression) is considered as two expedient means, then six types of people can be formed. The Vinaya Pitaka records fourteen types of people; here, only six are briefly listed. [The second 'should' is below 'should be born'. There should be three things. The first thing is loving-kindness, which means wanting to give happiness to sentient beings. The second is skillfully harmonizing disputes, which means extinguishing disputes according to the Dharma. There are four types of disputes, and seven in the Vinaya. They should be extinguished according to the Dharma, without any deviation. The third is to properly protect the property of the Three Jewels. They should be used according to the circumstances, without any misuse. On the contrary, disturbing the Sangha is the third 'should not'. Only the latter two sentences are mentioned, not the lack of loving-kindness, because these two things themselves embody the lack of loving-kindness.] In the 'should' section, the second point is 'should'. 'Should' includes three things: The first thing is loving-kindness (metta), which means wanting to give happiness to sentient beings. The second thing is being skilled in harmonizing disputes, which means extinguishing disputes according to the Dharma. There are four types of disputes, and seven in the Vinaya (discipline). Disputes should be eliminated according to the Dharma, without any deviation. The third thing is to properly protect the property of the Three Jewels (Buddha, Dharma, Sangha), which should be used according to the actual situation and not misappropriated. Conversely, disturbing the Sangha is the third 'should not'. Only the latter two sentences are mentioned, not the lack of loving-kindness, because these two things themselves embody the lack of loving-kindness. [The Twenty-sixth: The precept against exclusively receiving offerings. When inviting monks according to the Sangha's order, everyone, whether new or old, is entitled to a share. If an old member exclusively receives offerings without sharing with the new members, it violates the donor's intention of equal offering. This is established because of greed for profit.] The twenty-sixth precept concerns exclusively receiving offerings. When accepting offerings according to the Sangha's order, everyone, whether new or old, is entitled to a share. If an old member exclusively receives offerings without sharing with the new members, it violates the donor's intention of equal offering. This precept is established to prevent greed for profit. [This precept is transgressed by both groups of renunciants, and both major and minor offenses are sanctioned. The three groups and those at home, since they do not know the affairs of the Sangha, are not sanctioned. The sequence of events has three stages. The first stage is when a guest arrives. Although the text mentions Bodhisattva Bhikshus, if Sravaka monks also participate in the distribution of offerings, this precept also applies.] This precept applies equally to ordained bhiksus and bhiksunis, and both major and minor offenses are sanctioned. Sramaneras, sramanerikas, and lay practitioners are not bound by this precept because they do not understand the affairs of the Sangha. The sequence of events is divided into three stages. The first stage is when a guest arrives. Although the text mentions Bodhisattva Bhikshus (bodhisattva bhiksu), if Sravaka monks (sravaka) also participate in the distribution of offerings, this precept also applies. [The second 'should' is below 'first reside'. There should be two things. The first is to bow and greet, and provide the Sangha with bedding, etc. The second is to assign monks in order. The words 'selling oneself to provide' are a metaphorical expression. The third 'should not' is below 'first reside'. In 'should not', only not assigning monks in order is mentioned, but according to the latter, it also includes the former. If the Sangha is not given a share of the property, or if they are not greeted, this also violates this precept.] In the case of 'first reside', the second point is 'should'. 'Should' includes two things: The first is to bow and greet, and provide the Sangha with bedding, etc. The second is to assign monks in order. 'Selling oneself to provide' is a metaphorical expression. In the case of 'first reside', the third point is 'should not'. In 'should not', only not assigning monks in order is mentioned, but according to the latter content, it also includes the former situation. If the Sangha is not given a share of the property, or if they are not greeted, this also violates this precept. [If one knows the order of the Sangha but does not assign that person, then the old member only commits a minor offense. Because at the time of assignment, there may be someone from outside the boundary who has not yet been officially assigned. If, after the assignment, the old member gives the property to others, and the others know this but still accept the assignment, then both the assigner and the assignee commit the offense of facilitating theft. Afterwards, if one obtains food or property from the donor, even if it is only five coins, the offense is no different from that of an animal. Or, it can be said that this is the precept against not assigning monks according to the Sangha's order. There are six ways to assign monks according to the Sangha's order, as described in the Vinaya.] If one knows the order of the Sangha but intentionally does not assign that person, then the old member only commits a minor offense. Because at the time of assignment, there may be someone from outside the boundary who has not yet been officially assigned. If, after the assignment, the old member gives the property to others, and the others know this but still accept the assignment, then both the assigner and the assignee commit the offense of facilitating theft. Afterwards, if one obtains food or property from the donor, even if it is only five coins, the offense is no different from that of an animal. Alternatively, this can be regarded as the precept against not assigning monks according to the Sangha's order. There are six ways to assign monks according to the Sangha's order, as described in the Vinaya Pitaka. [The Twenty-seventh: The precept against accepting separate invitations. If each accepts separate invitations, then the donor will not invite the Sangha of the ten directions, causing the donor to lose the merit of equal giving, and the Sangha of the ten directions will lose the usual offering.] The twenty-seventh precept concerns accepting individual invitations. If monks each accept separate invitations, then the donor will not invite the Sangha of the ten directions (monks from all directions), which will cause the donor to lose the merit of equal giving, and the Sangha of the ten directions will lose the deserved offering.

故制。出家五眾同犯。在家二眾無此利未制。大小乘不同。菩薩僧。一云。凡齋會利施悉斷別請。若請受戒說法見機。或比智知此人無我則不營功德。如此等不制。二云。從四人已上有一僧次不犯。都無者被制。文意似前解。序事三階。初標不應。而此第二釋不應意。施主修福法應廣普。當知利施本通十方。由汝別受故十方不得遠有奪十方之義是故不應。八福田下此三結不應。八福田並有應得僧次義。如佛應跡為僧等。八福田者。一佛。二聖人。三和尚。四阇黎。五僧。六父。七母。八病人。然三藏中佛恒受別請而不名犯。一佛是上福田不減等心之福。二此土只有一佛無有奪余中義。第二十八別請僧戒。分別是田非田如經德王品。當知是心則為狹劣失平等心。七眾同犯大小乘不全共。道俗菩薩請僧齋會。一云。都不得別請悉應僧次。的請一人便犯。二云。一食處莫問人數多少止請一僧次便不犯。都無則制。若悉請者益善。文意似如前解。序事三階。一標應。而世人下二釋應意。明次請雖得凡僧有勝的請聖僧也。他云。五百羅漢不及一凡僧。此就心邊不論田也。若別請下三不應。不應同外道異法。不隨佛教即乖孝道。七佛者並在此土應化跡在百劫之內。長壽天皆所曾見故多引七佛證義。欲使信者易明。過去九十劫初有一

【現代漢語翻譯】因此制定了戒律。出家的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）共同違犯此戒。在家的二眾（優婆塞、優婆夷）沒有這種利益，因此沒有制定此戒。大乘和小乘對此的看法不同。菩薩僧團，一種觀點認為，凡是齋會和利益施捨，都應該斷絕個別邀請。如果邀請是爲了受戒、說法，要看情況。或者通過智慧知道這個人沒有我執，那麼就不需要營求功德。對於這些情況，不作限制。另一種觀點認為，從四人以上的僧團中，只要有一位是按照僧次輪值，就不算違犯。如果沒有按照僧次輪值，就會被限制。文中的意思似乎傾向於前一種解釋。序事分為三個階段。首先標明不應該這樣做。而這裡第二段解釋了不應該這樣做的原因。施主修福，法理上應該廣普。應當知道，利益施捨本來是通達十方的。因為你個別接受，所以十方大眾就無法得到利益，有奪取十方利益的嫌疑，因此不應該這樣做。『八福田』以下，這三段總結了不應該這樣做。八福田都有應該按照僧次輪值的道理，例如佛陀應化示現為僧等。八福田指的是：一、佛（Buddha），二、聖人（Arya），三、和尚（Upadhyaya，親教師），四、阿釬黎（Acharya，軌範師），五、僧（Sangha），六、父親（Father），七、母親（Mother），八、病人（Sick person）。然而，三藏經典中，佛陀經常接受個別邀請，但並不認為這是違犯戒律。因為佛陀是至上的福田，不會減少平等心的功德。而且此土只有一位佛陀，沒有奪取其他人的利益的說法。第二十八條戒律是關於個別邀請僧眾的戒律，分別什麼是福田，什麼不是福田，如《德王品》所說。應當知道，這種心是狹隘的，失去了平等心。七眾共同違犯此戒，大小乘並不完全相同。在家信徒和菩薩請僧眾齋會，一種觀點認為，都不能個別邀請，都應該按照僧次輪值。如果特意邀請某一個人，就算違犯。另一種觀點認為，在一個用餐的地方，無論人數多少，只要邀請一位按照僧次輪值的僧人，就不算違犯。如果沒有按照僧次輪值，就會被限制。如果全部都邀請，那就更好了。文中的意思似乎傾向於前一種解釋。序事分為三個階段。首先標明應該這樣做。『而世人』以下，第二段解釋了應該這樣做的原因。說明按照僧次邀請雖然可以，但凡夫僧眾也有勝過特意邀請聖僧的地方。另一種說法是，五百羅漢也比不上一個凡夫僧。這是從心性方面來說的，不是從福田方面來說的。『若別請』以下，第三段說明了不應該這樣做。不應該像外道一樣，採用不同的方法。不遵循佛教的教義，就是不孝順。七佛（Seven Buddhas）都曾在此土應化示現，他們的足跡都在百劫之內。長壽天人都曾見過他們，所以多引用七佛來證明義理，想要讓信徒容易明白。過去九十劫的最初有一位。 English version: Therefore, the precept was established. The five groups of renunciants (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas) jointly violate this precept. The two groups of lay followers (upasakas and upasikas) do not have this benefit, so this precept was not established for them. The Mahayana and Hinayana traditions have different views on this. For Bodhisattva Sanghas, one view is that all alms gatherings and beneficial offerings should sever individual invitations. If the invitation is for receiving precepts or teaching the Dharma, it depends on the situation. Or, if through wisdom it is known that this person has no ego, then there is no need to seek merit. For these situations, there is no restriction. Another view is that from a Sangha of four or more people, as long as one is rotating according to the Sangha order, it is not a violation. If there is no rotation according to the Sangha order, there will be restrictions. The meaning of the text seems to lean towards the former interpretation. The introduction is divided into three stages. First, it indicates that it should not be done. And here, the second paragraph explains the reason why it should not be done. When a donor cultivates merit, the Dharma principle should be broad and universal. It should be known that beneficial offerings originally reach the ten directions. Because you individually accept, the masses in the ten directions cannot receive the benefit, and there is a suspicion of taking away the benefits of the ten directions, therefore it should not be done. Below 'Eight Fields of Merit,' these three paragraphs summarize why it should not be done. The Eight Fields of Merit all have the principle of rotating according to the Sangha order, such as the Buddha (Buddha) manifesting as a Sangha member. The Eight Fields of Merit refer to: 1. Buddha (Buddha), 2. Arya (Arya), 3. Upadhyaya (Upadhyaya, preceptor), 4. Acharya (Acharya, instructor), 5. Sangha (Sangha), 6. Father (Father), 7. Mother (Mother), 8. Sick person (Sick person). However, in the Tripitaka, the Buddha often accepts individual invitations, but it is not considered a violation of the precept. Because the Buddha is the supreme field of merit, it does not diminish the merit of equal-mindedness. Moreover, there is only one Buddha in this land, and there is no saying of taking away the benefits of others. The twenty-eighth precept is about the precept of individually inviting Sangha members, distinguishing what is a field of merit and what is not, as stated in the 'Virtue King Chapter.' It should be known that this kind of mind is narrow and loses the mind of equality. The seven groups jointly violate this precept, and the Mahayana and Hinayana traditions are not entirely the same. When lay followers and Bodhisattvas invite Sangha members to alms gatherings, one view is that individual invitations should not be made, and all should rotate according to the Sangha order. If a specific person is intentionally invited, it is considered a violation. Another view is that in a dining place, regardless of the number of people, as long as one Sangha member rotating according to the Sangha order is invited, it is not considered a violation. If there is no rotation according to the Sangha order, there will be restrictions. If all are invited, that would be even better. The meaning of the text seems to lean towards the former interpretation. The introduction is divided into three stages. First, it indicates that it should be done. Below 'While people,' the second paragraph explains the reason why it should be done. It explains that although inviting according to the Sangha order is acceptable, ordinary Sangha members also have advantages over specifically inviting holy Sangha members. Another saying is that five hundred Arhats are not as good as one ordinary Sangha member. This is from the perspective of the mind, not from the perspective of the field of merit. Below 'If individually invited,' the third paragraph explains why it should not be done. It should not be like external paths, adopting different methods. Not following the teachings of Buddhism is unfilial. The Seven Buddhas (Seven Buddhas) have all manifested in this land, and their footprints are within a hundred kalpas. Long-lived devas have all seen them, so the Seven Buddhas are often cited to prove the meaning, wanting to make it easy for believers to understand. At the beginning of the past ninety kalpas, there was one.

【English Translation】 Therefore, the precept was established. The five groups of renunciants (bhikshus [monks], bhikshunis [nuns], shramaneras [male novices], shramanerikas [female novices], and shikshamanas [probationary nuns]) jointly violate this precept. The two groups of lay followers (upasakas [male lay devotees] and upasikas [female lay devotees]) do not have this benefit, so this precept was not established for them. The Mahayana and Hinayana traditions have different views on this. For Bodhisattva Sanghas, one view is that all alms gatherings and beneficial offerings should sever individual invitations. If the invitation is for receiving precepts or teaching the Dharma, it depends on the situation. Or, if through wisdom it is known that this person has no ego, then there is no need to seek merit. For these situations, there is no restriction. Another view is that from a Sangha of four or more people, as long as one is rotating according to the Sangha order, it is not a violation. If there is no rotation according to the Sangha order, there will be restrictions. The meaning of the text seems to lean towards the former interpretation. The introduction is divided into three stages. First, it indicates that it should not be done. And here, the second paragraph explains the reason why it should not be done. When a donor cultivates merit, the Dharma principle should be broad and universal. It should be known that beneficial offerings originally reach the ten directions. Because you individually accept, the masses in the ten directions cannot receive the benefit, and there is a suspicion of taking away the benefits of the ten directions, therefore it should not be done. Below 'Eight Fields of Merit,' these three paragraphs summarize why it should not be done. The Eight Fields of Merit all have the principle of rotating according to the Sangha order, such as the Buddha (Buddha) manifesting as a Sangha member. The Eight Fields of Merit refer to: 1. Buddha (Buddha), 2. Arya (Arya), 3. Upadhyaya (Upadhyaya, preceptor), 4. Acharya (Acharya, instructor), 5. Sangha (Sangha), 6. Father (Father), 7. Mother (Mother), 8. Sick person (Sick person). However, in the Tripitaka, the Buddha often accepts individual invitations, but it is not considered a violation of the precept. Because the Buddha is the supreme field of merit, it does not diminish the merit of equal-mindedness. Moreover, there is only one Buddha in this land, and there is no saying of taking away the benefits of others. The twenty-eighth precept is about the precept of individually inviting Sangha members, distinguishing what is a field of merit and what is not, as stated in the 'Virtue King Chapter.' It should be known that this kind of mind is narrow and loses the mind of equality. The seven groups jointly violate this precept, and the Mahayana and Hinayana traditions are not entirely the same. When lay followers and Bodhisattvas invite Sangha members to alms gatherings, one view is that individual invitations should not be made, and all should rotate according to the Sangha order. If a specific person is intentionally invited, it is considered a violation. Another view is that in a dining place, regardless of the number of people, as long as one Sangha member rotating according to the Sangha order is invited, it is not considered a violation. If there is no rotation according to the Sangha order, there will be restrictions. If all are invited, that would be even better. The meaning of the text seems to lean towards the former interpretation. The introduction is divided into three stages. First, it indicates that it should be done. Below 'While people,' the second paragraph explains the reason why it should be done. It explains that although inviting according to the Sangha order is acceptable, ordinary Sangha members also have advantages over specifically inviting holy Sangha members. Another saying is that five hundred Arhats are not as good as one ordinary Sangha member. This is from the perspective of the mind, not from the perspective of the field of merit. Below 'If individually invited,' the third paragraph explains why it should not be done. It should not be like external paths, adopting different methods. Not following the teachings of Buddhism is unfilial. The Seven Buddhas (Seven Buddhas) have all manifested in this land, and their footprints are within a hundred kalpas. Long-lived devas have all seen them, so the Seven Buddhas are often cited to prove the meaning, wanting to make it easy for believers to understand. At the beginning of the past ninety kalpas, there was one.

佛。名毗婆尸。亦維衛。中間諸劫無佛。至三十一劫有兩佛。一名尸棄。二名毗舍婆。亦言隨比。第九十一劫名賢劫。千佛應出四佛已過。一拘留孫。二拘那含牟尼。三迦葉。四釋迦牟尼也。第二十九邪命自活戒。大論云。貪心發身口名為邪命。文列七事例同者皆犯。乖凈命也。序事三階。一噁心為利揀見機益物。二列七事。三舉非結過。即是無慈故犯。聲聞邪命凡有四食。方仰及下等四。此中五事通前四食。一販賣女色。二手自作食通制道俗。三相吉兇俗人如相以自活不犯道一向制。四咒術。五工巧。六調鷹方法。此三事於物。無侵如法自活。在家不製出家悉斷。若凈治救無所希望不犯出家亦開。七和合藥毒殺人犯罪。第三十不敬好時戒。三齋六齋並是鬼神得力之日。此日宜修善福過餘日。而今於好時虧慢更犯。隨所犯事隨篇結罪。此時此日不應不知加一戒。一云。七眾俱制皆應敬時。二云。但制在家。年三長齋月六齋。齋本為在家。出家盡壽持齋不論時節。序事三階。一總舉犯戒。凡有所犯皆言行相違乖反正真皆謗三寶。於六齋日下二所敬之時。謂六齋三長齋等。作殺生下第三更舉所犯結過。殺生劫盜略舉初二重。破齋者謂非時食等。優婆塞戒云。六齋日三齋月受八戒持齋在家菩薩應行此事。如是十戒第三總結也

【現代漢語翻譯】現代漢語譯本佛，名為 Vipassi（毗婆尸，過去七佛之一）。也叫維衛佛。中間的許多劫中沒有佛出現。到了第三十一劫有兩位佛出現，一位名為 Sikhi（尸棄，過去七佛之一），另一位名為 Vessabhu（毗舍婆，過去七佛之一），也稱為隨比佛。第九十一劫名為賢劫，有千佛應運而出，現在已經過了四位佛。第一位是 Kakusandha（拘留孫，過去七佛之一），第二位是 Konagamana（拘那含牟尼，過去七佛之一），第三位是 Kassapa（迦葉，過去七佛之一），第四位是 Sakyamuni（釋迦牟尼，現在佛）。第二十九條戒是邪命自活戒。《大論》中說，貪心通過身口表現出來就叫做邪命。文中列舉了七個事例，與這些事例相同的情況都算犯戒，因為這違背了清凈的活命方式。序事分為三個階段：第一，以噁心爲了利益，選擇機會來增益事物；第二，列舉七件事例；第三，舉出非法的行為並總結過失，這就是因為沒有慈悲心而犯戒。聲聞的邪命有四種食物來源，包括方仰及下等四種。這裡說的五件事通用於前面的四種食物來源。第一，販賣女色；第二，親手製作食物，這條戒律同時約束出家和在家之人；第三，占卜吉兇，世俗之人通過占卜來維持生計不算犯戒，但對於出家人則一概禁止；第四，使用咒術；第五，從事工巧技藝；第六，訓練老鷹的方法。這三件事對於事物沒有侵犯，如果如法地自力更生，在家之人不受約束，但出家之人則全部禁止。如果爲了凈化治療或救助，沒有其他希望，則不算犯戒，出家人也可以開許這樣做。第七，調和藥物或使用毒藥殺人，這屬於犯罪。第三十條戒是不敬好時戒。三齋日和六齋日都是鬼神容易得力的日子。這些日子應該多修善福，超過其他日子。現在在這些好日子裡虧損怠慢，更是犯戒。根據所犯的事情，按照相應的戒律來判罪。在這個時候，這一天，不應該不知道，還要加上一條戒律。一種說法是，七眾弟子都應遵守，都應該敬重這些時日。另一種說法是，只約束在家之人。一年有三次長齋，一月有六次齋戒。齋戒本來是為在家之人設立的，出家之人終身持齋，不論時節。序事分為三個階段：第一，總的舉出犯戒的行為，凡是所犯的戒律，都說是言行相違背，違背了正道和真理，都是誹謗三寶。在六齋日等所敬重的時候，作殺生等行為。第二，列舉所敬重的時間，比如六齋日、三次長齋等。第三，進一步舉出所犯的罪過並總結。殺生、偷盜，只是簡單地舉出最初的兩種重罪。破齋指的是非時而食等。《優婆塞戒經》中說，六齋日、三齋月，受持八關齋戒，在家菩薩應該做這些事情。像這樣的十戒，是第三部分的總結。

【English Translation】 English version The Buddha named Vipassi (Vipassi, one of the past seven Buddhas). Also known as Vipaśyin. In between these kalpas, there were no Buddhas. In the thirty-first kalpa, there were two Buddhas, one named Sikhi (Sikhi, one of the past seven Buddhas) and the other named Vessabhu (Vessabhu, one of the past seven Buddhas), also called Vessabhu. The ninety-first kalpa is called the Bhadrakalpa, in which a thousand Buddhas are destined to appear. Four Buddhas have already appeared: first, Kakusandha (Kakusandha, one of the past seven Buddhas); second, Konagamana (Konagamana, one of the past seven Buddhas); third, Kassapa (Kassapa, one of the past seven Buddhas); and fourth, Sakyamuni (Sakyamuni, the present Buddha). The twenty-ninth precept is the precept against wrong livelihood. The Mahayana Treatise states that greed expressed through body and speech is called wrong livelihood. The text lists seven examples, and any similar cases are considered violations because they contradict the pure way of living. The introduction of the matter is divided into three stages: first, using evil intentions for profit, choosing opportunities to benefit things; second, listing seven examples; third, pointing out the illegal behavior and summarizing the faults, which is committing offenses due to a lack of compassion. The Sravakas' wrong livelihood has four sources of food, including the four types of support. The five matters mentioned here apply to the previous four sources of food. First, selling women; second, making food by oneself, which restricts both monks and laypeople; third, fortune-telling, which is not considered a violation for laypeople who make a living through divination, but is completely prohibited for monks; fourth, using spells; fifth, engaging in craftsmanship; sixth, methods of training hawks. These three matters do not involve infringing upon things, and if one supports oneself lawfully, laypeople are not restricted, but monks are completely prohibited. If it is for purification, healing, or rescue, and there is no other hope, it is not considered a violation, and monks may also be allowed to do so. Seventh, mixing medicines or using poison to kill people, which is a crime. The thirtieth precept is the precept against disrespecting auspicious times. The three fast days and six fast days are days when ghosts and spirits can easily gain power. On these days, one should cultivate good fortune more than on other days. Now, to be deficient and negligent on these auspicious days is even more of a violation. Depending on the offense committed, the punishment is determined according to the corresponding precepts. At this time, on this day, one should not be unaware and should add one more precept. One view is that all seven assemblies should observe and respect these times. Another view is that it only restricts laypeople. There are three long fasts a year and six fasts a month. Fasting was originally established for laypeople; monks observe fasting for their entire lives, regardless of the time. The introduction of the matter is divided into three stages: first, generally listing the violations, saying that all violations contradict words and actions, contradict the right path and truth, and are slandering the Three Jewels. Engaging in killing and other actions during the respected times such as the six fast days. Second, listing the respected times, such as the six fast days and three long fasts. Third, further listing the offenses committed and summarizing them. Killing and stealing are simply listed as the first two major offenses. Breaking the fast refers to eating at the wrong time, etc. The Upasaka Precept Sutra states that on the six fast days and three fast months, lay Bodhisattvas should observe the eight precepts and practice fasting. These ten precepts are the conclusion of the third part.

。第三十一不行救贖戒。見有賣佛菩薩形像不救贖。損辱之甚非大士行。應隨力救贖不者犯罪故制。七眾同大小不全共。菩薩應贖聲聞見父母不贖犯第七聚。經像不見制。序事有三。先能賣之人謂劫賊。所賣即佛菩薩形像。此有父母有大慈故。而菩薩下第三正應救贖也。第三十二損害眾生戒。此有六事遠防損害乖慈故制。七眾同犯大小乘俱制。序事凡列六事。一販賣殺具。二畜輕秤小斗丈尺短者亦從此例。三因官形勢求覓錢財。四害心繫縛。五破壞成功。六畜養貓貍。此等六物皆有損害。不應畜損傷之事也。第三十三邪業覺觀戒。凡所運為皆非正業。思想覺觀有亂真道故制。大小同犯七眾不全同。序事三階。前標不應。噁心揀去見機。二列事。三總結。列事大列成五。第一兩事不同觀看道俗同制。第二若為自娛道俗同不得作不得聽。若供養三寶道俗同開。第三八事不得雜戲。第四六事不得卜筮為利。此道俗等俱制也。第五使命。第三十四暫念小乘戒。乖本所習故制。七眾同犯大小不共。以習各異欲背大向小心計未成犯前第八背大向小戒。計成失戒在第十重戒中說。此戒所制不欲背大正言小乘易行。且欲斷結然後化生。序事有兩。一應。應念。大乘略舉三事。一護大乘戒凡舉兩譬。一金剛取堅義。浮囊如大經。草系出因

【現代漢語翻譯】現代漢語譯本第三十一不行救贖戒：見到有人販賣佛菩薩的形像而不去救贖，這是對佛菩薩的極大侮辱，不符合菩薩的作為。應當盡力救贖，否則就犯戒，所以制定此戒。七眾弟子（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）共同遵守，但大小乘的規定不完全相同。菩薩應該救贖佛菩薩形像，如果見到父母被販賣而不救贖，則犯第七聚（單墮）。此戒針對的是佛經和佛像被販賣的情況。序事有三部分：首先是能賣之人，指劫匪；所賣之物，即佛菩薩的形像。佛菩薩如同父母一樣具有大慈悲心。而菩薩（下文）第三點正是應該救贖的對象。第三十二損害眾生戒：此戒有六件事，爲了從根本上防止損害眾生的行為，以免違背慈悲心而制定。七眾弟子共同遵守，大小乘都制定此戒。序事列舉了六件事：一、販賣殺生工具；二、使用不準確的度量衡，如短斤少兩的秤、小斗、短尺等；三、憑藉官府的權勢搜刮錢財；四、懷著惡意捆綁他人；五、破壞他人的事業或工程；六、飼養貓和貍。這六種事物都可能造成損害，不應該從事這些會損害眾生的事情。第三十三邪業覺觀戒：凡是所作所為都不是正當的行業，思想和覺觀擾亂真正的修行之道，因此制定此戒。大小乘都犯此戒，七眾弟子的規定不完全相同。序事分為三個階段：首先標明不應該（做），以噁心選擇機會（作惡）；第二，列舉具體的事項；第三，總結。列舉的事項大致分為五類：第一類，兩種不同的觀看（方式），道俗（出家和在家）共同遵守；第二類，如果是爲了自己娛樂，道俗都不得製作或觀看、聽取；如果是爲了供養三寶，道俗都可以；第三類，八件事不得參與雜戲；第四類，六件事不得進行卜筮以謀取利益。這些道俗等都共同遵守。第五類，使命。第三十四暫念小乘戒：因為違背了原本所修習的大乘法門，所以制定此戒。七眾弟子共同遵守，但大小乘的規定不同。因為修習的法門各不相同，如果想要背離大乘而轉向小乘，在計劃尚未完成時，就犯了之前的第八條背大向小戒。如果計劃完成，失去戒體的情況將在第十條重戒中說明。此戒的制定並非不希望修習小乘，而是說小乘容易修行，並且想要先斷除煩惱，然後再化生。序事有兩點：一、應該（修習大乘）；應該憶念大乘。大乘略舉三件事：一、守護大乘戒，舉了兩個比喻：一、金剛，取其堅固不壞之義；浮囊，如同大經；草繩繫結，引出（往昔的）因緣。

【English Translation】 English version Thirty-first: The precept of not redeeming. Seeing someone selling the images of Buddhas and Bodhisattvas and not redeeming them is a great insult and not the act of a Bodhisattva. One should redeem them to the best of one's ability, otherwise, one commits an offense, hence this precept is established. It is observed by all seven assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramanerikas, Siksamana, Upasakas, Upasikas), but the rules are not entirely the same for the Mahayana and Hinayana. Bodhisattvas should redeem images of Buddhas and Bodhisattvas; if they see their parents being sold and do not redeem them, they commit the seventh Parajika (a single downfall). This precept is aimed at the sale of Buddhist scriptures and images. The introduction has three parts: first, the person who can sell, referring to robbers; the object being sold, namely the images of Buddhas and Bodhisattvas. Buddhas and Bodhisattvas, like parents, possess great compassion. And the Bodhisattva (below) is the third object that should be redeemed. Thirty-second: The precept of harming sentient beings. This precept has six aspects, established to fundamentally prevent the act of harming sentient beings, so as not to violate compassion. It is observed by all seven assemblies, and both Mahayana and Hinayana have established this precept. The introduction lists six things: 1. Selling tools for killing; 2. Using inaccurate weights and measures, such as scales with short measures, small bushels, and short rulers; 3. Exploiting official power to extort money; 4. Binding others with malicious intent; 5. Destroying the careers or projects of others; 6. Raising cats and civets. These six things can all cause harm, and one should not engage in things that harm sentient beings. Thirty-third: The precept of wrong livelihood and contemplation. All actions and behaviors are not proper occupations, and thoughts and contemplations disturb the true path of practice, hence this precept is established. Both Mahayana and Hinayana commit this offense, and the rules are not entirely the same for the seven assemblies. The introduction is divided into three stages: first, it indicates that one should not (do), choosing opportunities with evil intentions (to do evil); second, it lists specific matters; third, it summarizes. The listed matters are roughly divided into five categories: the first category, two different types of viewing (methods), are jointly observed by both monastics and laity; the second category, if it is for one's own entertainment, both monastics and laity must not create, watch, or listen; if it is for offering to the Three Jewels, both monastics and laity may do so; the third category, eight things must not be involved in miscellaneous plays; the fourth category, six things must not be used for divination to seek profit. These are jointly observed by monastics, laity, etc. The fifth category, mission. Thirty-fourth: The precept of temporarily thinking of the Hinayana. Because it violates the original Mahayana Dharma that was practiced, this precept is established. It is observed by all seven assemblies, but the rules are different for Mahayana and Hinayana. Because the practices are different, if one wants to deviate from the Mahayana and turn to the Hinayana, before the plan is completed, one commits the previous eighth precept of turning away from the Mahayana and towards the Hinayana. If the plan is completed, the loss of precepts will be explained in the tenth major precept. The establishment of this precept is not that one does not want to practice the Hinayana, but rather that the Hinayana is easy to practice, and one wants to first cut off afflictions and then be reborn. The introduction has two points: 1. One should (practice the Mahayana); one should remember the Mahayana. The Mahayana briefly mentions three things: 1. Guarding the Mahayana precepts, using two metaphors: 1. Vajra (diamond), taking its meaning of firmness and indestructibility; a floating bag, like the Great Sutra; tying with a straw rope, leading to (past) causes and conditions.

緣經。二生大乘信。三發大乘心。若起下二不應。不應一念起自度之想。外道者指二乘為外道。若權入此道為化非所制也。第三十五不發願戒。菩薩常應愿求勝事。緣心善境將來因此克遂。若不發願求善之心難遂故制。七眾同大小異所習不同故。序事三重。一出愿體。二應三不應。一愿體有十事。一愿孝父母師僧。二愿得好師。三愿得勝友同學。四愿教我大乘經律。五愿解十發趣。六愿解十長養。七愿解十金剛。八愿解十地。九愿如法修行。十愿堅持佛戒。寧舍下第二應。應發此心。若一切下第三不應。不應不發此心。第三十六不發誓戒。誓是必固之心願中之勇烈意。始行心弱宜須防持。若不發心作意亦生違犯故制。七眾同犯而用不必皆盡。大小乘不共。二乘不制心易防持。序事有三。初一句標勸。以發一愿下應發誓持戒。后一句結不發為過。中間十三。複次正明誓體。第三十七冒難遊行戒。始行菩薩業多不定。且人身難得堪為道器。不慎遊行致有夭逝。在危生念所喪事重。以不慎故制。七眾同大小俱制。序事三重。一明游止所應。是制戒之緣在先兼制。更有三。初明游止二時十八物自隨。二時頭陀者遊行時也。春秋二時調適遊行化物無妨損也。頭陀有十二。大論廣明。食有五。一不受別請。二常一食。三中后不飲漿

【現代漢語翻譯】現代漢語譯本《緣經》。二、生起大乘的信心。三、發起大乘的心。如果生起以下兩種心念，是不應該的。不應該一念之間只想著自我解脫。『外道』指的是二乘（聲聞乘和緣覺乘）行者。如果權巧方便進入此道是爲了教化眾生，則不受此戒的限制。第三十五條，不發願戒。菩薩應當常常發願，追求殊勝的事情。憑藉對善境界的嚮往，將來因此能夠成功。如果不發願追求善良的心，就難以實現，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）共同遵守，只是大小乘所修習的內容不同。序事分為三重。一、說明愿的內容。二、說明應該做的和不應該做的。一、愿的內容有十項：一、愿孝順父母、師長、僧眾。二、愿得到好的老師。三、愿得到殊勝的道友和同學。四、愿老師教我大乘經典和戒律。五、愿理解十發趣（菩薩十種發起趣向）。六、愿理解十長養（菩薩十種增長善根之法）。七、愿理解十金剛（菩薩十種堅固不壞的信心）。八、愿理解十地（菩薩修行的十個階位）。九、愿如法修行。十、愿堅持佛陀的戒律。寧願捨棄生命。第二，應該發此心。如果一切眾生都未得度，第三，不應該不發此心。第三十六條，不發誓戒。『誓』是堅定不移的決心，是願望中最為勇猛強烈的意念。初修行者心力薄弱，需要加以防護和保持。如果不發心，即使沒有實際行動，也會產生違犯，所以制定此戒。七眾共同違犯，但並非所有情況都算違犯。大小乘不共通。二乘不制定此戒，因為他們的心比較容易防護和保持。序事有三部分。第一句標明勸誡。以發一愿下，說明應該發誓持戒。后一句總結不發誓的過失。中間十三句，詳細說明誓的內容。第三十七條，冒難戒。初修行的菩薩，所作的行業多有不定。而且人身難得，是堪能修道的器皿。如果不謹慎，導致夭折，在危難中喪失生命，所損失的事情非常重大。因為不謹慎的緣故，所以制定此戒。七眾共同遵守，大小乘都制定此戒。序事分為三重。一、說明游止的處所應該謹慎。這是制定戒律的緣起，在先兼有制止的作用。更有三重。首先說明游止的兩個時節，以及十八種隨身物品。兩個時節，指頭陀（苦行）的時節，即春秋兩季，氣候適宜，化物不會受到妨礙和損害。頭陀有十二種，在《大智度論》中有詳細說明。飲食方面有五種：一、不接受特別的邀請。二、常常只吃一餐。三、中午之後不飲用漿水（稀粥）。

【English Translation】 English version The Sutra of Conditions. Second, generate faith in the Mahayana. Third, arouse the mind of the Mahayana. If the following two thoughts arise, they should not. One should not have the thought of self-liberation in a single moment. 'Outsiders' refers to practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If one enters this path expediently for the purpose of teaching and transforming beings, then one is not bound by this precept. The thirty-fifth, the precept of not making vows. Bodhisattvas should always make vows, seeking superior matters. Relying on the aspiration for good realms, one will be able to succeed in the future. If one does not make vows to seek a good heart, it will be difficult to achieve, so this precept is established. The Seven Assemblies (bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās) observe it together, but the content of practice differs between the Mahayana and the Two Vehicles. The introduction is divided into three parts. First, explain the content of the vow. Second, explain what should and should not be done. First, the content of the vow has ten items: First, vow to be filial to parents, teachers, and the Sangha. Second, vow to obtain good teachers. Third, vow to obtain superior Dharma friends and classmates. Fourth, vow that the teacher will teach me the Mahayana sutras and precepts. Fifth, vow to understand the Ten Arising Tendencies (ten kinds of initiating tendencies of Bodhisattvas). Sixth, vow to understand the Ten Growths (ten methods for Bodhisattvas to increase good roots). Seventh, vow to understand the Ten Vajras (ten kinds of firm and indestructible faith of Bodhisattvas). Eighth, vow to understand the Ten Bhumis (ten stages of Bodhisattva practice). Ninth, vow to practice according to the Dharma. Tenth, vow to uphold the Buddha's precepts. Rather give up one's life. Second, one should generate this mind. If all sentient beings have not been liberated, third, one should not fail to generate this mind. The thirty-sixth, the precept of not making oaths. 'Oath' is a firm and unwavering determination, the most courageous and intense intention in a vow. Beginners in practice have weak minds and need to be protected and maintained. If one does not make a vow, even without actual action, one will generate violations, so this precept is established. The Seven Assemblies violate it together, but not all situations are considered violations. The Mahayana and the Two Vehicles do not share this precept. The Two Vehicles do not establish this precept because their minds are easier to protect and maintain. The introduction has three parts. The first sentence marks the exhortation. Following 'by making a vow', it explains that one should make an oath to uphold the precepts. The last sentence summarizes the fault of not making an oath. The thirteen sentences in the middle explain the content of the oath in detail. The thirty-seventh, the precept of risking danger . Bodhisattvas who are beginners in practice often have uncertain actions. Moreover, it is difficult to obtain a human body, which is a vessel capable of practicing the Dharma. If one is not careful and dies prematurely, losing one's life in danger, the loss is very great. Because of carelessness, this precept is established. The Seven Assemblies observe it together, and both the Mahayana and the Two Vehicles establish this precept. The introduction is divided into three parts. First, explain that the places where one travels and stays should be cautious. This is the origin of establishing the precepts, and it also has the effect of prohibition in advance. There are three more parts. First, explain the two seasons for traveling and staying, and the eighteen items to carry with oneself. The two seasons refer to the seasons for dhūta (ascetic) practices, which are spring and autumn, when the climate is suitable and ** creatures will not be hindered or harmed. There are twelve kinds of dhūta practices, which are explained in detail in the Mahāprajñāpāramitāśāstra. There are five aspects regarding food: First, not accepting special invitations. Second, always eating only one meal. Third, not drinking juice (thin porridge) after noon.

。四一坐食。五節量食。住處有五。一阿練若處。二常坐不臥。三冢間住。四樹下坐。五露地住。衣上有兩。一但畜三衣。二常著納衣。冬寒夏熱遊行多妨損故制。若不依制犯輕垢。有人言。菩薩立誓安居五月。下半至八月上半。文云。此時不復頭陀是安居之限。遊行冒難皆是制限。第三十八乖尊卑次序戒。乖亂失儀故制。七眾同大小俱制。序事三階。一應次第。莫如外道下二不應。不應亂次。我佛法中下三總結應不應義。聲聞次序出律部。臥具法以戒為次。乃至大須臾時皆名上座。通道俗九眾。一比丘。二比丘尼。三六法尼。四沙彌。五沙彌尼。六出家。七出家尼。八優婆塞。九優婆夷。此九眾有次第不得亂。如律部說。第三十九不修福慧戒。福慧二莊嚴如鳥二翼不可不修。乖出要之道故制。七眾同大小乘不全共。菩薩攝一切善應修。聲聞夏分自誓應修福業。余時不制。序事三階。一修福自作教他。文中略序七事。一增坊。二山林。三園。四田。五塔。六冬夏坐禪安居處。七一切行道處。凡此流類悉應建立。力若不及者不犯。而菩薩下第二應修智慧亦自作教人。而新學下第三舉非結過。不修為失。如是九戒下第四段總結梵壇品廣明。第四十揀擇受戒。戒有心樂受悉皆應與。若瞋惡揀棄乖于勸獎故制。出家二眾同犯。

【現代漢語翻譯】現代漢語譯本四一、坐食（不合規的飲食方式）。五、節量食（不適量地飲食）。居住的場所有五種：一、阿練若處（遠離人煙的處所）。二、常坐不臥（持續禪坐，不躺下休息）。三、冢間住（居住在墓地附近）。四、樹下坐（在樹下禪坐）。五、露地住（在露天居住）。衣著方面有兩點：一、只持有三衣（比丘所擁有的三種袈裟）。二、常穿納衣（用碎布縫製的衣服）。冬天寒冷夏天炎熱，大多會造成妨礙和損害，因此制定此戒。如果不遵守規定，則犯輕垢罪。有人說，菩薩發誓安居五個月，從下半月到八月上半月。經文中說，此時不再進行頭陀行（苦行），這是安居的期限。冒險犯難都是限制。第三十八、乖尊卑次序戒（不遵守尊卑次序的戒律）。因為擾亂秩序，失去儀態而制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）無論大小都要遵守。序事分為三個階段：一、應該按次序排列，不要像外道那樣。二、不應該擾亂次序，在我佛法中。三、總結應該與不應該的意義。聲聞的次序出自律部。臥具的排列以戒臘為序，即使是很短的時間也以上座為尊。貫通道俗九眾：一、比丘（男性出家僧人）。二、比丘尼（女性出家僧人）。三、六法尼（式叉摩那，預備比丘尼）。四、沙彌（男性沙彌）。五、沙彌尼（女性沙彌尼）。六、出家（泛指男性出家眾）。七、出家尼（泛指女性出家眾）。八、優婆塞（在家男居士）。九、優婆夷（在家女居士）。這九眾有次序，不得擾亂，如律部所說。第三十九、不修福慧戒（不修習福德和智慧的戒律）。福德和智慧兩種莊嚴，如同鳥的兩隻翅膀，不可不修習。因為違背了解脫的要道而制定此戒。七眾無論大小乘都要共同遵守（不完全共同）。菩薩應攝取一切善法，都應該修習。聲聞在夏季安居期間，發誓應該修習福業，其餘時間沒有限制。序事分為三個階段：一、修福，自己做也教導他人做。文中簡略地敘述了七件事：一、增建僧坊。二、開闢山林。三、建造園林。四、耕種田地。五、建造佛塔。六、設立冬夏坐禪安居的場所。七、一切行道的場所。凡是此類都應該建立。如果力量不足，則不犯戒。而菩薩下第二，應該修習智慧，也自己修習並教導他人修習。而新學下第三，舉出不修習的過失。不修習就是失職。如是九戒下第四段，總結在梵壇品中廣為說明。第四十、揀擇受戒（選擇性地給予他人受戒）。戒律只要有人真心樂意接受，都應該給予。如果因為嗔恨而選擇性地拒絕，就違背了勸勉和獎掖的精神，因此制定此戒。出家二眾（比丘、比丘尼）共同觸犯。

【English Translation】 English version 41. Sitting and eating improperly. 5. Eating without moderation. There are five places to dwell: 1. Aranya (a secluded place). 2. Constantly sitting without lying down. 3. Dwelling in a cemetery. 4. Sitting under a tree. 5. Dwelling in the open. There are two aspects of clothing: 1. Only possessing the three robes (the three kasayas of a Bhikkhu). 2. Always wearing patched robes. Winter cold and summer heat often cause hindrance and damage, hence this precept is established. If one does not follow the rules, one commits a minor offense. Some say that a Bodhisattva vows to dwell in retreat for five months, from the second half of the month to the first half of August. The text says that at this time, one no longer practices dhuta (ascetic practices); this is the limit of the retreat. Taking risks is all restricted. 38. The precept against violating the order of seniority. This precept is established because it disrupts order and loses decorum. The seven assemblies (Bhikkhus, Bhikkhunis, Siksamana, Samanera, Samaneri, Upasaka, Upasika) must all observe it, regardless of their status. The preface is divided into three stages: 1. One should arrange in order, not like the heretics. 2. One should not disrupt the order, in my Buddha-dharma. 3. Summarize the meaning of should and should not. The order of the Sravakas comes from the Vinaya. The arrangement of bedding is based on seniority in precepts, even for a very short time, the senior is respected. Encompassing the nine assemblies of monastic and lay people: 1. Bhikkhu (male ordained monk). 2. Bhikkhuni (female ordained nun). 3. Siksamana (novice nun undergoing training). 4. Samanera (male novice). 5. Samaneri (female novice). 6. Ordained (generally refers to male monastics). 7. Ordained nun (generally refers to female monastics). 8. Upasaka (layman). 9. Upasika (laywoman). These nine assemblies have an order and must not be disrupted, as stated in the Vinaya. 39. The precept against not cultivating merit and wisdom. Merit and wisdom are two adornments, like the two wings of a bird, which must be cultivated. This precept is established because it violates the essential path to liberation. The seven assemblies, regardless of Mahayana or Hinayana, must observe it together (not entirely together). Bodhisattvas should embrace all good dharmas and should cultivate them. Sravakas, during the summer retreat, vow to cultivate meritorious deeds; there are no restrictions at other times. The preface is divided into three stages: 1. Cultivating merit, doing it oneself and teaching others to do it. The text briefly describes seven things: 1. Expanding monasteries. 2. Developing mountains and forests. 3. Building gardens. 4. Cultivating fields. 5. Building pagodas. 6. Establishing places for winter and summer meditation retreats. 7. All places for practicing the Way. All of these should be established. If one's strength is insufficient, one does not violate the precept. And the Bodhisattva below, secondly, should cultivate wisdom, also cultivating it oneself and teaching others to cultivate it. And the newly learning below, thirdly, points out the fault of not cultivating. Not cultivating is dereliction of duty. The fourth section below, summarizing these nine precepts, is extensively explained in the Brahma-altar chapter. 40. The precept against selectively granting precepts. If someone sincerely wishes to receive precepts, they should all be given. If one selectively refuses because of anger, one violates the spirit of encouragement and commendation, hence this precept is established. The two ordained assemblies (Bhikkhus, Bhikkhunis) jointly commit the offense.

余無師範者未制。大小不全共。菩薩本兼物。聲聞若許而中悔是犯不許不犯。序事有三。初不應揀擇。二應揀擇者有兩。一身形不如應揀擇。二業障不如須揀擇。衣中聲聞用青泥棧。菩薩亦應用。依此文意似不必盡備。但與俗艷不同便名如法。一云。道俗受戒皆須服壞色。二云。是可壞色處道俗同制。文云。與俗有異。當知出家菩薩必用壞色。然出家人法下第三舉非結過。第四十一為利作師戒。內無實解外為名利輒爾。強為有誤人之失故制。出家二眾同大小不俱制。三眾及在家無師範義不制。序事三階。一明所解。解此故堪為師兼制不解則犯問遮道。遮道有三。一七逆二十重。三四十八輕。如是三事皆應一一好解。不欲受者不得逼增受之罪。若不解大乘下第二不解。不解此而作師亦是兼制。而菩薩下第三舉非結過。第四十二為惡人說戒。凡未受菩薩戒者。皆曰惡人。若預為說后受不能殷重故制。七眾同大小制。序事三階。一不得輒說唯除國王。外道惡人即九十五種。是惡人輩下第二不受皆為惡人。空生空死同畜生也。而菩薩下第三舉非結過。第四十三無慚受施戒。當分犯已自結罪。不思慚愧而冒當利施無愧故制。出家五眾同大小俱制。以枉當福田故。文云。信心出家毀正戒者。在家未當田任未制。序事三重。一帶罪無

【現代漢語翻譯】現代漢語譯本沒有師範資格的人不應制定戒律。大小戒不全的人也不應制定。菩薩戒本身就包含攝取眾生，而聲聞戒如果允許了（某事）之後又後悔，就構成違犯；如果不允許，則不構成違犯。序事有三個階段：首先，不應該挑揀（根器）。其次，應該挑揀的情況有兩種：一是身形不合格的應該挑揀，二是業障深重的需要挑揀。僧衣方面，聲聞比丘使用青泥染色的僧衣。菩薩比丘也應該使用。依照這段文字的意思，似乎不必完全具備（所有條件），但只要與世俗的艷麗顏色不同，就可以稱為如法。一種說法是，出家和在家受戒都必須穿壞色（不鮮艷的顏色）的衣服。另一種說法是，可以做成壞色的地方，出家和在家都一樣。經文說，『與世俗有區別』，應當知道出家菩薩必須使用壞色。然而，出家人的戒律中，下面第三條是舉出錯誤並加以懲罰。第四十一條是為貪圖利益而做導師的戒律。內心沒有真正的理解，表面上爲了名利而草率地爲人師表，這樣會犯下誤人子弟的過失，所以制定此戒。出家的比丘和比丘尼二眾都受此戒的約束，大小戒都包括在內。沙彌等三眾以及在家眾，因為沒有師範的意義，所以不受此戒的約束。序事分為三個階段：一是說明所理解的內容。理解了這些內容，才能勝任導師，否則就是違犯戒律，問遮道（阻礙他人修行）。遮道有三種情況：一是犯七逆罪，二是犯二十重罪，三是犯四十八輕罪。像這三種情況，都應該一一好好理解。如果不願意接受（戒律），不得強迫，否則會增加自己的罪過。如果不理解大乘佛法，下面第二點是不理解（大乘佛法）。不理解這些就爲人師表，也是違犯戒律。而菩薩戒，下面第三條是舉出錯誤並加以懲罰。第四十二條是為惡人說戒的戒律。凡是沒有受過菩薩戒的人，都稱為『惡人』。如果預先為他們說戒，以後他們正式受戒時就不能足夠殷重，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都受此戒的約束，大小戒都包括在內。序事分為三個階段：一是不得隨便說戒，除非是國王。外道惡人，指的是九十五種外道。『是惡人輩』，下面第二點是不受戒的都稱為惡人。空生空死，和畜生一樣。而菩薩戒，下面第三條是舉出錯誤並加以懲罰。第四十三條是無慚愧地接受供養的戒律。應當分得的（供養）已經犯戒並給自己定了罪，卻不思慚愧，冒領應得的供養，因為沒有慚愧心，所以制定此戒。出家的五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）都受此戒的約束，大小戒都包括在內。因為是枉受福田的供養。經文說：『有信心的出家人毀壞正戒』。在家眾沒有擔任福田的資格，所以不受此戒的約束。序事分為三重：一是帶著罪過沒有（慚愧心）。

【English Translation】 English version Those who are not qualified as teachers should not establish precepts. Those who do not have a complete understanding of the major and minor precepts should not establish them either. The Bodhisattva precepts inherently encompass the taking care of sentient beings, while the Śrāvakā (hearer) precepts, if permission is granted and then regretted, constitute a violation; if permission is not granted, there is no violation. There are three stages to the introduction: first, one should not be selective (in terms of capacity). Second, there are two situations where selection is necessary: one, those with unsuitable physical forms should be selected out; two, those with heavy karmic obstacles need to be selected out. Regarding monastic robes, Śrāvakā Bhikṣus (monks) use robes dyed with blue mud. Bodhisattva Bhikṣus should also use them. According to this passage, it seems that it is not necessary to fully possess (all conditions), but as long as it is different from the gaudy colors of the secular world, it can be called Dharma-compliant. One view is that both ordained and lay people must wear robes of broken colors (not bright colors) when receiving precepts. Another view is that where broken colors can be made, the ordained and lay are the same. The text says, 'Different from the secular world,' one should know that ordained Bodhisattvas must use broken colors. However, in the Vinaya (monastic rules) for the ordained, the third point below is to point out errors and punish them. The forty-first is the precept against becoming a teacher for the sake of profit. Inwardly lacking true understanding, outwardly seeking fame and gain, rashly becoming a teacher, one commits the fault of misleading others, hence this precept is established. The two assemblies of ordained Bhikṣus and Bhikṣuṇīs (nuns) are both bound by this precept, including both major and minor precepts. The three assemblies of Śrāmaṇeras (novice monks) etc., and the laity, because they do not have the meaning of teachers, are not bound by this precept. The introduction is divided into three stages: first, clarifying what is understood. Understanding these contents makes one qualified to be a teacher, otherwise, it is violating the precept, asking to obstruct the path (obstructing others' practice). There are three situations of obstructing the path: one, committing the seven heinous crimes; two, committing the twenty major offenses; three, committing the forty-eight minor offenses. Like these three situations, one should understand them well one by one. If one does not want to accept (the precepts), one must not force them, otherwise, one will increase one's own offenses. If one does not understand Mahāyāna (Great Vehicle) Buddhism, the second point below is not understanding (Mahāyāna Buddhism). Becoming a teacher without understanding these is also violating the precept. And the Bodhisattva precepts, the third point below is to point out errors and punish them. The forty-second is the precept against speaking the precepts to evil people. All those who have not received the Bodhisattva precepts are called 'evil people.' If one speaks the precepts to them in advance, they will not be sufficiently earnest when they formally receive the precepts later, hence this precept is established. The seven assemblies (Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās (probationary nuns), Śrāmaṇeras, Śrāmaṇerīs (novice nuns), Upāsakas (laymen), Upāsikās (laywomen)) are all bound by this precept, including both major and minor precepts. The introduction is divided into three stages: first, one must not speak the precepts casually, unless it is the king. The heretical evil people refer to the ninety-five kinds of heretics. 'These evil people,' the second point below is that those who do not receive the precepts are all called evil people. Born empty and die empty, the same as animals. And the Bodhisattva precepts, the third point below is to point out errors and punish them. The forty-third is the precept against shamelessly accepting offerings. Having already violated the precept and determined one's own offense for what one should receive (offerings), yet without thinking of shame, presumptuously receiving the offerings one deserves, because there is no sense of shame, hence this precept is established. The five assemblies of ordained (Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerīs) are all bound by this precept, including both major and minor precepts. Because it is wrongly receiving the offerings of the field of merit. The text says: 'Ordained people with faith destroy the correct precepts.' The laity do not have the qualification to serve as a field of merit, so they are not bound by this precept. The introduction is divided into three levels: first, carrying offenses without (shame).

愧不得受施。國王本以地水給有德之人。無有德行不應受用。五千下第二帶罪無愧人鬼所毀。若毀正戒。第三舉非結過。第四十四不供養經典戒。三寶皆應供養。若不修者乖于謹敬之心故制。七眾同大小不全共。菩薩應修五事。聲聞五篇輕重法應誦持。餘事不制。序事三階。一標勸。受持下二別列勸事凡五種。一受持。二讀。三誦。四書寫。五供養。解脫已在上三十九中。若不下第三舉非結過。經典是佛母應供養不者犯罪。第四十五不化眾生戒。菩薩發心為物。見有識之。類應須教化令得悟解。若不能者乖大士之行故制。七眾同犯大小不共。大士化眾生是正行。小乘自度不化非犯。序事三重。一勸起大悲不起兼制。悲能拔苦大士恒愿眾生離苦。若入一切下二列悲心之事凡三種。一見人類令發心。二見畜令發心。三隨所至方隨所見人悉令發心。是出要之急故須此三通制道俗。菩薩若不下第三舉非結過。第四十六說法不如法戒。強為解說。彼此有慢法之失故制。出家五眾同大小俱制。在家不全。為法主止說一句一偈不如法亦犯。序事三重。一常應大悲教化即是兼制也。不得立示說法儀則。為白衣說不得倚立。法應同坐若相與立亦非過。此中舉立為語。若人臥說法坐立。或復覆頭捉杖悉不得。二為四眾說亦不得立。莫言僧尼

【現代漢語翻譯】現代漢語譯本愧對接受佈施。國王原本將土地和水給予有德之人。沒有德行的人不應該接受享用。五千下第二條是關於帶罪而無愧之人，會受到人和鬼的譭謗。如果毀壞正戒，第三條是指出錯誤並加以責罰。第四十四條是不供養經典戒。佛、法、僧三寶都應該供養。如果不修行供養，就違背了恭敬之心，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）共同遵守，但大小乘不完全相同。菩薩應該修習五事。聲聞乘的五篇（指戒律的五種分類）輕重之法應該誦持。其餘的事情沒有規定。序事分為三個階段。第一是標示勸勉。『受持下』第二是分別列出勸勉之事，共有五種：一是受持，二是讀，三是誦，四是書寫，五是供養。解脫已經在上面的第三十九條中講過。『若不下』第三是指出錯誤並加以責罰。經典是佛的母親，應該供養，不供養就犯戒。第四十五條是不化度眾生戒。菩薩發心是爲了利益眾生。見到有知覺的眾生，就應該教化他們，使他們得到覺悟和理解。如果不能這樣做，就違背了大士（菩薩）的行愿，所以制定此戒。七眾共同遵守，但大小乘不完全相同。大士化度眾生是正行。小乘只求自度而不化度他人，不算犯戒。序事分為三個階段。第一是勸發大悲心，不起兼制。悲能拔除痛苦，大士恒常希望眾生脫離痛苦。『若入一切下』第二是列出悲心之事，共有三種：一是見到人類令其發菩提心，二是見到畜生令其發菩提心，三是無論到達何處，無論見到何人，都令其發菩提心。這是脫離輪迴的關鍵，所以必須普遍地約束僧俗。『菩薩若不下』第三是指出錯誤並加以責罰。第四十六條是說法不如法戒。勉強地為人解說，彼此都會有輕慢佛法的過失，所以制定此戒。出家五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）共同遵守，大小乘都受到約束。在家眾不完全受此約束。作為法主，即使只說一句偈語，如果不如法，也算犯戒。序事分為三個階段。第一是常常應該以大悲心教化，這本身就是一種約束。不得隨意設立說法的儀則。為白衣（在家信徒）說法，不得倚靠站立。說法的人應該和聽法的人一同坐下，如果相互站立，也不是合適的。這裡舉『立』為例。如果有人躺著說法，或者坐著站著說法，或者蒙著頭，拄著枴杖，都是不允許的。第二是為四眾（比丘、比丘尼、優婆塞、優婆夷）說法，也不得站立。不要說僧尼（比丘和比丘尼）。

【English Translation】 English version One is ashamed to receive offerings. Kings originally gave land and water to those with virtue. Those without virtue should not receive and enjoy them. The second of the five thousand precepts concerns those who are guilty but unashamed, who will be reviled by humans and ghosts. If one violates the precepts, the third is to point out the fault and impose punishment. The forty-fourth is the precept against not making offerings to the scriptures. The Three Jewels (Buddha, Dharma, Sangha) should all be offered to. If one does not cultivate offerings, it goes against the heart of reverence, hence this precept is established. The seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, upasikas) observe it together, but the Mahayana and Hinayana are not entirely the same. Bodhisattvas should cultivate five things. The five categories of light and heavy laws of the Shravakas should be recited and upheld. Other matters are not prescribed. The preface has three stages. The first is to mark and exhort. 'Upholding below' the second is to separately list the exhortations, totaling five kinds: first, upholding; second, reading; third, reciting; fourth, writing; fifth, making offerings. Liberation has already been discussed in the thirty-ninth precept above. 'If not below' the third is to point out the fault and impose punishment. The scriptures are the mother of the Buddhas and should be offered to; not offering is a transgression. The forty-fifth is the precept against not transforming sentient beings. Bodhisattvas generate the aspiration for the sake of beings. Upon seeing sentient beings, one should teach and transform them, enabling them to attain awakening and understanding. If one cannot do so, it goes against the conduct of a great being (Bodhisattva), hence this precept is established. The seven assemblies observe it together, but the Mahayana and Hinayana are not entirely the same. A great being transforming sentient beings is the correct conduct. The Hinayana only seeks self-liberation and does not transform others, which is not a transgression. The preface has three stages. The first is to encourage the arising of great compassion, not arising is also prohibited. Compassion can eradicate suffering; great beings constantly wish for beings to be free from suffering. 'If entering all below' the second is to list the matters of compassion, totaling three kinds: first, upon seeing humans, cause them to generate the aspiration for enlightenment; second, upon seeing animals, cause them to generate the aspiration for enlightenment; third, wherever one goes, whomever one sees, cause them all to generate the aspiration for enlightenment. This is the urgency of escaping samsara, hence these three must universally restrain both monastics and laity. 'Bodhisattvas if not below' the third is to point out the fault and impose punishment. The forty-sixth is the precept against speaking the Dharma improperly. Forcibly explaining it will cause both parties to have the fault of disrespecting the Dharma, hence this precept is established. The five assemblies of monastics (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas) observe it together, both Mahayana and Hinayana are restrained. The laity are not entirely bound by this. As a Dharma master, even if one only speaks a single verse, if it is not in accordance with the Dharma, it is also a transgression. The preface has three stages. The first is that one should always teach with great compassion, which itself is a restraint. One must not arbitrarily establish the rules of Dharma speaking. When speaking Dharma for laypeople, one must not lean and stand. The speaker of the Dharma should sit together with the listeners; if they stand together, it is also not appropriate. Here, 'standing' is used as an example. If someone lies down to speak the Dharma, or sits and stands to speak, or covers their head, or holds a staff, all are not allowed. Second, when speaking Dharma for the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), one must also not stand. Do not speak of monks and nuns (bhikshus and bhikshunis).

有道而倚立為說。亦是輕法為犯也。其說法者三舉非結過。第四十七非法制限戒。既見善事法應隨喜。而今制網障閡乖善之義故制。在家二眾同犯。出家五眾無其自在之制脫立閡善制限亦同此制。大小同犯。序事三階。一標受戒者兩釋。一云。標被制之人。佛子欲信心受戒而制限障閡不聽彼受。二云。標能制之人。佛子始以信心受戒。末便立非法制限是故示應。若國王下二正制限之事。不聽出家斷僧寶也。不聽四部出家者。謂居士居士婦童男童女。不聽道立形像斷佛寶也。不聽書寫經律斷法寶也。故作下舉非結過。第四十八破法戒。內眾有過依內法治問。乃向白衣外人說罪。令彼王法治罰鄙辱清化故名破法。乖護法之心故制。出家五眾同犯大小乘俱制。序事三重。第一不應破法。第二明護法。從若受佛戒文已去是也。第三舉過結非。從教人破法已去文是也或名此戒為令他得損惱戒也。諸佛子下第三總結有三。一標數。二勸持。三勸誦。一標數即四十八輕。汝等受持即第二勸秉持在心。第三勸誦舉三世菩薩誦為勸。諸佛子聽下第三大段流通。就此中大分為兩。一流通此戒制輕重。二流通此一品。就第一流通。此戒輕重複有四意。一明誦。二正流通。三流通得益。四大眾奉持。就此四更各有三別。第一誦中三者。一標名。

二三世諸佛誦。三我釋迦亦誦第一標名數十重。四十八輕事也。第二三世佛尊重此戒誦持勸也。我今亦誦第三我釋迦亦誦為流通勸物。汝等一切大眾此四階中。第二正流通亦有三。一勸流通人。二流通相。三流通事。流通人者。即時座大眾也。流通相五種法師也。流通事者。以此戒法流通三世化化不絕。得見千佛下此是四重中第三階流通得益。得見千佛是益事也。就此文為三。一值聖。二離苦。三得樂。值聖者見千佛也。三世千佛悉見。今舉千佛一世耳。佛佛授手者。非即舉手更授也。明秉戒如與佛相鄰次不遠故義言授手也。世世不墮離苦也。常生得樂也。所離所得豈止於此。且舉凡情所欣厭以之為勸耳。我今在此樹下付囑奉行。此下不更開也。爾時釋迦第二章總流通一品。一卷戒本亦有闕者是抄不盡耳。亦四階。一偏結說心地品。二略舉總結十處說。三所說之法。四大眾奉行。初階兩別。一明此釋迦說竟。二明余釋迦說竟。從摩醯第二階。總結十處說竟亦兩。一舉此釋迦所說十處出上卷。二舉余釋迦所說。余釋迦中文末闕亦如是學。第三階舉所說法凡七句亦兩。前六是別。后一是總。千百億世界中下第四大眾奉行亦兩。前明千百億世界中眾生各各皆說各各奉行。指余處廣說。華光王品應是大本中也本不同。三千者是

【現代漢語翻譯】現代漢語譯本二三世諸佛所誦之戒（過去、現在、未來諸佛所誦持的戒律）。三、我釋迦牟尼佛也誦持（此戒）。第一部分標明了數十條重戒（指四重戒）。四十八輕事也（指四十八條輕戒）。第二部分說明三世諸佛都尊重此戒，勸勉受持。『我今亦誦』，第三部分說明我釋迦牟尼佛也誦持此戒，是爲了流通勸勉大眾。『汝等一切大眾』，此四階中（指四重戒的四個階段）。第二，正流通也有三方面：一是勸流通之人，二是流通之相，三是流通之事。流通之人，即當時在座的大眾。流通之相，指五種法師（受持、讀誦、解說、書寫、供養）。流通之事，指以此戒法流通三世，教化不斷絕。『得見千佛』，以下是四重戒中第三階段流通所得的利益。得見千佛是利益之事。就此文分為三方面：一、值遇聖賢，二、脫離苦難，三、獲得快樂。值遇聖賢，指得見千佛。三世千佛全部得見，今僅舉一世千佛為例。『佛佛授手』，並非指舉手相授，而是說明秉持戒律如同與佛相鄰，距離不遠，故以『授手』來比喻。『世世不墮』，指脫離苦難。『常生得樂』，指獲得快樂。所脫離的苦難和所獲得的快樂豈止於此，僅舉凡夫俗情所欣喜和厭惡之事來勸勉。『我今在此樹下付囑奉行』，以下不再展開說明。爾時釋迦（指當時釋迦牟尼佛所說）。第二章總流通一品。一卷戒本也有缺失，是抄寫不完整。也有四個階段：一、偏結說心地品，二、略舉總結十處說，三、所說法，四、大眾奉行。初階分為兩部分：一、說明此釋迦牟尼佛說完，二、說明其餘釋迦牟尼佛說完。從摩醯（指摩醯首羅天王）第二階開始，總結十處說完也分為兩部分：一、舉此釋迦牟尼佛所說十處，出自上卷，二、舉其餘釋迦牟尼佛所說。其餘釋迦牟尼佛的文末也有缺失，也應如此學習。第三階舉所說法，共七句，也分為兩部分：前六句是分別說明，后一句是總括說明。『千百億世界中』以下，第四部分大眾奉行也分為兩部分：前一部分說明千百億世界中的眾生各自都說，各自都奉行，指在其他地方廣說。華光王品應是大本中的內容，版本不同。三千（指三千大千世界）是（指數量單位）。

【English Translation】 English version The precepts recited by the Buddhas of the two or three worlds (the precepts upheld by the Buddhas of the past, present, and future). Third, I, Shakyamuni Buddha, also recite (these precepts). The first part specifies dozens of heavy precepts (referring to the four major precepts). Also, the forty-eight minor matters (referring to the forty-eight minor precepts). The second part explains that the Buddhas of the three worlds respect these precepts, encouraging their observance. 'I now also recite,' the third part explains that I, Shakyamuni Buddha, also recite these precepts to encourage their circulation among the masses. 'You, all the assembly,' within these four stages (referring to the four stages of the four major precepts). Second, the proper circulation also has three aspects: first, encouraging the person who circulates them; second, the appearance of circulation; and third, the matter of circulation. The person who circulates them is the assembly present at that time. The appearance of circulation refers to the five kinds of Dharma masters (those who uphold, read, recite, explain, write, and make offerings). The matter of circulation refers to circulating these precepts throughout the three worlds, with teachings that never cease. 'Gaining sight of a thousand Buddhas,' the following is the benefit gained from the circulation in the third stage of the four major precepts. Gaining sight of a thousand Buddhas is a beneficial matter. Regarding this text, it is divided into three aspects: first, encountering sages; second, escaping suffering; and third, obtaining happiness. Encountering sages refers to gaining sight of a thousand Buddhas. All the thousand Buddhas of the three worlds are seen, but now only the thousand Buddhas of one world are taken as an example. 'Buddha after Buddha extends a hand,' this does not mean literally extending a hand, but rather explains that upholding the precepts is like being close to the Buddha, not far away, so 'extending a hand' is used as a metaphor. 'World after world not falling,' refers to escaping suffering. 'Constantly being born and obtaining happiness,' refers to obtaining happiness. The suffering escaped and the happiness obtained are not limited to this; only the things that ordinary people rejoice in and dislike are mentioned to encourage them. 'I now entrust and enjoin you to practice under this tree,' the following will not be elaborated upon. At that time, Shakyamuni (referring to what Shakyamuni Buddha said at that time). The second chapter is a general circulation section. There are also omissions in the one-volume book of precepts, which are incomplete copies. There are also four stages: first, partially concluding the explanation of the Mind-Ground Chapter; second, briefly summarizing the ten places of explanation; third, the Dharma explained; and fourth, the assembly practicing. The initial stage is divided into two parts: first, explaining that this Shakyamuni Buddha has finished speaking; second, explaining that the other Shakyamuni Buddhas have finished speaking. Starting from the second stage of Mahesvara (referring to the Mahesvara Deva King), summarizing the ten places of explanation is also divided into two parts: first, listing the ten places explained by this Shakyamuni Buddha, which are from the upper volume; second, listing what the other Shakyamuni Buddhas said. The end of the text of the other Shakyamuni Buddhas also has omissions, and one should learn in this way as well. The third stage lists the Dharma explained, with a total of seven sentences, also divided into two parts: the first six sentences are separate explanations, and the last sentence is a general explanation. 'Within billions of worlds' below, the fourth part, the assembly practicing, is also divided into two parts: the first part explains that the beings in billions of worlds each speak and each practice, referring to a broader explanation elsewhere. The Chapter of King Flower Light should be from the larger version, and the versions are different. Three thousand (referring to the three thousand great thousand worlds) is (referring to a unit of quantity).

菩薩應學三千威儀。三年者聲聞五年。菩薩三年。三事者戒定慧耳。

菩薩戒義疏卷下

【現代漢語翻譯】現代漢語譯本：菩薩應當學習三千種威儀。三年是指聲聞需要五年才能學完，而菩薩只需要三年。三事指的是戒、定、慧這三方面。

（出自《菩薩戒義疏》卷下）

【English Translation】 English version: A Bodhisattva should study the three thousand aspects of deportment (威儀, wēi yí). 'Three years' means that it takes a Śrāvaka (聲聞, shēng wén) five years to complete the study, while a Bodhisattva only needs three years. The 'three things' refer to the three aspects of Śīla (戒, jiè, morality), Samādhi (定, dìng, concentration), and Prajñā (慧, huì, wisdom).

(From the Bodhisattva Precepts Commentary, Scroll 2)