T40n1812_天臺菩薩戒疏

大正藏第 40 冊 No. 1812 天臺菩薩戒疏

No. 1812 [cf. No. 1484]

天臺菩薩戒疏上

天臺沙門明曠刪補(草書滅法傳者須真)

佛性常住教起從緣緣宜不同故義有廣略。或引眾釋以顯異。或破今古驗非圓。或以綺飾引文才。或存膚質成深致。莫非為彰教旨四悉適時也。今隨所欲直筆銷文取捨有憑不違先見。則以天臺為宗骨。用天宮之具緣。補闕銷釋貴在扶文。則諸家參取但自慮遺失。豈敢呈露他人。忽漏視聽之緣。幸知源意矣。菩薩戒者運善之初章。卻惡之前陣。聲聞小行尚自珍敬木叉。大士兼懷寧不精持戒品。故得蓮華藏界懸日月以照臨。菩提樹王開甘露而濟乏。千華千百億盧舍那為本身。十重四十八輕釋迦文為末化。不可說法啟心地于毛端。不思議光舉身華於色頂。於是別圓大士之所同修。八萬威儀聖賢以之齊致。況乃恒沙戒品圓三聚而統收。具六位而該攝。既如因陀羅網同而不同。似薩婆若海異而非異。等摩尼之雨寶普洽黎元。譬瓔珞以嚴身功成妙覺。於是五位菩薩莫不賴此因圓。三世如來無不由斯果滿。既為道場之直路。只是正覺之良規大矣。盛哉難得而言者也。題云梵網經盧舍那佛說菩薩心地十重四十八輕戒品第十者。梵則從人

當體離染為名。網就喻彰功能立號。意明諸佛對機設教。藥病多端如大梵王因陀羅網。故云梵網。經謂經教。詮量分別常住佛性故名為經。盧舍那等者寶梁經翻稱為凈滿。三惑頓盡故名為凈。萬德俱圓故稱為滿。滿凈之智自覺覺他故名為佛。八音宣吐名之為說。菩薩等者謂此戒法軌範妙覺之前因位大士。故標菩薩。菩薩律儀遍防三業心意為主。舉一攝諸。譬如大地含攝萬物故言心地。十重等者簡法異人。禁法雖多不出輕重兩類。故云十重四十八輕戒品。第十者案羅什法師所述法相出自梵網經律藏品。梵網大本一百五十二卷六十一品。唯第九品竟明菩薩心地輕重律儀階位差別。一品兩卷。是彼之一故云第十。總而言之梵網經盧舍那佛說菩薩心地十重四十八輕戒品第十。

將釋此文七門分別。初明名體。二明宗用。三明教攝。四明受法。五明傳譯。六略料簡。七隨文解釋。初又二。初釋名次出體。初釋名者戒之一字也。梵言尸羅亦云毗尼波羅提木叉等此云清涼。滅三惑之過保得解脫也。今言戒者能防三業止三惑非故得名也。大而言之不出四弘三聚成道知法即攝善法。誓斷煩惱即攝律儀。愿度眾生即攝眾生。況一一誓三聚具足。況一一戒備此三心。如持不殺止惡不生遍體離染即攝律儀。法身因也。制行善等知法證真感

報自存即攝善法。報身因也。止惡行善慈悲為本。四悉利物即攝眾生。應身因也。此三聚戒依大智度論義通十種。一不缺。謂持十善性戒乃至十重。若毀缺者無堪受用。二不破。三不穿即四十八輕。若毀犯者如器破裂及穿漏也。四不雜念。即慾念不起也。五隨道。六無著。謂見真諦理離三界內見思惑也。七智所贊。八自在。此約菩薩利他為智人所贊。九隨定。十具足。約證中道首楞嚴禪。不起滅定現威儀。示十界身隨形化物也。此之十種禁防三業通得名戒。軌運身心至涅槃岸又總名乘。故有人天等五乘差別。今之所持約事達理。一剎那心十戒具足。事持前四因緣為境。理持后六了境佛性中道常住。體唯一心。具含凡聖依正因果。雖具而空。無非法界。名之為觀。即一心三觀。空即空觀觀性真諦。持于道共無著兩戒。具即假觀觀性俗諦。持于智贊自在兩戒。法界佛性即是中觀觀性中道第一義諦。持于隨定具足兩戒。故中論云。因緣所生法我說即是空亦名為假名亦是中道義。境智俱心能所冥一。一而不一四六宛然。即約名字觀行位初。俱持十戒名為菩薩。次出體者。初發圓心從師請受。身口克誠名為作戒。色心為體。三羯磨竟納法居懷。作休謝往訖乎未來名無作戒。唯實相心以之為體。故瓔珞經云。一切凡聖戒盡以心為體

。心無盡故戒亦無盡。諸大乘經無第三聚。不同聲聞律儀非色非心以為戒體。二明宗用者先宗次用。所言宗者要也。趣也。從始至末依體護持。趣期圓果名為宗也。次明用者身佩聖法美德外彰。威儀行成清嚴軌範肅然可畏。制御三惑使物歸信故名為用。三明教攝者釋尊一化示身說法有始有終。四種差別。謂三藏教通教別教圓教。三藏具如俱舍婆沙。聲聞階位七賢七聖等殊。緣覺則有值佛不值佛等差別。菩薩則三祇百劫修相好因。並同一毗尼毗曇修多羅三藏之學。乃至菩提樹下一念相應。三十四心斷界內見思。正習俱盡名之為佛。同僧布薩。無別菩薩律儀。故法華經云。不親近小乘三藏學者而得三藏之名。即劣應身鹿苑示成丈六金容。乃至方等會中小機所。老比丘像是其佛也。三通教者如方等般若明三乘人共行十地。一干慧地(外凡)。二性地(內凡)。三八人地。四見地(不出觀共斷見惑與三藏初果齊)。五薄地(三人同斷欲界六品思惑與三藏二果齊)。六離欲地(斷欲界九品思惑與三藏三果齊)。七已辦地(斷三界見思盡與三藏羅漢齊)。八支佛地(福德深利能侵習也)。九菩薩地(從空出假侵小習氣及界內無知學佛十力等法)。十佛地(一念相應習氣永盡與三藏佛齊也)。此等十地前無住行向名。后無等覺妙覺位

【現代漢語翻譯】現代漢語譯本心無盡，所以戒也無盡。諸大乘經典中沒有第三聚（指聲聞戒和菩薩戒之外的第三種戒律）。不同於聲聞律儀以非色非心作為戒體。二、說明宗和用，先說宗，再說用。所謂宗，就是綱要，就是趣向。從開始到結束，依據戒體護持，趣向圓滿的果位，就叫做宗。其次說明用，就是身上佩戴聖法的美德，向外彰顯。威儀行止成就，清凈莊嚴的規範令人肅然起敬，能夠制伏三種迷惑，使眾生歸順信服，所以叫做用。三、說明教所攝，釋迦牟尼佛一生示現身說法，有始有終，有四種差別，就是三藏教、通教、別教、圓教。三藏教的內容詳見《俱舍論》、《婆沙論》。聲聞的階位有七賢、七聖等差別。緣覺則有值佛、不值佛等差別。菩薩則經歷三祇百劫修習相好之因，並且共同修習毗尼（Vinaya，律）、毗曇（Abhidharma，論）、修多羅（Sutra，經）三藏之學，乃至在菩提樹下一念相應，以三十四心斷除界內見思惑，正使和習氣都斷盡，名為佛。他們也同樣參加僧團的布薩（Posadha，每半月舉行的誦戒儀式），沒有另外的菩薩律儀。所以《法華經》說，不親近小乘三藏學者，卻能得到三藏之名，就是指劣應身在鹿苑示現成丈六金容，乃至在方等會上，小機所見的年老比丘像，就是佛的示現。三通教，例如《方等般若經》說明三乘人共同修行的十地：一、干慧地（外凡）。二、性地（內凡）。三、八人地。四、見地（不出觀，共同斷除見惑，與三藏初果相等）。五、薄地（三人共同斷除欲界六品思惑，與三藏二果相等）。六、離欲地（斷除欲界九品思惑，與三藏三果相等）。七、已辦地（斷除三界見思惑盡，與三藏阿羅漢相等）。八、支佛地（福德深厚，能夠侵除習氣）。九、菩薩地（從空出假，侵除小乘習氣以及界內無知，學習佛的十力等法）。十、佛地（一念相應，習氣永遠斷盡，與三藏佛相等）。這十地之前沒有住、行、向等名稱，之後沒有等覺、妙覺等位。

【English Translation】 English version Because the mind is inexhaustible, the precepts are also inexhaustible. In all Mahayana sutras, there is no third category (referring to a third type of precepts besides those of the Sravakas and Bodhisattvas). Unlike the Sravaka Vinaya, which takes non-form and non-mind as the substance of the precepts. Secondly, explaining the essence and function, first the essence, then the function. The so-called essence is the key point, the direction. From beginning to end, relying on the substance of the precepts for protection and maintenance, aiming for the perfect fruition is called the essence. Next, explaining the function is adorning oneself with the virtues of the sacred Dharma, manifesting them outwardly. Accomplishing dignified conduct, the pure and solemn standards inspire reverence, capable of subduing the three delusions, causing beings to submit and believe, hence it is called the function. Thirdly, explaining what the teachings encompass, Shakyamuni Buddha manifested his body and taught the Dharma throughout his life, having a beginning and an end, with four kinds of differences, namely the Tripitaka (three collections) teaching, the shared teaching, the distinct teaching, and the perfect teaching. The content of the Tripitaka teaching is detailed in the Abhidharmakosha and the Mahavibhasa. The stages of the Sravakas have differences such as the Seven Worthies and the Seven Saints. The Pratyekabuddhas have differences such as encountering a Buddha or not. Bodhisattvas cultivate the causes of the marks and characteristics through three asamkhya kalpas and one hundred kalpas, and together study the three collections of Vinaya (discipline), Abhidharma (doctrine), and Sutra (discourses), until at the Bodhi tree, in one thought of accordance, with thirty-four minds, they cut off the delusions of views and thoughts within the realm, both the direct cause and the habitual tendencies are completely extinguished, and they are called Buddhas. They also participate in the Sangha's Posadha (bi-monthly recitation of precepts), without separate Bodhisattva precepts. Therefore, the Lotus Sutra says that one who does not associate with those who study the Tripitaka of the Hinayana, yet obtains the name of the Tripitaka, refers to the inferior manifested body appearing in the Deer Park as a sixteen-foot golden form, and even in the Vaipulya assembly, the old Bhikshu image seen by those of lesser capacity is the manifestation of the Buddha. The shared teaching, such as the Vaipulya Prajna Sutra, explains the ten grounds practiced jointly by the three vehicles: 1. Dry Wisdom Ground (outer ordinary). 2. Nature Ground (inner ordinary). 3. Eight-Person Ground. 4. Seeing Ground (not going beyond contemplation, jointly cutting off the delusions of views, equivalent to the first fruit of the Tripitaka). 5. Thin Ground (the three jointly cut off the six grades of desire realm delusions, equivalent to the second fruit of the Tripitaka). 6. Detached from Desire Ground (cutting off the nine grades of desire realm delusions, equivalent to the third fruit of the Tripitaka). 7. Accomplished Ground (cutting off all delusions of views and thoughts in the three realms, equivalent to the Arhat of the Tripitaka). 8. Pratyekabuddha Ground (deep and sharp merit and virtue, able to erode habitual tendencies). 9. Bodhisattva Ground (emerging from emptiness to establish provisionality, eroding the habitual tendencies of the Hinayana and ignorance within the realm, learning the ten powers of the Buddha, etc.). 10. Buddha Ground (in one thought of accordance, habitual tendencies are forever extinguished, equivalent to the Buddha of the Tripitaka). These ten grounds do not have the names of abiding, practice, and turning before them, and do not have the positions of near-perfect enlightenment and wonderful enlightenment after them.

。三人因果大同名為通教。示勝應身魏魏堂堂如星中月。即通佛相也。菩薩亦同聲聞律儀。三別教者如瓔珞仁王等經明五十二位。地前屬凡名賢。登地屬聖。或云七地入無功用。十信數進數退名為外凡。十住入空而斷見思及斷界外上品塵沙。十行出假斷中品塵沙。遍知四教十界藥病。十回向位斷下品塵沙。向後修中伏外界無明。一分才落即入初地。八相成道。因果迢遰劫數叵量。觀行歷別別前別後。故名為別。示成報身即其相也。四圓教者圓信三障即是三德。報障即法身。煩惱即般若。結業即解脫。依信起行。三觀圓修剎那無間名初隨喜品。第二受持讀誦。第三解說書寫。第四兼行六度。第五具行六度委如法華。此五品弟子圓伏無明。即外凡位。十信之位見思先落。故仁王經云。十善菩薩發大心長別三界苦輪海即內凡位。與別教十住及藏通佛齊。十信後心破于界外一品無明入初住位圓成八相。如華嚴所辨。與別初地功用一齊。始終總破四十二品界外無明方成妙覺。別而不別妙理無二。故名為圓。上根一生有入初住之義。此之四教約於五時有多有少。華嚴圓教兼別。鹿苑但一三藏。方等對半明滿。四教具足。諸部般若帶半明滿。通別圓三。今此戒經結華嚴會。即別圓教輕重頓制菩薩律儀。法華正明佛意。卷權歸實唯一圓

【現代漢語翻譯】現代漢語譯本：三人因果相同，被稱為通教。所顯示的殊勝應化身，巍峨莊嚴，如同星辰中的月亮，這就是通教的佛相。菩薩的律儀也與聲聞相同。三別教，如《瓔珞經》、《仁王經》等所說，闡明五十二個階位。十地之前屬於凡夫，稱為賢位。登地之後屬於聖位。或者說，七地菩薩進入無功用行。十信位的菩薩，有時精進，有時退轉，屬於外凡。十住位的菩薩，入空性，斷除見惑、思惑，以及斷除界外上品塵沙惑。十行位的菩薩，出假觀，斷除中品塵沙惑，普遍瞭解四教十界眾生的根器和病癥，以便對癥下藥。十回向位的菩薩，斷除下品塵沙惑，之後修習中道觀，降伏界外無明。一旦破除一分無明，就進入初地，示現八相成道。其因果極其遙遠，所經歷的劫數難以衡量。觀行經歷各不相同，前後有別，所以稱為別教。所顯示的報身，就是別教的佛相。四圓教，圓滿的信心中，三障即是三德。報障即是法身，煩惱即是般若，業障即是解脫。依信而起修，圓滿修習三種觀，剎那之間沒有間隔，稱為初隨喜品。第二是受持讀誦。第三是解說書寫。第四是兼行六度。第五是具行六度，詳細內容見《法華經》。這五品弟子圓滿降伏無明，屬於外凡位。十信位的菩薩，先斷除見惑、思惑，所以《仁王經》說，十善菩薩發大心，永遠告別三界苦海，屬於內凡位，與別教十住位的菩薩以及藏教、通教的佛相同。十信位後心，破除界外一品無明，進入初住位，圓滿成就八相成道，如《華嚴經》所闡述，與別教初地菩薩的功用相同。從始至終，總共破除四十二品界外無明，才能成就妙覺。別教與圓教看似有別，但妙理並無二致，所以稱為圓教。上根利智之人，一生之中有進入初住位的可能。這四教依據五時說法，各有側重。《華嚴經》是圓教兼別教。《鹿苑經》只有三藏教。《方等經》對半開顯圓教和權教。《般若經》諸部，帶有對半開顯圓教和權教的性質，兼有通教、別教、圓教。現在這部戒經是結集《華嚴經》的法會，即是別教和圓教，輕重並舉，頓立菩薩律儀。《法華經》正是闡明佛的本意，開權顯實，歸於唯一的圓教。

【English Translation】 English version: The sameness of cause and effect among the three is called the Common Teaching (Tong Jiao 通教). The superior manifested body, majestic and dignified, is like the moon among the stars, which is the Buddha's form in the Common Teaching. The Bodhisattva's precepts are also the same as those of the Sravakas (聲聞). The Three Separate Teachings (San Bie Jiao 三別教), as explained in scriptures such as the Yingluo Sutra (瓔珞經) and the Renwang Sutra (仁王經), clarify the fifty-two stages. Before the ten grounds (ten Bhumi), they belong to the mundane, called the worthy. Entering the grounds belongs to the sacred. Or it is said that the seventh ground enters non-effort. The ten faiths (ten beliefs) advance and retreat, called the outer mundane. The ten abodes (ten dwellings) enter emptiness and cut off the views and thoughts, as well as the upper-grade dust and sand delusions outside the realms. The ten practices (ten practices) emerge from the provisional and cut off the middle-grade dust and sand delusions, universally knowing the medicine for the ten realms of the four teachings. The ten dedications (ten dedications) cut off the lower-grade dust and sand delusions, and then cultivate the middle way to subdue the ignorance outside the realms. As soon as one part falls, one enters the first ground, manifesting the eight aspects of enlightenment. The cause and effect are far apart, and the eons are immeasurable. The practice of contemplation is different, different before and different after, so it is called Separate. The manifested reward body is its form. The Four Perfect Teachings (Si Yuan Jiao 四圓教) believe that the three obstacles are the three virtues. The retribution obstacle is the Dharmakaya (法身), the afflictions are Prajna (般若), and the karmic obstacles are liberation. Relying on faith to start practice, the three contemplations are cultivated perfectly, without any interval in an instant, called the first joy product. The second is to receive, uphold, read, and recite. The third is to explain and write. The fourth is to practice the six paramitas (六度) simultaneously. The fifth is to fully practice the six paramitas, as detailed in the Lotus Sutra (法華經). These five grades of disciples perfectly subdue ignorance, which is the outer mundane position. In the position of the ten faiths, views and thoughts fall first, so the Renwang Sutra says that the ten virtuous Bodhisattvas generate great minds and bid farewell to the sea of suffering in the three realms, which is the inner mundane position, the same as the ten abodes of the Separate Teaching and the Buddhas of the Treasury and Common Teachings. After the mind of the ten faiths, breaking one grade of ignorance outside the realms enters the position of the first abode, perfectly accomplishing the eight aspects, as explained in the Huayan Sutra (華嚴經), the same as the function of the first ground of the Separate Teaching. From beginning to end, a total of forty-two grades of ignorance outside the realms are broken to achieve wonderful enlightenment. Separate but not separate, the wonderful principle is not different, so it is called Perfect. Those with superior roots may enter the first abode in one lifetime. These four teachings have more or less emphasis on the five periods of teaching. The Huayan Sutra is the Perfect Teaching combined with the Separate Teaching. The Deer Park Sutra (鹿苑經) only has the Tripitaka Teaching (三藏). The Vaipulya Sutras (方等經) reveal half of the Perfect Teaching and half of the Provisional Teaching. The various Prajna Sutras (般若經) have the nature of revealing half of the Perfect Teaching and half of the Provisional Teaching, combining the Common, Separate, and Perfect Teachings. This precept sutra is the gathering of the Huayan Sutra assembly, which is the Separate and Perfect Teachings, with both light and heavy emphasis, establishing the Bodhisattva precepts. The Lotus Sutra (法華經) clearly explains the Buddha's intention, opening the provisional and revealing the real, returning to the one Perfect Teaching.

乘。人法俱開依正無二。故云我常在此娑婆世界汝等所行是菩薩道。五佛咸令一切眾生開示悟入佛之知見。涅槃雖明四教為息權機扶律顯常。一一莫不皆聞佛性。故二經同味故並譬醍醐。今從佛意圓教消釋。四明受法者。謹依瓔珞地持高昌等文總作一十二門分別。第一開悟。第二三歸。第三請師。第四懺悔。第五發心。第六示相問遮。第七授戒。第八證明。第九現相。第十陳持犯。第十一明廣愿。第十二教持戒。第一開悟者夫戒德難量功高萬像。為九乘之軌筏運三寶之舟航。是故經云。一切眾生因戒而有。故薩遮經云。若不持戒者尚不得野干之身。況功德之身。又華嚴云戒是無上菩提本。應當具足持禁戒。涅槃經云。若持是經而不持戒名魔眷屬。非我弟子。我亦不聽受持是經。又月燈三昧經云。雖有色族及多聞若無戒智猶禽獸。雖處卑下少聞見能持凈戒名勝士。且戒有多途。五八十具。克論功報隨受者心。今菩薩戒報圓佛果相好無邊。三達五眼十力無畏一切功德。既發大心即上品心受菩薩戒。菩薩戒者則五十一位圓菩薩乘之律儀也。所以經云。邊方中國若人非人。解法師語盡皆得受。須人人正信發志誠心。諸佛究竟證圓四德居常寂光。於法身地起無緣慈。等念群生猶如赤子。我等愚冥日用莫知。三界輪環四生沉溺。唯

【現代漢語翻譯】現代漢語譯本乘。人法俱開，依正無二。所以說『我常在此娑婆世界，你們所行的是菩薩道』。五方佛都令一切眾生開示悟入佛的知見。《涅槃經》雖然闡明四教，是爲了止息權巧方便，扶持戒律，彰顯常住不變的真理。沒有哪一個不聽聞佛性的。所以兩部經味道相同，因此都比喻為醍醐。現在從佛的本意，用圓教來解釋。四明（地名，指四明尊者）接受戒法的人，謹遵《瓔珞經》、《地持經》、《高昌經》等經文，總共分為十二門來分別說明。第一是開悟，第二是三歸依，第三是請師，第四是懺悔，第五是發心，第六是示相問遮，第七是授戒，第八是證明，第九是現相，第十是陳述持戒和犯戒的情況，第十一是闡明廣大的誓願，第十二是教導如何持戒。第一開悟：戒的功德難以衡量，功勞高過萬象，是九乘（九種乘法）的軌範，是運載三寶的舟船。所以經中說：『一切眾生因為戒而存在。』所以《薩遮經》說：『如果不持戒，尚且得不到野干（一種野獸）的身體，更何況是功德之身。』又《華嚴經》說：『戒是無上菩提的根本，應當具足持守禁戒。』《涅槃經》說：『如果持誦這部經而不持戒，就是魔的眷屬，不是我的弟子。我也不允許他受持這部經。』又《月燈三昧經》說：『雖然有好的出身和淵博的學識，如果沒有戒律和智慧，就像禽獸一樣。雖然身處卑微，見聞不多，但能持守清凈的戒律，就是殊勝的人。』而且戒有很多種，有五戒、八戒、十戒、具足戒。詳細論述功德和果報，取決於受戒者的心。現在菩薩戒的果報是圓滿的佛果，相好無邊，具有三達、五眼、十力、無畏一切功德。既然發了大心，就是上品心，受菩薩戒。菩薩戒就是五十一個位次的圓滿菩薩乘的律儀。所以經中說：『邊遠地區和中原地區，無論是人還是非人，只要能理解法師的語言，都可以受戒。』必須人人正信，發出真誠的心。諸佛究竟證得圓滿的四德，安住在常寂光中，於法身之地生起無緣大慈，平等看待眾生，如同赤子。我們愚昧無知，每天都在使用卻不知道。在三界中輪迴，在四生中沉溺，只有...

【English Translation】 English version The vehicle. Both person and Dharma are open, and there is no duality between the reward body and the environment. Therefore, it is said, 'I am always in this Saha world, and what you practice is the Bodhisattva path.' All Five Buddhas cause all sentient beings to awaken to and enter the knowledge and vision of the Buddha. Although the Nirvana Sutra clarifies the Four Teachings, it is to cease expedient means, support the precepts, and reveal the constant. None do not hear of the Buddha-nature. Therefore, the two sutras have the same flavor, and thus are both likened to ghee. Now, from the Buddha's intention, the perfect teaching is used to explain. The Four Ming (a place name, referring to the Four Ming Venerable) who receive the Dharma, carefully follow the Inra Network Sutra, Bodhisattva Bhumi Sutra, Gaochang Sutra, etc., and divide them into twelve sections for explanation. The first is awakening, the second is the Three Refuges, the third is inviting a teacher, the fourth is repentance, the fifth is aspiration, the sixth is showing signs and asking about obstacles, the seventh is bestowing the precepts, the eighth is attestation, the ninth is manifesting signs, the tenth is stating the upholding and breaking of precepts, the eleventh is clarifying the vast vows, and the twelfth is teaching how to uphold the precepts. First Awakening: The merit of precepts is immeasurable, and the merit is higher than all phenomena. It is the norm of the Nine Vehicles and the boat carrying the Three Jewels. Therefore, the sutra says, 'All sentient beings exist because of precepts.' Therefore, the Saccaka Sutra says, 'If one does not uphold the precepts, one cannot even obtain the body of a jackal, let alone a body of merit.' Also, the Avatamsaka Sutra says, 'Precepts are the root of unsurpassed Bodhi, and one should fully uphold the prohibitions.' The Nirvana Sutra says, 'If one recites this sutra but does not uphold the precepts, one is a member of Mara's retinue, not my disciple. I will not allow him to receive and uphold this sutra.' Also, the Moon Lamp Samadhi Sutra says, 'Although one has a good background and extensive knowledge, if one does not have precepts and wisdom, one is like a beast. Although one is in a humble position and has little knowledge, if one can uphold pure precepts, one is a superior person.' Moreover, there are many kinds of precepts, such as the Five Precepts, Eight Precepts, Ten Precepts, and Full Precepts. A detailed discussion of merit and retribution depends on the mind of the receiver. Now, the retribution of the Bodhisattva precepts is the perfect Buddha fruit, with boundless marks and characteristics, possessing the Three Clear Knowledges, Five Eyes, Ten Powers, Fearlessness, and all merits. Since one has made a great aspiration, it is a superior mind to receive the Bodhisattva precepts. The Bodhisattva precepts are the precepts of the perfect Bodhisattva Vehicle of the fifty-one stages. Therefore, the sutra says, 'Whether in remote areas or the central plains, whether human or non-human, as long as one can understand the language of the Dharma master, one can receive the precepts.' Everyone must have right faith and make a sincere aspiration. All Buddhas ultimately attain the perfect Four Virtues and abide in the Constant Light of Tranquility, arising from the Dharma body with unconditioned great compassion, regarding all beings equally, like one's own children. We are ignorant and unknowing, using it every day without knowing it. Reincarnating in the Three Realms, drowning in the Four Births, only...

圓妙覺究盡無明。故發圓心而希圓行。知因感果驚覺常情。故名開悟。已開悟竟。第二歸依三寶。略明三種三寶為所歸依。一住持。二別相。三一體。一住持三寶者人能弘道萬代之所流傳。道藉人弘三寶於斯常住。則剃髮染衣為僧寶。黃卷赤軸為法寶。泥木素像為佛寶。二明別相三寶者十方三世法報應化為佛寶。所說法門為法寶。除妙覺外菩薩二乘為僧寶。三一體三寶者實相圓理名為一體。即一而三無非秘藏。如世珍奇故通名寶。何者心體覺知名佛。性體離念名法。心體無諍名僧。凡聖始終此三具足。佛已修已證應物現形。別相住持功由一體。我等理是。如冰在水。若欲融冰善須方便。擬趣佛果非修不成。今始覺知正向此三為歸依處。教言弟子某甲等愿從今身盡未來際歸依佛兩足尊。歸依法離欲尊。歸依僧眾中尊(三說)。弟子某甲等愿從今身盡未來際歸依佛竟。歸依法竟。歸依僧竟(三說)。從今已往稱佛為師更不歸依余邪魔外道。唯愿三寶慈悲攝受。哀愍故(禮三寶)。受三歸竟。第三請師。凡為師者應具五德。一堅持凈戒。二年滿十臘。三善解律藏。四師師相授。五定慧窮玄。師應教言。弟子某甲等今從大德求受菩薩戒。唯愿大德於我不憚勞苦慈愍故(三反)。次請和上。弟子某甲等奉請釋迦如來應正等覺為和

【現代漢語翻譯】現代漢語譯本圓滿而精妙的覺悟能夠徹底斷除無明（佛教用語，指迷惑、不瞭解真理）。因此發起圓滿的菩提心，希望實踐圓滿的菩薩行。了知因果的道理，從而驚醒並超越凡夫的常情，這就被稱為開悟。開悟之後，第二步是皈依三寶。下面簡要說明三種三寶作為我們所皈依的對象：一是住持三寶，二是別相三寶，三是一體三寶。一、住持三寶：人能夠弘揚佛道，使佛法萬代流傳。佛道憑藉人來弘揚，三寶因此得以常住世間。那麼，剃除鬚髮、身穿袈裟的出家人為僧寶；寫滿經文的經卷為法寶；泥塑或木雕的佛像為佛寶。二、別相三寶：十方三世（指過去、現在、未來）的法身佛、報身佛、應化身為佛寶；佛所說的各種法門為法寶；除了妙覺佛之外的菩薩和二乘（聲聞、緣覺）為僧寶。三、一體三寶：實相圓融的真理被稱為一體。即一即三，無一不是如來秘藏。如同世間的珍寶一樣，所以統稱為寶。什麼是心體的覺知？覺知就是佛。自性本體遠離妄念就是法。心體沒有爭端就是僧。凡夫和聖人，從開始到最終，都具備這三者。佛已經修證圓滿，應機顯現各種化身。別相三寶和住持三寶的功用都源於一體三寶。我們從理上來說是具備的，就像冰存在於水中一樣。如果想要融化冰，必須要有好的方法。想要成就佛果，不修行是不可能的。現在開始覺知，應當以這三寶作為皈依之處。教導說：弟子某甲等，愿從今生直到未來，皈依佛，兩足尊（指佛是二足眾生中最尊貴的）。皈依法，離欲尊（指佛法是遠離慾望的至尊）。皈依僧，眾中尊（指僧是所有僧眾中最尊貴的）。（重複三次）弟子某甲等，愿從今生直到未來，皈依佛完畢。皈依法完畢。皈依僧完畢。（重複三次）從今以後，稱佛為老師，不再皈依其他邪魔外道。唯愿三寶慈悲攝受，憐憫我們。（禮拜三寶）受三皈依完畢。第三步是請師。作為老師，應當具備五種德行：一是堅持清凈的戒律；二是受戒滿十年；三是善於理解律藏；四是師師相傳；五是對禪定和智慧深入研究。老師應當教導說：弟子某甲等，現在從大德處求受菩薩戒。唯愿大德不辭辛勞，慈悲憐憫我們。（重複三次）接下來是請和尚。弟子某甲等，恭請釋迦如來應正等覺為和尚。

【English Translation】 English version Perfect and subtle enlightenment completely eradicates ignorance (a Buddhist term referring to delusion and lack of understanding of the truth). Therefore, a perfect Bodhi mind is generated, hoping to practice perfect Bodhisattva conduct. Knowing the principle of cause and effect, one is awakened and transcends the ordinary feelings of ordinary people, which is called enlightenment. After enlightenment, the second step is to take refuge in the Three Jewels. The following briefly explains the three types of Three Jewels as objects of our refuge: first, the Dwelling Three Jewels; second, the Distinctive Characteristics Three Jewels; and third, the Oneness Three Jewels. 1. Dwelling Three Jewels: People can promote the Buddha's path, so that the Dharma can be passed down for generations. The Dharma is promoted by people, and the Three Jewels can therefore dwell in the world. Then, those who shave their heads and wear robes are the Sangha Jewel; the scriptures filled with scriptures are the Dharma Jewel; and the clay or wooden Buddha statues are the Buddha Jewel. 2. Distinctive Characteristics Three Jewels: The Dharmakaya Buddha, Sambhogakaya Buddha, and Nirmanakaya Buddha of the ten directions and three times (referring to the past, present, and future) are the Buddha Jewel; the various Dharma doors taught by the Buddha are the Dharma Jewel; and the Bodhisattvas and Two Vehicles (Sravakas and Pratyekabuddhas) other than the Wonderful Enlightenment Buddha are the Sangha Jewel. 3. Oneness Three Jewels: The truth of reality and perfect fusion is called Oneness. That is, one is three, and none is not the secret treasure of the Tathagata. Like the treasures of the world, they are collectively called treasures. What is the awareness of the mind-essence? Awareness is the Buddha. The essence of self-nature, free from delusion, is the Dharma. The mind-essence without contention is the Sangha. Ordinary people and saints, from beginning to end, possess these three. The Buddha has already completed cultivation and realization, and manifests various incarnations according to the opportunity. The functions of the Distinctive Characteristics Three Jewels and the Dwelling Three Jewels all originate from the Oneness Three Jewels. We possess it in principle, just like ice exists in water. If you want to melt ice, you must have a good method. If you want to achieve Buddhahood, it is impossible without cultivation. Now that you are aware, you should take these Three Jewels as the place of refuge. The teaching says: Disciples so-and-so, wish from this life until the future, to take refuge in the Buddha, the Honored One of Two Feet (referring to the Buddha as the most honorable among two-legged beings). Take refuge in the Dharma, the Honored One of Detachment (referring to the Dharma as the supreme of detachment from desires). Take refuge in the Sangha, the Honored One among the Assembly (referring to the Sangha as the most honorable among all Sangha). (Repeat three times) Disciples so-and-so, wish from this life until the future, to have completed taking refuge in the Buddha. Have completed taking refuge in the Dharma. Have completed taking refuge in the Sangha. (Repeat three times) From now on, I will call the Buddha my teacher and will no longer take refuge in other demons and heretics. May the Three Jewels compassionately accept and have mercy on us. (Worship the Three Jewels) The Three Refuges have been taken. The third step is to invite a teacher. As a teacher, one should possess five virtues: first, uphold pure precepts; second, have been ordained for ten years; third, be good at understanding the Vinaya Pitaka; fourth, be passed down from teacher to teacher; fifth, have in-depth research on meditation and wisdom. The teacher should teach: Disciples so-and-so, now seek to receive the Bodhisattva precepts from the virtuous one. May the virtuous one not spare the hard work and have compassion on us. (Repeat three times) Next is to invite the Upadhyaya (Preceptor). Disciples so-and-so, respectfully invite Sakyamuni Tathagata, the Perfectly Enlightened One, to be the Upadhyaya.

上。我依和上故得受菩薩戒慈愍故(禮一拜)。文殊師利為羯磨阿阇梨。彌勒菩薩為教授師。一切如來應正等覺為尊證。一切菩薩摩訶薩為同學等侶(詞句同前)。次應教乞戒。云大德今正是時。愿與我授菩薩戒。次戒師應起為白諸佛。唱言。仰稽首十方一切諸佛及大地諸菩薩僧。此諸菩薩求我。某甲欲從諸佛菩薩僧乞受菩薩戒。此諸菩薩已是真實能生深信成菩提愿。唯愿諸佛憐愍故施與菩薩戒(三說)。請聖為師為證明竟。十方諸佛神通道眼皆見聞我如對目前。向之懺悔。第四懺悔者夫戒是白凈之法。身器清凈乃可堪受。故先教懺悔洗滌身心。如浣故衣方受染色。然如來示滅向二千年。正法沉淪邪風廣扇。眾生等薄福生遇此時。縱有聽聞莫能信受。良由惑障深重見執堅強。若不改往從來罪無由滅。若罪不滅戒不發。故解脫難期。然懺悔法有其三品。上品懺者舉身投地如大山崩毛孔流血。中品懺者自露所犯悲泣流淚。下品懺者隨師口言陳前罪咎。今請十方諸佛諸大菩薩而作證明。諸佛菩薩大悲弘誓欲令眾生如佛無異。然須行者三業清凈方可得戒。如請大王先須莊嚴舍宅。亦如濁水日輪不現。三世諸佛皆因此戒而得菩提。故須先運逆順十心為懺悔本。師應教言。弟子某甲等與法界眾生仰稽首十方盡虛空界一切三寶釋迦牟

【現代漢語翻譯】上。我依靠和尚的緣故得以受菩薩戒，因為他慈悲憐憫我（禮一拜）。文殊師利菩薩為羯磨阿阇梨（羯磨：佛教儀式；阿阇梨：導師）。彌勒菩薩為教授師。一切如來應正等覺（如來：佛的稱號；應正等覺：佛的智慧）為尊證。一切菩薩摩訶薩（菩薩摩訶薩：偉大的菩薩）為同學等侶（詞句同前）。接下來應該教導乞戒者。說：『大德，現在正是時候。愿您為我授予菩薩戒。』然後戒師應該起身為求戒者向諸佛稟告。唱言：『恭敬頂禮十方一切諸佛及大地諸菩薩僧。這些菩薩請求我，某甲，欲從諸佛菩薩僧處乞受菩薩戒。這些菩薩已經是真實能夠生起深信，成就菩提願望的人。唯愿諸佛憐憫，施與菩薩戒。』（三說）。請聖賢為師，作為證明完畢。十方諸佛以神通和道眼都能見聞我等，如同面對面一樣。向之懺悔。第四是懺悔，因為戒是清凈的法，只有身器清凈才能夠堪受。所以先教導懺悔，洗滌身心。如同洗滌舊衣服才能染色。然而如來示現涅槃（涅槃：佛教術語，指解脫）已經近兩千年，正法衰落，邪風廣為傳播。眾生福薄，生於此時。即使聽聞佛法，也不能信受。這是因為迷惑和障礙深重，見解執著堅固。如果不改變以往的錯誤，罪業就無法消滅。如果罪業不消滅，戒就無法生起。所以解脫難以期望。然而懺悔的方法有三種品級。上品懺悔者，全身投地，如同大山崩塌，毛孔流血。中品懺悔者，自己揭露所犯的罪過，悲傷哭泣流淚。下品懺悔者，跟隨戒師的口述，陳述以前的罪過。現在請十方諸佛諸大菩薩作為證明。諸佛菩薩大悲弘誓，想要讓眾生如同佛一樣沒有差別。然而必須修行者身口意三業清凈，才可以得到戒。如同邀請大王，先要莊嚴舍宅。也如同渾濁的水，太陽的光輝無法顯現。三世諸佛都是因為此戒而得到菩提。所以必須先運用逆順十心作為懺悔的根本。戒師應該教導說：『弟子某甲等與法界眾生，恭敬頂禮十方盡虛空界一切三寶釋迦牟』

【English Translation】 Above. I rely on the Sangha (Sangha: monastic community) to receive the Bodhisattva precepts because of their compassion (bow once). Manjushri Bodhisattva is the Karma Acharya (Karma: Buddhist ritual; Acharya: teacher). Maitreya Bodhisattva is the professor. All Tathagatas (Tathagata: title of a Buddha) who are Samyak-Sambuddhas (Samyak-Sambuddha: perfectly enlightened Buddha) are the honored witnesses. All Bodhisattva Mahasattvas (Bodhisattva Mahasattva: great Bodhisattvas) are fellow practitioners (the phrases are the same as before). Next, one should teach the one seeking precepts, saying: 'Virtuous One, now is the right time. I wish you to grant me the Bodhisattva precepts.' Then the precept master should rise and report to all the Buddhas on behalf of the precept seeker, chanting: 'Reverently bowing to all Buddhas in the ten directions and all Bodhisattva Sanghas on the great earth. These Bodhisattvas request me, so-and-so, to beg for the Bodhisattva precepts from the Buddhas and Bodhisattva Sanghas. These Bodhisattvas are truly capable of generating deep faith and fulfilling the aspiration for Bodhi (Bodhi: enlightenment). May all Buddhas have compassion and bestow the Bodhisattva precepts.' (Say three times). The invitation of the sages as teachers and witnesses is completed. All Buddhas in the ten directions, with their supernatural powers and divine eyes, can see and hear me as if face to face. Repent to them. Fourth is repentance, because precepts are pure and clean. Only a pure vessel can receive them. Therefore, first teach repentance to cleanse the body and mind, just as washing old clothes before dyeing them. However, it has been nearly two thousand years since the Tathagata manifested Nirvana (Nirvana: Buddhist term for liberation), the true Dharma has declined, and evil winds are spreading widely. Sentient beings have little merit and are born at this time. Even if they hear the Dharma, they cannot believe and accept it. This is because delusion and obstacles are deep, and views are stubbornly held. If one does not change past mistakes, sins cannot be eradicated. If sins are not eradicated, precepts cannot arise. Therefore, liberation is difficult to expect. However, there are three grades of repentance. The highest grade of repentance is when one throws oneself to the ground, like a great mountain collapsing, with blood flowing from the pores. The middle grade of repentance is when one reveals one's offenses and weeps with sorrow. The lowest grade of repentance is when one follows the precept master's words and confesses past sins. Now, I invite all Buddhas and great Bodhisattvas in the ten directions to be witnesses. The Buddhas and Bodhisattvas have great compassion and vows, wanting to make sentient beings like Buddhas without difference. However, practitioners must have purity in their three karmas of body, speech, and mind in order to receive the precepts. Just as when inviting a great king, one must first decorate the house. It is also like turbid water where the sun's rays cannot appear. All Buddhas of the three times attained Bodhi because of these precepts. Therefore, one must first use the ten reverse and sequential minds as the foundation of repentance. The precept master should teach, saying: 'Disciples, so-and-so, together with all sentient beings in the Dharma realm, reverently bow to all the Three Jewels (Three Jewels: Buddha, Dharma, Sangha) of Shakyamuni in the ten directions, throughout the empty space.'

尼當來彌勒十二分教真如藏海諸大菩薩緣覺聲聞證明弟子披心懺悔。從無始來至於今日縱身口意。內計人我外加惡友具造十惡五逆四重。譭謗正法一闡提罪。殺害父母殺阿羅漢破和合僧(約佛在世別行五法布薩羯磨)。出佛身血壞和合僧焚燒經像。身四威儀損傷含識。盜三寶物及余趣財。顛倒邪淫污染梵行。誑惑三寶欺詐一切食啖血肉無慈愍心。或食五辛薰穢三寶。飲酒狂亂破壞善法。侵僧鬘物打詈呵責出家在家持戒破戒。或奪袈裟逼令還俗策役驅使。或斷命根不隨喜他一毫之善。唯遍三業廣造眾罪。事雖不普噁心遍佈。晝夜相續無有間斷。覆諱過失不欲人知。魯扈底突不怖惡道。無慚無愧撥無因果作一闡提。故於今日對十方佛深信因果。生重慚愧生重怖畏。發露懺悔斷相續心。發菩提心斷惡修善。勤策三業翻昔重過隨喜凡聖一毫之善。念十方佛有大福慧。知一切法本性空寂。能拔我等一切眾生從二死海置三德岸。唯愿三寶慈悲證明(一說)。懺悔既竟身器清凈堪盛法食。第五發心。言發心者發菩提心。菩提梵音此翻為道。道心語通。今依圓佛發圓道心。圓道心者我心佛心及眾生心三無差別。理雖無別事證天殊。故學佛慈悲發佛弘誓。滅惡生善功唯菩提。如師子筋弦遍聞一切生於眾善。如那羅延箭貫徹鐵圍遍滅眾惡。

【現代漢語翻譯】現代漢語譯本：弟子尼當來，與彌勒（未來佛）十二分教的真如藏海諸大菩薩、緣覺、聲聞一同證明，披心懺悔。從無始以來直到今日，我縱容身、口、意三業，內心算計人我，外結交惡友，造作了十惡、五逆、四重罪，譭謗正法，犯下一闡提（斷善根者）罪。我殺害父母，殺害阿羅漢（無學果位），破壞和合僧（指佛在世時，僧團如法進行的五法布薩羯磨）。我出佛身血，破壞和合僧，焚燒經像。我的身四威儀損傷了有情眾生的感知。我盜取三寶（佛、法、僧）之物以及其他眾生的財物，顛倒邪淫，污染梵行。我欺騙迷惑三寶，欺詐一切眾生，食用血肉，沒有慈悲心。或者食用五辛（蔥、蒜等），薰染污穢三寶。我飲酒狂亂，破壞善法。侵佔僧眾的衣物，打罵呵責出家在家的持戒破戒之人。或者剝奪他們的袈裟，逼迫他們還俗，策役驅使他們。或者斷絕眾生的命根，不隨喜他人哪怕一毫之善。我唯獨以身、口、意三業廣泛造作各種罪惡。事情雖然不普遍，但噁心卻遍佈。晝夜相續，沒有間斷。我掩蓋過失，不希望別人知道。我粗魯傲慢，不害怕惡道。我無慚無愧，否定因果，自甘墮落為一闡提。因此，在今日，我面對十方諸佛，深信因果，生起深深的慚愧，生起深深的恐懼。我發露懺悔，斷絕罪惡的相續之心。我發菩提心（覺悟之心），斷惡修善。勤勉策勵身、口、意三業，翻轉過去所造的深重罪過，隨喜凡夫聖賢哪怕一毫之善。憶念十方諸佛具有廣大的福德和智慧，了知一切法的本性空寂，能夠拔濟我等一切眾生，從二死（分段生死和變易生死）之海，安置於三德（法身德、般若德、解脫德）之岸。唯愿三寶慈悲證明（重複一遍）。懺悔完畢，身心清凈，堪能盛裝法食。第五是發心。所謂發心，就是發菩提心。菩提，是梵語，翻譯成漢語就是『道』。道心，是普遍的說法。現在我依隨圓滿的佛陀，發起圓滿的道心。所謂的圓滿道心，就是我的心、佛的心以及眾生的心，三者沒有差別。道理上雖然沒有差別，但實際上證悟卻有天壤之別。所以要學習佛陀的慈悲，發起佛陀的弘誓大愿。滅除惡業，生起善業，其功用唯有菩提。如同師子的筋所製作的弓弦，能夠普遍聽聞一切聲音，從而生出各種善法。如同那羅延（大力神）的箭，能夠貫穿鐵圍山，從而普遍滅除各種惡業。

【English Translation】 English version: I, Nidanglai, along with the great Bodhisattvas, Pratyekabuddhas, and Sravakas of the Twelve Divisions of the Teachings of Maitreya (the future Buddha), in the True Thusness Treasury Ocean, bear witness and repent with an open heart. From beginningless time until today, I have indulged my body, speech, and mind, inwardly calculating self and others, outwardly associating with evil friends, and committing the ten evils, five rebellious acts, and four grave offenses. I have slandered the true Dharma and committed the sin of an Icchantika (one who has severed their roots of goodness). I have killed my parents, killed Arhats (those who have attained the fruit of no-more-learning), and disrupted the Sangha (referring to the lawful performance of the five-fold Uposatha Karma when the Buddha was alive). I have drawn blood from the Buddha's body, disrupted the harmonious Sangha, and burned scriptures and images. My bodily conduct has harmed the sentience of living beings. I have stolen the property of the Three Jewels (Buddha, Dharma, Sangha) and the wealth of other beings, engaged in perverse and unwholesome sexual conduct, and defiled pure conduct. I have deceived and misled the Three Jewels, defrauded all beings, consumed blood and flesh, and lacked compassion. Or I have consumed the five pungent roots (garlic, onions, etc.), defiling the Three Jewels. I have become intoxicated with alcohol, disrupting wholesome practices. I have encroached upon the belongings of the Sangha, and scolded and rebuked monks and laypeople, whether they uphold the precepts or break them. Or I have deprived them of their robes, forced them to return to lay life, and exploited and driven them. Or I have severed the life-force of beings, and not rejoiced in even a hair's breadth of goodness in others. I have only broadly created all kinds of sins with my body, speech, and mind. Although the actions may not be universal, the evil intention is pervasive. It continues day and night without interruption. I conceal my faults and do not want others to know. I am rude and arrogant, and do not fear the evil paths. I am without shame or embarrassment, deny cause and effect, and willingly degenerate into an Icchantika. Therefore, today, facing the Buddhas of the ten directions, I deeply believe in cause and effect, and generate deep shame and deep fear. I openly confess and repent, severing the continuity of sinful thoughts. I generate Bodhicitta (the mind of enlightenment), abandon evil and cultivate goodness. I diligently encourage my body, speech, and mind, reversing the heavy transgressions of the past, and rejoicing in even a hair's breadth of goodness in ordinary beings and sages. I remember the Buddhas of the ten directions who possess vast merit and wisdom, and know that the inherent nature of all dharmas is empty and quiescent, and that they can deliver all beings, including myself, from the sea of the two deaths (the death of segments and the death of transformation), and place us on the shore of the three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue). May the Three Jewels compassionately bear witness (repeated once). Having repented, my body and mind are purified and capable of receiving the food of the Dharma. Fifth is the generation of the mind. The so-called generation of the mind is the generation of Bodhicitta. Bodhi is a Sanskrit word, which translates to 'the Way' in Chinese. The mind of the Way is a common expression. Now, following the perfect Buddha, I generate the perfect mind of the Way. The so-called perfect mind of the Way is that my mind, the Buddha's mind, and the minds of all beings are without difference. Although there is no difference in principle, the actual attainment is vastly different. Therefore, we must learn the compassion of the Buddha and generate the great vows of the Buddha. Eradicating evil and generating good, its function is solely Bodhi. Like a bowstring made of a lion's sinew, it can universally hear all sounds, thereby generating all kinds of good dharmas. Like the arrow of Narayana (a powerful deity), it can pierce through the Iron Mountain, thereby universally eradicating all kinds of evil.

故密藏經云。滅重重十惡發權道心畢竟無餘。況發圓心諸發之最。無發而發遍法界發名圓發。一者眾生無邊誓願度度十界眾生故。二者煩惱無數誓願斷斷十界三惑故。三者法門無盡誓願知即惑成智故。四者佛道無上誓願成即產生滅故。此之四心諸佛之種紹三寶位。一切諸佛等證三身無不因此。一發之後訖至涅槃誓無退轉。又有四心菩薩鬚髮。一觀眾生如佛。二如國王。三如父母。四如大眾。汝等能發此心不(答能)。既已發心。次問遮相。相即三聚遮謂七遮。言三聚者瓔珞經云。攝律儀戒謂十波羅蜜即止惡也。攝善法戒謂八萬四千法門即行善也。饒益有情戒謂慈悲喜捨利樂有情。已知戒相復發道心懺除罪垢堪得受戒。若有七遮不在受限懺亦不滅。我今問汝當隨實答。汝不出佛身血不(答無)。二不殺父不。三不殺母不。四不殺和上不。五不殺阿阇梨不。六不破羯磨轉法輪僧不。七不殺聖人不(謂證四果等並答無)。若無七遮堪得受戒。起深重心專注諦聽莫生異緣。今正是得戒之時必須克心傾仰于師。如完器承物莫餘思想。已問遮相。第七授戒。汝等諦聽。汝今於我所求受一切菩薩凈戒。求受一切菩薩學處。所謂攝律儀戒攝善法戒饒益有情戒。此等凈戒此諸學處過去一切菩薩已受解已行成。未來一切菩薩當受當解當行當

【現代漢語翻譯】現代漢語譯本：所以《密藏經》說：『滅除重重十惡，發起權巧方便的道心，最終達到沒有剩餘。』更何況是發起圓滿的心，這是所有發心中最殊勝的。沒有能發起的而發起，這種發起遍及整個法界，名為圓發。第一是眾生無邊誓願度，要度脫十法界的眾生。第二是煩惱無數誓願斷，要斷除十法界的三惑（見惑、思惑、無明惑）。第三是法門無盡誓願知，也就是將迷惑轉變成智慧。第四是佛道無上誓願成，也就是將生死轉變成寂滅。這四種心是諸佛的種子，繼承三寶的地位。一切諸佛等同證得法身、報身、應化身這三身，沒有不是因為這四種心。一旦發起之後，直到涅槃，誓願永不退轉。』又有四種心是菩薩必須發起的：一是看待眾生如同佛一樣。二是如同國王一樣（尊重）。三是如同父母一樣（愛護）。四是如同大眾一樣（平等）。你們能夠發起這些心嗎？（回答：能）既然已經發起了這些心，接下來要問遮障之相。『相』指的是三聚（攝律儀戒、攝善法戒、饒益有情戒），『遮』指的是七遮（七種重罪）。所說的『三聚』，《瓔珞經》中說：『攝律儀戒指的是十波羅蜜（檀那、尸羅、羼提、毗梨耶、禪那、般若、方便、愿、力、智），也就是止息惡行。攝善法戒指的是八萬四千法門，也就是修行善法。饒益有情戒指的是以慈悲喜捨來利益安樂有情。』已經知道了戒相，又發起了道心，懺悔清除了罪垢，堪能得到受戒。如果存在七遮，即使受戒也無法得到戒體，懺悔也無法滅除罪業。我現在問你們，應當如實回答。你沒有出於嗔恨心傷害佛的身，使佛出血嗎？（回答：沒有）二，沒有殺害父親嗎？（回答：沒有）三，沒有殺害母親嗎？（回答：沒有）四，沒有殺害和尚（Upadhyaya）嗎？（回答：沒有）五，沒有殺害阿阇梨（Acarya）嗎？（回答：沒有）六，沒有破壞僧團的和合，阻止僧團轉法輪嗎？（回答：沒有）七，沒有殺害聖人嗎？（指證得四果等，回答：沒有）如果沒有七遮，就堪能得到受戒。升起深重恭敬的心，專注諦聽，不要產生其他的念頭。現在正是得戒的時候，必須全心全意地敬仰于師，如同完好的器皿盛裝物品，不要有其他的想法。』已經問完了遮障之相，接下來是第七，授戒。『你們仔細聽。你們現在在我這裡求受一切菩薩清凈戒，求受一切菩薩學處，也就是攝律儀戒、攝善法戒、饒益有情戒。這些清凈戒，這些學處，過去一切菩薩已經受持、理解、修行成就。未來一切菩薩應當受持、理解、修行成就。

【English Translation】 English version: Therefore, the Guhyasamaja Sutra says: 'Extinguishing the heavy tenfold evils, generating the expedient Bodhi-mind, ultimately reaching complete cessation.' How much more so to generate the perfect mind, which is the most supreme of all generating minds. Generating without generating, this generation pervades the entire Dharma-realm, named perfect generation. First is the vow to liberate limitless beings, to liberate beings of the ten realms. Second is the vow to sever countless afflictions, to sever the three delusions (delusions of views, delusions of thought, and delusions of ignorance) of the ten realms. Third is the vow to know endless Dharma-gates, which is transforming delusion into wisdom. Fourth is the vow to accomplish the unsurpassed Buddha-path, which is transforming birth and death into extinction.' These four minds are the seeds of all Buddhas, inheriting the position of the Three Jewels. All Buddhas equally attain the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya), all without exception because of these four minds. Once generated, until Nirvana, the vow never retreats. Furthermore, there are four minds that Bodhisattvas must generate: First, to regard all beings as Buddhas. Second, as kings (respect). Third, as parents (cherish). Fourth, as the masses (equality). Are you able to generate these minds? (Answer: Able) Since you have already generated these minds, next we ask about the obstructing characteristics. 'Characteristics' refers to the three aggregates (precepts of restraining morality, precepts of gathering good dharmas, precepts of benefiting sentient beings), 'obstructions' refers to the seven obstructions (seven grave offenses). The so-called 'three aggregates,' the Ingluo Sutra says: 'Precepts of restraining morality refers to the ten Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna, Upaya, Pranidhana, Bala, Jnana), which is ceasing evil actions. Precepts of gathering good dharmas refers to the eighty-four thousand Dharma-gates, which is cultivating good dharmas. Precepts of benefiting sentient beings refers to benefiting and bringing happiness to sentient beings with loving-kindness, compassion, joy, and equanimity.' Having already known the characteristics of the precepts, and having generated the Bodhi-mind, repenting and clearing away sinful defilements, you are capable of receiving the precepts. If there are the seven obstructions, even if you receive the precepts, you cannot obtain the precepts, and repentance cannot extinguish the sins. I now ask you, you should answer truthfully. Have you, out of anger, harmed the body of a Buddha, causing the Buddha to bleed? (Answer: No) Second, have you killed your father? (Answer: No) Third, have you killed your mother? (Answer: No) Fourth, have you killed your Upadhyaya (preceptor)? (Answer: No) Fifth, have you killed your Acarya (teacher)? (Answer: No) Sixth, have you disrupted the harmony of the Sangha, preventing the Sangha from turning the Dharma wheel? (Answer: No) Seventh, have you killed a sage? (referring to those who have attained the four fruits, Answer: No) If there are no seven obstructions, then you are capable of receiving the precepts. Raise a deep and respectful mind, concentrate and listen attentively, do not generate other thoughts. Now is the time to receive the precepts, you must wholeheartedly revere the teacher, like a complete vessel holding objects, do not have other thoughts.' Having finished asking about the obstructing characteristics, next is the seventh, bestowing the precepts. 'You listen carefully. You are now here with me seeking to receive all the pure Bodhisattva precepts, seeking to receive all the Bodhisattva trainings, which are the precepts of restraining morality, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings. These pure precepts, these trainings, all past Bodhisattvas have already received, understood, and practiced to accomplishment. All future Bodhisattvas should receive, understand, and practice to accomplishment.'

成。現在一切菩薩今受今學今解今行當來作佛。汝等從今身盡未來際于其中間不得犯能持不(三說三問三答)。第一遍竟時十方世界妙善戒法注于汝等身心。第二遍時此妙戒法測塞虛空雲集頂上(次說第二遍)。第二遍竟更說一遍。即入仁等身心清凈滿足。勿餘思慮。然此戒法無有形色流注仁等身心不覺不知。向有形色猶如天崩地裂之聲(次說第二遍)。三羯磨竟已具戒法即是菩薩。大經云發心畢竟二不別。如是二心前心難(云云)。已得戒竟。第八證明相。弟子眾等仰稽首十方盡虛空遍法界一切諸佛諸大菩薩。此娑婆世界南贍部洲人主地大唐國某州縣某寺僧伽藍佛像前有眾多佛子。今於我所受菩薩戒竟。我已作證明。唯愿諸佛諸大菩薩慈悲亦為作證明(三說)。已證明竟。第九現相。若上品心受得戒時。十方佛前有種種相。涼風異香異聲光明。彼彼菩薩問彼彼佛。何因緣故有此相。彼佛答言。此相現去某方某處有眾多菩薩。于某師所三說受菩薩戒竟。今請證明有此相現。彼彼菩薩咸生歡喜各各皆言。如是等極惡之處具足煩惱。惡業眾生能發如此極勝之心受菩薩戒甚為希有深生憐愍。于汝等所起堅固梵行之心宜應志心護持。不惜身命勿使毀犯。第十廣陳持犯如下消釋。旦示十重。若諸菩薩已於戒師所三說受菩薩戒竟。

【現代漢語翻譯】現代漢語譯本成。現在一切菩薩現在接受、現在學習、現在理解、現在實行，將來都能成佛。你們從現在起直到未來，在這期間不得違犯（能持否？三說三問三答）。第一遍結束時，十方世界微妙善良的戒法注入你們的身心。第二遍時，這微妙的戒法充滿虛空，雲集在你們的頭頂（接著說第二遍）。第二遍結束，再說一遍，就進入你們的身心，清凈圓滿。不要有其他思慮。然而這戒法沒有形狀和顏色，流入你們的身心，你們不會察覺和知道。如果有形狀和顏色，就像天崩地裂的聲音（接著說第二遍）。三次羯磨結束，已經具足戒法，就是菩薩。《大經》說，發心和畢竟（最終成佛）沒有差別。像這樣，這兩種心，前一種發心更難（云云）。已經得到戒了。第八，證明相。弟子眾等恭敬地向十方盡虛空遍法界一切諸佛諸大菩薩稽首。此娑婆世界（Saha World，指我們所居住的這個世界）南贍部洲（Jambudvipa，四大部洲之一，我們所居住的地球）人主地大唐國某州縣某寺僧伽藍（Sangharama，寺院）佛像前，有眾多佛子。現在在我這裡受菩薩戒完畢。我已經作了證明。希望諸佛諸大菩薩慈悲，也為他們作證明（三說）。已經證明完畢。第九，現相。如果上品心受戒時，十方佛前有種種瑞相，涼風、異香、異聲、光明。彼彼菩薩問彼彼佛，因為什麼緣故有這些瑞相？彼佛回答說，這些瑞相出現是因為某方某處有眾多菩薩，在某位戒師那裡三說受菩薩戒完畢，現在請諸佛菩薩證明，所以有這些瑞相出現。彼彼菩薩都生起歡喜心，各自都說，像這樣極其惡劣的地方，具足煩惱和惡業的眾生，能夠發起如此殊勝的心，受菩薩戒，非常稀有，深深地憐憫他們。對於你們，生起堅固的梵行之心，應該專心護持，不惜身命，不要使它毀犯。第十，廣泛陳述持戒和犯戒的情況，如下面解釋。首先開示十重戒。如果各位菩薩已經在戒師那裡三說受菩薩戒完畢。

【English Translation】 English version Done. Now all Bodhisattvas, who are now receiving, now learning, now understanding, and now practicing, will become Buddhas in the future. From now until the end of time, you must not violate (Can you uphold this? Said three times, asked three times, answered three times). At the end of the first recitation, the wonderful and virtuous precepts of the ten directions will be infused into your body and mind. At the second recitation, these wonderful precepts will fill the void and gather above your heads (then recite the second time). At the end of the second recitation, recite it once more, and it will enter your body and mind, pure and complete. Do not have any other thoughts. However, these precepts have no form or color, and flow into your body and mind without you noticing or knowing. If they had form and color, it would be like the sound of the sky collapsing and the earth splitting (then recite the second time). After the three karmas are completed, you will have fully received the precepts and become a Bodhisattva. The Mahayana Sutra says that the initial aspiration and the ultimate attainment (of Buddhahood) are not different. In this way, these two minds, the former aspiration is more difficult (etc.). Now that you have received the precepts. Eighth, the signs of certification. The disciples respectfully bow to all Buddhas and great Bodhisattvas throughout the ten directions, the entire void, and the Dharma realm. In front of the Buddha image in the Sangharama (Sangharama, monastery) of a certain temple in a certain prefecture and county of the Great Tang Dynasty in Jambudvipa (Jambudvipa, one of the four continents, the Earth we live on) of this Saha World (Saha World, the world we live in), there are many Buddha-sons. Now they have completed receiving the Bodhisattva precepts from me. I have already given my certification. May all Buddhas and great Bodhisattvas, with compassion, also give their certification (said three times). Certification is now complete. Ninth, the manifestation of signs. If one receives the precepts with a superior mind, there will be various auspicious signs before the Buddhas of the ten directions: cool breezes, unusual fragrances, unusual sounds, and light. The Bodhisattvas ask the Buddhas, 'What is the reason for these auspicious signs?' The Buddhas reply, 'These signs appear because in a certain place in a certain direction, there are many Bodhisattvas who have completed receiving the Bodhisattva precepts from a certain teacher, and now they are requesting certification from the Buddhas and Bodhisattvas, so these auspicious signs appear.' The Bodhisattvas all rejoice and say, 'In such extremely evil places, where beings are full of afflictions and evil karma, it is very rare that they can generate such a supreme mind and receive the Bodhisattva precepts. We deeply pity them. For you, we generate a firm mind of pure conduct, and you should diligently protect and uphold it, not sparing your lives, and not allowing it to be violated.' Tenth, a broad explanation of upholding and violating the precepts will be given below. First, the ten major precepts are explained. If all Bodhisattvas have already completed receiving the Bodhisattva precepts from a precept master.

若自殺人若教他殺人非真菩薩。假名菩薩。無慚無愧犯波羅夷報墮地獄不如意處。汝等從今身盡未來際于其中間不得犯。能持不(答能)。盜錢滿五。淫大妄語酤酒與人。說于菩薩聲聞四眾名德之過。自讚己功毀他高勝。罵辱乞者慳法慳財瞋上中境不受懺悔對眾謗毀大乘三寶。若自謗若教人謗(詞句同前)。已明持犯。第十一教發廣愿。上明發心四弘總愿受律儀戒名為起行。今更總別重發愿。回因向果回己與他成菩薩之德。弟子某甲等愿以己受戒所生功德回施法界眾生。未離苦者愿令離苦。未得樂者愿令得樂。未發菩提心者愿令發菩提心。未斷惡修善者愿斷惡修善。未成佛者愿早成佛。又以如是懺悔受戒所生功德愿共一切眾生舍此身已。生極樂世界彌陀佛前悟無生忍得大神通。遊歷十方奉事諸佛。恒聞無上大乘正法。諸佛行愿圓滿具足。又以此受戒懺悔所生功德愿共一切眾生。從今身已往永離三惡身永離下賤身永離不自在身。常于佛法中清凈出家精修梵行為一切眾生作大善知識。又愿一切眾生聞我名者發菩提心。見我形者斷惡修善。聞我說者得大智慧。知我心者早得成佛。發願已禮三寶。已發願竟。第十二教持戒令誦戒本有所不戒解一一銷通。唸佛誦經思惟修集。具如下文隨戒消釋。五明傳譯時代者。即大秦弘始三年

。有西國三藏鳩摩羅什此云童壽。來達漢境光顯大乘匡維聖教。于逍遙園(或云于草堂寺)。傳譯經論三百餘卷五十餘部。梵納一本第十心地最後誦出兩卷成文。上卷明菩薩階位下卷明菩薩律儀。才翻譯訖於時。沙門慧融道祥等八百餘人請從受戒。融等筆授咸同誦持。仍于下卷偈頌之後獨為一軸。自云此等戒相出自梵網經律藏品內。盧舍那佛為妙海王及王千子授菩薩戒法。第六料簡者問無作戒體唯實相心。緣體護持。因果宗趣亦唯實相。如何差別。答體是宗教之宗。不即不離。譬如屋空與樑柱等。空譬于體梁等譬宗。不即不離思之可見。應知體是能持能領之心。相宗是所持所領之戒法。問涅槃篇聚並是別教菩薩律儀。云何而言此菩薩戒別圓菩薩同稟。答別教菩薩行布而修。四教法門無不行學。故涅槃次第五行軌範別教之人。初心厭世出家白四羯磨先稟藏通律儀禁防三業。故先明篇聚乃至十戒五支名戒聖行。豈非漸具十重四十八輕。故知此二義通別圓菩薩毗尼之藏。問若爾教利根有入別圓之義。亦應有此律儀之分。答且約當教鈍根。未稟佛性之戒同依三藏律儀。利根被接入于別圓。還從能接名別圓人。或有接入之義。故四教外別立位名。問聲聞制於身口。菩薩唯制於心。云何三藏三乘同稟五篇七聚。答大小律儀俱制三業

。自行化他之異故得大小乘名。小戒若不制心方便蘭吉從何而立。菩薩雖云剎那造罪殃墜無間。但云剎那為無間因。十重四十八輕莫不皆從身口具緣而結。況三藏菩薩是彼小中之大。對此料簡殊不相應。問如前十戒乘戒互通。如何取別。答制教所明從禁惡邊而得戒名。化教所明從修禪學慧而立乘稱。此則別也。若其通者三學相須如目足並能運載所趣之處通得名乘。並有斷惡之能十總名戒。今菩薩戒三義互通。從制止惡名之為戒。從制起行常住慈悲則是乘也。故一一戒乘戒具足。戒即法身乘即般若。乘戒不二慈悲應化即是解脫。解脫德假觀為因應身為果。般若德空觀為因報身為果。法身德中觀為因法身為果。故知戒戒三聚互融。三觀三身相即。三聚三身既無優劣。四十八輕十重等持心性寧有淺深。假分乘戒兩名。一一無非實相。方是圓融菩薩戒也。故序中雲。一切色心是情是心皆入佛性戒中。言可驗矣。不別而別輕重宛然。止惡為正文廣。起觀是傍語略。從多從正律儀防禁三業義邊名菩薩戒。第七隨事依文銷釋。梵網大本彼文銷釋。梵網大本彼之一品但是正說。今乃義開以為三段。從偈初訖長行清凈者為序。次從佛告下訖現在諸菩薩今誦為正說。此下盡卷即第三勸說流通。就初序為二。初偈頌明舍那發起。次長行明釋迦

勸發。初文又四戒三勸。四戒者一舍那二釋迦三菩薩四眾生。三勸者一勸受二勸持三勸誦。此之四戒得之有由。根本傳授得記成佛。所以勸受受已須持持已須誦使佛種不斷。初十一行半偈為三。初三行三句明舍那說戒傳授釋迦。次是時下三行三句明釋迦跡佛授諸菩薩菩薩授諸眾生。三從諦聽下盡偈明勸信受持。此之三序悉是釋迦所說。雜有經家之辭。初為二。初二行半明本跡。次一行一句明人法。初又三初半行明舍那本身。次一行半明釋迦跡化。三半行總結本跡。初文者上句明舍那本身。下句明舍那本土。此即依正兩報。初言我今等者常樂我凈四德之我也。經云無我法中有真我。謂報身如來智斷俱圓四德究竟名為凈滿。舉一攝三故云我今等。攝論明報身有二。一自受用報。謂稱法界實成依正無礙。唯佛獨居妙覺同類自能相見。二他受用報。為地上菩薩于實報土現身說法令彼見之。此自他報身逗行佈教歷別之機。勝劣兩應逗藏通機。報應二身以法身為本。言法身者毗盧遮那。此云遍一切處。機應咸圓猶如虛空無擇時處。一三相即。舉一具三言不累舒。隨機別顯故標報身及明主伴。下句明依報。言方坐等者。方者正也。安住正法處在蓮華臺故云坐也。言蓮華者如來所感蓮華世界。世界之下蓮華為臺名蓮華臺。故華嚴經云。

【現代漢語翻譯】現代漢語譯本勸發。初文又四戒三勸。四戒者一舍那（Vairocana，意為遍一切處）二釋迦（Sakyamuni，意為能仁）三菩薩（Bodhisattva，意為覺有情）四眾生。三勸者一勸受二勸持三勸誦。此之四戒得之有由。根本傳授得記成佛。所以勸受，受已須持，持已須誦，使佛種不斷。初十一行半偈為三。初三行三句明舍那說戒傳授釋迦。次是時下三行三句明釋迦跡佛授諸菩薩，菩薩授諸眾生。三從諦聽下盡偈明勸信受持。此之三序悉是釋迦所說，雜有經家之辭。初為二。初二行半明本跡。次一行一句明人法。初又三，初半行明舍那本身。次一行半明釋迦跡化。三半行總結本跡。初文者上句明舍那本身，下句明舍那本土。此即依正兩報。初言『我今』等者，常樂我凈四德之『我』也。經云『無我法中有真我』，謂報身如來智斷俱圓，四德究竟，名為凈滿。舉一攝三，故云『我今』等。《攝論》明報身有二。一自受用報，謂稱法界實成依正無礙，唯佛獨居妙覺同類自能相見。二他受用報，為地上菩薩于實報土現身說法，令彼見之。此自他報身逗行佈教歷別之機，勝劣兩應逗藏通機。報應二身以法身為本。言法身者毗盧遮那，此云遍一切處。機應咸圓，猶如虛空無擇時處。一三相即，舉一具三言不累舒。隨機別顯，故標報身及明主伴。下句明依報。言『方坐』等者。方者，正也。安住正法，處在蓮華臺，故云『坐』也。言蓮華者，如來所感蓮華世界。世界之下，蓮華為臺，名蓮華臺。故《華嚴經》云：

【English Translation】 English version Exhortation to Faith. The initial text contains four prohibitions and three exhortations. The four prohibitions concern: 1. Vairocana (meaning 'pervading everywhere'), 2. Sakyamuni (meaning 'sage of the Sakyas'), 3. Bodhisattvas (beings seeking enlightenment), and 4. sentient beings. The three exhortations are: 1. to receive, 2. to uphold, and 3. to recite. These four prohibitions have a source. They are fundamentally transmitted, prophesied, and lead to Buddhahood. Therefore, one is exhorted to receive, and having received, one must uphold, and having upheld, one must recite, so that the seed of Buddhahood is not severed. The initial eleven and a half lines of verse are divided into three. The first three lines and three phrases clarify that Vairocana speaks the precepts and transmits them to Sakyamuni. Next, the three lines and three phrases beginning with 'At that time' clarify that Sakyamuni, the manifested Buddha, transmits them to the Bodhisattvas, and the Bodhisattvas transmit them to all sentient beings. The third, from 'Listen attentively' to the end of the verse, clarifies the exhortation to believe, receive, uphold, and recite. These three introductions are all spoken by Sakyamuni, interspersed with the words of the compilers of the scriptures. The beginning is divided into two. The first two and a half lines clarify the fundamental and manifested aspects. The next line and phrase clarify the person and the Dharma. The beginning is further divided into three. The first half-line clarifies the essence of Vairocana. The next one and a half lines clarify the manifested transformation of Sakyamuni. The final half-line summarizes the fundamental and manifested aspects. In the initial text, the first phrase clarifies the essence of Vairocana, and the second phrase clarifies the land of Vairocana. This refers to the dependent and the principal retributions. The initial words 'I now' and so on, refer to the 'I' of the four virtues of permanence, bliss, self, and purity. The scripture says, 'In the Dharma of no-self, there is true self,' referring to the reward body of the Tathagata, whose wisdom and severance are complete, and whose four virtues are ultimate, called pure and complete. Mentioning one encompasses three, hence the words 'I now' and so on. The Compendium of Abhidharma clarifies that the reward body has two aspects: 1. the self-enjoyment reward, which means that it accords with the Dharma realm, and the dependent and principal are truly established without obstruction, where only the Buddha dwells alone in wondrous enlightenment, and those of the same kind can see each other. 2. the other-enjoyment reward, which is for the Bodhisattvas on the ground to manifest bodies and preach the Dharma in the real reward land, so that they can see it. These self and other reward bodies are the mechanisms for guiding practice and teaching according to different capacities, and the superior and inferior both respond to the teachings of the Tripitaka and the common vehicle. The reward and response bodies are based on the Dharma body. The Dharma body is Vairocana, which means 'pervading everywhere.' The responses to capacities are all complete, like space, without choosing time or place. The one and three are identical, mentioning one encompasses three without being cumbersome. It manifests differently according to the capacity, so it marks the reward body and clarifies the principal and companions. The following phrase clarifies the dependent retribution. The words 'squarely seated' and so on. 'Squarely' means upright. Abiding in the upright Dharma, dwelling on the lotus platform, hence the word 'seated.' The lotus refers to the lotus world perceived by the Tathagata. Below the world, the lotus is the platform, called the lotus platform. Therefore, the Avatamsaka Sutra says:

華擎十世界。所表有二。一表舍那處穢不染。二表因能感果。蓮華四類。人中蓮華十葉已上。天上蓮華百葉已上。菩薩蓮華千葉已上。妙覺蓮華量等法界。一一互融可謂依正二報圓滿。又云華藏者體能包含十方法界。十方法界現一塵中。猶如帝網重重無盡。不橫不豎出過思議之表故名華藏。次周匝下明釋迦跡化。望千百億國釋迦則千釋迦為本。千百億為跡。成兩重本跡。若望法華並跡中本跡。于中又三。初明跡中之本。二明跡中之跡。三明本之與跡皆成佛道。初言千華上者亦言千葉現千釋迦。一華一佛三千大千世界故有千佛凈土。此即二住明分身也。初住分身百佛世界。二住十倍。華嚴二住已去多明別義。故於二住辨圓成相。後後之位身土叵量。次明跡中之跡。初句舉一華一佛生百億國。國者是一四天下之名也。所以一三千大千世界小千有一千四天下。中千具千千。千千即十億。大千千倍即有萬億四天下等。經云百億即小數萬萬億。億有百百。大數百百為百。故云百億。于萬億國萬億南洲各一釋迦。故云一國一釋迦。第三文者萬億南洲菩提樹下一釋迦與一華一釋迦同時成佛。千佛世界總有一千個萬億釋迦與千釋迦放光互照。華臺名舍那華葉名釋迦。釋迦為伴舍那為主。主伴相關受法王職。同時成佛故云各坐等。如是下

【現代漢語翻譯】現代漢語譯本『華擎十世界』（Magnificent Lotus Treasury World），所表示的有兩層含義。第一層含義是表示毗盧遮那佛（Vairocana）身處穢土而不被污染。第二層含義是表示『因』能感得『果』。蓮花有四種類別：人中的蓮花有十片以上的葉子，天上的蓮花有一百片以上的葉子，菩薩的蓮花有一千片以上的葉子，妙覺（佛）的蓮花其大小等同於法界。每一片蓮花都互相融合，可以說是依報和正報都圓滿了。又說，『華藏』（Lotus Treasury）是指其本體能夠包含十方法界，十方法界顯現在一粒微塵之中，猶如帝釋天的因陀羅網，重重疊疊，沒有窮盡。它既不是橫向的，也不是縱向的，超出了思議的範圍，所以叫做『華藏』。接下來『周匝下』說明釋迦牟尼佛（Sakyamuni）示現的化身。相對於千百億國土的釋迦牟尼佛來說，千釋迦牟尼佛是根本，千百億是示現的化身，形成了兩重『本』和『跡』的關係。如果相對於《法華經》（Lotus Sutra）來說，就有了『跡』中的『本』和『跡』，其中又分為三層含義：第一層含義是說明『跡』中的『本』，第二層含義是說明『跡』中的『跡』，第三層含義是說明『本』和『跡』都成就佛道。首先說『千華上者』，也說是千葉蓮花顯現出千釋迦牟尼佛，一朵蓮花，一尊佛，三千大千世界，所以有千佛凈土。這也就是二住菩薩（Second Stage Bodhisattva）顯現分身。初住菩薩（First Stage Bodhisattva）分身百佛世界，二住菩薩是十倍。在《華嚴經》（Avatamsaka Sutra）中，二住菩薩之後更多地說明了別義，所以在二住菩薩辨別圓成相。後後的菩薩的果位，其身和國土是不可估量的。接下來說明『跡』中的『跡』。第一句舉例說一朵蓮花，一尊佛，化生百億國土。『國』是指一個四天下（four continents）的名稱。所以一個三千大千世界的小千世界有一千個四天下，中千世界具有一千個小千世界，千千世界就是十億個四天下，大千世界是中千世界的一千倍，就有萬億個四天下等等。《經》中說『百億』是小數，萬萬億，『億』有一百個『百』，大數是『百百』為『百』，所以說是『百億』。在萬億國土的萬億南贍部洲（Jambudvipa）各有一尊釋迦牟尼佛，所以說『一國一釋迦』。第三段文字說，萬億南贍部洲菩提樹下一尊釋迦牟尼佛與一朵蓮花一尊釋迦牟尼佛同時成佛。千佛世界總共有一千個萬億釋迦牟尼佛與千釋迦牟尼佛放光互相照耀。蓮花臺的名字是毗盧遮那佛，蓮花葉的名字是釋迦牟尼佛。釋迦牟尼佛是伴，毗盧遮那佛是主。主伴相互關聯，接受法王之職，同時成佛，所以說『各坐等』。像這樣下文繼續說明。

【English Translation】 English version 『Hua Zang Shi Shi Jie』 (Magnificent Lotus Treasury World). It represents two meanings. The first meaning is that Vairocana (Vairocana) is in the impure land without being contaminated. The second meaning is that 『cause』 can induce 『effect』. There are four types of lotus flowers: lotus flowers in the human realm have more than ten leaves, lotus flowers in the heavens have more than one hundred leaves, lotus flowers of Bodhisattvas have more than one thousand leaves, and lotus flowers of Wonderful Enlightenment (Buddha) are equal to the Dharma Realm in size. Each lotus flower merges with each other, which can be said to be the perfect reward of dependence and the perfect reward of the main body. It is also said that 『Hua Zang』 (Lotus Treasury) refers to its body being able to contain the ten Dharma Realms, and the ten Dharma Realms appear in a single dust particle, like Indra's net of Emperor Shitian, layer upon layer, without end. It is neither horizontal nor vertical, beyond the scope of thought, so it is called 『Hua Zang』. Next, 『Zhou Za Xia』 explains the incarnation manifested by Sakyamuni (Sakyamuni). Relative to the Sakyamuni Buddha in billions of lands, the thousand Sakyamuni Buddhas are the root, and the hundreds of billions are the manifested incarnations, forming a double relationship of 『root』 and 『trace』. If relative to the 『Lotus Sutra』 (Lotus Sutra), there are 『root』 and 『trace』 in the 『trace』, which are further divided into three meanings: the first meaning is to explain the 『root』 in the 『trace』, the second meaning is to explain the 『trace』 in the 『trace』, and the third meaning is to explain that both the 『root』 and the 『trace』 achieve Buddhahood. First, let』s talk about 『Qian Hua Shang Zhe』, which also says that a thousand-leaf lotus flower manifests a thousand Sakyamuni Buddhas, one lotus flower, one Buddha, three thousand great thousand worlds, so there are thousands of Buddha Pure Lands. This is also the manifestation of the incarnation of the Second Stage Bodhisattva (Second Stage Bodhisattva). The First Stage Bodhisattva (First Stage Bodhisattva) incarnates in hundreds of Buddha worlds, and the Second Stage Bodhisattva is ten times that. In the 『Avatamsaka Sutra』 (Avatamsaka Sutra), after the Second Stage Bodhisattva, more special meanings are explained, so the perfect appearance is distinguished in the Second Stage Bodhisattva. The later positions of the Bodhisattvas, their bodies and lands are immeasurable. Next, explain the 『trace』 in the 『trace』. The first sentence gives an example of one lotus flower, one Buddha, incarnating into hundreds of billions of lands. 『Guo』 refers to the name of a four continents. Therefore, a small thousand world in a three thousand great thousand world has one thousand four continents, a middle thousand world has one thousand small thousand worlds, a thousand thousand worlds are one billion four continents, and a great thousand world is one thousand times that of a middle thousand world, so there are hundreds of billions of four continents, and so on. The 『Sutra』 says that 『hundreds of billions』 is a small number, hundreds of billions, 『hundreds of millions』 have one hundred 『hundreds』, and large numbers are 『hundreds of hundreds』 as 『hundreds』, so it is said to be 『hundreds of billions』. In the hundreds of billions of lands, there is one Sakyamuni Buddha in each of the hundreds of billions of Jambudvipa (Jambudvipa), so it is said that 『one country, one Sakyamuni』. The third paragraph says that one Sakyamuni Buddha under the Bodhi tree in hundreds of billions of Jambudvipa and one Sakyamuni Buddha in one lotus flower achieve Buddhahood at the same time. In the thousand Buddha worlds, there are a total of one thousand hundreds of billions of Sakyamuni Buddhas and thousands of Sakyamuni Buddhas shining on each other. The name of the lotus platform is Vairocana, and the name of the lotus leaf is Sakyamuni. Sakyamuni is the companion, and Vairocana is the master. The master and companion are related to each other, accept the position of Dharma King, and achieve Buddhahood at the same time, so it is said that 『each sits equally』. The following text continues to explain.

第三結。初句結跡身。次句結本身。明千釋迦及千個百億釋迦並以舍那為本故云如是等。千百億下第二明人法于中又二。初明人次約法。初文三句。初明能化之主。次明所化之機。第三明能化所化俱詣本佛。故云至我所。我所即舍那也。聽我下第二約法為二。初句誡聽。此戒是十方三世諸佛之法。只得稱誦不云說也。甘露門者第二嘆戒功能。甘露是諸天不死之藥。譬因此戒得至涅槃四德之理。甘露家門名甘露門。門以能通為義。教能通理故也。是時下第二釋迦跡佛傳授菩薩。菩薩授諸眾生。于中又三。初明經家敘釋迦傳授之緣。次明釋迦傳授諸菩薩。三勸菩薩授諸眾生。初文三。初出戒相重輕之數。次戒如下嘆戒功用。三微塵下勸菩薩受持。初文前三句敘千百億各還本位。次兩句敘誦本戒。謂此戒法諸佛所師。故云本師戒也。次嘆戒用中律儀戒能圓止三惑之惡。譬日月破暗。善法戒能圓修三觀之善。譬日月照明。饒益有情戒止觀兼具能嚴法身。如瓔珞珠。是故經云老少中年服常好故。第三勸菩薩受持為二。初兩句總舉功能。次兩句正勸。餘二如文。諦聽下勸信受持為三。初明所誦之法。次大眾下勸信受持。三大眾下結勸。初言戒藏者此戒多含三聚萬善故名為藏。別別解脫從果立稱云波羅提木叉。木叉解脫此彼音異也。

【現代漢語翻譯】現代漢語譯本：第三結。第一句總結跡身（佛的應化身）。第二句總結本身（佛的法身）。說明千釋迦（千尊釋迦牟尼佛）及千個百億釋迦（無數釋迦牟尼佛）都以毗盧遮那佛（Vairocana）為根本，所以說『如是等』。『千百億下』第二部分說明人法，其中又分為兩部分。首先說明人，其次闡述法。首先說明人的部分有三句。第一句說明能教化的主，即釋迦牟尼佛。第二句說明所教化的對象，即眾生的根機。第三句說明能教化者和所教化者都歸於本佛，所以說『至我所』，『我所』即毗盧遮那佛。『聽我下』第二部分闡述法，分為兩部分。第一句告誡聽聞，這種告誡是十方三世諸佛的法則，只能稱誦，不能宣說。『甘露門者』第二部分讚歎戒的功能。甘露是諸天不死之藥，比喻憑藉此戒可以達到涅槃四德的境界。甘露家門名為甘露門，『門』以能通達為意義，教義能夠通達真理。『是時下』第二部分是釋迦跡佛（釋迦牟尼佛的應化身）傳授菩薩，菩薩傳授給眾生。其中又分為三部分。首先說明經家敘述釋迦傳授的因緣。其次說明釋迦傳授給諸菩薩。第三勸勉菩薩傳授給眾生。首先說明經家敘述的部分有三點。首先列出戒相輕重的數量。其次『戒如下』讚歎戒的功用。第三『三微塵下』勸勉菩薩受持。首先說明的部分，前三句敘述千百億佛各自返回本位。其次兩句敘述誦讀本戒，說明此戒法是諸佛所尊崇的，所以說是『本師戒』。其次讚歎戒的功用，律儀戒能夠圓滿止息三惑（見惑、思惑、無明惑）之惡，譬如日月破除黑暗。善法戒能夠圓滿修習三觀（空觀、假觀、中觀）之善，譬如日月照明。饒益有情戒止觀兼具，能夠莊嚴法身，如同瓔珞珠。所以經中說老少中年佩戴都很好。第三勸勉菩薩受持，分為兩部分。首先兩句總括功能，其次兩句正式勸勉。其餘兩句如經文所示。『諦聽下』勸勉信受奉持，分為三部分。首先說明所誦讀的法。其次『大眾下』勸勉信受奉持。第三『大眾下』總結勸勉。首先說『戒藏者』，此戒包含三聚（攝律儀戒、攝善法戒、饒益有情戒）萬善，所以名為『藏』。別別解脫戒從結果上立名，稱為波羅提木叉（Pratimoksha），『木叉』是解脫，此彼語音不同。

【English Translation】 English version: Third Conclusion. The first sentence concludes the manifested body (of the Buddha). The second sentence concludes the essential body (of the Buddha). It explains that the thousand Shakyamunis (thousand Shakyamuni Buddhas) and the thousand hundred billion Shakyamunis (countless Shakyamuni Buddhas) all take Vairocana (Vairocana) as their root, hence the phrase 'such and so forth'. 'Thousand hundred billion below' The second part explains the person and the Dharma, which is further divided into two parts. First, it explains the person, and then it elaborates on the Dharma. The first part explaining the person has three sentences. The first sentence explains the master who can teach, that is, Shakyamuni Buddha. The second sentence explains the object to be taught, that is, the faculties of sentient beings. The third sentence explains that both the teacher and the taught return to the original Buddha, hence the phrase 'to my place', 'my place' being Vairocana. 'Listen to me below' The second part elaborates on the Dharma, divided into two parts. The first sentence admonishes listening. This admonition is the law of all Buddhas in the ten directions and three times. It can only be recited and not spoken. 'Nectar Gate' The second part praises the function of the precepts. Nectar is the immortal medicine of the gods, a metaphor for attaining the state of Nirvana's four virtues through these precepts. The nectar family gate is called the Nectar Gate. 'Gate' means to be able to communicate, and the teachings can communicate with the truth. 'At this time below' The second part is Shakyamuni Buddha (Shakyamuni Buddha's manifested body) transmitting to the Bodhisattvas, and the Bodhisattvas transmitting to sentient beings. It is further divided into three parts. First, it explains the circumstances of Shakyamuni's transmission as narrated by the sutra compiler. Second, it explains Shakyamuni's transmission to the Bodhisattvas. Third, it encourages the Bodhisattvas to transmit to sentient beings. The first part explaining the sutra compiler's narration has three points. First, it lists the number of precepts, both light and heavy. Second, 'Precepts below' praises the function of the precepts. Third, 'Three subtle dusts below' encourages the Bodhisattvas to uphold them. In the first part of the explanation, the first three sentences narrate the return of the thousand hundred billion Buddhas to their respective positions. The next two sentences narrate the recitation of the original precepts, explaining that this precept Dharma is revered by all Buddhas, hence it is called the 'Original Teacher's Precepts'. Secondly, praising the function of the precepts, the precepts of discipline can perfectly stop the evil of the three delusions (delusions of views, delusions of thought, delusions of ignorance), like the sun and moon breaking through the darkness. The precepts of good Dharma can perfectly cultivate the goodness of the three contemplations (emptiness, provisional existence, the middle way), like the sun and moon illuminating. The precepts of benefiting sentient beings combine both cessation and contemplation, and can adorn the Dharma body, like a necklace of jewels. Therefore, the sutra says that it is always good for the old, young, and middle-aged to wear. Third, encouraging the Bodhisattvas to uphold them, divided into two parts. First, the two sentences summarize the function, and then the two sentences formally encourage. The remaining two sentences are as shown in the sutra text. 'Listen carefully below' encourages faith and upholding, divided into three parts. First, it explains the Dharma being recited. Second, 'The assembly below' encourages faith and upholding. Third, 'The assembly below' concludes the encouragement. First, it says 'Precept Treasury', this precept contains the myriad virtues of the three aggregates (precepts of restraining discipline, precepts of gathering good Dharma, precepts of benefiting sentient beings), hence it is called 'Treasury'. The Pratimoksha (Pratimoksha) is named from the result, 'Moksha' is liberation, the pronunciation is different here and there.

次勸人信受又三。初勸信次一切下勸受。攝即受也。三眾生舉位釋結勸之意。言即入佛位者一切眾生皆有佛性。依性發心受三聚戒。稟佛戒法名入佛位。故大經云。學大乘者雖是肉眼名為佛眼。初二句用同方便位。次二句明同證真位。佛位名通有真有似。始終名字觀行相似。一念證中得法身本。初阿后荼分證大覺名真佛子。故身子得記。入圓初住乃云真子。從佛口生從法化生。故云位同大覺已真是諸佛子。爾時下第二釋迦序為二。初經家敘次釋迦自說。初又三。初敘佛欲結戒。次敘放光表瑞。三大眾愿聞。初又四。初舉時標出化主。爾時者當爾之時也。謂是跡佛從本佛舍那受旨回時。故云爾時。釋迦姓也此云能仁。牟尼者名也此云寂默。身口意滿故得名也。初坐下第二標處即菩提樹。亦云道樹。樹下成道。道與菩提彼此音異。在摩竭國於此樹下有金剛座。賢劫千佛皆坐此座而得菩提。今釋迦主伴跡示新證故云初坐等。成無上覺者第三明得道。謂華嚴會示現初成為大根性結菩薩戒。故華嚴云于菩提場始成正覺。名號品云。舍那跡名釋迦牟尼。若小機所見鹿苑初成。后乃因事制於篇聚。釋迦名同初成見別。今辨異彼故下文云初結菩薩波羅提木叉。初結下第四齣所結之法。于中為四。初標名次孝順下明能成勝因。三孝順至道

【現代漢語翻譯】現代漢語譯本：再次勸人信受，分為三部分。首先是勸信，其次是『一切下勸受』，這裡的『攝』即是『受』的意思。『三眾生舉位釋結勸之意』，意思是說，要進入佛的位格，一切眾生皆有佛性。依靠佛性發心，受持三聚戒。稟受佛的戒法，就叫做進入佛位。所以《大般涅槃經》說：『學習大乘的人，雖然是肉眼，也名為佛眼。』前兩句說的是與方便位相同，后兩句說明與證真位相同。佛位這個名稱，既可以指真實的佛位，也可以指相似的佛位。從始至終，名字、觀行都是相似的。在一念證悟中，得到法身根本。從阿到荼，分證大覺，名為真佛子。所以舍利弗得到授記。進入圓教初住，才稱為真子，是從佛口所生，從法所化生。所以說位同大覺，已經是真正的諸佛之子了。『爾時下第二釋迦序為二』，分為兩部分。首先是經家敘述，其次是釋迦牟尼佛自己說。首先又分為三部分。首先敘述佛要結戒，其次敘述放光顯現瑞相，第三是大眾希望聽聞。首先又分為四部分。首先是舉出時間，標明教化之主。『爾時』，指的是那個時候。指的是跡佛（釋迦牟尼佛）從本佛（毗盧遮那佛）接受旨意回來的時候。所以說『爾時』。釋迦是姓，意思是能仁。牟尼是名，意思是寂默。身口意都圓滿，所以得到這個名字。『初坐下第二標處即菩提樹』，也就是菩提樹。也叫做道樹。在樹下成道。『道』和『菩提』，彼此音譯不同。在摩揭陀國，在這棵樹下有金剛座。賢劫千佛都是坐在這個座位上而得到菩提。現在釋迦牟尼佛和他的同伴示現新證，所以說『初坐等』。『成無上覺者第三明得道』，說明證得無上覺悟。在華嚴會上，示現最初成道，為大根性的人結菩薩戒。所以《華嚴經》說『于菩提場始成正覺』。《名號品》說，毗盧遮那佛的跡象名為釋迦牟尼。如果是小根器的人所見，則是在鹿野苑最初成道。後來才因為事情而制定篇章。釋迦牟尼佛的名字相同，但最初成道的示現不同。現在爲了辨別這些不同，所以下文說『初結菩薩波羅提木叉』。『初結下第四齣所結之法』，其中分為四部分。首先是標明名稱，其次是『孝順下明能成勝因』，第三是『孝順至道』

【English Translation】 English version: Again, there are three aspects to persuading people to believe and accept. First is persuading to believe, then 'everything below persuades to accept,' where 'to gather' means 'to accept.' 'The three kinds of beings raise their positions to explain the meaning of persuasion,' meaning that to enter the position of a Buddha, all sentient beings have Buddha-nature. Relying on Buddha-nature to generate the aspiration, and receiving the Threefold Pure Precepts. Receiving the Buddha's precepts is called entering the Buddha's position. Therefore, the Mahāparinirvāṇa Sūtra says: 'Those who study the Mahayana, although they have flesh eyes, are called Buddha eyes.' The first two sentences refer to being the same as the expedient position, and the next two sentences explain being the same as the position of realizing truth. The name 'Buddha position' can refer to either the real Buddha position or the similar Buddha position. From beginning to end, the names, contemplation, and practice are similar. In one moment of realization, one obtains the root of the Dharmakaya. From 'A' to '荼' (荼 is likely a typo and should be 'ta'), one gradually realizes great enlightenment and is called a true Buddha child. Therefore, Śāriputra received the prediction. Entering the initial dwelling of the perfect teaching is called a true child, born from the Buddha's mouth and transformed by the Dharma. Therefore, it is said that being in the same position as the Great Enlightenment means one is already a true child of all Buddhas. 'The second part, '爾時下第二釋迦序為二', is divided into two parts. First is the narration by the compilers of the sutra, and second is the Buddha Śākyamuni's own words. The first part is further divided into three parts. First is the narration of the Buddha intending to establish precepts, second is the emanation of light displaying auspicious signs, and third is the assembly's desire to hear. The first part is further divided into four parts. First is stating the time and indicating the master of teaching. '爾時' (at that time) refers to that time. It refers to when the trace Buddha (Śākyamuni) returned after receiving the decree from the original Buddha (Vairocana). Therefore, it is said '爾時' (at that time). Śākya (釋迦) is the surname, meaning 'capable of benevolence.' Muni (牟尼) is the name, meaning 'silent.' Because body, speech, and mind are all complete, he obtained this name. '初坐下第二標處即菩提樹' (The second part, 'first sitting below indicates the place, which is the Bodhi tree'), which is the Bodhi tree. It is also called the Tree of Enlightenment. Enlightenment is attained under the tree. '道' (dao, the way) and '菩提' (bodhi, enlightenment) are different transliterations of each other. In Magadha, under this tree is the Vajra seat. All the thousand Buddhas of the Bhadrakalpa attained Bodhi by sitting on this seat. Now, Śākyamuni Buddha and his companions demonstrate new realization, so it is said '初坐等' (first sitting, etc.). '成無上覺者第三明得道' (The third part, 'achieving unsurpassed enlightenment explains attaining the way'), explains attaining unsurpassed enlightenment. At the Avatamsaka Assembly, he demonstrated the initial attainment of the way and established the Bodhisattva precepts for those of great capacity. Therefore, the Avatamsaka Sūtra says, 'At the Bodhi field, he initially achieved perfect enlightenment.' The Nāmadheyagotra says that the trace of Vairocana Buddha is named Śākyamuni. If seen by those of small capacity, it is the initial attainment of the way in the Deer Park. Later, rules were established based on events. The name Śākyamuni is the same, but the initial attainment of the way is different. Now, to distinguish these differences, the following text says '初結菩薩波羅提木叉' (initially establishing the Prātimokṣa of the Bodhisattvas). '初結下第四齣所結之法' (The fourth part, 'initially establishing below reveals the Dharma to be established'), which is divided into four parts. First is stating the name, second is '孝順下明能成勝因' (filial piety below explains the superior cause that can be achieved), and third is '孝順至道' (filial piety is the ultimate path).

下明能成勝果。四孝名下結異名。初文言初結者。十地論云佛成道后第二七日也。次文言孝順等。孝謂志心敬養。順謂隨從尊命。從誰孝順略舉三境。一父母生育恩。二師僧訓道恩。三三寶救護恩。言父母者過現曾生養育於我。輪迴六道並是父母。為是義故起無緣慈悲。竭誠敬養令發道心拔苦與樂。二師僧恩者。和上阇梨併名師僧。和上名力生道力由成故。阇梨名正行糾正我行故。故書云。非父母以無生。非師長無以成。非君王無以榮。民生在三事之如一。今阇梨和上三學訓誨。三身由此生。近導始末三德由是而成。自行化他光顯聖旨。住持佛日名稱普聞。入位證極功歸師友。如此榮益遍於法界體等虛空。豈同世榮一界一國而已。故知師僧能生能成能榮三事具足。自非緣理持戒三聚為心以法供養為上為最。余焉能報一句之澤。三三寶者三世如來自證常樂垂形十界俯遂機緣。夙夜惟念破惑授記宣五味法極濟無邊。張八教網為種熟脫。流通永劫由菩薩僧。或實或權本跡難測。為大為小匡輔法王。像末邊方感遇遺風。一經于耳千劫不朽。況思惟修習解脫良因。豈非三寶之力。故須學佛慈悲行菩薩行名孝順三寶。問僧寶與前師僧何別。答師僧名寬體狹局我所承。僧寶名體俱寬該通三世(云云)。第三能成勝果中。孝順至道等謂

【現代漢語翻譯】現代漢語譯本下明能成就殊勝的果報。以『四孝』之名，結下不尋常的功德。『初文言初結者』，出自《十地論》，指的是佛陀成道后第二個七日。『次文言孝順等』，孝，指的是以至誠之心恭敬供養；順，指的是遵從長輩的命令。至於應該對誰行孝順，這裡簡要列舉三種對像：一、父母的生育之恩，二、師僧的教導之恩，三、三寶的救護之恩。說到父母，他們於過去、現在都曾生育養育過我。輪迴六道中的眾生都曾是我的父母。因此，要生起無緣大慈悲心，竭盡誠意地恭敬供養他們，使他們發起菩提心，幫助他們脫離苦難，給予他們安樂。二、師僧的恩德，和尚（Upadhyaya）和阿阇梨（Acarya）都可以稱為師僧。和尚的意思是『力生』，因為道力是由和尚而成就的；阿阇梨的意思是『正行』，因為他們能糾正我的行為。所以古書上說：『沒有父母，就沒有生命；沒有師長，就無法成就；沒有君王，就無法榮耀。』百姓的生活離不開這三件事，它們同等重要。如今，阿阇梨和和尚以三學教誨我們，三身（法身、報身、應身）由此而生。他們引導我們從開始到最終成就三德（法身德、般若德、解脫德）。他們身體力行，教化他人，光大聖人的旨意，住持佛法，使佛法如日中天，名聲傳遍天下。證悟果位，功勞歸於師友。這樣的榮耀利益遍及法界，與虛空同等。這豈能與世俗的榮耀只侷限於一個國家相比？由此可知，師僧能生、能成、能榮，三事俱足。如果不是憑藉對真理的理解，持守戒律，以三聚凈戒為心，以如法供養為最上，又怎能報答師僧的一句教誨之恩呢？三、三寶，三世諸佛以其自證的常樂之境，垂示於十界眾生，俯順眾生的根機。他們日夜思念著如何破除眾生的迷惑，為眾生授記，宣說五味之法，救濟無邊眾生。張開八教之網，為眾生種下善根，使之成熟解脫。佛法的流通永劫不衰，依靠的是菩薩僧。菩薩僧或顯真實身份，或示方便之身，其本跡難以測度。他們或大或小，匡扶法王（佛陀）。即使在末法時代的邊遠地區，也能感受到佛法的遺風。一句佛經入耳，千劫不朽，更何況是思惟修習，這才是解脫的良好因緣。這難道不是三寶的力量嗎？所以，必須學習佛陀的慈悲，行菩薩行，這才是孝順三寶。問：僧寶與前面的師僧有什麼區別？答：師僧的範圍較窄，侷限於我所承事的師長；僧寶的範圍則寬廣得多，涵蓋三世一切僧眾。第三，『能成勝果中，孝順至道等』，指的是...

【English Translation】 English version It can bring about supreme and excellent results. Under the name of 'Four Filial Piety', extraordinary merits are accumulated. 'The initial text refers to the initial connection', which comes from the Dasabhumika Sutra, referring to the second seventh day after the Buddha's enlightenment. 'The following text refers to filial piety, etc.' Filial piety (孝, xiào) means to respectfully support and nourish with sincere devotion; obedience (順, shùn) means to follow the commands of elders. As for whom one should be filial to, here are three objects briefly listed: first, the kindness of parents in giving birth and raising; second, the kindness of teachers and monks in teaching the Way; and third, the kindness of the Three Jewels in protecting. Speaking of parents, they have given birth to and raised me in the past and present. All beings in the six realms of reincarnation have been my parents. Therefore, one should generate boundless compassion and sincerely respect and support them, enabling them to arouse the Bodhi mind, helping them to escape suffering and giving them happiness. Second, the kindness of teachers and monks. Upadhyaya (和上, héshàng) and Acarya (阇梨, shélí) can both be called teachers and monks. Upadhyaya means 'strength-generator', because the strength of the Way is achieved through the Upadhyaya; Acarya means 'correct conduct', because they can correct my conduct. Therefore, ancient books say: 'Without parents, there is no life; without teachers, there is no achievement; without a king, there is no glory.' The lives of the people cannot be separated from these three things, which are equally important. Now, the Acarya and Upadhyaya teach us with the Three Learnings (三學, sānxué), from which the Three Bodies (三身, sānshēn) [Dharmakaya (法身), Sambhogakaya (報身), Nirmanakaya (應身)] arise. They guide us from the beginning to the end, achieving the Three Virtues [Dharmakaya-virtue (法身德), Prajna-virtue (般若德), Liberation-virtue (解脫德)]. They practice and transform others, glorifying the Buddha's teachings, upholding the Dharma, making the Buddha's teachings as bright as the sun, and spreading their names throughout the world. Realizing the fruit of enlightenment, the merit belongs to teachers and friends. Such glory and benefit pervade the Dharma realm, equal to space. How can this be compared to worldly glory, which is limited to one country? From this, we know that teachers and monks can generate, achieve, and glorify, fulfilling all three things. If it were not for relying on the understanding of truth, upholding the precepts, taking the Three Pure Precepts (三聚凈戒, sānjù jìngjiè) as the mind, and making offerings according to the Dharma as the highest, how could one repay the kindness of even a single word of teaching from the teachers and monks? Third, the Three Jewels (三寶, sānbǎo). The Buddhas of the three times, with their self-realized state of eternal bliss, manifest in the ten realms, according to the capacities of sentient beings. They think day and night about how to break through the delusions of sentient beings, bestow predictions upon them, preach the five flavors of Dharma, and save boundless sentient beings. They spread the net of the Eight Teachings (八教, bājiào), planting the seeds of goodness in sentient beings, enabling them to mature and be liberated. The circulation of the Dharma will never decline, relying on the Bodhisattva Sangha. The Bodhisattva Sangha may manifest their true identity or show expedient forms, their origins being difficult to fathom. They are great or small, assisting the Dharma King (Buddha). Even in remote areas of the Dharma-ending Age, one can feel the legacy of the Dharma. A single verse of scripture entering the ear will not decay for thousands of kalpas, let alone thinking, practicing, and cultivating, which is a good cause for liberation. Is this not the power of the Three Jewels? Therefore, one must learn the compassion of the Buddha and practice the Bodhisattva path, which is filial piety to the Three Jewels. Question: What is the difference between the Sangha Jewel and the aforementioned teachers and monks? Answer: The scope of teachers and monks is narrower, limited to the teachers I serve; the scope of the Sangha Jewel is much broader, encompassing all Sangha members of the three times. Third, 'In the ability to achieve supreme results, filial piety is equivalent to the path', refers to...

順極道之法也。第四會異名。謂行此孝即順教無違名為持戒。故言孝名為戒。戒能制御三業止滅諸惡故云亦名制止。佛即下第二放光表瑞。將說此戒放金光以為表兆。驚覺常情令眾集故。是時下第三敘眾集愿聞為三。初總標。次諸菩薩下列名。三合掌下總結愿聞。初如文。次列名中初菩薩者道心眾生也。次色天。三六慾天。四人王。初言十八梵者色界四禪總十八天。初禪三天。一梵眾(謂梵民)。二梵輔(謂梵臣)。三梵王(謂梵主)。二禪三天。一少光(身光少故)。二無量光(光量多故)。三極光(光體遍故)。第三禪三天。一少凈二無量凈三遍凈(例上釋之)。第四禪九天。一無雲(下地有云上地無雲名無雲)。二福生(勝福往生也)。三廣果(勝福感果故名廣果)。四無想(修無心定因生彼天故名外道天)。次五凈居天。離欲煩惑名凈凈身所止曰居。一無繁(初離繁雜故名無繁)。二無熱(離於下地熱故煩惱)。三善現(果德易顯故)。四善見(漸見清徹故)。五色究竟亦名大自在(五凈之極故)。正理云。過此凈居有天名大自在。初地菩薩而化于彼。六慾天者一四天王天。二忉利天(亦云三十三天)。三夜摩天(此云時分)。四兜率陀天(此云知足)。五化樂天六他化自在天。十六大國王者。一央伽。二摩

竭。三迦尸。四尼薩羅。五跋祇。六末羅。七支提。八跋沙。九樓居。十槃阇。十一阿濕波。十二婆蹉。十三蘇羅婆。十四乾陀羅。十五劍浮沙。十六阿梨提。西土諸國甚多略列十六大國王也。問諸經集眾或有來不此議云何。答聞法由乘急。人天持戒資。乘戒俱急以人天身值佛聞法。乘急戒緩為余趣身值佛聞法。戒急乘緩雖生人天不見佛不聞法。乘戒俱緩報生余趣又不聞法。乘有大小信法不同。戒有三品受報優劣。故使諸經明同聞眾多少差別(云云)。合掌下第四總結時眾愿聞可見。佛告下第二釋迦自說又三。初明自誦二釋放光三勸受學。此三各二。初文二者。初舉自誦。汝等下第二勸化。言一切發心者通舉博地。初發圓心稟受此戒即須誦持。外凡之初名字位中。故言一切發心。越卻外凡五品弟子及十信位超取十住已上諸位。故云乃至。十住初聞妙理故云發趣。次入十行增修善根名為長養。十回向位堅修善根名為金剛。金剛後心所依轉勝故名十地。文從真位不云十信。今略列名令知圓乘諸位始末。言十信者十心之中以信為本故言十信。一信二念三進四慧五定六不退七回向八護法九戒十愿。始從名字外凡五品無不具十。三惑全在未得十名。此之十心一一皆十。故瓔珞經云。一信有十十信有百百法為本。故一一位皆言十也

【現代漢語翻譯】現代漢語譯本竭（竭盡）。三迦尸（Kashi）。四尼薩羅（Naisala）。五跋祇（Vajji）。六末羅（Malla）。七支提（Ceti）。八跋沙（Vatsa）。九樓居（Kurava）。十槃阇（Pancala）。十一阿濕波（Ashva）。十二婆蹉（Vatsa）。十三蘇羅婆（Surasena）。十四乾陀羅（Gandhara）。十五劍浮沙（Kambhoja）。十六阿梨提（Aratta）。西土諸國甚多，略列十六大國王也。問：諸經集眾，或有來不？此議云何？答：聞法由乘急。人天持戒資。乘戒俱急，以人天身值佛聞法。乘急戒緩，為余趣身值佛聞法。戒急乘緩，雖生人天，不見佛，不聞法。乘戒俱緩，報生余趣，又不聞法。乘有大小，信法不同。戒有三品，受報優劣。故使諸經明同聞眾多少差別（云云）。合掌下第四，總結時眾愿聞可見。佛告下第二，釋迦自說又三。初明自誦，二釋放光，三勸受學。此三各二。初文二者。初舉自誦。汝等下第二勸化。言一切發心者，通舉博地。初發圓心，稟受此戒，即須誦持。外凡之初，名字位中。故言一切發心。越卻外凡五品弟子及十信位，超取十住已上諸位。故云乃至。十住初聞妙理，故云發趣。次入十行，增修善根，名為長養。十回向位，堅修善根，名為金剛。金剛後心所依轉勝，故名十地。文從真位，不云十信。今略列名，令知圓乘諸位始末。言十信者，十心之中，以信為本，故言十信。一信，二念，三進，四慧，五定，六不退，七回向，八護法，九戒，十愿。始從名字外凡五品，無不具十。三惑全在，未得十名。此之十心，一一皆十。故瓔珞經云：『一信有十，十信有百，百法為本。』故一一位皆言十也。

【English Translation】 English version Exhaustion (Jie). Three, Kashi (a city in ancient India). Four, Naisala (an ancient city). Five, Vajji (one of the Mahajanapadas, or major kingdoms). Six, Malla (another of the Mahajanapadas). Seven, Ceti (yet another of the Mahajanapadas). Eight, Vatsa (another of the Mahajanapadas). Nine, Kurava (Kuru Kingdom). Ten, Pancala (another of the Mahajanapadas). Eleven, Ashva (Ashvaka Kingdom). Twelve, Vatsa (Vatsa Kingdom). Thirteen, Surasena (Surasena Kingdom). Fourteen, Gandhara (Gandhara Kingdom). Fifteen, Kambhoja (Kamboja Kingdom). Sixteen, Aratta (Aratta Kingdom). There are many countries in the Western Regions, but these are a brief list of sixteen great kings. Question: When the sutras are gathered, do the assembled masses come or not? What is the discussion about this? Answer: Hearing the Dharma depends on the urgency of the vehicle. Humans and devas rely on upholding the precepts. If both the vehicle and precepts are urgent, one can encounter the Buddha and hear the Dharma in the body of a human or deva. If the vehicle is urgent but the precepts are lax, one may encounter the Buddha and hear the Dharma in the body of another realm. If the precepts are urgent but the vehicle is lax, although one may be born as a human or deva, one will not see the Buddha or hear the Dharma. If both the vehicle and precepts are lax, one will be reborn in another realm and will not hear the Dharma. The vehicle has great and small, and beliefs in the Dharma differ. The precepts have three grades, and the rewards received are superior or inferior. Therefore, the sutras clearly state that the number of those who hear the Dharma together varies (etc.). The fourth part, with palms together, summarizes that the assembly wishes to hear and see. The second part, 'The Buddha said,' is Shakyamuni speaking for himself in three parts. First, he explains reciting it himself; second, he releases light; and third, he encourages learning and practice. Each of these three has two parts. The first part of the first section has two parts. First, he mentions reciting it himself. 'You all,' is the second part, encouraging transformation. 'All who aspire' refers generally to those on the mundane level. Those who initially generate the perfect mind and receive these precepts must recite and uphold them. This is at the initial stage of the outer ordinary, in the position of name. Therefore, it is said 'all who aspire.' It surpasses the five grades of disciples of the outer ordinary and the ten faiths, directly taking the positions above the ten dwellings. Therefore, it is said 'even to.' The ten dwellings are where one first hears the wonderful principle, so it is said 'initiate.' Next, entering the ten practices, increasing and cultivating good roots, is called 'nurturing.' The ten dedications are where one firmly cultivates good roots, called 'diamond.' After the diamond mind, what is relied upon becomes superior, so it is called the 'ten grounds.' The text follows the true position and does not mention the ten faiths. Now, briefly listing the names allows one to know the beginning and end of the positions of the perfect vehicle. The ten faiths are so called because faith is the foundation among the ten minds. One, faith; two, mindfulness; three, progress; four, wisdom; five, concentration; six, non-retrogression; seven, dedication; eight, protecting the Dharma; nine, precepts; ten, vows. From the beginning, the five grades of the outer ordinary all possess these ten. The three delusions are entirely present until one attains the ten names. Each of these ten minds is tenfold. Therefore, the Yingluo Sutra says: 'One faith has ten, ten faiths have a hundred, a hundred dharmas are the foundation.' Therefore, each and every position is said to be ten.

。乃至妙覺名異義同。十法皆大轉名十大。即是位位用於十法成一圓教菩薩大乘。此即法華大車之義。一其車高廣譬觀妙理三德佛性為不思議境。即入信心。二張設幰蓋譬無緣慈悲拔苦與樂。即入念心。三安置丹枕譬止惡行善安心定慧。即入進心。四其疾如風譬明達之慧圓破三惑。即入慧心。五車外枕譬識持犯通塞。即入定心。六有大白牛譬道品調適正語正見。入不退心。七又多僕從譬于起誓對治助開。入迴向心。八游於四方譬知次位十發趣等。入護法心。九自在無礙譬安忍外凡違順名利。即入戒心。十直至道場譬離十信法愛令至發趣。即入願心。一信有十信一法有十法。一信既爾餘九準知。次明十住位中。十發趣心依梵網列名。一舍謂三因開發證平等理。即是第一觀不思議境。二起大慈悲持三聚戒。三忍即第三巧安止觀自利利他。四進即第四破法遍。五定即第五知通塞。六慧即第六道品調適。七愿即。第七對治助開皆由願力。八護法即第八識次位使法不濫。九喜即第九安忍違順由法界喜故。十頂即第十離中道法愛居九心之頂。十行位中十長養者慈悲喜捨施好語利益同及定慧。善觀妙境入無緣慈。發無作弘誓入大悲心。善巧安心而稱法界喜名為喜心。緣性破法三惑俱遍名為舍心。于苦集等事達道滅等理名識通塞。即入

施心。無作道品善能調停正語業命名好語心。以偏助圓名利益心。八知次位不同而同。圓理無二名為同心。安忍違順稱稱楞嚴定。不著法愛名中道慧。十回向位十金剛者。一信二念三迴向四達五圓直六不退七大乘八無相九慧十不壞。圓智觀境名為信心。堅固慈悲名爲念心。法界故名迴向。圓體三惑名為達心。于塞得通名圓直心。道品趣前名不退心。正助合行皆摩訶衍名大乘心。緣理辨位名無想心。堅固安忍名為慧心。法愛無著名不壞心。言十地者一體性平等地。境智不二也。二體性善慧地。緣理髮心也。三體性光明地。巧用止觀名光明也。四體性爾焰地。圓破法遍如焰燋炷。五體性慧照地。善知通塞也。六體性華光地。因中道品名為華光。七體性滿足地。正助無闕也。八體性佛孔地。決定分別次位無濫。九體性華嚴地。安忍違順身心端美如華莊嚴也。十體性入佛境界地。離真法愛心更一轉入等妙覺名佛境界。故佛十法而得大名。一觀不思議境名為理大。二發慈悲心名誓願大。三巧安定慧名莊嚴大。四破法遍名智斷大。五識通塞名遍知大。六道品調適名為道大。七對治助開名為用大。八識次位名權實大。九能定忍名利益大。十無法愛名無住大。故知圓乘十法始終自他具足。御車達到猶名為車。是故諸位菩薩皆誦。問上釋

【現代漢語翻譯】現代漢語譯本施心（給予的心）。無作道品善於調停，以正確的言語行為命名為好語心。以偏概全地幫助他人圓滿，稱為利益心。八種認知在次第上不同但本質相同。圓融的真理沒有分別，稱為同心。安忍順境和逆境，稱為楞嚴定（堅固的禪定）。不執著于對佛法的愛戀，稱為中道慧（不偏不倚的智慧）。十回向位和十金剛心：一、信心，二、念心，三、迴向心，四、達心，五、圓直心，六、不退心，七、大乘心，八、無相心，九、慧心，十、不壞心。以圓滿的智慧觀察境界，稱為信心。堅固的慈悲心，稱爲念心。法界本來的樣子，稱為迴向。圓滿的本體破除三種迷惑，稱為達心。在阻塞之處獲得通達，稱為圓直心。修道的品行趨向於前，稱為不退心。正行和助行相結合，都是摩訶衍（大乘），稱為大乘心。緣于真理辨別位次，稱為無相心。堅固地安忍，稱為慧心。對佛法的愛戀沒有執著，稱為不壞心。所說的十地：一、體性平等地。境界和智慧不二。二、體性善慧地。緣于真理髮起菩提心。三、體性光明地。巧妙地運用止觀，稱為光明。四、體性爾焰地。圓滿地破除對佛法的執著，像火焰燒盡燈炷。五、體性慧照地。善於瞭解通達和阻塞。六、體性華光地。因地修行的道品，稱為華光。七、體性滿足地。正行和助行沒有欠缺。八、體性佛孔地。準確地分辨位次，沒有混淆。九、體性華嚴地。安忍順境和逆境，身心端正美好，像鮮花莊嚴。十、體性入佛境界地。離開對真如佛法的愛戀，心再進一步轉入等妙覺，稱為佛境界。所以佛有十種法則而獲得大名：一、觀察不可思議的境界，稱為理大。二、發起慈悲心，稱為誓願大。三、巧妙地安立禪定和智慧，稱為莊嚴大。四、破除對佛法的執著，稱為智斷大。五、認識通達和阻塞，稱為遍知大。六、修道的品行調和適宜，稱為道大。七、對治煩惱，幫助開啟智慧，稱為用大。八、認識位次的次第，稱為權實大。九、能夠安住于禪定和忍辱，稱為利益大。十、對佛法沒有愛戀，稱為無住大。所以知道圓乘的十法，從始至終，自身和他人都具備。駕御車輛到達目的地，仍然稱為車。因此各位菩薩都誦讀。問：上面的解釋

【English Translation】 English version Giving Mind. The uncreated path factors are good at harmonizing, naming good speech and action as 'Good Speech Mind'. Partially assisting others to achieve completeness is called 'Beneficial Mind'. The eight kinds of knowledge are different in sequence but the same in essence. The perfect and harmonious truth has no duality, called 'Same Mind'. Enduring both favorable and unfavorable circumstances is called 'Shurangama Samadhi' (firm concentration). Not being attached to the love of Dharma is called 'Middle Way Wisdom' (impartial wisdom). The Ten Dedications and Ten Vajra Minds: 1. Faith Mind, 2. Mindfulness Mind, 3. Dedication Mind, 4. Penetration Mind, 5. Perfect Straightforward Mind, 6. Non-retreating Mind, 7. Mahayana Mind, 8. Non-attachment Mind, 9. Wisdom Mind, 10. Indestructible Mind. Observing the realm with perfect wisdom is called 'Faith Mind'. Firm compassion is called 'Mindfulness Mind'. The original state of the Dharmadhatu (realm of reality) is called 'Dedication Mind'. The perfect essence breaks through the three delusions, called 'Penetration Mind'. Gaining understanding where there is obstruction is called 'Perfect Straightforward Mind'. The practice of the path factors moving forward is called 'Non-retreating Mind'. The combination of right practice and auxiliary practice is all Mahayana (Great Vehicle), called 'Mahayana Mind'. Discerning the position based on truth is called 'Non-attachment Mind'. Firmly enduring is called 'Wisdom Mind'. Not being attached to the love of Dharma is called 'Indestructible Mind'. The so-called Ten Grounds: 1. Essence of Equality Ground. The realm and wisdom are non-dual. 2. Essence of Good Wisdom Ground. Arousing Bodhicitta (mind of enlightenment) based on truth. 3. Essence of Light Ground. Skillfully using cessation and contemplation is called light. 4. Essence of Flame Ground. Perfectly breaking through attachment to the Dharma, like a flame burning up a wick. 5. Essence of Wisdom Illumination Ground. Being good at understanding penetration and obstruction. 6. Essence of Flower Light Ground. The path factors practiced in the causal stage are called flower light. 7. Essence of Fulfillment Ground. There is no deficiency in right practice and auxiliary practice. 8. Essence of Buddha Hole Ground. Accurately distinguishing the sequence of positions without confusion. 9. Essence of Flower Adornment Ground. Enduring favorable and unfavorable circumstances, the body and mind are upright and beautiful, like flowers adorning. 10. Essence of Entering the Buddha Realm Ground. Leaving the love of true Dharma, the mind further enters perfect enlightenment, called the Buddha Realm. Therefore, the Buddha has ten laws and obtains a great name: 1. Observing the inconceivable realm is called 'Great in Principle'. 2. Arousing compassion is called 'Great in Vow'. 3. Skillfully establishing concentration and wisdom is called 'Great in Adornment'. 4. Breaking through attachment to the Dharma is called 'Great in Wisdom and Cutting Off'. 5. Recognizing penetration and obstruction is called 'Great in Omniscience'. 6. The practice of the path factors is harmonious and appropriate, called 'Great in Path'. 7. Counteracting afflictions and helping to open wisdom is called 'Great in Function'. 8. Recognizing the sequence of positions is called 'Great in Provisional and Real'. 9. Being able to abide in concentration and forbearance is called 'Great in Benefit'. 10. Having no love for the Dharma is called 'Great in Non-abiding'. Therefore, knowing the ten laws of the Perfect Vehicle, from beginning to end, oneself and others are fully equipped. Driving a vehicle to reach the destination is still called a vehicle. Therefore, all Bodhisattvas recite. Question: The above explanation

十法對名不同者何。答一法具十法法互融隨義轉釋無得定執。問華嚴經云。初住菩薩得法身本。分身百界像供佛。利生諸位功德無不具足。後後之位何所以耶。答言具足者分具足也。如燈照暗。暗多燈多。初燈雖明寧及後後。是故下第二釋光明。二者。初直標次有緣下列因緣之相。初言戒光者戒能破惑故聲光為表。次文又二。初嘆體德次舉宗趣。初言有緣等者緣因即聖應。機應相關致戒光緣理而誦。實理無作故非青等。故妙經云。知法常無性佛種從緣起是故說一乘。戒體無盡故云光光。此之戒體凡聖一如。故勸大眾受持誦學。問上釋戒體雲實相心。今言非心如何得同。答實相之心不同頑礙故云非色。不同受等妄情分別故云非心。不同六道之有。不同二乘之無。故云非有非無。理亙始終故云非因非果。從迷辨異。是故云非。從悟本同心等俱是。不即不離妙在其中。妙心實相雙非一切以為戒體。雙照一切名宗名用(云云)。次諸佛子下舉宗趣中。言諸佛子等者。諸佛舉極果菩薩約真因。即初住已上等覺已還。大眾者總該內外凡也。略舉此三。修之與極分分定慧而成立者由戒為本。本亙初后即宗趣也。是故下第三勸學二者。初勸受持誦學。佛子下第二釋出勸意。初言受持等者受謂受戒。三業領納名受。順受防護名持。對文宣

唱名讀。背文通利名誦。修集義理名學。次文先誡聽。若受等者列受等眾。舉一攝諸故但云受。具足應云若受持讀誦善學佛戒者等。國王者小曰邦大曰國。三陽並列像乾道以成三。一氣中表聖人之得一。故易云。君王得一以治天下。一能三所。所謂三才即天地人。以一貫三云國王也。王之所生故云王子。百官者總舉諸官全數是故云百。如雲百姓。非即百人而已。宰相者輔王論道經緯國事協理陰陽。宰主之相故名宰相。比丘者此云勤事男。比丘尼此云勤事女。從小入大。二眾通須。無色無身但列欲色。非前後類併名庶民。民者人也。生等五種皇家掌門名為黃門。欲界男女通有貪淫。此舉最多乃至炫賣云淫男女。古因犯罪身屬於人以為賤役名為奴婢。八部者一天二龍三夜叉四乾闥婆五阿修羅六迦樓羅七緊那羅八摩睺羅伽。摩睺羅伽頭上有角余分同人。非人鬼道之中變通勝者曰神。中下之類名鬼。善神之類金剛密跡名金剛神。雖是大權菩薩示為亦須引實受三聚凈戒。諸天龍等現身為人受菩薩戒名變化人。利根畜生解人語者亦得受戒。雜類猶多略列如上故云乃至。戒為伏斷之因故云第一清凈者(序文竟)。佛告下第二正說為二。初明十重次明四十八輕。初為三。初舉數勸持。次別釋。三結勸。初文又四。初舉數。次若受下誡勸

【現代漢語翻譯】現代漢語譯本唱名讀：唱誦其名並誦讀。背文通利名誦：背誦經文流暢通達稱為誦。修集義理名學：修習彙集經文中的義理稱為學。次文先誡聽：接下來講經文之前，首先告誡聽眾。若受等者列受等眾：如果有人要受戒等，則將其列入受戒的行列。舉一攝諸故但云受：這裡只說『受』，是爲了以一概全，涵蓋所有情況。具足應云若受持讀誦善學佛戒者等：完整地說，應該說『如果有人受持、讀誦、善於學習佛戒』等等。國王者小曰邦大曰國：國王，小的叫邦，大的叫國。三陽並列像乾道以成三：三個陽爻並列，象徵著乾道成就了天、地、人三才。一氣中表聖人之得一：一股氣在中間，表明聖人得『一』。故易云君王得一以治天下：所以《易經》說，君王得到『一』，就可以治理天下。一能三所：『一』能貫穿『三』個方面。所謂三才即天地人：所謂三才，就是天、地、人。以一貫三云國王也：用『一』來貫穿『三』，說的就是國王。王之所生故云王子：國王所生的，所以叫王子。百官者總舉諸官全數是故云百：百官，是總括所有官員，所以用『百』來表示。如雲百姓非即百人而已：比如說的百姓，並非只有一百個人。宰相者輔王論道經緯國事協理陰陽：宰相，是輔佐君王論道，治理國家大事，協調陰陽。宰主之相故名宰相：是宰主（君王）的輔佐，所以叫宰相。比丘者此云勤事男：比丘（bhiksu），這裡翻譯為『勤事男』。比丘尼此云勤事女：比丘尼（bhiksuni），這裡翻譯為『勤事女』。從小入大二眾通須：從小處入手，成就大的功德，比丘和比丘尼都需要。無色無身但列欲色：沒有色身，但列出欲界和色界。非前後類併名庶民：不屬於以上各類的人，都稱為庶民。民者人也：民，就是人。生等五種皇家掌門名為黃門：負責管理生育等五種事務的皇家掌門，稱為黃門。欲界男女通有貪淫：欲界的男女普遍都有貪慾和淫慾。此舉最多乃至炫賣云淫男女：這裡列舉最多的情況，甚至包括炫耀和販賣淫慾的男女。古因犯罪身屬於人以為賤役名為奴婢：古代因為犯罪，身體屬於他人，作為低賤的勞役，稱為奴婢。八部者一天二龍三夜叉（yaksa）四乾闥婆（gandharva）五阿修羅（asura）六迦樓羅（garuda）七緊那羅（kinnara）八摩睺羅伽（mahoraga）。摩睺羅伽頭上有角余分同人：摩睺羅伽（mahoraga）頭上長角，其他部分和人一樣。非人鬼道之中變通勝者曰神：在非人和鬼道之中，變化神通比較厲害的叫做神。中下之類名鬼：中等和下等的叫做鬼。善神之類金剛密跡名金剛神：善良的神，比如金剛密跡，叫做金剛神。雖是大權菩薩示為亦須引實受三聚凈戒：即使是大權菩薩示現，也需要引導他們真實地受持三聚凈戒。諸天龍等現身為人受菩薩戒名變化人：諸天、龍等顯現人身來受菩薩戒，叫做變化人。利根畜生解人語者亦得受戒：根器好的畜生，如果能聽懂人話，也可以受戒。雜類猶多略列如上故云乃至：其他種類還很多，這裡只是簡單列舉如上，所以說『乃至』。戒為伏斷之因故云第一清凈者(序文竟)：戒是降伏和斷除煩惱的原因，所以說是第一清凈的。（序文結束）佛告下第二正說為二：佛告（Buddha）以下，第二部分正式宣說，分為兩部分。初明十重次明四十八輕：首先說明十重戒，然後說明四十八輕戒。初為三：第一部分分為三部分。初舉數勸持：首先列舉戒條的數量，勸人受持。次別釋：其次分別解釋。三結勸：第三總結勸勉。初文又四：第一部分又分為四部分。初舉數：首先列舉戒條的數量。次若受下誡勸：其次從『若受』開始，告誡和勸勉。

【English Translation】 English version Chanting the name and reading: Chanting its name and reciting. Memorizing the text fluently is called recitation: Memorizing the scriptures fluently and thoroughly is called recitation. Cultivating and gathering the meaning of the doctrine is called learning: Cultivating and gathering the meaning of the scriptures is called learning. Next, before explaining the text, first admonish the listeners: Next, before explaining the scriptures, first admonish the listeners. If those who receive, etc., are listed among the assembly of those who receive, etc.: If someone wants to receive precepts, etc., they are listed in the ranks of those receiving precepts. Taking one to encompass all, therefore only 'receiving' is mentioned: Here, only 'receiving' is mentioned to encompass all situations. Fully, it should be said, 'If those who uphold, recite, and diligently study the Buddha's precepts, etc.': Fully, it should be said, 'If someone upholds, recites, and is good at studying the Buddha's precepts,' etc. Kings, small ones are called states, large ones are called countries: Kings, small ones are called states, large ones are called countries. Three yang lines aligned symbolize the Dao of Qian completing the three: Three yang lines aligned symbolize the Dao of Qian completing the three talents of heaven, earth, and humanity. One qi in the middle represents the sage's attainment of 'one': One qi in the middle represents the sage's attainment of 'one'. Therefore, the Book of Changes says, 'The king attains one to govern the world': Therefore, the Book of Changes says, 'The king attains one to govern the world'. 'One' can do what 'three' do: 'One' can penetrate 'three' aspects. The so-called three talents are heaven, earth, and humanity: The so-called three talents are heaven, earth, and humanity. Using 'one' to penetrate 'three' refers to the king: Using 'one' to penetrate 'three' refers to the king. Born of the king, therefore called prince: Born of the king, therefore called prince. The hundred officials are a general reference to all officials, hence 'hundred': The hundred officials are a general reference to all officials, hence 'hundred'. Like saying 'the people,' it does not mean only a hundred people: Like saying 'the people,' it does not mean only a hundred people. The prime minister assists the king in discussing the Dao, managing state affairs, and harmonizing yin and yang: The prime minister assists the king in discussing the Dao, managing state affairs, and harmonizing yin and yang. The minister who assists the ruler is called the prime minister: The minister who assists the ruler (king) is called the prime minister. Bhikkhu is translated here as 'diligent man': Bhikkhu is translated here as 'diligent man'. Bhikkhuni is translated here as 'diligent woman': Bhikkhuni is translated here as 'diligent woman'. Starting from the small to enter the great, both groups need it: Starting from the small to achieve great merit, both bhikkhus and bhikkhunis need it. Without form or body, only the desire and form realms are listed: Without form or body, only the desire and form realms are listed. Those not belonging to the preceding categories are all called common people: Those not belonging to the preceding categories are all called common people. People are humans: People are humans. The royal gatekeeper in charge of the five kinds of births is called the Yellow Gate: The royal gatekeeper in charge of the five kinds of births is called the Yellow Gate. Men and women in the desire realm all have greed and lust: Men and women in the desire realm all have greed and lust. This lists the most common cases, even including men and women who flaunt and sell lust: This lists the most common cases, even including men and women who flaunt and sell lust. In ancient times, those who committed crimes belonged to others and were used as lowly servants, called slaves: In ancient times, those who committed crimes belonged to others and were used as lowly servants, called slaves. The eight classes are: one, Devas; two, Nagas; three, Yakshas; four, Gandharvas; five, Asuras; six, Garudas; seven, Kinnaras; eight, Mahoragas. Mahoragas have horns on their heads, the rest is like humans: Mahoragas have horns on their heads, the rest is like humans. Among non-humans and ghosts, those with superior transformations are called gods: Among non-humans and ghosts, those with superior transformations are called gods. The middle and lower classes are called ghosts: The middle and lower classes are called ghosts. Good gods, such as Vajra Secret Traces, are called Vajra Gods: Good gods, such as Vajra Secret Traces, are called Vajra Gods. Even great bodhisattvas must be guided to truly receive the Three Pure Precepts: Even great bodhisattvas must be guided to truly receive the Three Pure Precepts. Devas, Nagas, etc., who appear as humans to receive the Bodhisattva precepts are called transformed humans: Devas, Nagas, etc., who appear as humans to receive the Bodhisattva precepts are called transformed humans. Animals with sharp roots who understand human language can also receive precepts: Animals with sharp roots who understand human language can also receive precepts. There are many other categories, only briefly listed above, hence 'even': There are many other categories, only briefly listed above, hence 'even'. Precepts are the cause of subduing and cutting off afflictions, hence 'the first pure' (end of the preface): Precepts are the cause of subduing and cutting off afflictions, hence 'the first pure' (end of the preface). Buddha's announcement below is the second part, the formal explanation, divided into two parts: Buddha's announcement below is the second part, the formal explanation, divided into two parts. First, explain the ten major precepts, then the forty-eight minor precepts: First, explain the ten major precepts, then the forty-eight minor precepts. The first part is divided into three parts: The first part is divided into three parts. First, list the number and encourage upholding: First, list the number of precepts and encourage upholding. Second, explain separately: Second, explain separately. Third, conclude with encouragement: Third, conclude with encouragement. The first part is further divided into four parts: The first part is further divided into four parts. First, list the number: First, list the number of precepts. Second, starting from 'if receiving,' admonish and encourage: Second, starting from 'if receiving,' admonish and encourage.

誦文。初明不誦有損闕于慈悲弘誓云非菩薩。身口離文識心疏野。思修佛性覺悟情乖。但緣六道為懷故云非佛種子。我亦如是等者舉果勸因也。三一切下舉例勸學。三四已略下結說勸持。第二別釋十重為十。初殺人戒菩薩萬行慈悲為本。視眾生猶如父母。六道輪轉互不相知。故下文云。而殺而食者即殺我父母。傷慈之甚。是故先制。所言殺者斷彼命也。從識初托訖于老死斷彼連持相續之命併名為殺。通緣有二。一稟菩薩律儀。二住自性非顛狂等。此通諸戒故名通緣。下不復出。別緣具四。一是人二人想三有殺心四命斷便犯。闕緣結輕。一一戒中通具三意。初制止惡。次制行善。三舉過結犯。初文又三。初標人列于殺事。次因下列成殺業。三乃至下舉輕況重。初言若佛子者通指之辭。謂發發菩提心受菩薩戒。從佛法生通名佛子。若自殺下列殺事五句不同。初自殺有二。一殺自身二殺他身。殺自身有三義。一噁心自殺。二厭身自殺。並違聖教俱結輕垢。故經云。說身無常不說厭離於身也。三為生為道亡身濟物。如薩埵王子等。是故下文令舍自命等則得福無犯。二自殺他具緣犯夷。次教他殺者。教他殺人彼人未死能教前死亦犯重罪。何以故戒無盡故不同小乘順權文說命終戒失結方便蘭。三方便讚歎殺者。見他正殺嘆其德也。

【現代漢語翻譯】現代漢語譯本誦文。首先闡明不誦讀佛經會損害慈悲和弘大的誓願，說明這樣的人不是菩薩。身口遠離經文，意識心智粗疏鄙陋，思考和修習佛性，覺悟和情感相悖。只因心中懷著六道輪迴，所以說不是成佛的種子。『我亦如是等』是舉出結果來勸勉種因。『三一切下』是舉例勸勉學習。『三四已略下』是總結勸勉堅持。第二部分分別解釋十重戒，分為十條。首先是殺人戒，菩薩的萬種修行以慈悲為根本。看待眾生猶如父母。六道輪迴中，互相不認識。所以下文說，『而殺而食者即殺我父母』，這是對慈悲的極大傷害。因此首先制定這條戒律。所說的『殺』，是斷絕他的性命。從意識最初寄託到老死，斷絕他連續相續的生命，都叫做殺。通緣有二：一是接受菩薩的律儀，二是安住于自性，不是精神錯亂等情況。這是所有戒律通用的，所以叫做通緣。下文不再重複說明。別緣有四個：一是人，二是人想，三是有殺心，四是命斷，這樣就犯戒。缺少任何一個條件，罪責較輕。每一條戒律中都包含三種意義：一是制止作惡，二是制止不行善，三是舉出過失，判決罪責。第一部分經文又分為三部分：首先標明人，列出殺人的事情；其次因為下列出構成殺業的原因；三是『乃至下』，舉出輕微的情況來比況嚴重的罪行。開頭說的『若佛子者』是通用的稱呼，指發了菩提心，受了菩薩戒，從佛法中產生，都可以叫做佛子。『若自殺下』列出殺人的五種不同情況。首先是自殺，分為兩種：一是殺自身，二是殺他人。殺自身有三種含義：一是噁心自殺，二是厭惡身體而自殺，都違背了聖教，都會犯輕垢罪。所以經中說，『說身無常不說厭離於身也』。三是爲了眾生爲了道義犧牲生命來救濟事物，例如薩埵王子等，因此下文說，『令舍自命等則得福無犯』。二是自己殺他人，具備所有條件就犯波羅夷罪。其次是教唆他人殺人，被教唆的人還沒死，教唆的人先死了，也犯重罪。為什麼呢？因為戒律是無盡的，不同於小乘順應權宜之說，說命終戒就失去了約束，只是犯了方便罪。三是方便讚歎殺人的人，看見別人正在殺人，讚歎他的德行。

【English Translation】 English version Recitation. Firstly, it clarifies that not reciting scriptures impairs compassion and grand vows, indicating that such individuals are not Bodhisattvas. Their body and mouth are distant from the scriptures, their conscious mind is crude and vulgar, their thoughts and practices deviate from Buddha-nature, and their enlightenment and emotions are contradictory. Because they harbor the six realms of reincarnation in their hearts, they are said not to be seeds of Buddhahood. 'I am also like this, etc.' is using the result to encourage the cause. 'The following three everything' is giving examples to encourage learning. 'The following three or four have been omitted' is summarizing and encouraging adherence. The second part separately explains the ten major precepts, dividing them into ten sections. The first is the precept against killing, as compassion is the foundation of a Bodhisattva's myriad practices. They view all beings as parents. In the six realms of reincarnation, they do not recognize each other. Therefore, the following text says, 'To kill and eat is to kill my parents,' which is a great harm to compassion. Therefore, this precept is established first. The 'killing' referred to is severing their life. From the initial lodging of consciousness to old age and death, severing their continuous and successive life is called killing. There are two general conditions: one is receiving the Bodhisattva precepts, and the other is abiding in one's own nature, not being mentally deranged, etc. These are common to all precepts, so they are called general conditions. They will not be repeated below. There are four specific conditions: one is a person, two is the perception of a person, three is having the intention to kill, and four is the termination of life; if these are met, one violates the precept. Lacking any condition results in a lighter offense. Each precept contains three meanings: first, to prohibit evil; second, to prohibit not doing good; and third, to point out faults and judge offenses. The first part of the text is further divided into three parts: first, it identifies the person and lists the acts of killing; second, it lists the causes that constitute the act of killing; and third, 'the following even' uses minor situations to compare serious offenses. The opening 'If a Buddha-son' is a general term, referring to those who have generated Bodhicitta, received the Bodhisattva precepts, and are born from the Buddha-dharma; all can be called Buddha-sons. 'If suicide below' lists five different situations of killing. First is suicide, divided into two types: one is killing oneself, and the other is killing others. Killing oneself has three meanings: one is killing oneself with an evil mind, and the other is killing oneself out of disgust for the body; both violate the holy teachings and incur minor offenses. Therefore, the sutra says, 'Speaking of the impermanence of the body does not mean to despise and abandon the body.' Third is sacrificing one's life for the sake of beings or for the sake of the Dharma to save things, such as Prince Sattva, etc. Therefore, the following text says, 'To give up one's life, etc., will gain merit and not be an offense.' Second is killing others oneself; if all conditions are met, one commits a Pārājika offense. Next is instigating others to kill; if the person being instigated has not yet died, and the instigator dies first, they also commit a serious offense. Why? Because the precepts are endless, unlike the expedient teachings of the Hinayana, which say that the precept is lost upon death, and one only commits a preparatory offense. Third is conveniently praising the person who kills; seeing someone killing, praising their virtue.

一讚能殺之人。二贊所殺之法。如律中雲用此惡活為等名方便讚歎殺。四見作隨喜者約于已殺隨喜之也。若見若聞皆隨喜故。五乃至咒殺者殺相猶多。刀杖坑阱藥毒等類。咒殺希故越卻多種而云乃至。如咒咀人令其命斷等。次列成殺業中四句不同。自有殺心為因。刀杖等為緣。造趣方便為法。以殺為務名業。三舉輕況重故云乃至有命者。故知除人之外並犯輕垢。下文雖無別條義推應爾。如制春夏放火非護生草木。及護損傷物命。但結輕。次是菩薩下制令行善。言常住慈悲心者無緣慈悲。與理相稱。體同法界實相故名為常住。三而反下舉過結犯。言波羅夷者此云他勝處。緣理持戒當感聖果名為佛事。即自勝處。毀禁墮獄名為魔事。即他勝處第二不與取戒。非理侵奪失命損道莫不因茲。此之一條實德人之未免故次制也。別具四緣。一盜有主五錢已上之物。若盜己物不成重也。二有主想。三有盜心。四舉離本處便犯。闕緣犯輕。就文亦三。初制令止惡。次而菩薩下制令行善。三而反下舉過結犯。初文為三。初標名列于盜事。次列成盜業。三乃至下舉輕況重。初文言自盜者自盜人五錢已上物也。教人盜者設不潤身損境過深並結重也。方便盜者或因寄附或因市易以短換長以粗易細。但有盜心損五錢已上並結重也。咒術取物名為咒

【現代漢語翻譯】現代漢語譯本一、讚歎能夠殺人的人。（讚歎殺人者）二、讚歎所使用的殺人方法。（讚歎殺法）正如戒律中所說，用這種罪惡的活計作為等同的名義，方便地讚歎殺人。四、見到殺人行為而隨喜的人，是指對於已經發生的殺人行為表示隨喜。無論是見到還是聽到，都表示隨喜。五、乃至使用咒語殺人，殺人的方式還有很多種，比如刀杖、陷阱、藥物、毒藥等等。因為用咒語殺人比較少見，所以省略了很多種方式，而只說『乃至』。比如用咒語詛咒人，使他喪命等等。接下來列舉構成殺業的四種不同情況：有殺心作為根本原因，刀杖等作為外在條件，製造殺人機會作為方法，以殺人為職業，這叫做殺業。用輕微的情況來比況嚴重的情況，所以說『乃至有命者』，由此可知，除了人之外，殺害其他生命都犯輕罪。下文雖然沒有特別說明，但根據義理推斷也應該是這樣。比如禁止在春夏放火，是爲了保護生物草木，以及保護避免損傷其他生命。但只是判輕罪。接下來是菩薩戒禁止惡行，命令列善。說到『常住慈悲心』，指的是無緣大慈、同體大悲，與真理相符。其本體與法界實相相同，所以稱為常住。三、『而反』以下是舉出過失，判決罪行。說到『波羅夷』，意思是『他勝處』。依靠真理持戒，應當感得聖果，這叫做佛事，也就是『自勝處』。毀壞戒律，墮入地獄，這叫做魔事，也就是『他勝處』。第二條是不與取戒（未經允許取走財物）。不合道理地侵佔掠奪，導致喪命、損害修道，沒有不是因為這個原因的。這一條實際上是品德高尚的人也難以避免的，所以排在第二位。具體有四個條件：一、盜取有主人的價值五錢以上的財物。如果偷盜自己的東西，就不構成重罪。二、認為財物是有主人的。三、有偷盜的心。四、拿離原來的地方，就犯了重罪。缺少任何一個條件，就犯輕罪。就經文來說，也分為三個部分。首先是禁止作惡，其次是菩薩戒禁止惡行，命令列善，三是『而反』以下是舉出過失，判決罪行。第一部分分為三個小部分。首先是標明名稱，列舉偷盜的事情。其次是列舉構成偷盜罪業的情況。三是『乃至』以下是用輕微的情況來比況嚴重的情況。第一部分說到『自盜者』，指的是自己偷盜他人價值五錢以上的財物。『教人盜者』，即使沒有實際利益自身，但損害他人利益非常嚴重，也判重罪。『方便盜者』，或者因為寄託，或者因為交易，用短的換長的，用粗的換細的，只要有偷盜的心，損害他人價值五錢以上，就判重罪。用咒語取走財物，叫做咒盜。

【English Translation】 English version 1. Praising those who are capable of killing. (Praising the killer) 2. Praising the methods used for killing. (Praising the methods of killing) As stated in the precepts, using this evil livelihood as an equivalent name, conveniently praising killing. 4. Those who rejoice upon seeing the act of killing refer to rejoicing in the act of killing that has already occurred. Whether seeing or hearing, they express joy. 5. Even using incantations to kill, there are many ways to kill, such as knives, staves, pits, medicines, poisons, and so on. Because killing with incantations is rare, many methods are omitted, and only 'even' is mentioned. For example, cursing someone with incantations to cause their death, etc. Next, the four different situations that constitute the karma of killing are listed: having the intention to kill as the root cause, knives and staves as external conditions, creating opportunities for killing as the method, and taking killing as a profession, this is called the karma of killing. Using a minor situation to compare with a serious situation, hence the saying 'even those with life', from which it is known that harming other lives besides humans constitutes a minor offense. Although there is no specific statement in the following text, it should be inferred from the meaning. For example, prohibiting setting fires in spring and summer is to protect living beings, plants, and trees, and to protect against damaging other lives. But it is only judged as a minor offense. Next, the Bodhisattva precepts prohibit evil deeds and command the practice of good. When speaking of 'constant compassionate mind', it refers to unconditioned great compassion and empathy, which is in accordance with the truth. Its essence is the same as the true nature of the Dharma realm, hence it is called constant. 3. 'And on the contrary' below lists the faults and judges the offenses. When speaking of 'Pārājika' (波羅夷), it means 'defeat by others'. Relying on truth to uphold the precepts should bring about the attainment of the holy fruit, which is called Buddha's work, that is, 'self-victory'. Destroying the precepts and falling into hell is called the work of demons, that is, 'defeat by others'. The second precept is not taking what is not given (stealing). Unjustly seizing and plundering, leading to loss of life and damage to the path of cultivation, there is nothing that is not caused by this. This precept is actually difficult for even virtuous people to avoid, so it is ranked second. Specifically, there are four conditions: 1. Stealing property worth more than five coins belonging to someone else. If one steals one's own property, it does not constitute a serious offense. 2. Thinking that the property belongs to someone else. 3. Having the intention to steal. 4. Moving it away from its original place constitutes a serious offense. Lacking any of these conditions constitutes a minor offense. In terms of the text, it is also divided into three parts. First, prohibiting evil deeds, second, the Bodhisattva precepts prohibit evil deeds and command the practice of good, and third, 'and on the contrary' below lists the faults and judges the offenses. The first part is divided into three smaller parts. First, stating the name and listing the acts of stealing. Second, listing the situations that constitute the karma of stealing. Third, 'even' below uses a minor situation to compare with a serious situation. The first part says 'self-stealing', which refers to oneself stealing property worth more than five coins from others. 'Instructing others to steal', even if there is no actual benefit to oneself, but the damage to others is very serious, it is also judged as a serious offense. 'Convenient stealing', either because of entrustment or because of trade, using short to exchange for long, using coarse to exchange for fine, as long as there is the intention to steal and the damage to others is worth more than five coins, it is judged as a serious offense. Taking property with incantations is called incantation-stealing.

盜。次文盜因者自心為因。外助為緣。施功造趣為盜法。常思盜事為務名盜業。第三舉輕況重。鬼神為主不擲籌。從乞劫賊之物此心未斷。一針一草五錢已下並犯輕垢。故舉為況。次制令行善中。佛性等者緣佛性理順佛教法。同體慈悲以之為本。助成隨喜。一切之人令生五度之福智慧之樂故云應生等。三舉過結犯如文。第三行非梵行戒。大論云。淫慾雖不惱他眾生心心繫縛。私情逸蕩因果輪迴。漂溺愛河流轉五道莫不由此。故次制重。別具四緣。一是有情男女。二有淫心。三與方便。四與境合便犯。闕緣犯輕就文亦三。初標名制令止惡。次制令行善。三而反下舉過結犯。初又三。初明所犯之事。次明成業。三乃至下舉人女等。為況。初言自淫者一自淫自如軟脊者亦犯重也。二自淫他具緣犯重。教人淫者樂不及身但得輕垢與聲聞同。一切女人等者除狂迷也。次文言因緣等者染心思惟為因。邪想嚴飾為緣。姿則軌儀為法。唸唸趣成前事為業。第三非人女等況中言鬼神女者。了自心中請彼現身行非梵行。及男二女二名為非道。並得重罪。自余故漏等皆結輕垢。次而菩薩下制令行善。言凈法者起佛性觀體離三惑。自行化他故云凈法與人。三舉過結犯中言六親者六人之親也。一父之親謂祖父母及姑叔等。二母之親即姨[女*舅]

【現代漢語翻譯】現代漢語譯本盜。其次，關於盜戒的起因，以自心為因，外在條件為緣。實施偷盜行為是盜法，經常思謀偷盜之事則稱為盜業。第三，以輕罪為例來警示重罪。如果以鬼神為主，不通過擲筊等方式，而是直接拿取乞討或強盜得來的物品，這種貪念未斷的情況，即使是一針一線、一草一木，或者價值低於五錢的物品，都屬於輕垢罪。因此，舉這些例子作為警示。其次，制定戒律是爲了引導行善，如佛性等，是依循佛性的道理，順應佛教的教法，以同體的慈悲心為根本，幫助他人並隨喜功德。使一切眾生都能獲得五度的福報和智慧的快樂，所以說『應生等』。第三，列舉過失並總結觸犯戒律的情況，如原文所述。第三，關於非梵行戒。大論中說：『淫慾雖然不直接惱害其他眾生，但會束縛人心。』私情放縱，導致因果輪迴，漂流在愛慾的河流中，在五道中流轉，無不由此而來。因此，將其列為重戒。具體來說，需要具備四個條件：一是有情男女；二是有淫慾之心；三是採取了方便行為；四是與對像發生了性行為。缺少任何一個條件，則犯輕垢罪。關於此戒，原文也分為三部分。首先標明名稱，制定戒律以禁止惡行；其次，制定戒律以引導行善；第三，反過來列舉過失並總結觸犯戒律的情況。第一部分又分為三點：首先說明所犯之事；其次說明構成罪業的條件；第三，以人女等為例作為警示。首先說『自淫者』，自己進行性行為，即使是像軟脊者（指身體殘疾者），也犯重罪。其次，自己進行性行為，並具備所有條件，則犯重罪。教唆他人進行性行為，自己雖然沒有享受到性樂，但會犯輕垢罪，與聲聞乘的罪過相同。『一切女人等』，指的是除了精神失常或神志不清的女性。其次，原文說『因緣等』，指的是以染污的心思為因，以邪惡的想法和裝飾為緣，以姿態和行為作爲規範，念念不忘地追求性行為，最終構成罪業。第三，在非人女等的情況中，『鬼神女』指的是在自己心中清楚地知道，並請求鬼神顯現身形，進行非梵行行為。以及男二女二，被稱為非道，都會犯下重罪。其餘的故意遺漏等行為，都屬於輕垢罪。其次，菩薩制定戒律是爲了引導行善。『凈法』指的是發起佛性觀，從本體上遠離三惑，自己修行並教化他人，所以說『凈法與人』。第三，列舉過失並總結觸犯戒律的情況，其中『六親』指的是六種親屬關係。一是父親的親屬，包括祖父母和姑叔等；二是母親的親屬，即姨母和舅父等。

【English Translation】 English version Stealing. Next, regarding the cause of the precept against stealing, the mind itself is the cause, and external assistance is the condition. The act of stealing is the 'law of stealing,' and constantly thinking about stealing is called the 'karma of stealing.' Third, using a minor offense as an example to warn against major offenses. If ghosts and spirits are the main actors, without using divination methods like casting lots, but directly taking items obtained through begging or robbery, this unbroken greed, even for a needle, a blade of grass, or items worth less than five coins, constitutes a minor offense. Therefore, these examples are given as a warning. Next, the precepts are established to guide good deeds, such as Buddha-nature, which follows the principle of Buddha-nature, conforms to the teachings of Buddhism, and takes the compassion of the same body as its foundation, helping others and rejoicing in merit. To enable all beings to obtain the blessings of the five perfections and the joy of wisdom, hence the saying 'should generate, etc.' Third, listing faults and summarizing violations of the precepts, as stated in the original text. Third, regarding the precept against unchaste conduct (non-brahmacharya). The Mahayana Treatise says: 'Although lust does not directly harm other beings, it binds the mind.' Private feelings are unrestrained, leading to the cycle of cause and effect, drifting in the river of desire, and revolving in the five paths, all of which arise from this. Therefore, it is listed as a major precept. Specifically, four conditions are required: first, sentient male and female beings; second, having lustful thoughts; third, taking convenient actions; fourth, the union with the object. Lacking any one condition constitutes a minor offense. Regarding this precept, the original text is also divided into three parts. First, stating the name, establishing precepts to prohibit evil deeds; second, establishing precepts to guide good deeds; third, conversely listing faults and summarizing violations of the precepts. The first part is further divided into three points: first, explaining the offense committed; second, explaining the conditions that constitute the karma; third, using human women, etc., as examples for warning. First, saying 'self-indulgence,' engaging in sexual activity oneself, even for those with a soft spine (referring to those with physical disabilities), constitutes a major offense. Second, engaging in sexual activity oneself and possessing all the conditions constitutes a major offense. Instigating others to engage in sexual activity, although one does not enjoy the sexual pleasure oneself, constitutes a minor offense, the same as the offense of the Shravakas. 'All women, etc.,' refers to those who are not mentally disturbed or delirious. Next, the original text says 'causes and conditions, etc.,' referring to defiled thoughts as the cause, evil thoughts and adornments as the condition, postures and behaviors as the norm, constantly pursuing sexual activity, ultimately constituting the karma. Third, in the case of non-human women, etc., 'ghost and spirit women' refers to clearly knowing in one's own mind and requesting ghosts and spirits to manifest their forms and engage in unchaste conduct. And male two and female two, called non-path, will commit serious crimes. Other intentional omissions, etc., all constitute minor offenses. Next, Bodhisattvas establish precepts to guide good deeds. 'Pure Dharma' refers to initiating the view of Buddha-nature, fundamentally abandoning the three confusions, practicing oneself and teaching others, hence the saying 'pure Dharma to people.' Third, listing faults and summarizing violations of the precepts, where 'six relatives' refers to six kinds of kinship. First, the relatives of the father, including grandparents and aunts and uncles, etc.; second, the relatives of the mother, namely aunts and uncles.

等。三己之親即父母兄弟及本時妻子等。四妻之親即妻姊妹等。五男女之親謂新婦等。六兄弟之親所謂嫂等。此有二義。一染心於彼一境即生他一切人染心不擇六親等故云反起。起即生也。二自於一切起非梵行不擇畜生六親等境為他起惡之因故云反起一切等。此即穢法與人令他起穢。乖上凈法與人令他斷惡故云反更。而結過也。第四大妄語戒。未得謂得誷聖誑凡。惑動時俗抂招名利故得重罪。別具五緣。一是眾生。二對有情想。三起欺誑心。四說過人法。五前人領解便犯。關緣結輕。就文為三。初標名制令止惡。次制令行善。三舉過結犯。初文亦三。初明犯事。次明成業。三舉輕況重。初言自妄語者。若言得四果八人見地已上乃至六根清凈初住已上次位得重。若說得五停念處暖頂忍世第一干慧地諸方便位。既是凡法但犯輕垢。二教人者教人說得聖之法名利屬他但犯輕垢。若教他說已為聖犯重。方便妄語者假詑異事令他生於聖人之解。如雲我今日不入初地定等故云方。次文中內起誑心為因。外希名利為緣。巧設方便為法。常懷此事為業。三乃至下舉輕況重即小妄語。如雲誰得不凈觀于眾中起名身妄語。暗問不聲名身妄語。明問無對名心妄語。不說得聖並結輕垢。次制令行善中。言正語正見者以中道心如事如想知言見。自

行勸他故云常生及亦生等。三舉過結犯。非正名邪通於大小妄語。今從大妄大邪故結犯也。第五酤酒戒。酤是貨賣之名。酒是昏醉之藥。酒有三十六失。放逸之門故制重也。別具四緣。一是真酒。二真酒想。三作酤意。四授與前人便犯。闕緣犯輕。就文亦三。初標名制令止惡。次制令行善。三舉過結犯。初文亦三。初明犯事。二明成業。三舉輕況重。初自酤可知。教人者教人為已酤犯重。教人自酤犯輕。次成業中。自營米麵等為因。外具度等為緣。調停方便名法。常酤為事名業。三一切下舉輕況重。谷藥草木和合所成非真面米。但似於酒酤得輕垢。尚不得酤況真酒耶。次而菩薩下制令行善。明達慧者實相般若也。三而反下舉過結犯可知。第六說四眾名德犯過戒。菩薩運懷弘護三寶掩惡揚善。何容說過塵黷信心。乖利他行故制犯重。別具七緣。一說菩薩聲聞四眾中上名德重罪。二作彼想。三以噁心作說過意。四對外人。五作外人想。六言章了了。七前人領解便犯。闕緣犯輕。就文亦三。初標名制令止惡。次而菩薩下制令行善。三而菩薩下舉過結犯。初又二。初明犯事。二明成業。初文自說教他並結重罪。損境同故十輪經云。占卜華雖萎猶勝諸餘華。破戒諸比丘猶勝於外道。故瓔珞經云。有犯者名菩薩。無犯者名外道。所

以縱犯猶不可輕。次文內心為因。說彼罪境為緣。施設軌則為法。務在說人為業。次制令行善中言外道者除七眾外併名外道。外道即惡人也。二乘惡人者厭苦集諦而修道滅。獨出生死名聲聞乘。觀十二因緣若逆若順意求出苦。利他心劣名緣覺乘。此心即惡名為惡人。不信大乘言非法律必當墮苦。故令悲心說大生信。悲能拔苦故也。三結如文。第七自讚毀他戒。自讚己功抑他盛德。損物之甚故制重罪。別具五緣。一是受戒有德之境同上初緣。二作彼想。三贊毀雙具。四噁心對人讚毀。五前人領解便犯。闕緣犯輕。就文亦三。初標名制令止惡。二制令行善。三舉過結犯。初又二。初明犯事自作教他俱得重罪。次明成業內心貪慢為因。嫉他為利名緣。巧設方便為法。以此為務名業。而菩薩下制令行善。三若自下結犯並如文。第八故慳加毀戒。菩薩攝生施為萬行之首。豈更鄙吝加復毀辱。故制重罪。別具六緣。一是上中之境。二自有財法。三有二想。四廣加噁心毀辱打罵。五前人領解。六令他空反便犯。闕緣犯輕。就文為三。初標名制令止惡。二制令行善。三舉過結犯。初又二。初明犯事。自慳教他並具上緣方結重罪。次明成業中慳心為因。財法為緣。藏護封緘為法。務在鄙吝為業。次而菩薩下制令行善。乏于財法俱為貧。我

【現代漢語翻譯】以縱犯猶不可輕。即使是輕微的違犯，也不可以輕視。次文內心為因。說彼罪境為緣。施設軌則為法。務在說人為業。接下來，內心的想法是根本原因（因），所說的罪惡境界是外在條件（緣），設立的規則是方法（法），致力於說服他人是行為（業）。次制令行善中言外道者除七眾外併名外道。接下來，在制定行善的戒律中，除了七眾（Bhiksu 比丘, Bhikshuni 比丘尼, Sramanera 沙彌, Sramanerika 沙彌尼, Siksamana 式叉摩那, Upasaka 優婆塞, Upasika 優婆夷）之外，都稱為外道（Tirthika）。外道即惡人也。外道就是惡人。二乘惡人者厭苦集諦而修道滅。二乘（Sravakayana 聲聞乘, Pratyekabuddhayana 緣覺乘）中的惡人，是厭惡苦集諦（Dukkha-samudaya 苦集諦）而修道滅諦（Dukkha-nirodha-marga 苦滅道諦）。獨出生死名聲聞乘。獨自了脫生死，稱為聲聞乘（Sravakayana）。觀十二因緣若逆若順意求出苦。利他心劣名緣覺乘。觀察十二因緣（Dvadasanga-pratityasamutpada）的順逆，意圖尋求脫離痛苦，但利他之心較弱，稱為緣覺乘（Pratyekabuddhayana）。此心即惡名為惡人。這種心態就是惡，所以稱為惡人。不信大乘言非法律必當墮苦。因為不相信大乘（Mahayana），認為不是真正的佛法，必定會墮入痛苦之中。故令悲心說大生信。所以要用慈悲心宣說大乘佛法，使他們生起信心。悲能拔苦故也。因為慈悲能夠拔除痛苦。三結如文。第三種情況的結論如經文所述。第七自讚毀他戒。第七條是自我讚揚、譭謗他人戒律。自讚己功抑他盛德。讚揚自己的功德，貶低他人的美德。損物之甚故制重罪。因為損害極大，所以制定重罪。別具五緣。需要具備五個條件。一是受戒有德之境同上初緣。一是接受戒律，並且是有德行的人，與上述第一個條件相同。二作彼想。二是產生那樣的想法。三贊毀雙具。三是讚揚和譭謗同時具備。四噁心對人讚毀。四是用惡毒的心對他人進行讚揚和譭謗。五前人領解便犯。五是對方理解了你的意思，這樣就構成違犯。闕緣犯輕。缺少任何一個條件，罪行就會減輕。就文亦三。經文也分為三個部分。初標名制令止惡。一是標明名稱，制定戒律禁止惡行。二制令行善。二是制定戒律鼓勵行善。三舉過結犯。三是舉出過失，總結違犯的情況。初又二。第一部分又分為兩個部分。初明犯事自作教他俱得重罪。一是說明違犯戒律的行為，自己做或者教唆他人做，都會得到重罪。次明成業內心貪慢為因。嫉他為利名緣。巧設方便為法。以此為務名業。二是說明構成罪業的條件，內心的貪婪和傲慢是根本原因（因），嫉妒他人獲得利益是外在條件（緣），巧妙地設定方法是手段（法），以此為目標是行為（業）。而菩薩下制令行善。而菩薩（Bodhisattva）以下制定戒律鼓勵行善。三若自下結犯並如文。三，如果自己做了以下的行為，就構成違犯，具體情況如經文所述。第八故慳加毀戒。第八條是有意慳吝，並且加以譭謗戒律。菩薩攝生施為萬行之首。菩薩攝受眾生，佈施是萬行之首。豈更鄙吝加復毀辱。怎麼能更加鄙吝，並且加以譭謗侮辱呢？故制重罪。所以制定重罪。別具六緣。需要具備六個條件。一是上中之境。一是上等或中等的對象。二自有財法。二是自己擁有財富和佛法。三有二想。三是有兩種想法。四廣加噁心毀辱打罵。四是廣泛地用惡毒的心進行譭謗、侮辱、打罵。五前人領解。五是對方理解了你的意思。六令他空反便犯。六是使對方一無所獲，反而受到損害，這樣就構成違犯。闕緣犯輕。缺少任何一個條件，罪行就會減輕。就文為三。經文分為三個部分。初標名制令止惡。一是標明名稱，制定戒律禁止惡行。二制令行善。二是制定戒律鼓勵行善。三舉過結犯。三是舉出過失，總結違犯的情況。初又二。第一部分又分為兩個部分。初明犯事。自慳教他並具上緣方結重罪。一是說明違犯戒律的行為，自己慳吝或者教唆他人慳吝，並且具備上述條件，才構成重罪。次明成業中慳心為因。財法為緣。藏護封緘為法。務在鄙吝為業。二是說明構成罪業的條件，內心的慳吝是根本原因（因），財富和佛法是外在條件（緣），藏匿保護是手段（法），致力於鄙吝是行為（業）。次而菩薩下制令行善。接下來，菩薩（Bodhisattva）以下制定戒律鼓勵行善。乏于財法俱為貧。缺乏財富和佛法，都是貧窮。

【English Translation】 Even a minor transgression should not be taken lightly. The mind is the cause in the following text. The realm of sin is the condition. Establishing rules is the method. Striving to persuade people is the action. Next, in the precept to encourage good deeds, those referred to as 'non-Buddhists' include all except the seven assemblies (Bhiksu, Bhikshuni, Sramanera, Sramanerika, Siksamana, Upasaka, Upasika), and are called non-Buddhists (Tirthika). Non-Buddhists are evil people. Evil people of the Two Vehicles (Sravakayana, Pratyekabuddhayana) are those who厭苦集諦(dislike the suffering and accumulation of suffering) and cultivate the path to extinction. Those who are born out of suffering alone are called the Sravakayana (Hearer Vehicle). Those who contemplate the twelve links of dependent origination (Dvadasanga-pratityasamutpada), whether in forward or reverse order, seeking to escape suffering, and have a weak altruistic mind, are called the Pratyekabuddhayana (Solitary Realizer Vehicle). This mind is evil and is called an evil person. Those who do not believe in the Mahayana (Great Vehicle) and say it is not the law will surely fall into suffering. Therefore, let them speak of the Great Vehicle with compassion to generate faith. Compassion can remove suffering. The third conclusion is as stated in the text. The seventh is self-praise and disparagement of others' precepts. Praising one's own merits and suppressing others' virtues. Because the harm is so great, a heavy penalty is imposed. It requires five specific conditions. First, the object of receiving precepts and having virtue is the same as the first condition above. Second, having that thought. Third, having both praise and disparagement. Fourth, praising and disparaging others with an evil mind. Fifth, the other person understands and then commits the offense. Lacking any condition, the offense is lighter. The text is also in three parts. First, naming and establishing precepts to stop evil. Second, establishing precepts to encourage good deeds. Third, citing faults and concluding the offense. The first is again in two parts. First, clarifying that committing the offense, whether doing it oneself or teaching others, both result in a heavy penalty. Second, clarifying that the cause of completing the karma is inner greed and arrogance. Jealousy of others' gains is the condition. Skillfully devising means is the method. Striving for this is the action. And the Bodhisattva (Enlightenment Being) below establishes precepts to encourage good deeds. Third, if one commits the following offenses, the conclusion is as stated in the text. The eighth is deliberately being stingy and adding disparagement of the precepts. The Bodhisattva's (Bodhisattva) practice of gathering beings begins with giving as the foremost of all practices. How could one be even more stingy and add insult and abuse? Therefore, a heavy penalty is imposed. It requires six specific conditions. First, the object is of superior or intermediate status. Second, one has wealth and Dharma. Third, having two thoughts. Fourth, extensively adding evil-minded disparagement, insult, beating, and scolding. Fifth, the other person understands. Sixth, causing the other person to be empty and harmed, then the offense is committed. Lacking any condition, the offense is lighter. The text is in three parts. First, naming and establishing precepts to stop evil. Second, establishing precepts to encourage good deeds. Third, citing faults and concluding the offense. The first is again in two parts. First, clarifying the offense. Being stingy oneself or teaching others, and having the above conditions, then a heavy penalty is imposed. Second, clarifying that the cause of completing the karma is a stingy mind. Wealth and Dharma are the condition. Hiding and sealing are the method. Striving for stinginess is the action. Next, the Bodhisattva (Bodhisattva) below establishes precepts to encourage good deeds. Lacking wealth and Dharma are both poverty.

行未深何能傾舍。隨心所與善言慰謝即不犯也。三而菩薩下舉過結犯。言句偈者句舉能詮之少分偈據教中之義全。如如來妙色身乃至是故我歸依。嘆佛三身具足。一微塵法者舉一善言以為況也。第九嗔心不受懺謝戒。夫為菩薩忍辱為懷。而反嗔毒蘊積內心傷慈損道。劫功德賊無過嗔恚。今生微恨當爲大怨故制重罪。別具六緣。一有所對上中之境。二生所對想。三嗔心不息。四前人懺謝。五示不受想。六前人領解便犯。闕緣犯輕。就文亦三。初標名制令止惡。次制令行善。三舉過結犯。初亦二。初明犯事自嗔教他具緣俱重。次明成業中。內心為因。前境為緣。蘊結軌儀為法。以嗔為務名業。次而菩薩下制令行善。如文三。而反下舉過結犯。乃至於非眾生者謂嗔無情也。如人嗔心撲打生活乃至木石打著腳手于彼起嗔。並非眾生。此舉輕垢為況。以惡口等者正結過也。第十助謗三寶戒。勝德可珍名之為寶。非理塵黷故稱為謗。別具六緣。一對眾助謗。二是大乘一體及別相三寶。三起上二想。四有謗心。五言說了了。六前人領解便犯。闕緣犯輕。就文亦三。初標名令止惡。次令行善。三況口下舉過結犯。初文亦二。初明犯事。自謗教人俱結重罪。次明成業。內心因。邪見等為緣。巧設虛假為法。此心為法務名業。次而菩薩下制

【現代漢語翻譯】現代漢語譯本『行未深何能傾舍』，如果行為不夠深刻，怎麼能徹底放下呢？隨順對方的心意，給予善意的言語安慰和開解，這樣就不會犯戒。三、菩薩下面列舉過失並總結犯戒的情況。『言句偈者』，『句』是指能夠表達意義的少量詞語，『偈』是根據佛教教義的完整表達，例如『如來妙色身，乃至是故我歸依』，讚歎佛陀具備法身、報身、應化身三身。『一微塵法者』，用一個善意的言語作為比喻。第九，嗔心不受懺謝戒。作為菩薩，應該以忍辱為懷，反而讓嗔恨的毒素積聚在內心，傷害慈悲心，損害菩提道。損毀功德的盜賊，沒有比嗔恚更嚴重的了。今生微小的怨恨，將來會成為巨大的仇怨，所以制定了這條重罪戒。具體來說，需要具備六個條件：一、有所針對的對象，可以是上等、中等的眾生。二、對所針對的對象產生嗔恨的想法。三、嗔恨心沒有停止。四、對方進行懺悔。五、表現出不接受懺悔的態度。六、對方理解了這種不接受的態度，這樣就犯戒了。缺少任何一個條件，罪過就輕微。從文義上來看，也分為三個部分：首先是標明戒律的名稱，告誡停止作惡；其次是告誡要行善；第三是列舉過失並總結犯戒的情況。第一個部分又分為兩個方面：首先說明犯戒的行為，自己嗔恨或者教唆他人嗔恨，具備以上條件，都是重罪；其次說明構成罪業的過程，內心的嗔恨是原因，外在的對境是條件，將嗔恨蘊藏在身口意的行為是方法，以嗔恨為主要行為就是罪業。『次而菩薩下制令行善』，接下來菩薩告誡要行善。如文三，『而反下舉過結犯』，反而下面列舉過失並總結犯戒的情況。『乃至於非眾生者』，指的是嗔恨沒有感情的物體。例如，有人因為嗔恨而撲打生活用品，甚至因為踢到木頭石頭而對它們產生嗔恨，這些都不是眾生。這裡用輕微的罪過作為比喻，『以惡口等者』，正是總結過失。第十，助謗三寶戒。殊勝的功德值得珍惜，稱為『寶』。不合道理的玷污，所以稱為『謗』。具體來說，需要具備六個條件：一、在眾人面前幫助誹謗。二、所誹謗的對象是大乘一體三寶或者別相三寶。三、對以上二者產生誹謗的想法。四、有誹謗的心。五、言語表達清楚明白。六、對方理解了所誹謗的內容，這樣就犯戒了。缺少任何一個條件，罪過就輕微。從文義上來看，也分為三個部分：首先是標明戒律的名稱，告誡停止作惡；其次是告誡要行善；第三是『況口下舉過結犯』，用言語作為比喻，下面列舉過失並總結犯戒的情況。第一個部分又分為兩個方面：首先說明犯戒的行為，自己誹謗或者教唆他人誹謗，都是重罪；其次說明構成罪業的過程，內心的邪見等是原因，巧妙地設定虛假的言論是方法，以這種心作為主要行為就是罪業。『次而菩薩下制』，接下來菩薩告誡要行善。

【English Translation】 English version 'If the practice is not deep, how can one completely relinquish?' If one's practice is not profound enough, how can one thoroughly let go? To accord with the other person's mind, offering kind words of comfort and explanation, one does not violate the precept. Three, the Bodhisattva below lists transgressions and summarizes the circumstances of breaking the precept. 'Words, phrases, and verses,' 'words' refer to a small amount of language that can express meaning; 'verses' are complete expressions based on Buddhist teachings, such as 'The Tathagata's wondrous form, and therefore I take refuge,' praising the Buddha's possession of the Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應化身) three bodies. 'A single dust-mote of Dharma,' using a single kind word as a metaphor. Ninth, the precept against harboring anger and refusing repentance. As a Bodhisattva, one should embrace patience, but instead allows the poison of anger to accumulate in the heart, harming compassion and damaging the path to enlightenment. There is no thief of merit more severe than anger. A small resentment in this life will become a great hatred in the future, so this grave precept is established. Specifically, it requires six conditions: one, there is a target, which can be a superior or middling being; two, one generates thoughts of anger towards the target; three, the anger does not cease; four, the other person repents; five, one shows an attitude of not accepting the repentance; six, the other person understands this attitude of non-acceptance, and thus one violates the precept. Lacking any one of these conditions, the transgression is lighter. From the perspective of the text, it is also divided into three parts: first, stating the name of the precept, admonishing to cease evil; second, admonishing to practice good; third, listing transgressions and summarizing the circumstances of breaking the precept. The first part is further divided into two aspects: first, explaining the act of breaking the precept, whether one is angry oneself or instigates others to be angry, possessing the above conditions constitutes a grave offense; second, explaining the process of forming the karma, the anger in the heart is the cause, the external object is the condition, concealing the anger in body, speech, and mind is the method, and taking anger as the primary action is the karma. 'Next, the Bodhisattva below instructs to practice good,' next the Bodhisattva admonishes to practice good. As the text says in three parts, 'And conversely, below lists transgressions and summarizes the circumstances of breaking the precept,' conversely, below lists transgressions and summarizes the circumstances of breaking the precept. 'Even towards non-sentient beings,' refers to being angry at inanimate objects. For example, someone might strike household items out of anger, or even become angry at wood or stones after stubbing their toes, these are not sentient beings. Here, a minor transgression is used as a metaphor, 'Using harsh language, etc.,' is precisely summarizing the transgression. Tenth, the precept against assisting in slandering the Three Jewels (三寶). Extraordinary merit is worthy of cherishing, and is called a 'Jewel'. Unreasonable defilement is called 'slander'. Specifically, it requires six conditions: one, assisting in slander in front of a crowd; two, the object of slander is the unified Three Jewels of Mahayana (大乘) or the distinct Three Jewels; three, generating thoughts of slander towards the above two; four, having a mind of slander; five, expressing the slander clearly and understandably; six, the other person understands the content of the slander, and thus one violates the precept. Lacking any one of these conditions, the transgression is lighter. From the perspective of the text, it is also divided into three parts: first, stating the name of the precept, admonishing to cease evil; second, admonishing to practice good; third, 'Using speech below lists transgressions and summarizes the circumstances of breaking the precept,' using speech as a metaphor, below lists transgressions and summarizes the circumstances of breaking the precept. The first part is further divided into two aspects: first, explaining the act of breaking the precept, whether one slanders oneself or instigates others to slander, both constitute a grave offense; second, explaining the process of forming the karma, the internal wrong views are the cause, skillfully setting up false statements is the method, and taking this mind as the primary action is the karma. 'Next, the Bodhisattva below instructs'.

令行善。中言外道者游心圓理之外乃至外外三宗併名外道。一言謗佛常應痛念故喻鉾刺。鉾者兵器也。長於二丈用建兵車。三結犯如文。善學下第三結勸又三。初舉所持之法。二誡勸。三指廣三文各二。初文二者初總舉人。言善學者嘆美之辭也。次是菩薩下舉法。因中說果故云木叉。木叉者解脫也。次應當下誡勸二者。初勸學持。次若有下舉失顯持。初言微塵者如俗中雲臣於國無塵露之功。涅槃經如護浮囊微塵不犯。此舉極小以之為況。次舉失中又二。初明現失十利。次明當報三途。初文者違本弘誓不悔不失法菩提心息。故言不得現前發菩提心。粟散國王及轉輪王由戒為因。因失果亡故云亦失等。比丘及尼等既失於戒報入三惡。豈得為人證於次位。故云亦失比丘比丘尼等。十發趣等者列失次位。前四是因。佛性常住妙果者妙覺之果也。佛性常住亙於始終。今對極位謂。佛性常住家果故云妙果。亦如仁王不明等覺。次明墮三惡中。毀禁不同故報入三惡。聞法奢促也。父母慈育恩深。三寶救護之極可恃可怙。既不聞名恃怙無地故偏舉也。劫者時也。成住壞空各二十增減。一個增減為一小劫。二十增減為一中劫。八十增減為一大劫(云云)。以是等者結勸三等下指廣。二者初勸學。次指廣本。此經廣本有八萬威儀品也。大

正藏第 40 冊 No. 1812 天臺菩薩戒疏

天臺菩薩戒疏中

天臺沙門明曠刪補

次明四十八輕。簡異十重故得輕名。非無過累故名為垢。于中為三。初結前生后。次別釋。三總結。初如文。次釋為五。初三十為三。次二九為二。初十又二。初釋。次結勸指廣。初釋為十。

初不敬師長戒。菩薩理應謙卑敬養一切有情。況于師長輕慢違行之甚。故制居首。別具四緣。一是師長。二知是。三故起輕慢。四身心不敬便犯。就文為三。初標名勸受。次既得。下示行令持。三而菩薩下止作結犯。初文國王即人中粟散王也。轉輪即鐵銅等聖王也。鐵輪王一天下。銅輪王二天下。銀輪王三天下。金輪王四天下。文武百官此等貴位若不受戒鬼神不護。何以統御蒼生。故勸應先受等。言諸佛歡喜者順諸佛律儀義當咸歡喜。次文言上座等者。僧中上首善御大眾亦當師義。和上阿阇梨略如前釋。同學上座名大同學。同一正見名為同見。同一行者當名為同行。而菩薩下止作結犯。言憍心等者自高為憍輕他曰慢。二名癡由止孝順故憍慢也。以自等者舉重況輕。應賣身以酬近成之澤。況生輕慢。故結犯也。七寶者一金二銀三琉璃四頗梨五赤珠六車𤦲七瑪瑙。百物者通舉所有也。若不爾者若不孝順恭敬供養

【現代漢語翻譯】現代漢語譯本天臺菩薩戒疏中天臺沙門明曠刪補接下來闡明四十八輕戒。因為與十重戒有所不同，所以稱為『輕』，但並非沒有過失，所以也稱為『垢』。其中分為三部分：首先是承上啟下，其次是分別解釋，最後是總結。首先如原文所示。其次，解釋部分分為五部分：最初的三十戒分為三部分，接下來的二九戒分為兩部分。最初的十戒又分為兩部分：首先是解釋，其次是總結勸誡並指出其廣泛性。最初的解釋分為十部分。首先是不敬師長戒。菩薩的道理應當是謙卑恭敬地供養一切有情眾生，更何況是對師長輕慢違背，這是非常嚴重的。所以將此戒放在首位。具體有四個條件：一是師長，二是明知是師長，三是故意產生輕慢之心，四是身心不恭敬，就觸犯了此戒。從文義上分為三部分：首先是標明名稱並勸人受持，其次是『既得』以下，指示修行並令其受持，最後是『而菩薩下』，總結並禁止違犯。最初的文義中，國王指的是人中的小國王，轉輪王指的是鐵輪王、銅輪王等聖王。鐵輪王統治一天下，銅輪王統治二天下，銀輪王統治三天下，金輪王統治四天下。文武百官等這些尊貴的人，如果不受戒，鬼神就不會護佑，又怎麼能統治百姓呢？所以勸他們應該先受戒等。『諸佛歡喜』的意思是，順從諸佛的律儀，理應都感到歡喜。其次，文中的『上座等』，指的是僧團中的首領，善於管理大眾，也應當作為師長看待。和上（Upadhyaya，親教師）阿阇梨（Acarya，導師）的解釋略如前文。同學中的上座稱為大同學，持有相同正見的稱為同見，一同修行的應當稱為同行。『而菩薩下』，總結並禁止違犯。『憍心等』，指的是抬高自己稱為『憍』，輕視他人稱為『慢』。這兩種情況都因為不孝順而產生憍慢。『以自等者』，是用重的例子來比況輕的。應該賣身來報答近在眼前的恩澤，更何況是產生輕慢之心呢？所以總結為違犯。七寶指的是一金、二銀、三琉璃、四頗梨（Sphatika，水晶）、五赤珠、六車𤦲（Musaragalva，硨磲）、七瑪瑙。『百物』是泛指所有的東西。如果不是這樣，如果不孝順恭敬供養。

【English Translation】 English version The Middle Section of the Tiantai Bodhisattva Precepts Commentary Revised and Supplemented by the Tiantai Monk Ming Kuang Next, we elucidate the forty-eight minor precepts. They are termed 'minor' because they differ from the ten major precepts, yet they are not without fault, hence also called 'defilements'. Among these, there are three parts: first, connecting the preceding and introducing the following; second, explaining each separately; and third, summarizing. The first is as in the text. The second, the explanation, is divided into five parts: the initial thirty are divided into three parts, and the subsequent twenty-nine are divided into two parts. The initial ten are further divided into two parts: first, the explanation; and second, the conclusion, exhortation, and indication of its extensiveness. The initial explanation is divided into ten parts. First is the precept of disrespecting teachers and elders. A Bodhisattva should, in principle, humbly and respectfully provide for all sentient beings. How much more serious is it to be disrespectful and disobedient to teachers and elders? Therefore, this precept is placed first. Specifically, there are four conditions: first, it is a teacher or elder; second, one knows it; third, one intentionally generates disrespect; and fourth, one is disrespectful in body and mind, then one violates this precept. From the textual meaning, it is divided into three parts: first, stating the name and encouraging adherence; second, from 'having obtained' onwards, instructing practice and enjoining adherence; and third, from 'and the Bodhisattva below' onwards, summarizing and prohibiting violation. In the initial textual meaning, 'king' refers to a minor king among humans, and 'cakravartin' refers to holy kings such as iron-wheel kings and bronze-wheel kings. An iron-wheel king rules one continent, a bronze-wheel king rules two continents, a silver-wheel king rules three continents, and a gold-wheel king rules four continents. Civil and military officials and other such noble individuals, if they do not receive the precepts, will not be protected by ghosts and spirits, and how can they govern the people? Therefore, they are advised to receive the precepts first, and so on. 'The Buddhas rejoice' means that following the precepts of the Buddhas, one should naturally rejoice. Second, 'senior monks and others' in the text refer to the leaders of the Sangha, who are good at managing the community and should also be regarded as teachers. The explanations of Upadhyaya (親教師, close teacher) and Acarya (導師, instructor) are roughly as before. A senior monk among fellow students is called a 'great fellow student', those who hold the same correct view are called 'same view', and those who practice together should be called 'same practice'. 'And the Bodhisattva below' summarizes and prohibits violation. 'Arrogant mind and others' refers to elevating oneself, called 'arrogance', and looking down on others, called 'contempt'. Both of these arise from not being filial, hence arrogance and contempt. 'Using oneself as an example' is using a heavy example to compare to a light one. One should sell oneself to repay the immediate kindness, let alone generate disrespect? Therefore, it is concluded as a violation. The seven treasures refer to one gold, two silver, three lapis lazuli, four Sphatika (頗梨, crystal), five red pearls, six Musaragalva (車𤦲, tridacna), and seven agate. 'Hundred things' is a general term for all things. If not so, if one is not filial, respectful, and offering.

等耳。

第二不飲酒戒。酒是惛狂之藥。重過由此而生故制罪也。別具四緣。一是真酒。二真酒想。三無重病緣。四入口便犯。律中不通誤飲。此文乃制故。就文為又二。初標名舉過制令止惡。次若故下遺制結犯。初言酒器者盛酒空器也。空器尚犯況勸酒耶。獄出報生雜類乃至蛐蟮。故云無手。教人等令飲尚乃不應何況自飲。故並結犯。結犯可知。

第三食肉戒。菩薩理忘身濟物。何容反食眾生身份故制罪也。別具三緣。一是有情之肉。二起肉想。三入口便犯。就文為二。初標名彰過制令止惡。次若故食下遣制結犯。

第四食五辛戒。菩薩所居身口香潔。反食薰穢賢聖遠之。是故制犯。別具四緣。一是五辛。二五辛想。三無重病緣。四食便犯。就文為二。初標人列名制令止惡。次若故下違制結犯。初文一大䔉(俗云葫是)。二革蔥(即韭薤等)。三薤(只是蔥等)。四蘭蔥(䔉野䔉等)。五興渠(荖蒠䓔蒺)。次結犯如文。

第五不教懺悔戒。菩薩愍物應舉過示人令其改往務存清潔用先正道。下救黎元上維聖法以報佛恩為益甚。故制令慎。別具五緣。一是犯戒之境。二知彼所犯。三無別違緣(謂惡律多等)。四作覆藏心。五共同法事便犯。就文為二。初標名列事製作。次而菩薩下止作結犯。

【現代漢語翻譯】現代漢語譯本等耳（指前面所說的各種情況）。

第二，不飲酒戒。酒是使人昏亂瘋狂的藥物。許多過錯由此產生，所以制定此戒條。構成此戒有四個條件：一是真正的酒，二是認為是真正的酒，三是沒有重病等特殊原因，四是入口就犯戒。律宗中不認可誤飲的情況。這裡的經文是針對故意犯戒的情況。就經文字身來說，又分為兩部分：首先是標明名稱，指出飲酒的過失，制定戒律以禁止惡行；其次是『若故下』，說明違背戒律的後果。開始說的『酒器』，是指盛酒的空容器。空容器尚且犯戒，更何況勸人飲酒呢？從地獄出來的眾生，以及其他各類眾生乃至蛐蟮，都沒有手，所以說『無手』。教唆他人飲酒尚且不應該，更何況自己飲酒呢？所以一併判定為犯戒。判定犯戒的情況顯而易見。

第三，食肉戒。菩薩應該忘記自身，救濟眾生。怎麼能反而食用眾生的身體呢？所以制定此戒條。構成此戒有三個條件：一是有情眾生的肉，二是認為是肉，三是入口就犯戒。就經文字身來說，分為兩部分：首先是標明名稱，彰顯食肉的過失，制定戒律以禁止惡行；其次是『若故食下』，說明違背戒律的後果。

第四，食五辛戒。菩薩居住的地方，身口應該香潔。反而食用熏臭污穢的食物，賢聖之人都會遠離。因此制定此戒條。構成此戒有四個條件：一是五辛，二是認為是五辛，三是沒有重病等特殊原因，四是食用就犯戒。就經文字身來說，分為兩部分：首先是標明名稱，列舉五辛，制定戒律以禁止惡行；其次是『若故下』，說明違背戒律的後果。開始的經文中，一大蒜（俗稱葫），二革蔥（即韭菜、薤等），三薤（只是蔥等），四蘭蔥（蒜、野蒜等），五興渠（荖蒠䓔蒺）。其次，判定犯戒的情況如經文所述。

第五，不教懺悔戒。菩薩應該憐憫眾生，指出他們的過錯，引導他們改正錯誤，務必保持清凈，遵循正道。下可以救濟百姓，上可以維護聖法，以此報答佛恩，功德極大。所以制定此戒條，告誡大家要謹慎。構成此戒有五個條件：一是犯戒的情況，二是知道他人所犯的戒，三是沒有其他特殊原因（如惡律多等），四是存有隱瞞的心，五是共同參與法事就犯戒。就經文字身來說，分為兩部分：首先是標明名稱，列舉事項，制定戒律；其次是『而菩薩下』，禁止這種行為，判定犯戒。

【English Translation】 English version Et cetera (referring to the various situations mentioned earlier).

Second, the precept against drinking alcohol. Alcohol is a drug that causes confusion and madness. Many faults arise from it, so this precept is established. It has four conditions: first, it must be real alcohol; second, one must think it is real alcohol; third, there must be no special reason such as serious illness; and fourth, one violates the precept upon ingestion. The Vinaya does not allow for accidental drinking. This text addresses intentional violations. Regarding the text itself, it is divided into two parts: first, it names the precept, points out the faults of drinking, and establishes the precept to prohibit evil deeds; second, 『If intentionally...』 explains the consequences of violating the precept. The 『alcohol vessel』 mentioned at the beginning refers to an empty container that once held alcohol. If even an empty container is a violation, how much more so is encouraging others to drink? Beings emerging from hell, as well as various other beings, even earthworms, do not have hands, hence 『without hands.』 It is already inappropriate to encourage others to drink, how much more so to drink oneself? Therefore, both are judged as violations. The conditions for judging a violation are self-evident.

Third, the precept against eating meat. A Bodhisattva should forget oneself and save sentient beings. How can one turn around and consume the bodies of sentient beings? Therefore, this precept is established. It has three conditions: first, it must be the flesh of a sentient being; second, one must think it is meat; and third, one violates the precept upon ingestion. Regarding the text itself, it is divided into two parts: first, it names the precept, highlights the faults of eating meat, and establishes the precept to prohibit evil deeds; second, 『If intentionally eating...』 explains the consequences of violating the precept.

Fourth, the precept against eating the five pungent spices. The place where a Bodhisattva resides, their body and speech should be fragrant and pure. On the contrary, eating pungent and foul foods will cause sages and saints to stay away. Therefore, this precept is established. It has four conditions: first, it must be one of the five pungent spices; second, one must think it is one of the five pungent spices; third, there must be no special reason such as serious illness; and fourth, one violates the precept upon ingestion. Regarding the text itself, it is divided into two parts: first, it names the precept, lists the five pungent spices, and establishes the precept to prohibit evil deeds; second, 『If intentionally...』 explains the consequences of violating the precept. In the beginning of the text, the first is garlic (commonly called hu), the second is ge cong (namely, chives, scallions, etc.), the third is xie (only scallions, etc.), the fourth is lan cong (garlic, wild garlic, etc.), and the fifth is xing qu (lao xi mi li). Next, the conditions for judging a violation are as described in the text.

Fifth, the precept against not teaching repentance. A Bodhisattva should have compassion for sentient beings, point out their faults, guide them to correct their mistakes, strive to maintain purity, and follow the right path. Below, one can save the people; above, one can uphold the sacred Dharma, thereby repaying the Buddha's kindness, which is of great merit. Therefore, this precept is established, admonishing everyone to be cautious. It has five conditions: first, there must be a situation of violating a precept; second, one must know that others have violated a precept; third, there must be no other special reasons (such as e lu duo, etc.); fourth, one must have the intention to conceal; and fifth, one violates the precept by jointly participating in Dharma activities. Regarding the text itself, it is divided into two parts: first, it names the precept, lists the matters, and establishes the precept; second, 『And the Bodhisattva...』 prohibits this behavior and judges it as a violation.

五戒者一不殺二不盜三不邪淫四不妄語五不飲酒。食肉終身制五名為五戒。八戒者一不殺二不盜三不淫四五同上六不坐臥高廣大床七不著花香瓔珞及油涂身八不自作樂及故往觀聽(過中食為本也)。此八戒隨受長短。若全若分並皆得也。加捉錢寶及過中食即十戒也。毀禁者犯二百五十等。七逆如下釋。八難者一地獄二餓鬼三畜生四北州五長壽天六世智辨聰七諸根不具八佛前佛後。此八是果。果由因克見所犯因可令懺悔。其因者何。謂毀戒墮獄因。慳貪餓鬼因。無慚畜生因。為求人間長壽持三歸五戒即北州因。為求天樂持八戒等即長壽天因。不為解脫集學世俗防護三業即世智辨聰因。折損有情身份譭謗正法諸根不具因。不思惟修習大小觀法生佛前佛後因。應學佛慈悲示令改往。萬行宗趣三德為依。若自若他標心五悔。懺悔居其首舉一攝諸故云應教懺悔。次文同住者同處也。貪利等同名同僧利養。布薩者此云凈住。余文可見。

第六不供給請法戒。諸佛所師所謂法。尊人重法進道卑心。而反踞傲輕慢人法。失道之本莫不因茲。故制犯也。別具四緣。一見大乘解行之人。二知是。三故起慢心。四不供養請法便犯。就文為二。初標名敘事勸作。次止作結犯。初文邑者村也。故管仲相齊三十家為一邑。三時者小食中食及非

【現代漢語翻譯】現代漢語譯本五戒是指：一不殺生，二不偷盜，三不邪淫，四不妄語，五不飲酒。終身奉行這五條戒律，就稱為五戒。

八戒是指：一不殺生，二不偷盜，三不淫慾，四、五同上（指不妄語、不飲酒），六不坐臥高廣大床，七不佩戴花香瓔珞及用油涂身，八不自己作樂及故意前往觀看聽聞（過午不食是根本）。這八戒可以隨個人情況受持長短時間。無論是全部受持還是部分受持，都可以。

如果加上受持捉錢寶（不觸控金錢財寶）和過午不食，就是十戒了。毀犯戒律者，會犯二百五十等罪。七逆罪如下文解釋。八難是指：一地獄，二餓鬼，三畜生，四北俱盧洲（北州），五長壽天，六世智辯聰（世間的聰明才智），七諸根不具（六根不全），八佛前佛後（生在佛出世之前或之後）。這八種是果報。果報由因緣所致，看到所犯的因，就可以通過懺悔來消除。那麼，這些因是什麼呢？毀犯戒律是墮入地獄的因，慳吝貪婪是成為餓鬼的因，沒有慚愧心是成為畜生的因。爲了求得人間的長壽而受持三歸五戒，這是生於北俱盧洲的因。爲了求得天上的快樂而受持八戒等，這是生於長壽天的因。不爲了解脫，只是學習世俗的知識，防護身口意三業，這是獲得世間聰明才智的因。折損有情眾生的身體，譭謗正法，這是導致六根不全的因。不思惟修習大小乘的觀行法門，這是生在佛出世之前或之後的因。應該學習佛的慈悲，引導他人改正過錯。萬行都以三德（法身德、般若德、解脫德）為依歸。無論是自己還是他人，都要以五悔（懺悔、勸請、隨喜、迴向、發願）來規範內心。懺悔是首要的，舉一例可以涵蓋所有，所以說應該教人懺悔。下文的『同住』是指同處居住。貪圖利益等，共同的名字是同僧利養。布薩，意思是清凈安住。其餘文句可以自己理解。

第六條是不供給請法戒。諸佛的老師是法。尊重人，重視法，才能精進修道，謙卑自下。如果反而高傲自大，輕慢人和法，失去修道的根本原因，沒有不是因為這個原因的。所以制定這條戒律來防止犯錯。具體有四個條件：一，見到修習大乘解行的人。二，知道對方是。三，故意生起傲慢心。四，不供養請法，就犯戒。就經文來說，分為兩部分。首先是標明名稱，敘述事情，勸人去做。其次是禁止不做，總結犯戒的情況。開始的經文里，邑是指村莊。所以管仲輔佐齊桓公時，規定三十家為一邑。三時是指小食、中食和非時。

【English Translation】 English version The Five Precepts are: one, not killing; two, not stealing; three, not engaging in sexual misconduct; four, not lying; five, not consuming intoxicants. Observing these five precepts throughout one's life is called the Five Precepts.

The Eight Precepts are: one, not killing; two, not stealing; three, not engaging in sexual activity; four and five are the same as above (referring to not lying and not consuming intoxicants); six, not sitting or lying on high and large beds; seven, not wearing fragrant garlands and ornaments, nor applying oil to the body; eight, not engaging in self-entertainment or intentionally going to watch and listen (abstaining from food after noon is fundamental). These eight precepts can be observed for varying lengths of time according to individual circumstances. Whether observing all or some of them, it is acceptable.

If one adds observing the precept of not touching money and valuables and abstaining from food after noon, then it becomes the Ten Precepts. Violating the precepts results in committing two hundred and fifty offenses. The Seven Rebellious Acts are explained below. The Eight Difficulties are: one, hell; two, hungry ghosts; three, animals; four, Uttarakuru (North Continent); five, long-life heavens; six, worldly wisdom and intelligence; seven, incomplete faculties; eight, before or after the Buddha's appearance. These eight are karmic results. Results are caused by conditions; seeing the causes of offenses allows for elimination through repentance. So, what are these causes? Violating precepts is the cause of falling into hell; stinginess and greed are the cause of becoming a hungry ghost; lack of shame is the cause of becoming an animal. To seek longevity in the human realm by upholding the Three Refuges and Five Precepts is the cause of being born in Uttarakuru. To seek heavenly bliss by upholding the Eight Precepts, etc., is the cause of being born in the long-life heavens. Not seeking liberation but merely learning worldly knowledge and guarding the three karmas of body, speech, and mind is the cause of gaining worldly wisdom and intelligence. Harming sentient beings' bodies and slandering the Dharma are the causes of having incomplete faculties. Not contemplating and practicing the Great and Small Vehicle meditation methods is the cause of being born before or after the Buddha's appearance. One should learn the Buddha's compassion and guide others to correct their mistakes. All practices rely on the Three Virtues (Dharmakaya, Prajna, and Liberation). Whether it is oneself or others, one should regulate the mind with the Five Repentances (repentance, exhortation, rejoicing, dedication, and aspiration). Repentance is the most important; citing one example encompasses all, so it is said that one should teach others to repent. The 'dwelling together' in the following text refers to living in the same place. Coveting benefits, etc., is commonly called sharing monastic benefits. Posadha (布薩) means pure dwelling. The remaining sentences can be understood on your own.

The sixth is the precept of not providing for or requesting the Dharma. The teacher of all Buddhas is the Dharma. Respecting people and valuing the Dharma allows for diligent cultivation and humility. If one is arrogant and disrespectful towards people and the Dharma, losing the fundamental cause of cultivation, it is invariably due to this reason. Therefore, this precept is established to prevent making mistakes. Specifically, there are four conditions: one, seeing someone who practices the Great Vehicle. Two, knowing who they are. Three, intentionally arising arrogance. Four, not providing for or requesting the Dharma, then one violates the precept. In terms of the text, it is divided into two parts. First, stating the name, narrating the event, and encouraging action. Second, prohibiting inaction and concluding the violation. In the beginning of the text, 'yi (邑)' refers to a village. Therefore, when Guan Zhong assisted Duke Huan of Qi, he stipulated that thirty families formed one 'yi'.

時漿等。日食三兩金等者舉重咒輕。末代知法替補佛處。波侖啟髓于無竭。善財忘疲於法界。況舍金等意令重法情深舉為況耳。三時者一日之中分初中后。若不下止作結犯如文。

第七懈怠不肯聽法戒。初心菩薩觸事面牆。理須四方尋師學道。而反住處有講不聰。日夜抱迷身心越逸空納信施。當報非他故制犯也。別具四緣。一自不解法。二有講大乘處。三自知有。四故不聽受便犯。就文為二。初標人法列處而勸聽受。即製作成持。次若不下止作結犯。前後例知。初文云有講法者通標戒定慧法。毗尼下別列。毗尼即律。多詮戒學。經詮定慧即大三學。次文可知。

第八背正向邪戒。菩薩大士佛性為心。背大乘習學邪小罪逾七逆。外道為儔故制犯也。別具四緣。一是大乘戒定慧法。二作彼想。三言乖心背。四舍圓學偏便犯。就文為二。初標心口背正。次而受持下舉過結犯。初文言常住經律等者俱是大乘。詮實相理名常住也。文言惡見者二乘空邊之惡。外道有邊之惡。併名為惡。故涅槃經迦葉自敘。未聞圓常四德之前名邪見人。邪豈非惡。而受持三字冠下諸句。受持一切禁戒者非正律儀。雞狗等戒不為解脫併名邪見。邪見多含故云一切等。

第九不瞻病苦戒。菩薩之人大悲為體。見病不救彼此傷慈。退失

【現代漢語翻譯】時漿等。日食三兩金等者，意在強調以輕喻重。末法時代，知法者應替補佛陀的位置。波侖（Pólún, 指一位求法者）于無竭之處開啟智慧，善財（Shàncái, 指善財童子）於法界之中忘記疲憊。何況是捨棄金錢等物，意在表達對佛法的珍重和情意的深厚，故舉此為例。三時者，指一日之中的初時、中時、后時。若不前往聽法而停止修行，則構成違犯，如經文所述。

第七，懈怠不肯聽法戒。初發心的菩薩面對各種事物，如同面對一堵墻。理應四處尋訪善知識，學習佛道。反而安住於一處，有講法也不去聽聞。日夜沉溺於迷惑之中，身心放逸，白白接受信徒的供養。應當報答卻不報答，因此制定此戒。違犯此戒需要具備四個條件：一，自己不瞭解佛法；二，有講授大乘佛法的地方；三，自己知道有講法；四，故意不去聽受，便構成違犯。經文分為兩部分：首先，標明對像和佛法，列出地點，勸人聽受，即製作、成就、受持；其次，若不前往聽法而停止修行，則構成違犯。前後文可以類推得知。初文說『有講法者』，通指戒、定、慧之法。『毗尼』（Píní, 指律）下文分別列出。『毗尼』即律，主要詮釋戒學。經詮釋定慧，即大三學。後文可以類推得知。

第八，背正向邪戒。菩薩大士以佛性為心。背離大乘，習學邪小之法，罪過超過七逆之罪。與外道為伍，因此制定此戒。違犯此戒需要具備四個條件：一，是大乘戒、定、慧之法；二，作如是想；三，言語違背內心；四，捨棄圓滿之法，學習偏頗之法，便構成違犯。經文分為兩部分：首先，標明內心和言語背離正法；其次，『而受持下』舉出過失，判定違犯。初文說『常住經律等者』，都是大乘佛法，詮釋實相之理，名為常住。文中所說的『惡見者』，指二乘空邊的惡見，外道有邊的惡見，都稱為惡。所以《涅槃經》中，迦葉（Jiāyè, 指迦葉尊者）自己敘述，在未聽聞圓常四德之前，是邪見之人。邪豈不是惡？『而受持』三字貫穿下面的句子。『受持一切禁戒者』，不是正律儀。雞狗等戒不能得到解脫，都稱為邪見。邪見包含的內容很多，所以說『一切等』。

第九，不瞻病苦戒。菩薩之人以大悲為體。見病人不救助，彼此都會傷害慈悲心，退失菩提心。

【English Translation】『Shí jiāng』 (時漿, seasonal drinks) and so on. 『Rì shí sān liǎng jīn děng zhě』 (日食三兩金等者, eating three liang of gold a day) and so on, is to illustrate the heavy with the light. In the Dharma-ending age, those who know the Dharma should replace the Buddha's position. 『Pólún qǐ suǐ yú wú jié』 (波侖啟髓于無竭, Polun opened the marrow at the inexhaustible), 『Shàncái wàng pí yú fǎ jiè』 (善財忘疲於法界, Sudhana forgot fatigue in the Dharmadhatu). Moreover, giving up gold and so on is to express the importance of the Dharma and the depth of affection, so it is used as an example. 『Sān shí zhě』 (三時者, the three times) refers to the beginning, middle, and end of a day. If one does not go to listen to the Dharma and stops practicing, it constitutes a violation, as stated in the text.

Seventh, the precept of being lazy and unwilling to listen to the Dharma. A Bodhisattva with initial aspiration faces all things like facing a wall. It is reasonable to seek good teachers everywhere and learn the Dharma. Instead, they stay in one place and do not listen even when there is Dharma being taught. Day and night, they indulge in confusion, their body and mind are unrestrained, and they receive the offerings of believers in vain. They should repay but do not repay, so this precept is established. Violating this precept requires four conditions: first, one does not understand the Dharma; second, there is a place where the Mahayana Dharma is being taught; third, one knows that there is Dharma being taught; fourth, one deliberately does not listen, then it constitutes a violation. The text is divided into two parts: first, it marks the object and the Dharma, lists the places, and encourages people to listen, that is, to make, accomplish, and uphold; second, if one does not go to listen to the Dharma and stops practicing, it constitutes a violation. The preceding and following texts can be inferred. The first text says 『those who teach the Dharma』 generally refer to the Dharma of precepts, concentration, and wisdom. 『Píní』 (毗尼, Vinaya) is listed separately below. 『Píní』 (毗尼, Vinaya) is the precepts, mainly explaining the study of precepts. The sutras explain concentration and wisdom, which are the three great studies. The following text can be inferred.

Eighth, the precept of turning away from the right and towards the wrong. A Bodhisattva Mahasattva takes Buddha-nature as their mind. Turning away from the Mahayana and learning the evil and small Dharma, the sin exceeds the seven rebellious sins. Associating with heretics, so this precept is established. Violating this precept requires four conditions: first, it is the Dharma of Mahayana precepts, concentration, and wisdom; second, one thinks so; third, one's words contradict one's heart; fourth, one abandons the perfect Dharma and learns the biased Dharma, then it constitutes a violation. The text is divided into two parts: first, it marks the mind and mouth turning away from the right Dharma; second, 『ér shòu chí xià』 (而受持下, and upholding below) points out the faults and judges the violation. The first text says 『cháng zhù jīng lǜ děng zhě』 (常住經律等者, the permanent sutras and precepts, etc.) are all Mahayana Dharma, explaining the principle of reality, called permanence. The 『è jiàn zhě』 (惡見者, evil views) mentioned in the text refer to the evil views of the emptiness side of the two vehicles, and the evil views of the existence side of the heretics, which are all called evil. Therefore, in the Nirvana Sutra, 『Jiāyè』 (迦葉, Kashyapa) himself narrated that before hearing the four virtues of perfection and permanence, he was a person with evil views. Is evil not evil? The three words 『ér shòu chí』 (而受持, and upholding) run through the following sentences. 『Shòu chí yī qiè jìn jiè zhě』 (受持一切禁戒者, those who uphold all precepts) are not the right precepts. Precepts such as chicken and dog precepts cannot be liberated and are all called evil views. Evil views contain many things, so it is said 『yī qiè děng』 (一切等, all etc.).

Ninth, the precept of not caring for the sick and suffering. A Bodhisattva takes great compassion as their essence. Seeing a sick person and not helping them will harm compassion for each other and lose Bodhicitta.

菩提。良由於此。別具四緣。一是病苦。二病苦想。三自無病等之緣。四嫌心捨去便犯。就文為二。初標名敘事製作。次而菩薩下止作結犯。初言八福田者。三寶為三父母為五六病人七曠路穿井八津濟造橋。聖人四果及和上等並僧寶攝。故大乘經中菩薩二乘併名僧也。此從所濟尤要不從福田濃淡。亦如法華。罵佛罪輕毀人罪重。有待之身對贊毀緣心易轉故。次文可見。

第十畜諸殺具戒。害生之器名為殺具。藏舉收攝故名為畜。菩薩常應舍諸所有。反畜殺具擬損眾生。日夜增罪名惡無作。是故制也。別具四緣。一是殺具。二知是。三無開緣(律中開畜。為誑賊故)。四故畜經日便犯。就文為三。初標名列事制止。次舉重況輕。三違制結犯。初言刀杖等者本為害生作者是也。但是殺器皆不得畜故云一切。次而菩薩下舉重況輕。律云以怨除怨怨終不除。唯有解怨怨乃息耳。怨若未害誠心敬養。若已被害自達宿緣。怨怨相報酬之反。故殺父母制不加報。若故下違制結犯。

如是下結勸。指廣言六品者。梵網大本有六六品恐是品名。以彼品中明六根等六六法故名六六品。彼猶廣釋是故指之。第二二十為二。初釋次結勸指廣初文自十。初通國使命戒。第十一傳信往還名通國使命。命即使也。[衛-韋+含]上人之命

【現代漢語翻譯】現代漢語譯本菩提（bodhi，覺悟）。之所以如此，是因為分別具備四種因緣。一是病苦，二是病苦的想法，三是自己沒有生病等等的因緣，四是嫌棄的心捨棄了就觸犯了戒律。從文義上來看分為兩部分。首先是標明名稱敘述事情的製作，其次是『而菩薩』以下作為停止和總結觸犯戒律。最初說的八福田，三寶（佛、法、僧）為三，父母為五六，病人為七，在曠野道路上鑿井為八，在渡口建造橋樑。聖人的四果（須陀洹、斯陀含、阿那含、阿羅漢）以及和尚等等都包含在僧寶之中。所以大乘經典中菩薩和二乘（聲聞、緣覺）都稱為僧。這裡是從所救濟的對象特別重要，而不是從福田的厚薄來考慮。也像《法華經》所說，謾罵佛的罪過輕，譭謗人的罪過重。因為有待于教化的人，對於讚揚和譭謗的因緣，心容易轉變的緣故。後面的文義可以自己看。

第十，不持有各種殺生工具的戒律。傷害生命的器具稱為殺具。收藏、舉起、收攝，所以稱為持有。菩薩應該經常捨棄所有的一切。反而持有殺生工具，打算損害眾生。日夜增加罪過，稱為惡無作。所以制定這條戒律。分別具備四種因緣。一是殺生工具，二是知道是殺生工具，三是沒有開許的因緣（戒律中開許持有，是爲了欺騙盜賊的緣故），四是故意持有經過一天就觸犯戒律。從文義上來看分為三部分。首先是標明名稱列舉事情制止，其次是舉重以況輕，三是違背戒律而觸犯。最初說的刀杖等等，本來是用來殺生的工具。但是所有殺生的器具都不得持有，所以說一切。其次是『而菩薩』以下，舉重以況輕。《律》中說，用怨恨消除怨恨，怨恨終究不能消除。只有用解除怨恨的方法，怨恨才能止息。怨恨如果還沒有造成傷害，要誠心恭敬供養。如果已經被傷害，就認為是前世的因緣。怨怨相報，何時才能了結。所以殺害父母，制定了不加報復的戒律。如果故意違背，就觸犯戒律。

像這樣以下是總結勸誡。指的廣泛說的六品，梵網大本有六六品，恐怕是品名。因為那品中說明六根等等六六法，所以稱為六六品。那裡更加廣泛地解釋，所以指出來。第二二十分為二。首先是解釋，其次是總結勸誡指的廣泛，最初的文義從十開始。最初是通國使命戒，第十一是傳遞資訊往來，稱為通國使命。使命就是使者。[衛-韋+含]上人的命令

【English Translation】 English version Bodhi (bodhi, enlightenment). The reason for this is that it separately possesses four conditions. First is the suffering of illness, second is the thought of the suffering of illness, third is the condition of oneself not being ill, etc., and fourth is that abandoning the mind of aversion violates the precepts. From the meaning of the text, it is divided into two parts. First is the naming and narrating of the matter, and second is 'and Bodhisattva' below, which serves as a cessation and conclusion of violating the precepts. The initial mention of the eight fields of merit, the Three Jewels (Buddha, Dharma, Sangha) are three, parents are five and six, the sick are seven, digging wells on wilderness roads is eight, and building bridges at crossings. The four fruits of the saints (Srotapanna, Sakrdagamin, Anagamin, Arhat) and abbots, etc., are all included in the Sangha Jewel. Therefore, in Mahayana scriptures, Bodhisattvas and the Two Vehicles (Sravaka, Pratyekabuddha) are both called Sangha. Here, it is considered from the importance of the object being saved, rather than from the thickness of the field of merit. It is also like the Lotus Sutra, where the sin of cursing the Buddha is light, and the sin of slandering people is heavy. Because for those who are waiting to be taught, the mind is easily transformed by the conditions of praise and slander. The meaning of the following text can be seen for oneself.

Tenth, the precept of not possessing various instruments of killing. Instruments that harm life are called killing instruments. Storing, raising, and collecting are called possessing. Bodhisattvas should always abandon all possessions. On the contrary, possessing killing instruments intends to harm sentient beings. Increasing sins day and night is called evil non-action. Therefore, this precept is established. It separately possesses four conditions. First is the killing instrument, second is knowing it is a killing instrument, third is the absence of permissible conditions (possession is permitted in the precepts for the sake of deceiving thieves), and fourth is intentionally possessing it for a day, which violates the precept. From the meaning of the text, it is divided into three parts. First is naming, listing matters, and prohibiting, second is using the heavy to exemplify the light, and third is violating the precepts and transgressing. The initial mention of knives, staffs, etc., are originally instruments used for killing. However, all killing instruments must not be possessed, so it is said 'all'. Next is 'and Bodhisattva' below, using the heavy to exemplify the light. The Vinaya says, 'Using resentment to eliminate resentment, resentment will never be eliminated. Only by using the method of resolving resentment can resentment cease.' If resentment has not yet caused harm, one should sincerely respect and make offerings. If one has already been harmed, one should consider it a past life's condition. When will the cycle of resentment repaying resentment end? Therefore, for killing parents, the precept of not retaliating is established. If one intentionally violates it, one violates the precept.

Like this below is a concluding exhortation. The widely referred to six chapters, the Brahma Net Sutra has six-six chapters, which are probably chapter names. Because that chapter explains the six roots, etc., the six-six dharmas, it is called the six-six chapters. There it is explained more extensively, so it is pointed out. The second twenty is divided into two. First is explanation, second is concluding exhortation pointing widely, the initial text starts from ten. First is the precept of communicating national missions, eleventh is transmitting information back and forth, called communicating national missions. Mission means messenger. [衛-韋+含] The order of the superior.

故名為使。菩薩理應靜緣進業善和諍訟慈救為懷。今乃通致四方使命交戰。既成邪命殊乖道儀是故制也。別具四緣。一二國二軍。二為利養等。三傳言彼此。四二國交戰便犯。就文為二。初標人列過。興師者(所類反)。謂將師也。次而菩薩下舉況結犯。言國賊者合會相殺。義之如賊。

第十二傷慈販賣戒。菩薩資身理須如法不違慈救。今販賣人畜市易棺材招世譏嫌。深乖道望故制犯也。別具四緣。一是非法之物。二知是。三興易。四事成便犯。就文為二。初標名顯過。次舉過結犯。初言良人奴婢者二類不同。他人劫來傳傳興販。若劫者盜戒所收。六畜者牛馬豬羊雞犬。且據家養者為言。次若故下結犯如文。

第十三無根重罪謗他戒。闕見聞疑名為無根。重罪加誣稱之為謗。菩薩運懷互相讚美。使法門光顯勝德外彰。今反加誣塵黷賢善外招譏丑。惱境非輕故制犯也。別具八緣。一前人無所犯事。二知無犯。三無見聞疑。四知無見聞疑。五起噁心。六心加誣重罪。七有所對境。八言章了了便犯。就文為三。初標名顯過。次教起對治三舉過結犯。初言噁心者妒賢嫉能非為利益併名為惡。良人等者外相無惡曰良。內心調柔為善。大乘戒定智慧之法自軌軌他。受持讀誦解說書寫併名法師。曾蒙訓誨。三尊七證依止

【現代漢語翻譯】現代漢語譯本因此稱之為『使』（messenger）。菩薩本應以清凈的禪定、精進的修行、善良的言行以及調和爭端、慈悲救助為懷。如今卻傳遞四方資訊，促成交戰。這已經構成了邪命（wrong livelihood），嚴重違背了修道的儀軌，因此制定此戒。構成此戒需要四個條件：一是兩個國家或兩支軍隊；二是為獲取利益等；三是傳遞彼此的資訊；四是兩國交戰，便構成犯戒。從文義上分為兩部分：首先是標明對象並列舉過失，『興師者』（instigator of war），指的是將領或軍事指揮官。其次，從『次而菩薩下』開始，舉例說明並總結犯戒的情況。『言國賊者合會相殺』，意思是像國賊一樣聚集在一起互相殘殺，其行為如同賊寇。

第十二條，傷害慈悲心的販賣戒。菩薩維持生計，理應如法，不違背慈悲救助的原則。如今販賣人口牲畜，買賣棺材，招致世人的譏諷和嫌棄，嚴重違背了修道的期望，因此制定此戒。構成此戒需要四個條件：一是非法的物品；二是明知是非法物品；三是進行交易；四是交易完成，便構成犯戒。從文義上分為兩部分：首先是標明名稱並揭示過失。其次是列舉過失並總結犯戒的情況。首先，『初言良人奴婢者二類不同』，意思是良民和奴婢是兩種不同的人。『他人劫來傳傳興販』，如果是他人搶劫而來，經過多次轉手販賣，那麼搶劫者觸犯的是盜戒。『六畜者牛馬豬羊雞犬』，這裡以家養的牲畜為例。『次若故下結犯如文』，接下來總結犯戒的情況，如經文所述。

第十三條，無根重罪誹謗他人戒。缺乏見聞和懷疑，被稱為『無根』。捏造嚴重的罪行，稱之為『誹謗』。菩薩應當互相讚美，使佛法得以彰顯，勝妙的功德得以弘揚。如今反而捏造罪名，玷污賢良，招致世人的譏諷和醜陋，惱亂的對象非同小可，因此制定此戒。構成此戒需要八個條件：一是對方沒有犯事；二是明知對方沒有犯事；三是沒有見聞和懷疑；四是明知沒有見聞和懷疑；五是生起噁心；六是內心捏造嚴重的罪行；七是有所針對的對象；八是言語表達清楚明白，便構成犯戒。從文義上分為三部分：首先是標明名稱並揭示過失；其次是教導如何對治；三是列舉過失並總結犯戒的情況。首先，『初言噁心者』，意思是嫉妒賢能，不為利益著想，都稱為噁心。『良人等者』，外表上沒有惡行稱為良，內心調柔稱為善。大乘的戒律、禪定、智慧之法，自己遵循也教導他人遵循。受持、讀誦、解說、書寫，都稱為法師。曾經蒙受教誨，三尊（佛、法、僧）七證（受戒時的七位證人），以及所依止的師長。

【English Translation】 English version Therefore, it is called 『messenger』. Bodhisattvas should be mindful of peaceful meditation, diligent practice, virtuous conduct, harmonizing disputes, and compassionate assistance. Now, however, they transmit information from all directions, facilitating warfare. This constitutes wrong livelihood, severely violating the monastic code, hence this precept is established. Four conditions are required to constitute this precept: first, two countries or two armies; second, for the sake of profit, etc.; third, transmitting information between them; fourth, the two countries engage in warfare, then the precept is violated. From the textual meaning, it is divided into two parts: first, identifying the subject and listing the faults, 『instigator of war』 refers to generals or military commanders. Second, starting from 『次而菩薩下』, examples are given to illustrate and summarize the violation of the precept. 『言國賊者合會相殺』 means gathering together to kill each other like national traitors, their actions are like bandits.

The twelfth, the precept against harming compassion through trade. Bodhisattvas should maintain their livelihood lawfully, without violating the principles of compassion and assistance. Now, trading in people and livestock, buying and selling coffins, invites ridicule and disgust from the world, severely violating the expectations of monastic practice, hence this precept is established. Four conditions are required to constitute this precept: first, illegal items; second, knowing they are illegal items; third, engaging in trade; fourth, the transaction is completed, then the precept is violated. From the textual meaning, it is divided into two parts: first, identifying the name and revealing the faults. Second, listing the faults and summarizing the violation of the precept. First, 『初言良人奴婢者二類不同』 means that free people and slaves are two different types of people. 『他人劫來傳傳興販』 if it is robbed by others and sold through multiple transfers, then the robber violates the precept against theft. 『六畜者牛馬豬羊雞犬』 here, domestic animals are taken as examples. 『次若故下結犯如文』 next, summarize the violation of the precept, as stated in the text.

The thirteenth, the precept against falsely accusing others of serious crimes without basis. Lacking sight, hearing, and doubt is called 『without basis』. Fabricating serious crimes is called 『slander』. Bodhisattvas should praise each other, so that the Dharma can be manifested and excellent merits can be promoted. Now, instead, they fabricate crimes, defile the virtuous, invite ridicule and ugliness from the world, and disturb the object of accusation, which is no small matter, hence this precept is established. Eight conditions are required to constitute this precept: first, the other person has not committed any offense; second, knowing that the other person has not committed any offense; third, there is no sight, hearing, or doubt; fourth, knowing that there is no sight, hearing, or doubt; fifth, arising evil intentions; sixth, fabricating serious crimes in the mind; seventh, having a targeted object; eighth, the words are clearly expressed, then the precept is violated. From the textual meaning, it is divided into three parts: first, identifying the name and revealing the faults; second, teaching how to counteract; third, listing the faults and summarizing the violation of the precept. First, 『初言噁心者』 means that jealousy of the virtuous and capable, not thinking of benefits, are all called evil intentions. 『良人等者』 outwardly, there is no evil conduct is called good, inwardly, being gentle is called virtuous. The Dharma of precepts, meditation, and wisdom of the Mahayana, one follows oneself and teaches others to follow. Receiving, upholding, reciting, explaining, and writing are all called Dharma masters. Having once received teachings, the Three Jewels (Buddha, Dharma, Sangha), the Seven Witnesses (the seven witnesses at the time of ordination), and the teachers one relies on.

上經。並師僧攝。末代佛法付囑國王大臣官長貴勢之人。外護之恩常須頂荷。願行相資及晷無忘寧容謗說。次於父母下教起對治。孝順於尊慈悲于下。既稟佛戒于師僧等。類若六親故云父母等。謂和上同父母阇梨如伯叔兄弟等。三而反下舉過結犯。墮不如意處者地獄別名也。說謗於他令意減損名不如意。此即因也。當報三途自意不如即是果也。

第十四放火燒戒。火性焚蕩損物非輕也。既已非時寧容故放。所以制犯。別具五緣。一是山林。二知是。三起噁心罪。四非開時。五故放便犯。就文為三。初標名列過。次不得下正制止惡。三若故燒下違制結犯。初又二。初列無主物。初言噁心者報酬嫉財畋獵等也。為護生命。有情無情此時興盛故制時也。次若燒下列有主物。約損財邊不論時節。二三如文。

第十五化法違宗戒。授人軌範名為化法。乖本所學故曰違宗。大士弘願須授大乘使群生反源。三寶無贊今反教邪小。陷溺前人情過不輕是故聖制。故凈名云。以大悲心贊于大乘。念報佛恩不斷三寶。然後說法。別具四緣。一對前緣。二起噁心。三教邪小法。四前人領受便犯。就文為二。初標名敘事制教大乘。次而菩薩下舉過結犯。初言自者從也。始從佛弟子終至一切也。使發菩提心者通初心也。次列三位略十地

【現代漢語翻譯】現代漢語譯本：上經（指《梵網經》）。並師僧攝（指攝受師父和僧眾）。末代佛法付囑國王、大臣、官長、貴勢之人。外護之恩常須頂荷（指常常需要頂戴和承擔護持佛法的恩德）。願行相資（指願力與行動互相資助），及晷無忘（指時間流逝也不要忘記），寧容謗說（怎麼能容忍誹謗和邪說）。其次，對於父母，下教起對治（指用佛法教導來對治不孝順的行為）。孝順於尊（指孝順長輩），慈悲于下（指慈悲對待晚輩）。既然已經稟受佛戒，對於師僧等，類若六親（指如同六親眷屬一般），故云父母等（所以說師父如同父母等）。謂和上（Upadhyaya，親教師）同父母，阇梨（Acarya，阿阇梨）如伯叔兄弟等。三而反下（指三次反問之後），舉過結犯（指出過失並判定觸犯戒律）。墮不如意處者（指墮入不如意的地方），地獄別名也（是地獄的別名）。說謗於他（指說誹謗他的話），令意減損名不如意（使他的心意減損叫做不如意）。此即因也（這是原因）。當報三途（應當受到三惡道的報應），自意不如即是果也（自己的心意不如意就是結果）。

第十四，放火燒戒。火性焚蕩（指火的性質是焚燒盪滌），損物非輕也（損害物品不是小事）。既已非時（既然已經不是適當的時候），寧容故放（怎麼能故意放火）。所以制犯（所以制定戒律禁止這種行為）。別具五緣（具體有五個條件）：一是山林，二知是（知道是山林），三起噁心罪（生起噁心），四非開時（不是允許放火的時間），五故放便犯（故意放火就觸犯戒律）。就文為三（從文義上分為三部分）：初標名列過（首先標明名稱，列舉過失），次不得下正制止惡（其次，『不得』以下正式制止惡行），三若故燒下違制結犯（第三，『若故燒』以下說明違背戒律的後果）。初又二（第一部分又分為兩部分）：初列無主物（首先列舉無主之物），初言噁心者（首先說噁心，指）報酬、嫉財、畋獵等也（報復、嫉妒錢財、打獵等）。為護生命（爲了保護生命），有情無情此時興盛故制時也（有情眾生和無情植物此時生長茂盛，所以制定這個時間）。次若燒下列有主物（其次，『若燒』以下列舉有主之物），約損財邊不論時節（從損害財物的角度來說，不論時間）。二三如文（第二、三部分如經文所說）。

第十五，化法違宗戒。授人軌範名為化法（傳授給他人規範叫做化法）。乖本所學故曰違宗（違背自己原本所學的宗派，所以叫做違宗）。大士弘願須授大乘（大菩薩的弘大誓願需要傳授大乘佛法），使群生反源（使眾生返回本源）。三寶無贊（對於三寶沒有讚揚），今反教邪小（現在反而教導邪法和小乘佛法），陷溺前人（使學習者陷入歧途），情過不輕（罪過不輕），是故聖制（所以聖人制定此戒）。故凈名云（所以《維摩詰經》說）：以大悲心贊于大乘（用大悲心讚揚大乘佛法），念報佛恩不斷三寶（想著報答佛恩，不斷絕三寶），然後說法（然後才能說法）。別具四緣（具體有四個條件）：一對前緣（針對前面的條件），二起噁心（生起噁心），三教邪小法（教導邪法和小乘佛法），四前人領受便犯（學習者領受了就觸犯戒律）。就文為二（從文義上分為兩部分）：初標名敘事制教大乘（首先標明名稱，敘述事情，制定教導大乘佛法），次而菩薩下舉過結犯（其次，『而菩薩』以下指出過失並判定觸犯戒律）。初言自者從也（首先說『自』，意思是『從』），始從佛弟子終至一切也（從佛弟子開始，直到一切眾生）。使發菩提心者通初心也（使眾生髮起菩提心，包括初發心的人）。次列三位略十地（其次列舉三位，概括了十地菩薩的境界）。

【English Translation】 English version: The upper scripture (referring to the Brahmajala Sutra). Including teachers and the Sangha (referring to embracing teachers and the monastic community). In the final age, the Buddha's Dharma is entrusted to kings, ministers, officials, and influential people. The kindness of external protection must always be borne with gratitude. Vows and actions should support each other, and time should not be wasted in forgetting; how can slander and false teachings be tolerated? Next, regarding parents, teaching is initiated to counteract negative behavior (referring to using the Dharma to counteract unfilial conduct). Be filial to elders and compassionate to juniors. Since one has received the Buddha's precepts, treat teachers and the Sangha like close relatives, hence the saying 'like parents.' The Upadhyaya (preceptor) is like a parent, and the Acarya (teacher) is like an uncle or brother. After three reflections, point out transgressions and determine violations. 'Falling into an undesirable place' is another name for hell. Speaking slander about others, causing their minds to diminish, is called 'undesirable.' This is the cause. The retribution will be in the three evil realms, and one's own mind being undesirable is the result.

Fourteenth, the precept against setting fires. The nature of fire is to burn and destroy, and damaging things is not a light matter. Since it is not the appropriate time, how can one deliberately set fires? Therefore, precepts are established to prohibit such actions. Specifically, there are five conditions: first, it is a forest; second, one knows it is a forest; third, one generates evil intent; fourth, it is not an authorized time; fifth, one deliberately sets the fire, thus violating the precept. In terms of the text, there are three parts: first, naming and listing transgressions; second, 'do not' and below, directly prohibiting evil; third, 'if deliberately burning' and below, the consequences of violating the precept. The first part is further divided into two: first, listing ownerless objects; the initial mention of evil intent refers to retaliation, jealousy of wealth, hunting, etc. To protect life, as sentient and insentient beings flourish at this time, this time is restricted. Next, 'if burning' and below, listing objects with owners, focusing on property damage regardless of the time. The second and third parts are as stated in the text.

Fifteenth, the precept against teaching Dharma contrary to one's school. Imparting norms to others is called 'teaching Dharma.' Deviating from what one has originally learned is called 'contrary to one's school.' A Bodhisattva's great vow requires teaching the Mahayana Dharma, enabling beings to return to the source. If there is no praise for the Three Jewels and instead one teaches heretical or Hinayana teachings, leading learners astray, the transgression is not light; therefore, the sages established this precept. Hence, the Vimalakirti Sutra says: 'With great compassion, praise the Mahayana, thinking of repaying the Buddha's kindness and not cutting off the Three Jewels, then teach the Dharma.' Specifically, there are four conditions: first, addressing the previous conditions; second, generating evil intent; third, teaching heretical or Hinayana teachings; fourth, the learner accepts it, thus violating the precept. In terms of the text, there are two parts: first, naming, narrating events, and establishing the teaching of the Mahayana; second, 'and the Bodhisattva' and below, pointing out transgressions and determining violations. The initial mention of 'self' means 'from,' starting from a disciple of the Buddha and extending to all beings. Enabling beings to generate Bodhicitta includes those who have just begun to develop it. Next, listing the three positions summarizes the states of the Ten Bhumis of Bodhisattvas.

等。並應令知故云一一等。次文可見。

第十六規利倒說戒。因法求財名為規利。前後不次名為倒說。虛己濟物菩薩本懷。順教宣愓無違聖旨。今乃反規財利倒說真乘。出自胸矜妄稱佛教。既招罪釁自陷陷他故制犯也。別具四緣。一有求法之人。二自解大法。三為利養。四倒正法便犯。就文為三。初標名制學。次見後下教用化方。三而菩薩下舉過結犯。初言好心者緣理髮心自他兼濟名為好心。先制集學菩薩律儀故云大乘等。次令敷演訓物故云廣開解義味。所詮之旨為義義理適神名味。次教用化法中。先令為說苦行意在使其重法輕生。非謂即捨身命燒身臂指。若即捨身法為誰說。次然後下教令為其說法儀式。言次第者圓乘階位行解宛然。不同暗者言無修證。既迷真俗三學失儀。犯說非犯非犯說犯。以空為有現有言空。順物乖聖意在茍求即非次第。非次名倒故結犯也。言謗三寶者說三寶空背鲙經屏皆因於此。謗豈過之。

第十七恃勢求財戒。託附官威名為恃勢。乞索取物名曰求財。菩薩理應給濟群有不惜身命無吝纖毫。今反依附勝人強乞財物。逼惱前境不顧所宜。是故聖制。別具六緣。一自為名利。二親近王等。三恃勢。四逼惱求財。五前人強與。六領受便犯。就文為二。初標名列過。次都無下舉過結犯。初

【現代漢語翻譯】等，並且應當知道緣故，說一一等，後面的文字可以證明。

第十六條是規利倒說戒。因為佛法而求取錢財叫做規利。前後次序顛倒叫做倒說。虛己濟物是菩薩的本懷，順應教義宣揚佛法沒有違背聖人的旨意。現在卻違反教義貪圖財利，顛倒真正的佛法，出於自己的臆想而妄稱是佛教。既招致罪過，自己墮落也陷害他人，所以制定此戒。具體有四個條件：一是有求法的人，二是自己理解大法，三是爲了利養，四是顛倒正法就犯戒。經文分為三部分。首先標明名稱制定學習的戒律。其次從後面的文字可以看出教導用佛法教化眾生的方法。第三從『而菩薩』開始，舉出過失並總結犯戒的情況。首先說『好心』，是說緣于道理而發心，自己和他人都能得到利益，這叫做『好心』。先制定集學菩薩的律儀，所以說『大乘』等。其次是讓廣泛地敷演訓誡眾生，所以說『廣開解義味』。所詮釋的主旨是義，義理適合心神叫做味。其次教導用佛法教化眾生的方法中，首先是讓（菩薩）為（眾生）說苦行，目的是使他們重視佛法而輕視生命，不是說立刻捨棄身命，燒身臂指。如果立刻捨棄身命，佛法要為誰說呢？其次從『然後』開始，教導（菩薩）為（眾生）說法的儀式。說『次第』，是指圓滿佛法的階位，修行和理解都清晰明瞭。不同於那些愚昧的人說沒有修行和證悟。既然迷惑于真諦和俗諦，三學都失去了儀軌，就會出現該說的不說，不該說的卻說了，該做的不做，不該做的卻做了的情況。以空為有，以有說空，順從物慾違背聖人的旨意，一心只想茍且求取，這就不是次第。不按次序就叫做顛倒，所以總結為犯戒。說『謗三寶』，是說三寶是空，違背經典，屏棄僧眾，都是因為這個原因。還有什麼比這更嚴重的誹謗呢？

第十七條是恃勢求財戒。依託權勢叫做恃勢，乞討索取財物叫做求財。菩薩的道理是應該供給救濟眾生，不吝惜身命，不吝嗇微小的東西。現在卻依附有權勢的人，強行乞討財物，逼迫困擾別人，不顧及是否合適，因此聖人制定此戒。具體有六個條件：一是自己爲了名利，二是親近國王等，三是依仗權勢，四是逼迫困擾他人求取財物，五是對方勉強給予，六是領受了就犯戒。經文分為兩部分。首先標明名稱列舉過失。其次從『都無』開始，舉出過失並總結犯戒的情況。首先

【English Translation】 Etc., and should be aware of the reason, saying 'one by one' etc. The following text can prove this.

The sixteenth is the precept against 'Gaining Profit by Inverted Teaching' (Gui Li Dao Shuo Jie). Seeking wealth through the Dharma is called 'gaining profit'. Reversing the proper order is called 'inverted teaching'. Selflessly helping beings is the original intention of a Bodhisattva. Following the teachings and propagating the Dharma does not violate the will of the sages. Now, however, one goes against the teachings by coveting wealth and profit, inverting the true Dharma, arising from one's own presumptions and falsely claiming it as Buddhism. This invites sin, causing oneself to fall and harming others, hence this precept is established. Specifically, there are four conditions: first, there is someone seeking the Dharma; second, one understands the Great Dharma; third, it is for the sake of profit; fourth, inverting the correct Dharma constitutes an offense. The text is divided into three parts. First, it states the name and establishes the precept for learning. Second, it can be seen from the following text the method of teaching and transforming beings with the Dharma. Third, starting from 'And the Bodhisattva', it lists the faults and concludes the offense. First, saying 'good intention' refers to arising from reason, benefiting both oneself and others, which is called 'good intention'. First, establish the Bodhisattva's precepts for collective learning, hence the saying 'Mahayana' etc. Second, it is to widely expound and instruct beings, hence the saying 'broadly explain the meaning and taste'. The main point being explained is the meaning, and the meaning that suits the mind is called taste. Second, in the method of teaching and transforming beings with the Dharma, first, let (the Bodhisattva) speak of ascetic practices to (beings), the purpose is to make them value the Dharma and despise life, not to immediately abandon life, burn the body, arms, and fingers. If one immediately abandons life, who will the Dharma be spoken to? Second, starting from 'Then', it teaches (the Bodhisattva) the ritual of speaking the Dharma to (beings). Saying 'order' refers to the complete stages of the perfect Dharma, with practice and understanding clearly defined. Unlike those ignorant people who say there is no practice and realization. Since one is confused about the true and the mundane, and the three learnings have lost their proper form, there will be cases of saying what should not be said, and not saying what should be said, doing what should not be done, and not doing what should be done. Taking emptiness as existence, and speaking of emptiness as existence, following desires and violating the will of the sages, focusing only on seeking temporary gain, this is not order. Not following the order is called inversion, hence the conclusion of the offense. Saying 'slandering the Three Jewels' (San Bao), is saying that the Three Jewels are empty, violating the scriptures, and abandoning the Sangha, all because of this reason. What slander could be worse than this?

The seventeenth is the precept against 'Seeking Wealth by Relying on Power' (Shi Shi Qiu Cai Jie). Relying on power is called 'relying on power', begging and demanding wealth is called 'seeking wealth'. The principle of a Bodhisattva is that they should supply and aid all beings, not sparing their lives, and not being stingy with even the smallest things. Now, however, one relies on powerful people, forcibly begs for wealth, oppresses and troubles others, without considering whether it is appropriate, therefore the sages established this precept. Specifically, there are six conditions: first, it is for one's own fame and profit; second, one is close to kings etc.; third, one relies on power; fourth, one oppresses and troubles others to seek wealth; fifth, the other party reluctantly gives; sixth, receiving it constitutes an offense. The text is divided into two parts. First, it states the name and lists the faults. Second, starting from 'All without', it lists the faults and concludes the offense. First

言自為等者求名利擁己也。惡求者邪命自活併名為惡求。無厭足故曰多求。次文言無慈心者于境生惱名無慈心。不從佛教少欲知足名無孝順。

第十八無知為師戒。索非所解名曰無知。妄稱物軌故云師也。菩薩理應藏名隱德庶事推仁。今反不學無知。詐為師範自纍纍人故聖制也。別具四緣。一性非暗鈍。二故不習學。三隱愚詐智。四自為他師便犯。就文為三。初標名制學。次而菩薩下示其過非。三一一下舉過結犯。初文通制三學故云十二部經。次日夜下別制誦戒。十二部經者新名十二分教。謂大小教各有其分開權顯實無非一圓十二分也。一修多羅。此云法本。即長行直說也。二伽陀。此云不重頌。即孤起偈。如深達罪福相等是也。三本事。梵云伊帝目多伽。即說他因緣事也。四本生者。梵云阇陀伽。即佛自說因時生事。五未曾有者梵云阿浮陀達磨。即佛現神變眾生驚駭而得此名。六因緣者梵云尼陀那。因事制戒因問而為說也。七譬喻者梵云阿波陀那。八祇夜此云重頌。頌長行也。九優婆提舍。此云論議。問答往復也。十方廣者梵云毗佛略(來夜反)。即廣平之理也。十一無問自說。梵云優陀那。十二授記梵雲和伽羅那。故知此戒結華嚴經通具十二。思之可知。佛性之性者。解理即佛性。佛性即我性故云也。戒之

本源故偏舉耳。次文言偈者如前略釋。因緣者如十重等各有因緣。三舉過結犯如文。

離間賢善戒。第十九。稟性柔和名為賢善。乖隔彼此故云間。善和諍說訟菩薩所宜。今反離間欺謗妨廢正修故聖制也。別具四緣。一是賢善。二起兩舌離間之心。三傳言往來。四前人領解便犯。言比丘者乞士破煩惱怖魔始終名比丘也。

第二十不行救生戒。別具四緣。一見殺生。二無慈心。三有死亡衰厄。四有如法法師不請講解便犯。就文為二。初標名敘事。次若不下止作結犯。初又二。初明非親慈救。次若父母下明慈濟六親。初言一切地水等者。謂眾生身皆稟四大。過現雖殊所稟無別。故殺彼今之四大即是殺我過去之故身也。餘二如文。次如是下結勸指廣如文。第三三十為二。初別釋。次結勸指廣。初文自十。

第二十一無慈報酬戒。行乖與樂名曰無慈。故心復怨名稱報酬也。菩薩理應怨親平等常懷忍辱無舍慈悲。今乃復酬以暢嗔恚。沉淪苦海累劫怨酬何名出家入道之士故聖制也。別具四緣。一是怨境。二起嗔心。三興方便。四酬竟便便犯。就文為三。初標名舉過制止。次尚不下舉輕況重。三而出家下舉過結犯。初言殺生報生者殺命長生永乖乖佛教旨。怨息無由故云不順孝道。次文言尚不等者出家制不得畜。在

【現代漢語翻譯】現代漢語譯本：之所以特別提到本源，是因為它很重要。接下來關於偈頌的文字，就像前面略微解釋的那樣。因緣，就像十重戒等，各有其因緣。第三，指出過失並總結所犯戒律，就像經文所說。

離間賢善戒（第十九條）。稟性柔和的人被稱為賢善。使彼此關係疏遠隔閡，叫做離間。善意的勸解和爭論訴訟，是菩薩應該做的。現在反而離間、欺騙、誹謗、妨礙正常的修行，所以佛制定了這條戒律。構成此戒需要四個條件：一是對象是賢善之人；二是生起兩舌離間之心；三是傳遞言語往來；四是對方理解了所傳之言，就構成犯戒。比丘（bhiksu）指的是乞食者，破除煩惱，使魔驚怖，從始至終都稱為比丘。

第二十條，不行救生戒。構成此戒需要四個條件：一是見到殺生；二是缺乏慈悲心；三是有死亡衰敗的厄難；四是有如法的法師，但不請他講解，就構成犯戒。從經文來看，分為兩部分。首先是標明名稱並敘述事件，其次是如果不阻止就總結所犯戒律。首先又分為兩部分，先說明對非親屬不慈悲救助，然後是『若父母下』，說明慈悲救濟六親。首先，『一切地水等』，指的是眾生的身體都由四大組成。過去和現在雖然不同，但所稟賦的四大沒有區別。所以殺害他們現在的四大，就是殺害我過去的前身。其餘的就像經文所說。其次，『如是下』，總結勸誡，指引廣泛的內容，就像經文所說。第三十條分為兩部分，首先是分別解釋，其次是總結勸誡，指引廣泛的內容。首先，經文自身有十個方面。

第二十一條，無慈報酬戒。行為違背給予快樂，叫做無慈。內心想著報復怨恨，叫做報酬。菩薩的道理應該是怨親平等，常懷忍辱，不捨棄慈悲。現在卻想著報復，來宣泄嗔恚，沉淪在苦海中，累劫都在怨怨相報，這怎麼能稱得上是出家入道的人呢？所以佛制定了這條戒律。構成此戒需要四個條件：一是存在怨恨的對象；二是生起嗔恨心；三是採取報復的手段；四是報復完畢，就構成犯戒。從經文來看，分為三部分。首先是標明名稱，指出過失並制止，其次是『尚不下』，舉輕的情況來比況重的情況，第三是『而出家下』，指出過失並總結所犯戒律。首先，『殺生報生』，指的是殺害生命，追求長生，永遠違背佛教的宗旨。怨恨無法止息，所以說不順應孝道。其次，經文說『尚不等者』，出家之人被禁止擁有。

【English Translation】 English version: The reason for specifically mentioning the origin is because it is important. The following text about the verses is as previously explained briefly. Conditions (因緣, yin yuan) , like the ten major precepts, each have their own conditions. Third, point out the faults and summarize the violations, as stated in the text.

The precept of not alienating the virtuous and kind (the nineteenth). Those who are gentle and harmonious in nature are called virtuous and kind. Causing distance and separation between each other is called alienation (間, jian). Kind advice and arguing lawsuits are what a Bodhisattva should do. Now, on the contrary, alienating, deceiving, slandering, and hindering proper practice, therefore the Buddha established this precept. Four conditions are required to constitute this precept: first, the object is a virtuous and kind person; second, the mind of divisive speech arises; third, words are transmitted back and forth; fourth, the other person understands the transmitted words, then the violation is constituted. Bhiksu (比丘, bhiksu) refers to a beggar, breaking through afflictions, frightening demons, from beginning to end is called Bhiksu.

The twentieth, the precept of not saving lives. Four conditions are required to constitute this precept: first, seeing the killing of living beings; second, lacking compassion; third, there is the calamity of death and decline; fourth, there is a Dharma master who teaches according to the Dharma, but not inviting him to explain, then the violation is constituted. From the text, it is divided into two parts. First, the name is marked and the event is narrated, and second, if it is not stopped, the violation is concluded. First, it is divided into two parts, first explaining that there is no compassion and help for non-relatives, and then 'If parents below', explaining compassionate relief for six relatives. First, 'All earth, water, etc.', refers to the bodies of sentient beings being composed of the four elements. Although the past and present are different, the four elements they possess are no different. Therefore, killing their present four elements is killing my past former body. The rest is as stated in the text. Secondly, 'Thus below', concludes with exhortation, guiding the broad content, as stated in the text. The thirtieth is divided into two parts, first, separate explanations, and second, concluding exhortations, guiding the broad content. First, the text itself has ten aspects.

The twenty-first, the precept of no compassionate retribution. Behavior that violates giving happiness is called no compassion. The mind thinking of revenge and resentment is called retribution. The principle of a Bodhisattva should be equal to enemies and relatives, always bearing patience and not abandoning compassion. Now, instead, thinking of revenge to vent anger, sinking in the sea of suffering, for countless kalpas, repaying resentment with resentment, how can this be called a person who has left home and entered the path? Therefore, the Buddha established this precept. Four conditions are required to constitute this precept: first, there is an object of resentment; second, the mind of anger arises; third, means of revenge are taken; fourth, the revenge is completed, then the violation is constituted. From the text, it is divided into three parts. First, the name is marked, the faults are pointed out and stopped, second, 'Still not below', citing light situations to compare heavy situations, and third, 'And leaving home below', pointing out the faults and concluding the violations. First, 'Killing to repay life', refers to killing life, pursuing longevity, forever violating the purpose of Buddhism. Resentment cannot be stopped, so it is said that it does not conform to filial piety. Secondly, the text says 'Still not equal', those who have left home are forbidden to possess.

家開畜。不得非理打罵起業。況故等者正況復酬。既一切男女是我父母及我故身。今乃以殺相酬義當於跡故通云七。重外加一輕垢也。三結犯中有本無出家字。天宮云。據梵網大本合有。凡發大心稟菩薩戒併名出家菩薩。故凈名云。夫出家者為無為法等(云云)。

第二十二輕慢法師戒。訓誨有軌名為法師。故不虔恭名為輕慢。菩薩理應輕生重法。雪山從鬼請。天帝拜畜為師。慢如高山雨水不停早如江海萬流歸集。今棄其所知觀其種姓失大法利故聖制也。別具四緣。一新學無知。二他卑有德。三自恃生慢。四不往咨受便犯。前明現講不聽此制不別咨受。就文為三。初標名舉過。次其法師下出所慢之境。三而新學下舉過結犯。初言有智等者解知世法。文無再覽故云聰明。曾有職任而云高貴。當世聖族名為大姓。了達經史稱之大解。招世財食名為大福。饒財下釋大福義。以此下總結慢意以猶用也。用此聰明乃至大福而生憍慢。次文可見。三結犯中。言第一義諦者圓常之理為教行本。故偏舉之。教行無依非好師也。

第二十三輕人僻說戒。菩薩理應謙虛攝物不憚劬勞。今乃依倚勝人恃勢輕物故制犯也。別具四緣。一自稱大乘。二新學請問。三恃勢輕慢。四不好為答便犯。就文為三。初明求法之人。次若法師下明

【現代漢語翻譯】現代漢語譯本：不得開設畜牧場。不得無理打罵從業人員。何況是故意等情況，更應該避免報復行為。因為一切男女都是我的父母以及我過去的身軀。現在卻用殺戮來報復，這在道義上是說不通的，通常被稱為七。在重罪之外又增加了一個輕罪。關於三結犯中是否有『出家』二字的問題，《天宮經》中說，根據《梵網經》大本，應該有。凡是發大心受菩薩戒的，都可以稱為出家菩薩。所以《維摩詰經》說，所謂出家，是爲了追求無為法等等。第二十二條，輕慢法師戒。能夠按照規矩訓誨弟子的，稱為法師。所以不虔誠恭敬，就叫做輕慢。菩薩應該重視佛法勝過自己的生命。雪山童子爲了求法，可以侍奉羅剎。帝釋天可以拜畜生為師。輕慢之心如同高山，雨水無法停留；恭敬之心如同江海，萬流都會歸集。現在因為嫌棄法師的出身，而忽視了他的智慧，這是失去了巨大的佛法利益，所以佛制定了這條戒律。具體有四個條件：一是新學之人沒有智慧；二是法師地位卑微但有德行；三是自己恃才傲物而生起慢心；四是不去請教學習，就觸犯了此戒。前面已經說明，如果正在講經說法，則不在此限制之內，不需要另外請教。從文義上來看，分為三個部分：首先是標明戒名，舉出過失；其次是『其法師下』，說明被輕慢的對象；第三是『而新學下』，舉出過失並總結觸犯。首先說『有智等者』，是說了解世間法。因為不用再看第二遍就能理解，所以稱為聰明。曾經擔任過官職，所以稱為高貴。當世的聖族，稱為大姓。通達經史，稱為大解。能夠招來世間的財富和食物，稱為大福。『饒財下』解釋了大福的含義。『以此下』總結了輕慢的含義，用『猶用也』來表達。用這些聰明乃至大福，而生起驕慢之心。其次的文義顯而易見。第三部分總結觸犯，其中說『第一義諦者』，圓滿常住的真理是教法的根本，所以特別提出來。教法和修行沒有依靠，就不是好的老師。第二十三條，輕視他人邪說戒。菩薩應該謙虛，攝受眾生，不害怕辛勞。現在卻依仗權勢，輕視他人，所以制定此戒。具體有四個條件：一是自稱是大乘修行者；二是新學者前來請問；三是依仗權勢而輕慢他人；四是不好好回答問題，就觸犯了此戒。從文義上來看，分為三個部分：首先說明求法之人；其次是『若法師下』，說明...

【English Translation】 English version: One must not open livestock farms. One must not unreasonably beat or scold those who work there. Moreover, situations such as intentional acts should be avoided, and retaliation is even more unacceptable. Because all men and women are my parents and my past bodies. Now, to retaliate with killing is morally untenable, and is commonly referred to as seven. In addition to the grave offense, a minor offense is added. Regarding the question of whether the words 'left home' are present in the three binding offenses, the Tiangong Sutra states that according to the Great Book of the Brahma Net Sutra, they should be included. All those who make great vows and receive the Bodhisattva precepts can be called a 'left-home Bodhisattva'. Therefore, the Vimalakirti Sutra says that leaving home is for the sake of pursuing non-action, and so on. The twenty-second precept is against belittling Dharma masters. Those who can teach disciples according to the rules are called Dharma masters. Therefore, not being reverent and respectful is called belittling. Bodhisattvas should value the Dharma more than their own lives. The Snow Mountain Hermit could serve Rakshasas in order to seek the Dharma. Indra could take animals as teachers. A belittling mind is like a high mountain where rainwater cannot stay; a respectful mind is like the ocean where all streams converge. Now, to despise a Dharma master's background and ignore his wisdom is to lose great benefits of the Dharma, so the Buddha established this precept. Specifically, there are four conditions: first, the newly learned person has no wisdom; second, the Dharma master is of humble status but has virtue; third, one is arrogant and conceited; fourth, one does not seek instruction and thus violates this precept. It has been stated earlier that if one is currently lecturing on the Dharma, this restriction does not apply, and no separate consultation is needed. From the meaning of the text, it is divided into three parts: first, the name of the precept is stated and the fault is pointed out; second, 'the Dharma master below' explains the object being belittled; third, 'the newly learned below' points out the fault and concludes the violation. First, 'those with wisdom, etc.' refers to those who understand worldly affairs. Because one can understand without having to look at it a second time, it is called intelligence. Having held an official position is called nobility. The holy clan of the time is called a great surname. Being versed in scriptures and history is called great understanding. Being able to attract worldly wealth and food is called great fortune. 'Abundant wealth below' explains the meaning of great fortune. 'With this below' summarizes the meaning of belittling, using 'still using it' to express it. Using this intelligence, even great fortune, to give rise to arrogance. The meaning of the second part is obvious. The third part concludes the violation, in which it says 'the first principle of truth' the perfect and permanent truth is the root of the teachings, so it is specifically mentioned. Teachings and practice without reliance are not a good teacher. The twenty-third precept is against disparaging others' heterodox teachings. Bodhisattvas should be humble, embrace sentient beings, and not be afraid of hard work. Now, relying on power and belittling others is why this precept was established. Specifically, there are four conditions: first, one claims to be a practitioner of the Mahayana; second, a new learner comes to ask; third, relying on power to belittle others; fourth, not answering the question properly, one violates this precept. From the meaning of the text, it is divided into three parts: first, it explains the person seeking the Dharma; second, 'if the Dharma master below' explains...

自恃之相。三而新學下舉非結犯。初文中初明時節故云佛滅度后。發圓三聚四弘之心是以言好。言于諸等者示其勝境。故經云。敬像如真佛得福亦復然。于佛像前自製要期領納戒品名為自誓。好相者如下明之。便得受戒者得好相竟。即自受三歸自宣懺悔自受十戒自牒羯磨。但出自口與師為異。言若現前等者明從師身有戒故不須好相。餘二如文。

第二十四舍真集偽戒。菩薩理應依于了義棄凡小之瓦礫取如意之寶珠。今反背真集偽障道尤故制犯也。別具三緣。一有大乘。二不修學。三集邪小便犯。就文為三。初總標名列出不集之法。次而舍下舉譬顯于舍正學邪。三是斷下舉非結犯。初言正見等者。正見能知之智。正性即所緣之境。正法身者境智不二。應物現形無非正法。故經云。吾今此身即法身也。大乘所詮宗極於此。從因至果無出三身。故舉不學勸令修習。次文者無作道品七科法門譬於七寶。自此之外非圓實道併名邪見。由不體權。是故結犯。達權即實順佛化儀。四悉適時正助合行。邪正理一則非犯限。經云以方便生是菩薩解。三結犯中言斷佛性者。理性體遍於偏圓。由心隔異舍此學彼。行三因性而不現行故為斷。性德天然常住不變何斷之有。今從修得結非成犯。

第二十五不善和眾戒。制御法侶行藏得

【現代漢語翻譯】現代漢語譯本自恃之相：如果有人自恃（認為自己了不起），那麼新學的人不應該隨便地去親近他，否則就會犯戒。在第一部分中，首先說明了時間，所以說『佛滅度后』。發起圓滿的三聚凈戒和四弘誓願的心，所以說是『好』。『于諸等者』是顯示殊勝的境界。所以經中說：『敬像如真佛，得福亦復然』（尊敬佛像如同真佛一樣，得到的福報也是一樣的）。在佛像前自己制定誓言，領受戒律，這叫做『自誓』。『好相』在下面會說明。『便得受戒者』是指得到好相之後。就可以自己受三歸依，自己宣說懺悔，自己受十戒，自己進行羯磨（一種僧團儀式）。只是這些都出自自己口中，與從師父那裡受戒不同。『言若現前等者』說明如果從師父那裡得到戒律，就不需要好相了。其餘兩種情況如經文所說。

第二十四、舍真集偽戒：菩薩理應依據了義（究竟的意義），捨棄凡小的瓦礫，選取如意寶珠。現在反而背離真理，收集虛偽，障礙修行，所以制定此戒。特別具備三個條件：一、有大乘根基；二、不修學；三、收集邪見。就經文來說，分為三部分。首先總標出名稱，列出不應該收集的法。其次，『而舍下』用比喻來顯示捨棄正法而學習邪法。第三，『是斷下』舉出錯誤，總結犯戒。首先，『言正見等者』，正見是能知之智慧，正性是所緣之境界，正法身是境智不二。應物現形，無非正法。所以經中說：『吾今此身即法身也』（我現在這個身體就是法身）。大乘所詮釋的宗旨就在於此。從因到果，沒有超出三身。所以舉出不學習，勸令修習。其次，經文中的無作道品七科法門，譬如七寶。除此之外，不是圓滿真實的道，都叫做邪見。由於不理解權巧方便，所以會犯戒。通達權巧方便就是實相，順應佛陀的教化，四悉檀（四種說法方式）適時運用，正助雙行。邪正的道理如果是一致的，就不算犯戒。經中說『以方便生是菩薩解』（用方便法門來教化眾生，這是菩薩的理解）。第三，總結犯戒中說『斷佛性者』，理性體遍及偏圓。由於心有隔閡，捨棄這個而學習那個。修行三因性而不使其顯現，所以說是斷。性德天然，常住不變，哪裡有斷的呢？現在是從修行的角度來說，所以說是犯戒。

第二十五、不善和眾戒：制御法侶，行藏得宜。

【English Translation】 English version The Aspect of Self-Reliance: If someone is self-reliant (thinks highly of themselves), then newly learning individuals should not casually associate with them, otherwise they will violate the precept. In the first part, the time is first specified, so it says 'after the Buddha's Parinirvana'. To generate the mind of the perfect Three Aggregates of Pure Precepts and the Four Great Vows, therefore it is said to be 'good'. 'Regarding all others' indicates the excellent state. Therefore, the sutra says: 'Revering the image is like the true Buddha, the blessings obtained are also the same'. Making vows before the Buddha image and receiving precepts is called 'self-vow'. 'Good signs' will be explained below. 'Those who can receive the precepts' refers to after obtaining good signs. Then one can take refuge in the Three Jewels, confess, receive the Ten Precepts, and perform Karma (a monastic ritual) oneself. It's just that these all come from one's own mouth, which is different from receiving precepts from a teacher. 'If appearing in person, etc.' indicates that if one receives precepts from a teacher, good signs are not needed. The remaining two situations are as stated in the text.

The Twenty-Fourth Precept: Abandoning the True and Collecting the False: A Bodhisattva should rely on the definitive meaning (ultimate meaning), abandon the trivial rubble, and choose the wish-fulfilling jewel. Now, on the contrary, turning away from the truth, collecting falsehoods, and obstructing practice, therefore this precept is established. It specifically requires three conditions: 1. Having the foundation of Mahayana; 2. Not practicing; 3. Collecting wrong views. Regarding the text, it is divided into three parts. First, the name is generally stated, and the laws that should not be collected are listed. Second, 'and abandoning below' uses metaphors to show abandoning the right Dharma and learning the wrong Dharma. Third, 'is cutting off below' points out the error and concludes the violation of the precept. First, 'regarding right view, etc.', right view is the wisdom that can know, right nature is the object of what is related to, and the right Dharmakaya is the non-duality of object and wisdom. Responding to things and manifesting forms, there is nothing that is not the right Dharma. Therefore, the sutra says: 'My current body is the Dharmakaya' (My current body is the Dharmakaya). The purpose of what Mahayana explains lies in this. From cause to effect, there is nothing beyond the Trikaya. Therefore, not learning is mentioned to encourage practice. Second, the seven categories of the uncreated path in the text are like seven treasures. Apart from this, anything that is not a perfect and true path is called wrong view. Because of not understanding skillful means, one will violate the precept. Understanding skillful means is reality, conforming to the Buddha's teachings, using the Four Siddhantas (four ways of speaking) appropriately, and practicing both the primary and auxiliary practices. If the principles of right and wrong are consistent, it does not count as a violation of the precept. The sutra says, 'Using skillful means to generate is the Bodhisattva's understanding' (Using skillful means to teach sentient beings is the Bodhisattva's understanding). Third, in the conclusion of violating the precept, it says 'cutting off Buddha-nature', the rational nature pervades both the partial and the complete. Because the mind is separated, abandoning this and learning that. Practicing the three causal natures without making them manifest, therefore it is said to be cutting off. The nature of virtue is natural, constant, and unchanging, so how can it be cut off? Now it is from the perspective of practice, so it is said to be violating the precept.

The Twenty-Fifth Precept: Not Harmonizing the Sangha: Controlling Dharma companions, and acting appropriately.

名所名為和眾。統領乖戒而云不善。既為眾生須合軌儀守護資財善和諍訟。今反訓誘非法乖各僧徒。是故聖制。別具三緣。一身為眾主。二無慈護心。三令眾不和及損三寶物便犯。就文為三。初標列眾主。次應生下制令依法。而反下違制結犯。初出時節。即如來滅後遺法住持要藉眾主故偏舉之。一傳教之人謂說法主。二住持人謂行法主。三綱維處眾謂僧房主。四引導內外修治塔寺謂教化主。五傳授禪要謂坐禪主。六領眾遊方謂行來主。次文二意。一制令和眾。二制守財物。三結犯中由無法訓眾乃令自他不用而用名為無度。自無盜心但結輕垢。若其潤己及三寶混和亦同聲門互用得重。

第二十六待賓乖式戒。凡是釋侶方外之賓衣缽自隨己。法界為主之法接待有方。庶得解其疲勞資給闕乏。今乃知事越僧法眾利不均。同師之義永乖。十方僧次徒設。損財失法是故聖制。具四緣。一先住僧房等。二有出家菩薩僧。三知是。四不供給獨受利養便犯。就文為三。初舉同類人處。次先住下制令供給依次差請。三而先住下舉非結過。初文五處。一僧坊中即出家菩薩所住之處。二舍宅城邑即在家菩薩所住之處。亦是俗家有僧居處。三國王宅者即王家中。四乃至者謂非常居處一夏同住。住處既多不可遍說故云乃至。五大會中謂設會

處見後來菩薩皆須接待。次文中初制迎送供給。初明有物事事給與。次明無物割肉賣身。謂傭力資給等賣身通在家出家二眾。賣于男女多局在家。若有等者制同利養。故言有利養分等。三結犯中違教不仁故喻畜生。非求聖果之徒云非沙門。沙門桑門西國出家之通號也。四姓出家同稱釋種。既乖法式釋門不收故云非釋種姓。

第二十七別受他請戒。佛性平等僧貴和同。財利無偏如水乳合。今別受請令施不均自獲侵奪之愆。施主失平等之福。彼此俱損是故聖制。故應供行經云。受別請者定失四果。七劫不見佛。五百大鬼遮其前五百大鬼隨其後。為僧寶中有佛化僧四道果僧菩薩之僧七賢僧凡夫僧。欲令四方施主得如是。制不得受別請也。別具四緣。一身在眾二施主別請。三受。四取物便犯。就文為二。初明不應之意。次自己用下舉過結犯。初言屬十方現前僧也。言八福田者聖人即四果等並及師僧寶攝。僧雖是八中之一義含多種之人。佛亦示在僧中故云諸佛僧。即父母十方病僧通有物分。不出法及橋並三福田者。十方僧物義不該彼但通於五。故云及八福田中乃至父母病人物。次結犯者十方人多。又無盜心犯輕垢耳。

第二十八別請僧戒。凡求勝福須托僧次良田情無曲私施有平等。今乃別請知己簡棄餘人。非唯闕法

【現代漢語翻譯】現代漢語譯本：

此處說到，見到後來的菩薩都必須接待。接下來文中最初制定了迎接、護送和供給的規定。首先說明有物品時要事事給予，其次說明沒有物品時可以割肉賣身。所謂傭工出力資助供給等同於賣身，這適用於在家和出家兩種僧眾。賣身於男女，多侷限於在家眾。如果有『等』的情況，就制定了共同分享利益的規定，所以說有利益要平等分配。第三部分總結了違犯戒律是不仁慈的行為，所以用畜生來比喻。不是爲了追求聖果的人，不能稱為沙門（Śrāmaṇa）。沙門（Śrāmaṇa）是桑門，是西國出家人的通用稱呼。四姓（四大種姓）出家的人都稱為釋種。既然違背了佛法規範，釋迦門中不收留，所以說不是釋迦種姓。

第二十七條戒律是關於接受他人特別邀請的。佛性是平等的，僧團以和合為貴。財物利益不應有偏頗，應該像水乳交融一樣。現在接受特別邀請，導致施捨不均，自己獲得侵奪的罪過，施主失去平等佈施的福報，彼此都受到損害，所以聖人制定了這條戒律。所以《應供行經》中說，接受特別邀請的人一定會失去四果（sotāpanna, sakadāgāmin, anāgāmin, arahat）。七個劫都見不到佛，五百個大鬼遮擋在他的前面，五百個大鬼跟隨在他的後面。因為僧寶中有佛化僧、四道果僧、菩薩僧、七賢僧和凡夫僧，爲了讓四方施主都能得到這樣的功德，所以制定了不得接受特別邀請的戒律。接受特別邀請具備四個條件：一是身在僧眾中，二是施主特別邀請，三是接受邀請，四是接受了物品，就構成違犯。就文義來說分為兩部分，首先說明不應該接受特別邀請的道理，其次從『自己用』開始，舉出過失並總結違犯。首先說的『屬於十方現前僧』，所說的八福田（指能生福報的八種對像）指的是聖人，包括四果等，以及師僧寶所攝。僧雖然是八福田之一，但其意義包含多種人。佛也示現在僧眾中，所以說諸佛僧，即父母、十方病僧，都通有分配財物的權利。不包括法、橋樑和三福田（佈施、持戒、禪定）的原因是，十方僧物的意義不包括這些，只通用於五種情況。所以說及八福田中乃至父母病人物。其次總結違犯的情況，十方人眾多，又沒有盜心，所以犯的是輕垢罪。

第二十八條戒律是關於別請僧的戒律。凡是求殊勝福報，必須依託僧眾這塊良田，情意上沒有偏私，佈施才能平等。現在卻特別邀請自己熟悉的人，簡慢拋棄其他人，不僅僅是缺少佛法。

【English Translation】 English version:

Here it says that all future Bodhisattvas (enlightenment being) must be received with hospitality. Next, the text initially establishes the rules for welcoming, escorting, and providing for them. First, it clarifies that when there are items, everything should be given. Second, it clarifies that when there are no items, one can cut off flesh or sell oneself. The so-called labor and assistance are equivalent to selling oneself, which applies to both monastic and lay communities. Selling oneself to men and women is mostly limited to the laity. If there are 'etcetera' situations, then rules are established for sharing benefits equally, so it is said that benefits should be distributed equally. The third part concludes that violating the precepts is an unkind act, so it is compared to livestock. Those who do not seek the fruit of enlightenment cannot be called Śrāmaṇa (ascetic). Śrāmaṇa is Sangmen, a general term for renunciates from the Western countries. Those from the four castes (the four major social classes) who renounce are all called descendants of Shakya. Since they violate the Dharma norms, the Shakya order does not accept them, so it is said that they are not descendants of the Shakya lineage.

The twenty-seventh precept concerns accepting special invitations from others. Buddha-nature is equal, and the Sangha (monastic community) values harmony. Material benefits should not be biased but should be like water and milk blending together. Now, accepting special invitations leads to unequal distribution of offerings, and one incurs the fault of encroachment. The donor loses the merit of equal giving, and both parties are harmed. Therefore, the sages established this precept. So, the 'Sutra on Proper Conduct' says that those who accept special invitations will definitely lose the four fruits (sotāpanna, sakadāgāmin, anāgāmin, arahat). They will not see the Buddha for seven kalpas (eons), five hundred great ghosts will block their path, and five hundred great ghosts will follow behind them. Because the Sangha treasure includes Buddhas, those who have attained the four fruits, Bodhisattvas, the seven sages, and ordinary monks, in order to allow donors from all directions to obtain such merit, the precept is established that one must not accept special invitations. Accepting special invitations requires four conditions: first, being in the Sangha; second, being specially invited by a donor; third, accepting the invitation; and fourth, accepting the items, which constitutes a violation. In terms of the text, it is divided into two parts: first, explaining the reason why one should not accept special invitations; second, starting from 'using it oneself,' citing the faults and concluding the violation. The first statement, 'belonging to the Sangha present in all directions,' refers to the eight fields of merit (referring to the eight objects that can generate merit), which refers to the sages, including the four fruits, etc., and those included in the Teacher and Sangha treasures. Although the Sangha is one of the eight fields of merit, its meaning includes various people. The Buddha also manifests in the Sangha, so it is said that the Buddhas and the Sangha, that is, parents, sick monks from all directions, all have the right to share in the distribution of wealth. The reason why it does not include Dharma, bridges, and the three fields of merit (giving, morality, meditation) is that the meaning of the Sangha's property in all directions does not include these, but only applies to five situations. Therefore, it is said that it includes the eight fields of merit, even parents and sick people. Secondly, summarizing the violations, there are many people in all directions, and there is no intention to steal, so the offense is a minor offense.

The twenty-eighth precept concerns the precept of specially inviting monks. Whoever seeks supreme blessings must rely on the Sangha as a fertile field, with no partiality in affection, and giving can be equal. Now, specially inviting those familiar to oneself, neglecting and abandoning others, is not only lacking in Dharma.

供之通心。蓋是俗中之曲廗。彼此我招過是以制之。別具六緣。一自是施主。二設眾會。三有僧眾。四故別請。五行親。六取物便犯。若僧次外及他力所逼要令別請無犯。就文為三。初列請僧之人應求示導。次知事下正明請法。三若別下違制結犯。初文舉其三類犯局二眾。一切檀越不受戒。人順教得福違則無罪。次文言即得十方賢聖僧者。心普理通一攝一切。言而世人等者故優婆塞戒經云。鹿子母別請五百羅漢。鹿子令阿難送食與佛。佛問阿難。鹿子僧次請一人不。阿難言。癡人雖請五百羅漢不如佛次一人。第三結犯中言是外道法者。佛法之外名外道法。非外外也。律約聲聞開受別請。故知七佛並約聞菩薩無別請法。七佛者皆在此土應化示跡。百劫之內長壽諸天咸所曾見多引為證。欲使信者有所憑故。謂過去九十劫初一佛名毗婆尸。亦名維衛。中間諸劫無佛。至第三十一劫有二佛出。一名尸棄亦名式。二名毗舍浮亦名墮葉。此第九十一賢劫千佛應出。四佛已過。一拘留孫。二拘那含牟尼。三迦葉。四釋迦。

第二十九邪命自活戒。邪法活命故云邪命。有四種。一方邪謂通國使命。二維邪謂醫方卜相。三仰邪仰觀星宿。四下邪謂種植根栽五穀等類。菩薩理應慈心愍物。諸有所作福不唐捐如何為利。邪求兼行惡術不

【現代漢語翻譯】現代漢語譯本供養應該通達一心。這實際上是世俗中的一種陋習。彼此互相邀請，並通過這種方式來加以控制。需要具備六個條件。一是自認為是施主，二是設定盛大的集會，三是有僧眾，四是特意另外邀請，五是拉關係，六是拿取物品就構成違犯。如果是在僧團輪值之外，或者受到其他力量的逼迫而不得不另行邀請，則不構成違犯。就這段經文來說，可以分為三個部分。首先是列出邀請僧人的應該請求開示和引導。其次是知事以下的部分，正式說明請法的規定。第三是如果另外邀請，就違反了制度，構成違犯。第一部分經文列舉了三種違犯的情況，影響到比丘和比丘尼二眾。一切不接受戒律的施主，順從教導就能得到福報，違背則沒有罪過。第二部分經文說，能夠得到十方賢聖僧的擁護，是因為心意普遍，道理通達，能夠以一攝一切。說到世人等，所以《優婆塞戒經》中說，鹿子母曾經另外邀請五百羅漢。鹿子母讓阿難給佛陀送食物。佛陀問阿難，鹿子母有沒有按照僧團的次序邀請僧人？阿難說，愚癡的人即使邀請五百羅漢，也不如按照次序邀請佛陀您一人。第三部分總結違犯的情況時說，這是外道的方法。佛法之外的都叫做外道法，並非指外面的外道。戒律只允許聲聞接受另外的邀請。因此可知，七佛都是針對聲聞而說的，菩薩沒有另外邀請的說法。七佛都是在這個國土應化示現的。在百劫之內，長壽諸天都曾經見過他們，所以經常引用他們作為證據，想要讓信徒有所憑據。所謂過去九十劫的最初一佛名為毗婆尸（Vipashyin，意為勝觀），也叫做維衛。中間的各個劫都沒有佛出世。到第三十一劫，有二佛出世，一名尸棄（Shikhi，意為有髻），也叫做式，二名毗舍浮（Vishvabhu，意為一切有）。這第九十一賢劫應該有千佛出世。四佛已經過去。一拘留孫（Krakucchanda），二拘那含牟尼（Kanakamuni），三迦葉（Kashyapa），四釋迦（Shakyamuni）。第二十九邪命自活戒。用不正當的方法來維持生活，所以叫做邪命。有四種。一是方邪，指通過通國的使命來謀生。二是維邪，指通過醫方卜相來謀生。三是仰邪，指仰觀星宿來謀生。四是下邪，指種植根栽五穀等來謀生。菩薩在道理上應該慈悲憐憫眾生。所有所作的善行都不會白費，怎麼能爲了利益，用不正當的手段，兼行惡劣的法術呢？

【English Translation】 English version Offering should be done with a unified mind. This is actually a vulgar custom in the secular world. People invite each other and control it in this way. Six conditions are required. First, one considers oneself a benefactor; second, one sets up grand gatherings; third, there are Sangha members; fourth, one specially invites separately; fifth, one engages in favoritism; sixth, taking things constitutes a violation. If it is outside the Sangha's rotation or forced by other powers to invite separately, it does not constitute a violation. Regarding this text, it can be divided into three parts. First, it lists those who invite monks should seek guidance. Second, the part below the administrator officially explains the rules of inviting the Dharma. Third, if one invites separately, it violates the rules and constitutes a violation. The first part of the text lists three types of violations that affect both the Bhikshu and Bhikshuni Sanghas. All benefactors who do not accept the precepts will receive blessings if they follow the teachings, but there is no sin if they violate them. The second part of the text says that one can gain the support of the virtuous and holy Sangha of the ten directions because the mind is universal and the principle is thorough, capable of encompassing everything with one. Speaking of worldly people, the Upasaka Precept Sutra says that Lady Mrigara once separately invited five hundred Arhats. Lady Mrigara asked Ananda to send food to the Buddha. The Buddha asked Ananda, did Lady Mrigara invite monks according to the Sangha's order? Ananda said, a foolish person, even if they invite five hundred Arhats, is not as good as inviting the Buddha alone in order. The third part summarizes the violations by saying that this is the way of external paths. Anything outside the Buddha's Dharma is called the way of external paths, not referring to external heretics. The precepts only allow Shravakas to accept separate invitations. Therefore, it is known that the Seven Buddhas are all addressed to Shravakas, and there is no separate invitation for Bodhisattvas. The Seven Buddhas all manifested in this land. Within a hundred kalpas, the long-lived devas have all seen them, so they are often cited as evidence, wanting to give believers something to rely on. The first Buddha of the past ninety kalpas was named Vipashyin (Vipashyin, meaning 'insightful'), also called Vive. There were no Buddhas in the intermediate kalpas. In the thirty-first kalpa, two Buddhas appeared, one named Shikhi (Shikhi, meaning 'crested'), also called Shi, and the second named Vishvabhu (Vishvabhu, meaning 'all-being'). In this ninety-first Bhadrakalpa, a thousand Buddhas should appear. Four Buddhas have already passed. First, Krakucchanda (Krakucchanda), second, Kanakamuni (Kanakamuni), third, Kashyapa (Kashyapa), and fourth, Shakyamuni (Shakyamuni). The twenty-ninth precept is about Wrong Livelihood. Using improper means to maintain life is called Wrong Livelihood. There are four types. First, 'Fang Xie' refers to making a living through national missions. Second, 'Wei Xie' refers to making a living through medicine and divination. Third, 'Yang Xie' refers to making a living by observing the stars. Fourth, 'Xia Xie' refers to making a living by planting roots, seedlings, grains, and the like. Bodhisattvas should, in principle, have compassion for all beings. All good deeds will not be in vain, so how can one seek profit by improper means and practice evil arts?

凈活命無慈損生。下信心上乖聖旨所以制犯。別具三緣。一為利養。二習惡妓術。三所為事訖便犯。就文為三。初標邪命之心。二反賣下列邪命之事。三都無下舉非結犯。初如文。次文初列邪命方法。坐居店肆眩惑於人名販賣男女。亦有賣男色與于女也。自手作食者惡觸非法。自磨自舂者壞生兼惡觸。此並下邪隨類凈之則通自手避譏謙故。占相等者占色相聲判釋祿命因。舍正歸邪求官護職。或自染習損壞道儀。或為人解夢說兇道吉。令其邪倒求神禱鬼。或占胎內是男是女。咒謂咒咀左道為利損物殯命。術即邪術符書厭禱禁斷勝緣。或動道俗並是維邪及仰邪攝。術通星像故。言功巧者書畫雕克泥素竹木緣務妨道故。調鷹下次列惡伎。縫合鷹眼令吃氈毛等使其調順以擬畋獵。和合百種等毒藥非一言百。損命害物通得毒名。蛇毒者取于蛇毒以傷物命。生金銀毒者藥名也。謂生金銀即是毒也。蠱毒者世相傳云。取百種蟲蛇置一甕中相食強者即名為蠱。故有貓等不同並損物命亦下邪攝。三結犯如文。

第三十時月媒嫁戒。持戒如護明珠。今反謗說空媒嫁男女。致令年三月六行殺盜非違法慢時長自他惡。是故聖制。別具四緣。一惡說空。二通致男女。三是年三月六之時也。四自他行殺盜等便犯。自行雙結二罪。為他之因但結

【現代漢語翻譯】現代漢語譯本：凈活命是指不以慈悲心為懷，反而損害生命。因為缺乏信心，違背了聖人的旨意，所以制定了這條戒律。構成犯罪需要具備三種因緣：一是圖謀利養，二是學習邪惡的伎倆，三是所做的事情完成後就構成犯罪。從經文來看，分為三個部分：首先標明邪命之心，其次通過反面的例子列舉邪命之事，最後以『都無下』總結非法的行為並判定犯罪。首先，如經文所說。其次，經文中首先列舉了邪命的方法，例如坐在店舖里用迷惑人的手段販賣男女，也有販賣男色給女人的情況。『自手作食者惡觸非法』，自己磨米、舂米，既破壞了生命，又屬於惡觸。這些都屬於下等的邪命，如果能隨順事物的本性而凈化，就能通達，自己動手是爲了避免譏嫌，保持謙遜的姿態。『占相等者』，是指占卜人的氣色、聲音，判斷解釋祿命的因果。捨棄正道，歸於邪道，爲了求官或者保住職位。或者自己學習染習，損壞道儀。或者為人解夢，說兇道吉，使人邪倒，求神禱鬼。或者占卜胎內是男是女。『咒謂咒咀』，是指用左道咒詛，爲了利益而損害物品，斷送生命。『術即邪術』，是指用符書厭禱，禁斷殊勝的因緣。或者動搖道俗之心，這些都是維邪和仰邪所攝。邪術也包括星象。『言功巧者』，是指書畫雕刻泥塑竹木等，因為這些緣務妨礙修行。『調鷹下』，列舉了惡劣的伎倆，例如縫合鷹的眼睛，讓它吃氈毛等，使它調順，用來打獵。『和合百種等毒藥』，毒藥不止一百種，用『百』來泛指。損害生命，危害物品，都可以稱為毒。『蛇毒者』，是指提取蛇毒來傷害生物的性命。『生金銀毒者』，是一種藥名，認為生金銀就是毒藥。『蠱毒者』，世俗相傳，取一百種蟲蛇放在一個甕中，讓它們互相吞食，最強壯的就叫做蠱。所以有貓等不同的動物，都損害生物的性命，也屬於下等的邪命所攝。第三部分總結犯罪，如經文所說。第三十條是關於不適時宜地做媒嫁娶的戒律。持戒應當像保護明珠一樣。現在反而誹謗，空口說媒嫁娶男女，導致一年中的三月、六月發生殺盜等非法行為，違背了戒律，怠慢了修行，長時間地給自己和他人帶來惡果。因此，聖人制定了這條戒律。構成犯罪需要具備四種因緣：一是惡意的誹謗，二是促成男女之間的關係，三是在一年中的三月、六月，四是自己或他人因此而行殺盜等行為，就構成犯罪。自己做媒，雙方都犯兩種罪。為他人做媒，只犯一種罪。

【English Translation】 English version: 'Net Living' means not cherishing compassion but harming life. Because of a lack of faith and a violation of the Buddha's teachings, this precept is established. Three conditions are required for committing an offense: first, seeking profit; second, learning evil skills; and third, the offense is committed upon completion of the act. According to the text, it is divided into three parts: first, it indicates the mind of wrong livelihood; second, it lists the acts of wrong livelihood through negative examples; and third, it concludes the illegal acts with 'all without' and determines the offense. First, as the text says. Second, the text first lists the methods of wrong livelihood, such as sitting in a shop and selling men and women using deceptive means, and also selling male beauty to women. 'Those who make food with their own hands are defiled and illegal,' grinding rice and husking rice themselves both destroy life and are defiled. These all belong to lower wrong livelihood; if one can purify them by following the nature of things, one can understand them thoroughly. Doing it oneself is to avoid criticism and maintain a humble attitude. 'Those who practice divination' refer to divining people's complexion and voice, judging and explaining the causes and effects of fortune and destiny. Abandoning the right path and returning to the wrong path, seeking official positions or protecting their jobs. Or learning and becoming accustomed to defilement, damaging the monastic decorum. Or interpreting dreams for people, saying that bad omens are good, causing people to be misled, seeking gods and praying to ghosts. Or divining whether the fetus is male or female. 'Curse means cursing,' referring to cursing with unorthodox methods, harming objects and ending lives for profit. 'Skills are evil arts,' referring to using talismans and incantations to suppress and prevent auspicious conditions. Or shaking the minds of monastics and laity, these are all included in 'Vi-wrong' and 'Yang-wrong'. Evil arts also include astrology. 'Speaking of skills' refers to calligraphy, painting, carving, clay sculpting, bamboo and wood, etc., because these activities hinder practice. 'Taming eagles below' lists evil tricks, such as sewing up the eyes of eagles, feeding them felt, etc., to make them obedient for hunting. 'Combining hundreds of kinds of poisons,' there are more than a hundred kinds of poisons, using 'hundred' to refer to them generally. Harming life and harming objects can both be called poison. 'Snake poison' refers to extracting snake venom to harm the lives of living beings. 'Raw gold and silver poison' is the name of a medicine, believing that raw gold and silver are poison. 'Gu poison' is a popular tradition that takes a hundred kinds of insects and snakes and puts them in a jar, letting them devour each other, and the strongest one is called Gu. Therefore, there are different animals such as cats, all of which harm the lives of living beings and are also included in lower wrong livelihood. The third part concludes the offense, as the text says. The thirtieth precept is about untimely matchmaking. Upholding the precepts should be like protecting a bright pearl. Now, on the contrary, there is slander, empty matchmaking of men and women, leading to illegal acts such as killing and stealing in March and June of the year, violating the precepts, neglecting practice, and bringing evil consequences to oneself and others for a long time. Therefore, the Buddha established this precept. Four conditions are required for committing an offense: first, malicious slander; second, facilitating the relationship between men and women; third, in March and June of the year; fourth, if oneself or others commit acts such as killing and stealing as a result, the offense is committed. If one does the matchmaking oneself, both parties commit two offenses. If one does the matchmaking for others, only one offense is committed.

輕垢。就文為三。初總標犯境。次於六齋日下出所犯之時。三作殺生下違制結犯。初言噁心者說無三寶也。內無信心執空行惡委博養生。故云詐現親附。次出行在有中之相。故云為白衣等。次文中言六齋日者初八十四十五二十三二十九三十。智論問曰何故六齋日製受八戒。答是惡鬼奪命不吉之日故。劫初聖人相教令持齋受戒避八兇衰。四天王經中說。此之六日使者太子及四天王自下觀察。若持齋戒孝順父母上白帝釋。諸天心悅增益天眾。減損修羅鬼神遠去住處安穩。若不爾者諸天不悅。言減損諸天修羅盛。天地本起經說。劫初有異梵子修外道行。於此六日割肉出血以著火中。過十二歲為天王所責愿生惡子。當時火中有八鬼出身黑眼赤有大光明。一切鬼神皆從此生。故劫初聖人制此六日持齋受戒。善生經云。是外道祠祀之日也。年三長齋月者正月是眾生現生之初。五月是興盛之中。九月是欲藏之始。又世傳云。天帝分月判四天下。正月南天二月西天三月北天四月東天五月南天。乃至九月還至南天。雖未見正教深有其理。三結犯如文。次如是下結勸指廣。言制戒品者大本之中有此品也。次明二二九為二。初九又二。初正釋。次結勸指廣。

第三十一不行救贖戒。菩薩發心慈救為本。況見尊危輕心棄捨。內闕孝心外乖

【現代漢語翻譯】現代漢語譯本：輕垢戒。從文義上分為三部分。首先總標明所犯的境界，其次在六齋日下指出所犯的時間，第三部分從『作殺生』開始，說明違背制度而結成罪犯。首先，『噁心』指的是不信奉三寶（佛(Buddha)，法(Dharma)，僧(Sangha)）。內心沒有信心，執著于空虛，行為邪惡，只顧保養身體，所以說『詐現親附』。其次，『出行』表現出處於有（存在）中的狀態，所以說是為白衣（在家居士）等。文中提到的六齋日分別是初八、十四、十五、二十三、二十九、三十。智論中問道：為什麼要在六齋日製定受持八戒？回答說：因為這些日子是惡鬼奪命不吉利的日子。劫初的聖人相互教導，要持齋受戒，避開八種兇衰。四天王經中說，在這六天里，使者、太子以及四天王會親自地獄觀察。如果有人持齋守戒，孝順父母，就會上報給帝釋天(Indra)。諸天心生歡喜，增加天眾，減少修羅(Asura)，鬼神遠離，住所安穩。如果不是這樣，諸天就不高興。『減損諸天修羅盛』。《天地本起經》說，劫初有異梵子修行外道，在這六天里割肉出血，放在火中。過了十二年，被天王責備，發願生惡子。當時火中有八個鬼出生，黑眼赤色，有很大的光明。一切鬼神都從此產生。所以劫初的聖人制定在這六天持齋受戒。《善生經》說，這是外道祠祀的日子。一年中的三個長齋月是：正月是眾生開始出現的時候，五月是興盛的中間，九月是慾望開始隱藏的時候。又世俗相傳，天帝分月來判決四天下。正月是南天，二月是西天，三月是北天，四月是東天，五月是南天，乃至九月回到南天。雖然沒有看到正規的經典記載，但其中蘊含的道理很深刻。第三部分總結罪犯，如經文所說。接下來『如是』以下總結勸導，指向廣闊。『制戒品』指的是《大本》之中有這個品。接下來闡明二二九為二。最初的九個又分為二。首先是正式解釋，其次是總結勸導，指向廣闊。第三十一不行救贖戒。菩薩發心以慈悲救助為根本。更何況見到尊者危難，卻輕視拋棄。內心缺少孝心，外表違背了……

【English Translation】 English version: Light Offenses. The text is divided into three parts. First, it generally indicates the realm of offense. Second, it specifies the time of offense under the Six Fasting Days. Third, starting from 'committing killing,' it explains the violation of the rules leading to the offense. First, 'evil mind' refers to not believing in the Three Jewels (Buddha, Dharma, Sangha). Lacking faith internally, clinging to emptiness, acting wickedly, and only caring for one's own well-being, hence the saying 'falsely appearing to be close.' Second, 'going out' demonstrates the state of being in existence, hence it is said to be for laypeople (Upasakas) and others. The Six Fasting Days mentioned in the text are the 8th, 14th, 15th, 23rd, 29th, and 30th. In the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra), it is asked: Why are the Eight Precepts prescribed to be observed on the Six Fasting Days? The answer is: Because these days are inauspicious days when evil spirits take lives. The sages of the beginning of the kalpa (aeon) taught each other to observe fasting and precepts to avoid the eight kinds of misfortune and decline. The Sutra of the Four Heavenly Kings says that on these six days, messengers, princes, and the Four Heavenly Kings personally descend to observe. If someone observes fasting and precepts and is filial to their parents, they will report it to Indra (帝釋天). The gods will rejoice, increase the heavenly hosts, decrease the Asuras (修羅), and the ghosts and spirits will leave, and their dwellings will be secure. If not, the gods will be displeased. 'Decreasing the gods and increasing the Asuras.' The Sutra of the Origin of Heaven and Earth says that at the beginning of the kalpa, there was a heretical Brahman who practiced external paths. On these six days, he cut off his flesh and shed blood, placing it in the fire. After twelve years, he was rebuked by the Heavenly King and vowed to give birth to evil children. At that time, eight ghosts were born from the fire, with black eyes and red color, and great light. All ghosts and spirits originated from this. Therefore, the sages of the beginning of the kalpa prescribed observing fasting and precepts on these six days. The Good Life Sutra (Sigalovada Sutta) says that these are the days of heretical sacrifices. The three long fasting months of the year are: the first month, which is the beginning of the appearance of sentient beings; the fifth month, which is the middle of prosperity; and the ninth month, which is the beginning of the concealment of desires. It is also popularly said that the Heavenly Emperor divides the months to judge the four continents. The first month is the Southern Continent, the second month is the Western Continent, the third month is the Northern Continent, the fourth month is the Eastern Continent, the fifth month is the Southern Continent, and so on, until the ninth month returns to the Southern Continent. Although I have not seen formal scriptural records, the principles contained within are profound. The third part summarizes the offenses, as stated in the scripture. Next, 'thus' below summarizes the exhortation, pointing to the vastness. 'The Precepts Chapter' refers to the fact that there is this chapter in the Great Book (Mahayana sutra). Next, it clarifies that two two nine is two. The initial nine are further divided into two. First is the formal explanation, and second is the summary exhortation, pointing to the vastness. Thirty-first: The precept of not offering redemption. The Bodhisattva's aspiration is based on compassion and saving others. How much more so when seeing a venerable person in danger, yet slighting and abandoning them. Lacking filial piety internally, and outwardly violating...

慈愍故制犯也。別具四緣。一見三寶等在危。二生知見想。三無慈愍心。四不救贖便犯。就文為三。初標名約時列危難事。言父母者諸佛菩薩能生法身。故彼形像即父母形像。而菩薩下製作成持。三若不下違制結犯並如文。

第三十二畜造非滅戒。菩薩畜造須合軌儀內有仁慈外無侵害。今反畜造非法之物販賣與人。自他增過故制犯也。別具四緣。一是非法物。二恃勢。三噁心。四故畜販賣便犯。就文為二。初標名列不應之事。次若故下違制結犯。初有六。一販賣殺具。二畜輕秤小鬥。三因勢取財。四害心繫縛人畜。五破壞成功。六長養貓狗。此之六物並能損害故制畜用。財物入手屬前盜戒。今從不應故結輕垢。結犯如文。

三十三觀聽惡作戒。菩薩理應靜處思微執持聖典。今反觀聽非法身行惡作乖法招譏故制犯也。別具三緣。一有所對事。二噁心視聽。三見聞便犯。就文為三。初標能犯之心。二觀一切下舉過防禁。三若故下違制結犯。初言噁心者不為和解慶快無明名噁心也。次文多意。初觀鬥者斗謂鬥打俱通身口。軍陣兵將即王者軍劫賊等。斗即賊等軍。若自若教若試若戲並不得觀故云等也。亦不得下止聽音樂。若他為供養順世觀聽無染不犯。不得下止雜戲也。樗蒲四數圍棋可知。波羅塞戲者西國兵戲。

【現代漢語翻譯】現代漢語譯本因缺乏慈悲心而違反戒律。需要具備四個條件：一，看到三寶（佛、法、僧）等處於危難之中；二，產生認知和想法；三，沒有慈悲憐憫之心；四，不進行救助贖回，便構成違犯。就經文而言，分為三部分。首先是標明名稱，約定時間和列舉危難之事。經文中的『父母』指的是諸佛菩薩能夠產生法身（Dharmakaya），因此他們的形像就是父母的形像。而菩薩以下的行為，製作完成並持有。三，如果不這樣做，就違反了戒律，構成違犯，情況如同經文所述。

第三十二，關於畜養製造非正當物品的戒律。菩薩畜養製造物品應當符合規範，內心懷有仁慈，外在沒有侵害。現在反而畜養製造非法的物品，販賣給他人，使自己和他人增加過錯，因此制定此戒律。需要具備四個條件：一，是非法物品；二，依仗權勢；三，心懷惡意；四，故意畜養販賣，便構成違犯。就經文而言，分為兩部分。首先是標明名稱，列舉不應該做的事情。其次是『若故下』，說明違反戒律構成違犯。首先有六種情況：一，販賣殺生工具；二，使用缺斤少兩的秤和小斗；三，憑藉權勢獲取錢財；四，懷著害人之心捆綁人和牲畜；五，破壞已經成功的事務；六，長期飼養貓狗。這六種物品都可能造成損害，因此禁止畜養使用。財物入手屬於之前的盜戒。現在因為不應該做而構成輕垢罪。構成違犯的情況如同經文所述。

第三十三，關於觀看和聽聞不良行為的戒律。菩薩理應在安靜的地方思考微妙的道理，執持神聖的經典。現在反而觀看和聽聞非法的身行惡作，違背佛法，招致譏諷，因此制定此戒律。需要具備三個條件：一，有所針對的事情；二，懷著惡意觀看聽聞；三，看到或聽到便構成違犯。就經文而言，分為三部分。首先是標明能夠犯戒的心態。其次是『觀一切下』，列舉過失，防止違禁行為。第三是『若故下』，說明違反戒律構成違犯。首先說『噁心』，不是爲了和解，慶賀，而是因為無明（ignorance）而產生的心態，就叫做噁心。其次，經文包含多種含義。首先是觀看爭鬥，這裡的『斗』指的是爭鬥打架，包括身體和語言上的衝突。『軍陣兵將』指的是國王的軍隊，『劫賊』指的是強盜等。『斗』就是指強盜等的爭鬥。無論是自己觀看，教唆他人觀看，還是試驗性地觀看，或是開玩笑地觀看，都不可以，所以說『等』。『亦不得下』，禁止聽音樂。如果是他人爲了供養，順應世俗而觀看聽聞，沒有染著，就不構成違犯。『不得下』，禁止各種雜戲。『樗蒲四數圍棋』是大家都知道的。『波羅塞戲』是西方的兵戲。

【English Translation】 English version Transgressions arise from a lack of compassion. Four conditions must be met: first, seeing the Three Jewels (Buddha, Dharma, Sangha) in danger; second, generating cognition and thoughts; third, lacking compassion; fourth, failing to rescue or redeem, thus constituting a transgression. In terms of the text, it is divided into three parts. First, it names, specifies the time, and lists the dangerous events. The 'parents' in the text refer to the Buddhas and Bodhisattvas who can generate the Dharmakaya (Dharma body), so their images are the images of parents. And the actions below the Bodhisattva, making complete and holding. Three, if you do not do so, you violate the precepts and constitute a violation, as stated in the text.

Thirty-second, the precept regarding hoarding and manufacturing improper items. Bodhisattvas should hoard and manufacture items in accordance with norms, with kindness in their hearts and no harm outwardly. Now, instead, they hoard and manufacture illegal items, selling them to others, increasing faults for themselves and others, hence this precept is established. Four conditions must be met: first, the item is illegal; second, relying on power; third, having malicious intent; fourth, intentionally hoarding and selling, thus constituting a transgression. In terms of the text, it is divided into two parts. First, it names and lists things that should not be done. Second, 'if intentionally,' explains that violating the precepts constitutes a transgression. First, there are six situations: first, selling tools for killing; second, using deficient scales and small measures; third, seizing wealth by force; fourth, binding people and livestock with harmful intent; fifth, destroying successful endeavors; sixth, raising cats and dogs for a long time. These six items can cause harm, so hoarding and using them is prohibited. Obtaining wealth falls under the previous precept against theft. Now, it constitutes a minor offense because it should not be done. The circumstances constituting a violation are as stated in the text.

Thirty-third, the precept regarding watching and listening to evil deeds. Bodhisattvas should contemplate subtle principles in quiet places and uphold sacred scriptures. Now, instead, they watch and listen to illegal bodily actions and evil deeds, violating the Dharma and inviting ridicule, hence this precept is established. Three conditions must be met: first, there is a specific event; second, watching and listening with malicious intent; third, seeing or hearing constitutes a transgression. In terms of the text, it is divided into three parts. First, it identifies the state of mind that can violate the precept. Second, 'watching everything below,' lists faults and prevents prohibited behavior. Third, 'if intentionally,' explains that violating the precepts constitutes a transgression. First, 'malicious intent' is not for reconciliation or celebration, but a state of mind arising from ignorance, called malicious intent. Second, the text contains multiple meanings. First, watching fights, where 'fight' refers to fighting and brawling, including physical and verbal conflicts. 'Military formations and generals' refer to the king's army, and 'robbers' refer to bandits, etc. 'Fight' refers to the fighting of robbers, etc. Whether watching oneself, inciting others to watch, watching experimentally, or watching jokingly, it is not allowed, hence 'etc.' 'Also not allowed below,' prohibits listening to music. If others watch and listen for the sake of offering, in accordance with worldly customs, without attachment, it does not constitute a transgression. 'Not allowed below,' prohibits various miscellaneous plays. 'Chupu four numbers Go' are all known. 'Parasa play' is a Western military play.

二人各使二十玉象。此方亦有畫板為道。以牙為子諍得要路即為勝也。彈棋者以指彈棋子得遠為勝。六博者只雙六也。拍毬者趯(他歷反跳貌也)。毬打毬也。亦云拍毬其義一也擲石者時云擲石者時云擲扡(墮和反)。投壺者投錢杖等於彼孔中入者為籌。牽道者時云圍直。二人相對各十二子。直三則敗故名牽道。八道行成者八道交絡行當如城也。爪鏡等者止邪術也。西國術師以藥涂爪中現吉兇也。芝草等者此等三事以咒咒之知吉兇故。髑髏者西國外道打人頭骨決知死生因緣等。此方亦有事髑髏神說世休否。卜筮者決疑也。並是邪術誑惑人心世世染習無益自他故制犯也。盜賊使命者為賊所使助成盜事。從助緣邊故結輕垢。若成盜業理在重收。三違制結犯如文。

三十四繫念小乘戒。菩薩之心四弘無間。是非污雜大道難期故制犯也。別具三緣。一不勤護大。二緣念小宗。三舍大忻小一念便犯。就文為二。初標名立制。次若起下違制結犯。初言護持等者護即守護持謂念持。持有二種由止惡故戒體無缺名為止持。順教而修令戒光潔名為作持。二持名戒皆由護成。故三業俱運名護持禁戒。故約四儀制身心。六時讀誦以禁口。法雨外資心緣理性。堅固難動故喻金剛。大小等持如浮囊也。涅槃經云。譬如有人帶持浮囊欲度大海

【現代漢語翻譯】現代漢語譯本二人各自使用二十個玉象（用玉製成的大象）。此地也有畫板作為棋盤，用象牙做棋子，爭奪要道就算獲勝。彈棋是指用手指彈棋子，彈得遠就算獲勝。六博就是雙陸棋。拍毬是指踢球（指跳躍的樣子）。打毬也是打球。也可以說拍毬，意思一樣。擲石是指有時說的擲扡（投擲）。投壺是指將錢或杖投向孔中，投入者計數。牽道是指有時說的圍直，兩人相對各有十二個棋子，連成三條直線就算失敗，所以叫做牽道。八道行成是指八條道路交錯，行走時像在城中一樣。爪鏡等是指禁止邪術。西方的術士用藥塗在指甲中，顯現吉兇。芝草等是指用咒語來占卜這些東西，從而知道吉兇。髑髏是指西方的外道敲打人的頭骨，以此來判斷人的生死因緣等。此地也有供奉髑髏神，以此來說世事的休咎。卜筮是指決斷疑惑。這些都是邪術，用來誑騙迷惑人心，世世代代染習，對人對己都沒有好處，所以禁止觸犯。盜賊使命是指被盜賊所指使，幫助促成盜竊之事。因為是從幫助的邊緣，所以結輕垢罪。如果促成了盜竊，按道理應該判重罪。以上三種違背戒律的情況，按照條文來判決。三十四、繫念小乘戒。具有菩薩之心，四弘誓願沒有間斷。如果心有是非污濁，就難以達到大道，所以禁止觸犯。另外具備三種因緣：一是不勤奮守護大乘戒，二是緣念小乘的宗旨，三是捨棄大乘而欣喜小乘，只要一念之間就會犯戒。就條文來說分為兩部分：首先是標明名稱，制定戒律；其次是從『若起』開始，違背戒律就會犯戒。首先說『護持』等，護就是守護，持就是念持。持有兩種，因為停止作惡，所以戒體沒有缺失，叫做止持；順從教導而修行，使戒律光明潔凈，叫做作持。兩種持戒都由守護而成，所以身口意三業都運作，叫做護持禁戒。所以用四威儀來約束身心，用六時讀誦來約束口，用佛法甘露來資養內心，心緣于理性，堅固難以動搖，所以比喻為金剛。大小乘平等對待，就像浮囊一樣。《涅槃經》說：『譬如有人帶著浮囊想要渡過大海』。

【English Translation】 English version Two people each use twenty jade elephants (elephants made of jade). Here, there are also drawing boards used as chessboards, with ivory as chess pieces, and winning the key path is considered victory. Flicking chess refers to flicking chess pieces with fingers, and the one that flicks the farthest wins. Liubo is just Shuanglu chess. Pāi qiú refers to kicking a ball (referring to the appearance of jumping). Dǎ qiú is also playing ball. It can also be said that pāi qiú has the same meaning. Zhì shí refers to sometimes saying zhì tuō (throwing). Tóu hú refers to throwing money or sticks into the holes, and those who get them in are counted. Qiān dào refers to sometimes saying wéi zhí, two people face each other with twelve pieces each, and connecting three straight lines is considered a failure, so it is called qiān dào. Bā dào xíng chéng refers to eight roads intersecting, and walking is like being in a city. Zhuǎ jìng, etc., refers to prohibiting evil arts. Western magicians apply medicine to their nails to reveal good and bad luck. Zhī cǎo, etc., refers to using spells to divine these things, so as to know good and bad luck. Dú lóu refers to Western heretics knocking on people's skulls to determine people's life and death causes, etc. Here, there are also offerings to the skull god to talk about the good and bad of world affairs. Bǔ shì refers to resolving doubts. These are all evil arts used to deceive and confuse people's hearts, and they are practiced from generation to generation, which is not good for oneself or others, so it is forbidden to violate them. Dào zéi shǐ mìng refers to being instructed by thieves to help facilitate theft. Because it is from the edge of helping, it incurs a minor offense. If theft is facilitated, it should be severely punished according to reason. The above three violations of precepts are judged according to the articles. Thirty-four: Focusing on the Hinayana precepts. Having the heart of a Bodhisattva, the Four Great Vows are uninterrupted. If the mind has right and wrong, impurity, it is difficult to achieve the Great Path, so it is forbidden to violate it. In addition, there are three conditions: one is not diligently guarding the Mahayana precepts, the second is focusing on the tenets of the Hinayana, and the third is abandoning the Mahayana and rejoicing in the Hinayana. As long as there is a single thought, one will violate the precepts. In terms of the articles, it is divided into two parts: first, the name is marked and the precepts are formulated; second, starting from 'ruò qǐ', violating the precepts will violate the precepts. First, it says 'protect and maintain', etc., hù is to protect, and chí is to remember and maintain. There are two types of maintenance. Because stopping evil, the precept body is not missing, it is called zhǐ chí; following the teachings and practicing, making the precepts bright and clean, it is called zuò chí. Both types of upholding precepts are formed by protection, so the three karmas of body, speech, and mind all operate, which is called protecting and maintaining the precepts. Therefore, the four dignities are used to restrain the body and mind, the six periods of recitation are used to restrain the mouth, and the Dharma nectar is used to nourish the heart. The mind is connected to rationality, firm and difficult to shake, so it is likened to Vajra (diamond). Treating the Mahayana and Hinayana equally is like a floating bag. The Nirvana Sutra says: 'For example, a person wants to cross the sea with a floating bag'.

。爾時海中有一羅剎來乞浮囊。初則全乞乃至微塵悉皆不與。此譬大小等持之相。分段變易二死深廣譬如大海。證三德果猶如彼岸。戒浮囊無缺彼岸有期。損如針孔愛見之水漸入身心。因小致大。六道輪迴喪失慧命名沒海而死。如草系比丘者顯成上義。為護輕遮殉命不毀故。莊嚴論中賊盜王物遇見比丘恐露其事。自商議云。我聞比丘不壞生草牽向路傍以草縛之。王出遊獵說偈問云。我觀此比丘肥壯而多力以何因緣故草系不轉側。比丘答言。我觀此草時此草甚微脆。我若轉側時恐違如來制。王乃解放。發願護法。唸唸不去心者舍也。心心相續不捨剎那。緣一體三寶發四弘誓願故云常生等。次結犯中言外道者二乘即外道也。圓道之外故名外道。

三十五不發十愿戒。菩薩發願使心不退行有旨歸。故不發願而制犯也。別具二緣。一不發願。二發而廢忘便犯。就文為三。初標名總舉大數故云一切。次孝順下別列十愿。三若一切下違制結犯如文。次別列中孝順父母師僧為二。三愿得好師友。四愿常教我大乘。五愿常教我十住。六愿常教我十回向。八愿常教我十地。九愿使我開解如法修行。十愿堅持佛戒。堅持佛戒通於初后。故知十愿因果具足。妙覺是所期之極修證究竟故略不列。既備自行因果自利利他即具化他能所。開解

【現代漢語翻譯】現代漢語譯本：當時，海中有一個羅剎（lu剎：惡鬼）來乞討浮囊。最初，即使是全部乞討，乃至微小的灰塵，都不給予。這譬喻大小平等持戒的相狀。分段生死和變易生死二種死亡的深廣，譬如大海。證得法身德、般若德、解脫德這三種功德之果，猶如到達彼岸。持戒如同浮囊沒有缺漏，到達彼岸就有希望。如果像針孔一樣小的愛見之水漸漸進入身心，就會因小而導致大的問題。在六道輪迴中喪失智慧，被命名為沉沒于大海而死。如同用草捆綁比丘的例子，顯示了成就至上的意義。爲了守護輕微的戒律，寧願犧牲生命也不毀壞它。在《莊嚴論》中記載，盜賊偷了國王的財物，遇見比丘，害怕事情敗露，就商議說：『我聽說比丘不會損壞生長的草。』於是把比丘拉到路旁，用草捆綁他。國王出外打獵，用偈語問道：『我看這個比丘肥壯而且力氣大，因為什麼緣故被草捆綁著卻不轉動？』比丘回答說：『我看這草的時候，覺得這草非常微弱脆弱。我如果轉動身體，恐怕違背如來的戒律。』國王於是釋放了他，發願護持佛法。唸唸不離心，這是捨棄。心心相續，剎那也不捨棄。因為緣於一體三寶（佛、法、僧）而發四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），所以說常生等。其次，在結犯中說外道，二乘（聲聞乘和緣覺乘）就是外道。在圓滿的佛道之外，所以叫做外道。三十五不發十愿戒。菩薩發願，使心不退轉，行有明確的目標。所以不發願就被制定為犯戒。特別具備兩個條件：一是不發願，二是發了愿而廢棄遺忘，就犯戒。就文義來說，分為三部分。首先是標明名稱，總括大的數目，所以說一切。其次，從孝順父母師僧開始，分別列出十愿。第三，如果一切違背戒律，就按照條文來判決犯戒。其次，在分別列出中，孝順父母師僧為兩愿。三是愿得到好的師友。四是愿常教導我大乘佛法。五是愿常教導我十住位。六是愿常教導我十回向。八是愿常教導我十地。九是愿使我開悟理解，如法修行。十是愿堅持佛戒。堅持佛戒貫通始終。所以知道十愿因果具足。妙覺是所期望的最高境界，修證達到究竟，所以省略不列出。既然具備了自行的因果，自利利他，就具備了化他的能與所。開悟理解。

【English Translation】 English version: At that time, a Rakshasa (Rakshasa: a type of demon) in the sea came to beg for a floating bladder. Initially, even if he begged for everything, down to the smallest dust particle, it was not given. This is an analogy for the aspect of equanimity in upholding precepts, whether great or small. The depth and breadth of the two types of death, sectional death and variable death, are like the great sea. Attaining the fruit of the three virtues (Dharmakaya, Prajna, and Liberation) is like reaching the other shore. Holding precepts is like a floating bladder without any holes, and there is hope of reaching the other shore. If water of attachment and wrong views, as small as a needle prick, gradually enters the body and mind, small causes will lead to great problems. In the cycle of the six realms, losing wisdom is named 'drowning in the sea and dying.' The example of the Bhikshu tied with grass shows the meaning of achieving the supreme. To protect minor precepts, one would rather sacrifice one's life than break them. In the Shastra on Ornamentation, it is recorded that thieves stole the king's property and, upon encountering a Bhikshu, feared that their deeds would be exposed. They discussed, 'I have heard that Bhikshus do not damage growing grass.' So they dragged the Bhikshu to the roadside and tied him with grass. The king went out hunting and asked in verse, 'I see this Bhikshu is stout and strong, why is he tied by grass and not moving?' The Bhikshu replied, 'When I look at this grass, I feel it is very weak and fragile. If I move, I fear I will violate the Tathagata's precepts.' The king then released him and vowed to protect the Dharma. Not leaving the mind for a moment is abandonment. Mind following mind in continuous succession, not abandoning for even a kshana (instant). Because of relying on the One Body Three Jewels (Buddha, Dharma, Sangha) and making the Four Great Vows (Sentient beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; The Buddha path is unsurpassable, I vow to attain it), it is said 'constant birth' and so on. Secondly, in the section on offenses, it is said that non-Buddhists, the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), are non-Buddhists. Outside the perfect Buddha path, they are called non-Buddhists. The thirty-five precepts of not making the ten vows. Bodhisattvas make vows to prevent the mind from regressing, and their actions have a clear goal. Therefore, not making vows is considered a violation. There are two specific conditions: first, not making vows; second, making vows but abandoning or forgetting them, which constitutes a violation. In terms of the text, it is divided into three parts. First, the name is stated, summarizing the large number, so it is said 'all.' Second, starting with filial piety to parents, teachers, and Sangha, the ten vows are listed separately. Third, if anything violates the precepts, the violation is judged according to the text. Secondly, in the separate listing, filial piety to parents, teachers, and Sangha are two vows. Third is the vow to obtain good teachers and friends. Fourth is the vow to always be taught the Mahayana Dharma. Fifth is the vow to always be taught the Ten Abodes. Sixth is the vow to always be taught the Ten Dedications. Eighth is the vow to always be taught the Ten Bhumis. Ninth is the vow to enable me to awaken and understand, and practice according to the Dharma. Tenth is the vow to uphold the Buddha's precepts. Upholding the Buddha's precepts pervades from beginning to end. Therefore, it is known that the ten vows are complete with cause and effect. Wonderful Enlightenment is the highest state to be expected, and cultivation and realization reach the ultimate, so it is omitted. Since one possesses the cause and effect of self-cultivation, benefiting oneself and others, one possesses the ability and object of transforming others. Awakening and understanding.

修行何法不具。一期化法咸攝其中。是故誡勸剎那不捨故云唸唸不去。結犯如文。大正藏第 40 冊 No. 1812 天臺菩薩戒疏

天臺菩薩戒疏下

天臺沙門明曠刪補

三十六對境無誓戒。前之十愿勸令通發。今對境起行。要制身心舉能作難事。而顯持令識毀禁之陋。故別別於境對治楚毒之言遂得此事。知非持心相續人情多怠無誓結犯。別具三緣。一對治起過信施等境。二不興別誓。三雖發速忘便犯。就文為三。初標名結前生后。次作是下列出別誓。三而菩薩下違制結犯。初結前。持佛禁戒者生后。次文自有一十三文。初對色境立猛火刀山誓制於身業。次五對信心供養境誓制身口業。次一對信心禮敬珍寶境鐵錘破身誓重製于身業。次五對五塵制言于意業。后一總身口咸愿成佛道如文。次五對四事者。衣服為一。飲食湯藥為二。房舍為三。臥具為四。一對施臥具臥熱鐵地誓。四對施湯藥百鉾刺身誓。五對施房舍投熱鐵鑊誓。次一如文。次五對五塵中對見色心刀鉾挑目誓。二對聞聲心千錐攙耳誓。三對嗅香心千刃割鼻誓。四對嘗味心千刀斷舌誓。五對觸細滑心利斧斬身誓。故覺意三昧內約六根對於六塵外約六作。謂行住坐臥語默作作於此等心達即法界。六度具足。法界無著即佈施。不傷

【現代漢語翻譯】現代漢語譯本修行什麼法不能完備？一次教化的所有方法都包含在其中。因此告誡勸勉，剎那也不捨棄，所以說唸唸不離。違犯戒律的情況如經文所述。《大正藏》第40冊 No. 1812 天臺菩薩戒疏

天臺菩薩戒疏下

天臺沙門明曠刪補

三十六對境無誓戒。前面的十個願望是勸導大家普遍發起的。現在面對外境而生起行為，需要約束身心，舉出能夠做到的難事，來顯示持戒的重要，並使人認識到毀犯禁戒的醜陋。因此，針對不同的外境，用嚴厲的言辭來對治，才能成就此事。要知道，如果不是持戒之心相續不斷，而是順應人情，大多會懈怠，沒有誓言的約束就會違犯戒律。違犯戒律具體有三個條件：一是對治生起過失的信施等外境；二是不另外發誓；三是即使發了誓也很快忘記，就會違犯。從經文來看，分為三個部分。首先是標明名稱，總結前文，引出後文。其次是『作是』以下，列出不同的誓言。三是『而菩薩』以下，違背誓言就會違犯戒律。首先總結前文，『持佛禁戒者』引出後文。其次，經文自身有一十三段文字。第一段是面對色境，立下猛火刀山的誓言，來約束身業。其次五段是面對信心供養的外境，立誓約束身口業。其次一段是面對信心禮敬的珍寶外境，立下鐵錘破身的誓言，再次著重約束身業。其次五段是面對五塵，約束意業。最後一段是總的來說，身口都發愿成就佛道，如經文所述。其次五段是針對四事供養：衣服為一，飲食湯藥為二，房舍為三，臥具為四。一段是面對施捨臥具，立下臥熱鐵地的誓言。四段是面對施捨湯藥，立下百矛刺身的誓言。五段是面對施捨房舍，立下投熱鐵鑊的誓言。其次一段如經文所述。其次五段是面對五塵，第一段是面對見色，內心立下刀矛挑目的誓言。二段是面對聞聲，內心立下千錐刺耳的誓言。三段是面對嗅香，內心立下千刃割鼻的誓言。四段是面對嘗味，內心立下千刀斷舌的誓言。五段是面對觸細滑，內心立下利斧斬身的誓言。所以覺意三昧，對內約束六根，對外約束六種行為，即行住坐臥語默，在這些行為中，如果能覺悟到心即是法界，那麼六度就都完備了。法界沒有執著，就是佈施，不傷害

【English Translation】 English version What Dharma practice is incomplete? All methods of a single period of teaching are contained within it. Therefore, we are warned and exhorted not to abandon it for even a moment, hence the saying 'not departing moment by moment.' Violations are as stated in the text. Taisho Tripitaka Volume 40, No. 1812, Tientai Bodhisattva Precepts Commentary

Tientai Bodhisattva Precepts Commentary, Part 2

Revised and Supplemented by the Tientai Monk Ming Kuang

Thirty-six vows against objects without vows. The previous ten vows encourage universal aspiration. Now, facing external objects, actions arise, requiring the restraint of body and mind, highlighting the difficult tasks that can be accomplished, to demonstrate the importance of upholding precepts and to make people aware of the ugliness of violating them. Therefore, targeting different external objects, using harsh words to counteract them, can accomplish this matter. Know that if the mind of upholding precepts is not continuous, but follows human emotions, it will mostly become lax, and without the restraint of vows, violations will occur. Specifically, there are three conditions for violating precepts: first, facing external objects such as faithful offerings that give rise to faults; second, not making separate vows; third, even if vows are made, they are quickly forgotten, leading to violations. From the text, it is divided into three parts. First, the name is indicated, summarizing the previous text and introducing the following text. Second, from 'Making these,' different vows are listed. Third, from 'And the Bodhisattva,' violating the vows leads to violations. First, summarize the previous text, 'Those who uphold the Buddha's precepts' introduces the following text. Second, the text itself has thirteen sections. The first section is facing the object of form (色境, se jing), making vows of fierce fire and knife mountains to restrain bodily karma. The next five sections are facing the object of faithful offerings, vowing to restrain bodily and verbal karma. The next section is facing the object of faithful reverence and precious treasures, vowing to have the body broken by iron hammers, again emphasizing the restraint of bodily karma. The next five sections are facing the five dusts (五塵, wu chen), restraining mental karma. The last section is, in general, the body and mouth vow to achieve Buddhahood, as stated in the text. The next five sections are for the four offerings: clothing as one, food and medicine as two, housing as three, bedding as four. One section is facing the offering of bedding, vowing to lie on hot iron ground. Four sections are facing the offering of medicine, vowing to be pierced by a hundred spears. Five sections are facing the offering of housing, vowing to be thrown into a hot iron cauldron. The next section is as stated in the text. The next five sections are facing the five dusts, the first section is facing the sight of form, inwardly vowing to have the eyes pierced by knives and spears. The second section is facing the hearing of sound, inwardly vowing to have the ears pierced by a thousand awls. The third section is facing the smelling of fragrance, inwardly vowing to have the nose cut off by a thousand blades. The fourth section is facing the tasting of flavor, inwardly vowing to have the tongue cut off by a thousand knives. The fifth section is facing the touching of smoothness, inwardly vowing to have the body cut off by sharp axes. Therefore, the Samadhi of Awakening Intent, internally restrains the six roots (六根, liu gen), externally restrains the six actions, namely walking, standing, sitting, lying, speaking, and being silent. In these actions, if one can realize that the mind is the Dharmadhatu (法界, fa jie), then the six perfections (六度, liu du) are complete. The Dharmadhatu has no attachment, which is giving, without harming.

空有即持戒。忍於二邊不辱中道即忍辱。不雜有無名精。唸唸趣中名進即精進。法界體寂即禪定。寂常照即智慧。六度互融即三十六。一念具足名曰持心。即是今文不破戒義。次愿一切皆成佛道。即四弘之一一須三資即攝於四。何者不斷煩惱焉能度他。經云若自有縛能解彼縛。無有是處不學法門暗于藥病不願成佛度生不盡。餘三互具準此作之。此是大士本懷對治之最。故列居后冠前。

三十七故入難處戒。身為道本藉以進修。既有難緣故入妨道招世譏謗是以制犯。此有五行。一二時頭陀。二遊方緣。三坐禪。四安居。五布薩。一一別具四緣成犯。一是難處。二知有難。三為修行。四故入便犯。就文為四。初明游止所應。二若行下列出難處。三一切下制不應入。四若見違制結犯。初文又二。初略舉三行時節道具。不列說戒遊方。次而菩薩下別釋五行夏居攝坐禪也。初言二時頭陀者。二時不寒不熱頭陀遊方無有妨損。冬寒夏熱但可坐禪。頭陀西音此云抖藪。抖藪十二種過令成三德。四分律中具列十二。衣二表成解脫德遮成惡故。食四表成般若德資慧命故。住處六表成法身德。是所依故。衣二者一但三衣二糞掃衣。食四者常乞食不作餘食法一坐食一摶食。處六者一蘭若此云寂靜。二冢間。三樹下坐。四露地坐。五隨坐

【現代漢語翻譯】現代漢語譯本：空性與存在即是持戒（śīla，戒律）。在有和無的二元對立中保持中道而不受玷污，即是忍辱（kṣānti，忍耐）。不夾雜有和無的觀念，就叫做精（vīrya，精進）。唸唸不離中道，就叫做精進。法界（dharma-dhātu，宇宙萬物所依之本性）的本體是寂靜的，這就是禪定（dhyāna，冥想）。寂靜而常照，這就是智慧（prajñā，智慧）。六度（pāramitā，六種達到彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）相互融合，就成為三十六度。一念之間具足一切，就叫做持心，這就是本文中不破戒的含義。其次，愿一切眾生皆成佛道，這是四弘誓願（catvāri praṇidhānāni，四種普遍的誓願）之一，每一愿都必須具備福德、智慧、資糧三種要素，才能包含四弘誓願。如果不斬斷煩惱，又怎麼能度化他人呢？經中說，如果自己被束縛，卻想解開他人的束縛，這是不可能的。如果不學習佛法，就會對癥結和治療方法一無所知，不願成就佛果，度化眾生，就無法圓滿。其餘三愿也應依此理解。這是大菩薩的本懷，是對治煩惱最根本的方法，所以放在最後，卻又高於一切。三十七、因為戒律的緣故進入困難的地方。身體是修道的根本，憑藉它才能進步和修行。既然有困難的因緣，所以進入會妨礙修道，招致世人的譏諷和誹謗，因此要禁止違犯。這有五種行為：一是二時頭陀（dhūta，苦行），二是遊方（caraṇa，遊歷四方），三是坐禪（dhyāna，禪修），四是安居（varṣā，雨季的閉關），五是布薩（poṣadha，每半月舉行的誦戒儀式）。每一種行為都分別具備四種因緣就會構成違犯：一是困難的地方，二是明知有困難，三是爲了修行，四是故意進入，這樣就構成違犯。就文義而言，分為四個部分：首先說明游止應該去的地方；其次，如果行走，則列出困難的地方；第三，一切情況下禁止不應該進入的地方；第四，如果見到違背禁令的行為，就會構成違犯。第一部分又分為兩個部分：首先簡略地列舉三種行為的時節和道具，不列出誦戒和遊方；其次，『而菩薩下』分別解釋五種行為，夏居也包含坐禪。首先說『二時頭陀』，二時是指不寒不熱的時候，頭陀遊方沒有妨礙和損害。冬天寒冷，夏天炎熱，只可以坐禪。頭陀是西方的音譯，這裡的意思是『抖擻』，抖擻十二種過失，使之成就三種功德。《四分律》中詳細列出了十二種。衣有兩種，表示成就解脫的功德，遮蔽罪惡的緣故。食有四種，表示成就般若的功德，資養智慧的生命。住處有六種，表示成就法身的功德，是所依止的緣故。衣的兩種是：一是但持三衣，二是穿糞掃衣。食的四種是：一是常乞食，不作其他的飲食方法，二是隻吃一坐的食物，三是隻吃一團食物。住處的六種是：一是蘭若（araṇya，寂靜處），這裡的意思是寂靜，二是冢間，三是樹下坐，四是露地坐，五是隨處坐

【English Translation】 English version: Emptiness and existence are equivalent to upholding the precepts (śīla). Maintaining the Middle Way without being defiled by the duality of existence and non-existence is patience (kṣānti). Not mixing the concepts of existence and non-existence is called diligence (vīrya). Every thought adhering to the Middle Way is called diligence. The essence of the Dharma-dhātu (the fundamental nature of all things in the universe) is stillness, which is meditation (dhyāna). Stillness and constant illumination are wisdom (prajñā). The mutual integration of the Six Perfections (pāramitā, the six ways to reach the other shore, namely generosity, morality, patience, diligence, meditation, and wisdom) becomes the Thirty-six Perfections. Having everything complete in a single thought is called maintaining the mind, which is the meaning of not breaking the precepts in this text. Secondly, wishing that all beings attain Buddhahood is one of the Four Great Vows (catvāri praṇidhānāni), and each vow must have the three elements of merit, wisdom, and resources to encompass the Four Great Vows. If one does not cut off afflictions, how can one liberate others? The sutra says, if one is bound, yet wants to untie others, it is impossible. If one does not study the Dharma, one will be ignorant of the causes and cures of suffering, and if one is unwilling to attain Buddhahood and liberate beings, one cannot be complete. The other three vows should be understood in the same way. This is the original intention of the great Bodhisattva, the most fundamental method for dealing with afflictions, so it is placed last, yet above all else. Thirty-seven, entering difficult places because of the precepts. The body is the foundation of the path, and it is through it that one can progress and cultivate. Since there are difficult conditions, entering them will hinder the path and invite ridicule and slander from the world, so it is forbidden to violate. There are five practices: first, the two times of ascetic practice (dhūta), second, wandering (caraṇa), third, sitting meditation (dhyāna), fourth, the rainy season retreat (varṣā), and fifth, the recitation of precepts (poṣadha) every half month. Each practice has four conditions that constitute a violation: first, a difficult place, second, knowing there is difficulty, third, for the sake of practice, and fourth, deliberately entering, which constitutes a violation. In terms of the text, it is divided into four parts: first, it explains where one should travel and stay; second, if traveling, it lists the difficult places; third, it forbids entering places that should not be entered under any circumstances; fourth, if one sees behavior that violates the prohibitions, it constitutes a violation. The first part is divided into two parts: first, it briefly lists the times and tools for the three practices, without listing the recitation of precepts and wandering; second, 'and the Bodhisattva below' explains the five practices separately, and the summer residence also includes sitting meditation. First, it says 'two times of ascetic practice', two times refers to times that are neither cold nor hot, when ascetic practice and wandering are not hindered or harmed. In winter it is cold, and in summer it is hot, so one can only sit in meditation. Dhūta is a transliteration from the West, and here it means 'to shake off', to shake off twelve faults and achieve three virtues. The Sarvāstivāda Vinaya lists the twelve in detail. There are two kinds of clothing, which represent the merit of achieving liberation, because they cover up evil. There are four kinds of food, which represent the merit of achieving prajñā, because they nourish the life of wisdom. There are six kinds of dwelling places, which represent the merit of achieving the Dharmakāya, because they are the basis of support. The two kinds of clothing are: first, only holding three robes, second, wearing rags. The four kinds of food are: first, always begging for food, not making other methods of eating, second, only eating food for one sitting, third, only eating one ball of food. The six kinds of dwelling places are: first, araṇya (quiet place), here meaning quiet, second, among tombs, third, sitting under a tree, fourth, sitting in the open, fifth, sitting anywhere

。六常坐並緣佛性之性。三觀圓修等破三惑。空觀破見思即般若德成報身。假觀破塵沙即解脫德成應身。中觀破無明即法身德成法身。雖三而一即一而三。十二頭陀理無異轍。言結夏安居者要期此住也。多製出家菩薩。在家菩薩必無他緣安居亦善。應云。菩薩大士一心念(女言大姊)。我假名菩薩某甲今依僧伽藍乃至某甲宅前三月夏安居。四月十六日已后應云后三月夏安居。房舍破壞修治故(三說若在俗宅除此句也)。對首人報言。依誰持律者。答言(某甲)。和上此見濫用法界安居者。既乖真教。人法俱非。以法界為所安何須用結。今文令安乃成徒設壞亂聖法。非魔何謂。火燧者出火物也。古因燧人出火故名出火之物為火燧也。故論云攢燧改火。次別釋中言十八種物者。三衣為一。經律各為一。佛菩薩像各為一。餘名可見。經律者得法華意開權顯實妙理無殊。今從能開即大乘經律。言布薩者此云凈住。不限多少故下至一人。不同聲聞眾法𢩁四。若對首心念亦同此文。聞鐘入堂等說偈並同聲聞無乞歡喜。維那浴籌時改羅漢為菩薩(浴籌竟打一下云云)。敬白諸佛子等合掌志心聽。此南閻浮提大唐國某州某縣某寺僧伽藍所。我本師釋迦牟尼佛遺法弟子出家在家菩薩二眾等。自惟生死長劫乃由不遇無上慈尊。今生若不發出

離之心恐還流浪。故於是日同崇三寶渴仰大乘共宣傳菩薩戒藏。以此功德資益天龍八部。唯愿威光自在皇帝聖化無窮。大子諸王福延萬葉。師僧父母常保安樂見聞隨喜宿障云消。惡道三途災殃自殄。回此功德誓出娑婆。上品上生阿彌陀佛國(打一下)。諸佛子等諦聽。此菩薩戒藏三世諸佛同說三世菩薩同學。眾中有未發菩提心未受諸佛大乘戒者出(三說打一下)。諸佛子等諦聽。眾中未發菩提心未受諸佛大乘戒者已出。汝等從今身至佛身於其中間。能捨邪歸正發菩提心斷惡修善持菩薩戒行菩薩行不(答能打一下)。諸佛子等諦聽。眾中誰小小者收護(三說打一下)。諸佛子等諦聽。外有清凈大菩薩摩訶薩入(三說一下)。諸佛子等諦聽眾中小者已收護。外有清凈大菩薩摩訶薩已入。內外寂靜無諸難事堪可行籌。廣為布薩。我假名菩薩比丘某甲為眾行籌作布薩事。眾當一心念作布薩。唯愿上中下座各次第如法受籌(三說行籌竟打一下)。諸佛子等諦聽。次行在家菩薩籌(三說打一下)。諸佛子等諦聽。此一住處一布薩。出家菩薩若干人在家菩薩若干人。各于佛法中清凈出家和合布薩。上順佛教中報四恩下為含識各念阿彌陀佛一切普誦(次請上座說戒同聲聞法請)。敬白大眾眾請比丘某甲為眾誦戒。某甲比丘梵音戒師升高

【現代漢語翻譯】現代漢語譯本：恐怕離開（菩提）心還會繼續流浪生死。因此在今天一同崇敬三寶，渴望仰仗大乘，共同宣講菩薩戒藏。以此功德，資助增長天龍八部（佛教中的八類護法神）的福報。唯愿威光自在的皇帝聖德教化無窮無盡，太子諸王福澤綿延萬代。師父、僧侶、父母常常平安快樂，所有見聞隨喜的人，過去的業障都像云一樣消散。惡道三途（地獄、餓鬼、畜生）的災殃自然止息。迴向此功德，發誓脫離娑婆世界（充滿苦難的世間），上品上生阿彌陀佛國（西方極樂世界）。

各位佛子，仔細聽。這部菩薩戒藏，是過去、現在、未來三世諸佛共同宣說的，也是三世菩薩共同修學的。大眾中，有尚未發起菩提心、尚未受持諸佛大乘戒律的人，請出去。（重複三次）

各位佛子，仔細聽。大眾中，尚未發起菩提心、尚未受持諸佛大乘戒律的人已經出去了。你們從今生到成佛之間，能夠捨棄邪惡歸於正道，發起菩提心，斷除惡行修習善法，受持菩薩戒，行菩薩行嗎？（回答：能）

各位佛子，仔細聽。大眾中，誰是年幼弱小的，請收護好。（重複三次）

各位佛子，仔細聽。外面有清凈的大菩薩摩訶薩（偉大的菩薩）進來。（重複三次）

各位佛子，仔細聽。大眾中弱小者已經收護好，外面清凈的大菩薩摩訶薩已經進來了。內外寂靜，沒有各種災難事故，可以進行行籌（一種表決方式）。廣泛地舉行布薩（一種佛教儀式）。我，假名菩薩比丘某甲，為大家行籌，做布薩的事情。大家應當一心念誦，做布薩。希望上座、中座、下座各位，按照次第如法地接受籌。（行籌完畢）

各位佛子，仔細聽。接下來進行在家菩薩的行籌。（重複三次）

各位佛子，仔細聽。這一個住處，一次布薩。出家菩薩若干人，在家菩薩若干人，各自在佛法中清凈，出家眾和合布薩。上順佛陀的教誨，中報答四重恩德（父母恩、眾生恩、國家恩、三寶恩），下為一切有情眾生，各自唸誦阿彌陀佛，一切共同誦唸。（接下來請上座說戒，如同聲聞法一樣）

恭敬地告訴大眾，大眾禮請比丘某甲為大家誦戒。某甲比丘，用清凈的聲音，作為戒師升座。

【English Translation】 English version: Fearing that leaving the (Bodhi) mind will lead to continued wandering in samsara. Therefore, on this day, we together revere the Three Jewels, eagerly rely on the Mahayana, and jointly proclaim the Bodhisattva Precept Treasury. With this merit, we support and increase the blessings of the Eight Classes of Gods and Dragons (eight types of protective deities in Buddhism). May the majestic and sovereign emperor's sagely virtue and teachings be boundless, and may the crown prince and princes' blessings extend for myriad generations. May the teachers, Sangha, and parents always be safe and happy, and may all who see and rejoice in this, have their past karmic obstacles dissipate like clouds. May the calamities of the evil three paths (hell, hungry ghosts, animals) naturally cease. Dedicating this merit, we vow to escape the Saha world (the world of suffering) and be reborn in the highest grade in Amitabha Buddha's Pure Land (Western Paradise).

All you Buddha-sons, listen carefully. This Bodhisattva Precept Treasury is jointly proclaimed by the Buddhas of the past, present, and future, and is also jointly studied by the Bodhisattvas of the three times. Among the assembly, those who have not yet aroused the Bodhi mind and have not yet received the Great Vehicle precepts of the Buddhas, please leave. (Repeated three times)

All you Buddha-sons, listen carefully. Those in the assembly who have not yet aroused the Bodhi mind and have not yet received the Great Vehicle precepts of the Buddhas have already left. From this life until you attain Buddhahood, can you renounce evil and return to the right path, arouse the Bodhi mind, cut off evil deeds and cultivate good deeds, uphold the Bodhisattva precepts, and practice the Bodhisattva path? (Answer: Yes)

All you Buddha-sons, listen carefully. Among the assembly, who are young and weak, please protect them well. (Repeated three times)

All you Buddha-sons, listen carefully. Outside, there are pure Great Bodhisattva Mahasattvas (great Bodhisattvas) entering. (Repeated three times)

All you Buddha-sons, listen carefully. The weak ones in the assembly have been protected, and the pure Great Bodhisattva Mahasattvas have entered. Inside and outside are quiet, without any calamities or accidents, so we can proceed with the counting of tallies (a method of voting). Let us widely hold the Posadha (a Buddhist ceremony). I, a nominally Bodhisattva Bhikshu (monk) named so-and-so, will count the tallies for everyone and conduct the Posadha. Everyone should recite with one mind and perform the Posadha. May those in the upper, middle, and lower seats receive the tallies in order and according to the Dharma. (The counting of tallies is completed)

All you Buddha-sons, listen carefully. Next, we will count the tallies for the lay Bodhisattvas. (Repeated three times)

All you Buddha-sons, listen carefully. In this one dwelling place, one Posadha. Several ordained Bodhisattvas and several lay Bodhisattvas, each pure in the Buddha-dharma, the ordained community harmoniously performs the Posadha. Above, we accord with the Buddha's teachings; in the middle, we repay the four debts of gratitude (gratitude to parents, sentient beings, country, and the Three Jewels); below, for the sake of all sentient beings, each recites Amitabha Buddha, and all recite together. (Next, please the senior monk to recite the precepts, just like the Sravaka Dharma)

Respectfully informing the assembly, the assembly invites Bhikshu so-and-so to recite the precepts for everyone. Bhikshu so-and-so, with a pure voice, ascends the seat as the Precept Master.

座(誦戒人具儀禮三拜已互跪云)。我假名菩薩比丘某甲(詞同聲聞行香說偈)。誦戒畢各說自慶偈云。諸佛出世第一快聞法奉行歡喜快。大眾和合寂滅快。眾生離苦安樂快。戒師禮謝云。我假名菩薩比丘某甲稽首和南敬謝大眾。眾差誦戒多不如法惱亂大眾。愿眾知慈施以歡喜。言各各披九條等(去聲呼)。制令出家菩薩設不曾受聲聞律儀。若受菩薩戒亦異辨三衣。加法受持非制重著。三衣條品受法同聲聞。但云菩薩一心念我假名菩薩比丘某甲為異(云云)。言一一如法者總結五行故云一一如法。謂住處無細蟲無梵命等難也。次列出難處中總有十二。初惡國界者二國交戰也。二國王者不信三寶也。三土地高下者出入危險也。四草木深邃者為蟲獸所依也。五師子六虎七狼八水九火十風十一劫賊十二毒蛇。三制不應入中言一切者略列如上廣不可盡。凡能損害併名為難故云一切。言乃至者不言遊方布薩坐禪。初舉頭陀越取夏坐故云乃至。結犯如文。

三十八眾坐乖法戒。入道清眾時異邪徒不以俗年為尊卑。但用戒法為前後。崇釋文之義軌摧世流之慢幢。以受戒為真生。故先受為長。別具三緣。一身在眾中。二知受時節。三坐不依次便犯。就文為四。初標名總列。次莫如下舉外人為誡。三我佛法中下重示所制之法。四而

【現代漢語翻譯】現代漢語譯本（誦戒人具儀禮三拜已互跪說：）我，假名菩薩比丘某甲（詞語和聲聞行香說偈相同）。誦戒完畢，各自說自慶偈：諸佛出世第一快樂，聽聞佛法奉行歡喜快樂，大眾和合寂滅快樂，眾生離苦安樂快樂。戒師禮謝說：我，假名菩薩比丘某甲稽首和南，恭敬感謝大眾。眾推選我誦戒，多有不如法之處，惱亂大眾，愿大眾以慈悲心施與歡喜。說各自披九條等（去聲呼）。佛制令出家菩薩即使不曾受聲聞律儀，如果受了菩薩戒，也應特別準備三衣。加法受持，並非強制重疊穿著。三衣的條數和品類，受持方法與聲聞相同，但說詞改為『菩薩一心念我假名菩薩比丘某甲為異』（等等）。說『一一如法』，是總結五行，所以說『一一如法』。指的是住處沒有細蟲，沒有梵命等難。接下來列出難處，總共有十二種。第一是惡國界，指兩國交戰。第二是國王不信三寶。第三是土地高低不平，出入危險。第四是草木深邃，是蟲獸棲息的地方。第五是獅子，第六是老虎，第七是狼，第八是水，第九是火，第十是風，第十一是劫賊，第十二是毒蛇。佛制不應進入這些地方，說『一切』，是簡略列舉，詳細說則不可窮盡。凡是能夠損害的都稱為難，所以說『一切』。說『乃至』，是不說遊方、布薩、坐禪，先舉頭陀越取夏坐，所以說『乃至』。結犯如經文所說。三十八眾坐位不合戒法。進入道場清凈僧眾時，不同於世俗以年齡為尊卑，而是以受戒的先後為序。崇尚釋迦牟尼佛的教義規範，摧毀世俗的傲慢之幢。以受戒為真正的出生，所以先受戒的為年長。特別具備三種因緣：一是身在僧眾中，二是知道受戒的時間，三是坐位不按次序，就犯戒。就經文來說，分為四個部分：首先是標明名稱，總的列出。其次是『莫如下』，舉出外人為警戒。第三是『我佛法中』，再次說明所制定的戒法。第四是

【English Translation】 English version (The person reciting the precepts performs three prostrations with proper ceremony and then kneels, saying:) 'I, a fictitious-name Bodhisattva Bhiksu (monk) so-and-so (the wording is the same as the Sravaka (hearer) when offering incense and reciting verses).' After reciting the precepts, each person recites a verse of self-congratulation: 'The Buddhas appearing in the world is the greatest joy; hearing the Dharma and practicing it with joy is the greatest joy; the assembly being harmonious and attaining Nirvana is the greatest joy; sentient beings being liberated from suffering and attaining happiness is the greatest joy.' The precept master bows and thanks, saying: 'I, a fictitious-name Bodhisattva Bhiksu so-and-so, bow my head and respectfully thank the assembly. The assembly chose me to recite the precepts, and there were many improper aspects that disturbed the assembly. May the assembly bestow joy with compassion.' Saying, 'Each person wears the nine-section robe, etc. (pronounced with a departing tone).' The Buddha's decree is that even if an ordained Bodhisattva has not received the Sravaka precepts, if they have received the Bodhisattva precepts, they should specially prepare the three robes. Receiving and upholding the Dharma is not a forced overlapping of wearing. The number of sections and types of the three robes, and the method of receiving them, are the same as the Sravakas, but the wording is changed to 'The Bodhisattva single-mindedly remembers me, a fictitious-name Bodhisattva Bhiksu so-and-so, as different' (etc.). Saying 'each and every one is in accordance with the Dharma' is a summary of the five practices, so it is said 'each and every one is in accordance with the Dharma.' This refers to the dwelling place being free from small insects and free from difficulties such as Brahma-conduct. Next, listing the difficult places, there are a total of twelve. The first is an evil country, referring to two countries at war. The second is a king who does not believe in the Three Jewels (Buddha, Dharma, Sangha). The third is land that is high and low, making entry and exit dangerous. The fourth is dense vegetation, which is a place for insects and beasts to dwell. The fifth is lions, the sixth is tigers, the seventh is wolves, the eighth is water, the ninth is fire, the tenth is wind, the eleventh is robbers, and the twelfth is poisonous snakes. The Buddha's decree is that one should not enter these places, saying 'everything' is a brief listing, and a detailed explanation would be inexhaustible. Anything that can cause harm is called a difficulty, so it is said 'everything.' Saying 'even to' does not refer to wandering, Uposatha (observance day), or meditation, but first mentions the ascetic practice of dwelling during the summer retreat, so it is said 'even to.' The conclusion of offenses is as stated in the sutra. The thirty-eight members' seating arrangements do not conform to the precepts. When entering the pure Sangha (community) of the Way, it is different from the secular world, where age determines seniority; instead, the order of ordination determines precedence. They revere the doctrinal norms of Sakyamuni Buddha and destroy the banner of worldly arrogance. Taking ordination as true birth, those who are ordained first are considered senior. There are three special conditions: first, being in the Sangha; second, knowing the time of ordination; and third, sitting out of order constitutes an offense. In terms of the text, it is divided into four parts: first, naming and listing in general; second, 'do not be like,' citing outsiders as a warning; third, 'in my Buddha-Dharma,' restating the established precepts; and fourth,

菩薩下違制結犯。初言次第等者若先小后大一切俱開。若先大后小在大則大在小則小。又此方大小無分亦宜順於時處。比丘等者此等不同。若其出家則內二眾自分先後。故云王子出家與庶人同類。若其在家于外二眾而為次第。王家男女在家亦然。不分即真而俗。非謂男女依戒雜坐。餘三如文。

三十九不勸修福講解利生戒。大乘威力難可思議。非唯資益冥途。固能救現危難。不為講解幽顯無聞。失利處深。是故聖制。別具五緣。一解講大法。二無諸難緣。三遇安危境。四無慈救心。五不為講解便犯。就文為三。初制勸自他修于福業。次而菩薩下制利生修于智業。三而新學下違制結犯。初文先列四事。一建立僧房。二山林園田。三立作佛塔。塔謂藏聖身骨之處。供者福多同不殿堂形貌安處。故阿含經明。梵尼尸比丘毗婆尸佛時以歡喜心執火照塔。后值釋迦身體光明二十八天身光不及。又十二因緣經云。八人應起塔謂佛菩薩支佛四果輪王。佛塔八層已下漸減。乃至初果二層。後分云。輪王無級四果四級支佛五級佛十三級。亦云支提即無舍利者也。今從最勝藏佛舍利故云佛塔。四立安居坐禪處所。一切等者總結示立處也。凡是一切可行道處。皆應如上立僧房等四以為道緣。是故制之。次制講利生中又二。初標名總勸所

【現代漢語翻譯】現代漢語譯本菩薩如果違反規定，會犯戒。一開始說的『次第等者』，意思是如果先做小的功德后做大的功德，一切都開許。如果先做大的功德后做小的功德，那麼在大功德時就是大功德，在小功德時就是小功德。而且，在這個地方，大小沒有區分，也應該順應時處。『比丘等者』，這些人不同。如果他們出家，那麼僧團內部的兩種性別（比丘和比丘尼）要區分先後。所以說，王子出家后和普通人一樣。如果他們在家人，那麼在僧團外部的兩種性別（男居士和女居士）要區分次第。王家的男女在家也是這樣。不區分就是真俗不分。不是說男女可以不按照戒律混雜而坐。其餘三種情況就像經文說的那樣。第三十九條戒是不勸人修福、講解利益眾生的戒律。大乘佛法的威力難以思議，不僅能資助冥途眾生，也能救助現世的危難。如果不講解，那麼幽冥和顯現的眾生都無法聽聞佛法，失去利益的地方很深。所以佛制定了這條戒律，特別列出五種情況：一是能夠講解大法，二是沒有各種障礙，三是遇到安危的境況，四是沒有慈悲救助的心，五是不為眾生講解佛法，就會犯戒。就經文來說，分為三個部分。首先是制定勸導自己和他人修習福業，其次是菩薩制定利益眾生修習智業，第三是新學者違反規定會犯戒。第一部分先列出四件事：一是建立僧房，二是山林園田，三是建立佛塔（塔是指藏有聖人身骨的地方，供養佛塔的福報很多，和殿堂的形貌相似，可以安放聖物。所以《阿含經》中說，梵尼尸比丘在毗婆尸佛時代，以歡喜心執火照塔，後來遇到釋迦牟尼佛時，身體的光明超過了二十八天身的光明。還有《十二因緣經》說，八種人應該起塔，指的是佛、菩薩、辟支佛、四果阿羅漢和轉輪王。佛塔八層以下逐漸減少，乃至初果阿羅漢兩層。後文說，轉輪王沒有等級，四果阿羅漢四級，辟支佛五級，佛十三級。也有說支提就是沒有舍利的塔。現在說的是最殊勝的藏有佛舍利的佛塔），四是建立安居坐禪的處所。『一切等者』，總結說明建立處所。凡是一切可以行道的地方，都應該像上面那樣建立僧房等四種設施，作為修道的助緣。所以制定了這條戒律。其次是制定講解利益眾生，又分為兩部分，首先是標明名稱，總勸所

【English Translation】 English version A Bodhisattva violates the precepts by transgressing established rules. The initial phrase 'order and so on' means that if one performs small merits before large ones, everything is permitted. If one performs large merits before small ones, then it is large when performing large merits, and small when performing small merits. Moreover, in this place, there is no distinction between large and small, and one should also comply with the time and place. 'Bhikkhus and so on' are different. If they are ordained, then the two groups within the Sangha (bhikkhus and bhikkhunis) should distinguish precedence. Therefore, it is said that a prince who ordains is the same as a commoner. If they are laypersons, then the two groups outside the Sangha (male and female lay devotees) should have an order. The men and women of the royal family are the same when they are laypersons. Not distinguishing means not distinguishing between the true and the conventional. It does not mean that men and women can sit together without following the precepts. The remaining three cases are as the text states. The thirty-ninth precept is not encouraging the cultivation of merit and explaining the benefit of sentient beings. The power of Mahayana Buddhism is inconceivable, not only benefiting beings in the realm of darkness but also saving them from present dangers. If one does not explain, then beings in both the hidden and manifest realms will not hear the Dharma, and the loss of benefit is profound. Therefore, the Buddha established this precept, specifically listing five conditions: first, being able to explain the Great Dharma; second, having no obstacles; third, encountering situations of safety and danger; fourth, having no compassionate heart to help; and fifth, not explaining the Dharma to sentient beings, one will violate the precept. In terms of the text, it is divided into three parts. First, it establishes the encouragement of oneself and others to cultivate meritorious deeds; second, the Bodhisattva establishes the cultivation of wisdom to benefit sentient beings; and third, new learners will violate the precepts if they transgress the rules. The first part lists four things: first, establishing monasteries; second, mountains, forests, gardens, and fields; third, establishing pagodas (pagodas are places where the bones of saints are kept, and the merit of offering to pagodas is great, similar in appearance to halls, and can enshrine sacred objects. Therefore, the Agama Sutra says that the Bhikkhu Vanni in the time of Buddha Vipassi held a torch to illuminate the pagoda with joy, and later when he met Shakyamuni Buddha, the light of his body surpassed the light of the twenty-eight heavens. Also, the Sutra of the Twelve Nidanas says that eight kinds of people should build pagodas, referring to Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats of the Four Fruits, and Wheel-Turning Kings. Pagodas with eight levels or less gradually decrease, even to two levels for Arhats of the First Fruit. The later text says that Wheel-Turning Kings have no level, Arhats of the Four Fruits have four levels, Pratyekabuddhas have five levels, and Buddhas have thirteen levels. It is also said that a chaitya is a pagoda without relics. Now we are talking about the most supreme pagoda containing the relics of the Buddha); fourth, establishing places for retreat and meditation. 'Everything and so on' summarizes and explains the establishment of places. Wherever there is a place where one can practice the Way, one should establish monasteries and the other three facilities as aids to cultivation. Therefore, this precept is established. Secondly, the establishment of explaining to benefit sentient beings is divided into two parts, first, stating the name and generally encouraging what is

見有情皆須利樂。故云應為一切等。經詮定慧二學律即戒學。菩薩律儀既是通途利生故舉三學令說三身三德。戒學即法身定學即解脫慧學即般若。若疾病下別列所講之境。于中為三。初對報障勸講所猶通。通皆有故亦總舉經律。謂報身疾病王國干戈寇賊競興。生緣喪死師長亡化。忌晨七七若自若他皆應講說大乘。令觀報陰即法身德。則用法身而為對治。次齊會下於利衰境即對煩惱障勸講。凡是齊會永福之處行人遠歸親賓相遇。治生經求及遭水火惡風黑色所吹船舫無有的瘼。或在江河大海值羅剎鬼。煩悶逼切唯專佛性之戒。開解義理令觀煩惱即般若德。故云此經律也。即用報身而為對治。乃至下第三對業障勸講。煩惱既多不可說盡略列三五。續舉業障故云乃至。一切等者總舉也。三業之因殺盜等別故云一切。三報者一切之業並有三報。此身造業即此身報名為現報。此身造業次生受報名為生報。此世造業二三生後方受其報名為后報。身在八難名八難業。犯於七逆名七逆業。或在牢獄為他拘繫手足故云杻械等。三業毒並多。若單若雙或約一人或約七人。若疾病者即殺業也。此等不同並是業報無逃避處。亦局講戒令觀結業即解脫德。故大乘三藏並詮三身對治從別。故文所列有別有通。若能順教利樂有情感聖冥加解脫眾難。設未

【現代漢語翻譯】現代漢語譯本見到一切有情眾生都應該給予利益和安樂。所以說，應該為一切眾生平等對待。經典詮釋定學和慧學，律就是戒學。菩薩的戒律儀軌是普遍利益眾生的，所以舉出戒、定、慧三學，是爲了說明法身、報身、應身這三身和法身德、解脫德、般若德這三種功德。戒學就是法身，定學就是解脫，慧學就是般若。如果遇到疾病等情況，下面分別列出所講說的對象。其中分為三個方面。首先，針對果報之障勸人講說，所講說的內容普遍適用。因為普遍適用，所以也總括了經和律。比如，果報身出現疾病，國家發生戰爭，有盜賊侵擾，人們互相爭鬥，生存的機緣喪失，死亡，師長去世，忌日祭奠，無論是自己還是他人，都應該講說大乘佛法，使他們觀察果報之陰，從而認識到法身之德，用以法身來作為對治。其次，在利益衰減的境況下，針對煩惱障勸人講說。凡是聚會、祈福的地方，遠行的人歸來，親朋好友相遇，謀求生計，以及遭遇水災、火災、惡風、黑風吹襲，船隻沒有災禍，或者在江河大海中遇到羅剎鬼，感到煩悶逼迫，都要專心持守佛性的戒律，開解其中的義理，使他們觀察煩惱，從而認識到般若之德。所以說，這是經和律的內容，用以果報身來作為對治。乃至以下第三點，針對業障勸人講說。煩惱既然很多，無法全部說盡，所以略舉三五種。接著舉出業障，所以說『乃至』。『一切等』是總括的意思。三業的因，比如殺生、偷盜等各有不同，所以說『一切』。三報是指一切的業都有三種果報。此生造業，此生就受到果報，稱為現報。此生造業，來生受到果報，稱為生報。此生造業，二三生之後才受到果報，稱為后報。身處八難，稱為八難業。觸犯七逆罪，稱為七逆業。或者身處牢獄，被他人拘禁，手腳被枷鎖束縛，所以說『杻械』等。三業的毒害很多，無論是單一的還是雙重的，或者針對一個人，或者針對七個人。如果患有疾病，就是殺業所致。這些情況各有不同，都是業報，沒有逃避之處。也侷限於講說戒律，使他們觀察結業，從而認識到解脫之德。所以大乘三藏經典都詮釋了三身，對治的方法各有不同。因此，文中所列舉的內容，有的普遍適用，有的則有針對性。如果能夠順從教誨，利益安樂一切有情眾生，就能得到聖人的暗中加持，解脫各種苦難，即使沒有完全做到。

【English Translation】 English version One should benefit and bring happiness to all sentient beings. Therefore, it is said that one should treat all beings equally. The scriptures explain the studies of Samadhi (定) and Prajna (慧), while the Vinaya (律) is the study of Sila (戒). The Bodhisattva's (菩薩) precepts are for the universal benefit of sentient beings, so the three studies of Sila, Samadhi, and Prajna are mentioned to explain the three bodies of Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應身), and the three virtues of Dharmakaya virtue, liberation virtue, and Prajna virtue. Sila is Dharmakaya, Samadhi is liberation, and Prajna is Prajna. If there are illnesses and other situations, the objects of preaching are listed separately below. Among them, it is divided into three aspects. First, encourage people to preach against the obstacles of retribution, and the content of the preaching is universally applicable. Because it is universally applicable, it also summarizes the Sutras (經) and Vinaya. For example, if the retribution body has diseases, the country is at war, there are thieves invading, people are fighting each other, the opportunity to survive is lost, death, the death of a teacher, memorial days, whether it is oneself or others, one should preach the Mahayana (大乘) Dharma, so that they can observe the retribution of Yin (陰), so as to recognize the virtue of Dharmakaya, and use Dharmakaya as a countermeasure. Secondly, in the situation of declining benefits, encourage people to preach against the obstacles of afflictions. Wherever there are gatherings and blessings, people returning from afar, relatives and friends meeting, seeking a livelihood, and encountering floods, fires, evil winds, black winds, ships without disasters, or encountering Rakshasa (羅剎) ghosts in rivers and seas, feeling depressed and compelled, one must wholeheartedly uphold the precepts of Buddha-nature, explain the meaning of them, and make them observe afflictions, so as to recognize the virtue of Prajna. Therefore, it is said that this is the content of the Sutras and Vinaya, and it is used as a countermeasure with the retribution body. And so on, the third point below, encourage people to preach against karmic obstacles. Since there are many afflictions, it is impossible to say them all, so three or five are briefly mentioned. Then mention karmic obstacles, so it is said 'and so on'. 'Everything, etc.' is a general term. The causes of the three karmas, such as killing, stealing, etc., are different, so it is said 'everything'. The three retributions refer to all karmas having three kinds of retributions. If you create karma in this life, you will receive retribution in this life, which is called present retribution. If you create karma in this life, you will receive retribution in the next life, which is called birth retribution. If you create karma in this life, you will receive retribution two or three lives later, which is called later retribution. Being in the eight difficulties is called the karma of the eight difficulties. Committing the seven rebellious sins is called the karma of the seven rebellious sins. Or being in prison, being detained by others, and having one's hands and feet bound by shackles, so it is said 'shackles' and so on. There are many poisons of the three karmas, whether single or double, or for one person, or for seven people. If you have a disease, it is caused by the karma of killing. These situations are different, and they are all karmic retributions, and there is no escape. It is also limited to preaching the precepts, so that they can observe the karma of knots, so as to recognize the virtue of liberation. Therefore, the Mahayana Tripitaka (三藏) scriptures all explain the three bodies, and the countermeasures are different. Therefore, the content listed in the text is sometimes universally applicable and sometimes targeted. If one can follow the teachings and benefit and bring happiness to all sentient beings, one can receive the secret blessing of the saints and be liberated from all kinds of suffering, even if one has not fully achieved it.

感聖但害肉身。自他臨終聞薰成種。噹噹值佛莫不因茲。故制菩薩常令講說大乘經律三德之義。而新覺下結犯行解未具併名新。次如是下第二結勸。指廣中梵怛梵壇聲相近此云默擯。惡口惱僧故加此罰。彼品之中廣明斯是故指之。自下大段第五明斯義。是故中又二。初正釋次結勸。

第四十為師簡擇戒。菩薩利生有緣便應。何容千里求請反起嗔惡之心弘誓有乖。故制犯也。別具五緣。一自解戒法。二前人求受。三彼無七遮。四反起噁心五不即為受便犯。就文為三。初標名立制列出不應簡擇之人。二應教下制應簡擇業報衣服。三但解下舉是顯非違制結犯。初如文。次文又三。初簡示衣色。青謂空青石青等黃即黃褐赤謂乾陀色黑謂屋塵黑色等紫土色。此等五色互相參染名不正色。凡是所著皆令染壞故云一切。次若欲下令簡業障。言七逆者於五逆上加殺和上及阿阇梨。出佛身血者今末代雖無此事。若毀塔壞寺焚燒經像亦是其類。破羯磨轉法輪僧者。佛滅度后雖無別邪羯磨破正羯磨及破初轉四諦之理。而為遮礙。亦此流類耳。聖人者四果僧也。三出家下示于正法。大小律儀並同斯制。若凈名經中時二比丘禮維摩詰足乃是聞法致敬。法華經中不輕菩薩禮拜四眾蓋是觀性平等表示法身。忘犯利物非佛所制。此中乃是菩薩恒式

【現代漢語翻譯】現代漢語譯本感受聖境卻執著于肉身，自身或他人臨終時聽聞佛法，便能種下善根。凡是應當值遇佛陀的人，沒有不是因為這個原因。所以佛制定菩薩應當經常講說大乘經律中關於法身、般若、解脫這三德的意義。剛開始學習佛法，對戒律的理解和行為都不完備的，都稱為『新』。接下來『次如是下』是第二部分，總結並勸勉。『指廣中梵怛梵壇聲相近此云默擯』，指的是梵語『怛梵壇』，與『默擯』的聲音相近。因為惡口惱亂僧眾，所以施加這種懲罰。在《彼品》中詳細說明了這一點，所以用『指之』來指代。《自下》開始是第五大段，闡明這個意義。『是故中』又分為兩部分，首先是正式解釋，然後是總結勸勉。

第四十條是關於為師者選擇受戒者的戒律。菩薩爲了利益眾生，如果因緣成熟就應當施以幫助。怎麼能千里迢迢來求法，反而生起嗔恨之心，違背了弘揚佛法的誓願呢？所以制定這條戒律來防止這種情況。具體有五個條件：一、自己通達戒法；二、前來求戒的人請求受戒；三、對方沒有七種遮障；四、反而生起噁心；五、不立即為對方授戒，就犯戒。從文義上來看，分為三部分：首先是標明名稱，制定戒律，列出不應該選擇的人。第二部分『應教下』，制定應該考察的業報和衣服。第三部分『但解下』，舉出正面例子來顯示反面，違反戒律就會犯戒。首先看第一部分，就像文中所說的那樣。接下來看第二部分，文義上又分為三部分：首先是簡要說明衣服的顏色。青色指的是空青、石青等，黃色指的是黃褐色，赤色指的是乾陀色，黑色指的是屋塵黑色等，紫色指的是土色。這些五種顏色互相摻雜，就叫做不正色。凡是所穿的衣服，都要染壞，所以說『一切』。接下來『若欲下』，是要求考察業障。所說的七逆，是在五逆的基礎上加上殺害和尚和阿阇梨。『出佛身血』，現在末法時代雖然沒有這件事，但如果毀壞佛塔、寺廟，焚燒經書佛像，也屬於這一類。『破羯磨轉法輪僧者』，佛陀滅度后，雖然沒有其他的邪惡羯磨來破壞正當的羯磨，也沒有破壞最初轉法輪四諦之理，但如果進行遮蔽和阻礙，也屬於這一類。『聖人者』，指的是四果阿羅漢僧。第三部分『出家下』，說明對於正法的態度。大小乘的律儀都同樣適用這條戒律。如果《維摩詰經》中，兩位比丘禮拜維摩詰的腳，那是爲了聽聞佛法而表示敬意。《法華經》中，常不輕菩薩禮拜四眾，大概是觀察到眾生本性平等，從而表示法身。忘記戒律，爲了利益他人，不是佛陀所制定的。這裡所說的是菩薩一貫的行爲準則。（乾陀色：一種紅色；阿阇梨：梵語，意為導師；羯磨：梵語，意為業；四諦：佛教基本教義，即苦、集、滅、道。）

【English Translation】 English version Being moved by the sacred but attached to the physical body, hearing the Dharma at the time of one's own or another's death plants seeds of goodness. All those who are destined to encounter the Buddha do so for this reason. Therefore, the Buddha established that Bodhisattvas should constantly expound the meaning of the three virtues—Dharmakaya (法身), Prajna (般若), and Liberation (解脫)—in the Mahayana Sutras and Vinaya. Those who are new to learning the Dharma and whose understanding and practice of the precepts are incomplete are called 'new'. The following '次如是下' is the second part, summarizing and exhorting. '指廣中梵怛梵壇聲相近此云默擯' refers to the Sanskrit term 'Tadbhanatala', which is similar in sound to 'silent expulsion'. Because of harsh words that disturb the Sangha, this punishment is imposed. This is explained in detail in '彼品', so it is referred to as '指之'. '自下' begins the fifth major section, explaining this meaning. '是故中' is further divided into two parts: first, the formal explanation, and then the concluding exhortation.

The fortieth precept concerns the selection of disciples by a teacher. Bodhisattvas, for the benefit of sentient beings, should offer help when conditions are ripe. How can one travel thousands of miles to seek the Dharma, only to give rise to anger and violate the vow to propagate the Dharma? Therefore, this precept is established to prevent such situations. Specifically, there are five conditions: 1. One is well-versed in the precepts; 2. The person seeking ordination requests it; 3. The person does not have the seven obstructions; 4. One gives rise to anger instead; 5. One does not immediately grant ordination, thus violating the precept. From the perspective of the text, it is divided into three parts: first, stating the name, establishing the precept, and listing those who should not be selected. The second part, '應教下', establishes what karmic retribution and clothing should be examined. The third part, '但解下', uses positive examples to highlight the negative, violating the precept leads to transgression. First, look at the first part, as stated in the text. Next, look at the second part, which is further divided into three parts: first, a brief explanation of the colors of clothing. Blue refers to azure, lapis lazuli, etc.; yellow refers to yellowish-brown; red refers to gandha color; black refers to the black of soot, etc.; purple refers to the color of earth. These five colors mixed together are called impure colors. All clothing worn must be dyed to ruin the original color, hence 'everything'. Next, '若欲下', requires examining karmic obstacles. The so-called seven rebellious acts are the five rebellious acts plus killing the abbot and the acharya (阿阇梨). 'Shedding the blood of the Buddha's body', although this does not happen in this degenerate age, destroying pagodas, temples, burning scriptures and images also belong to this category. 'Breaking the karma (羯磨) and turning the wheel of the Dharma Sangha', although after the Buddha's Nirvana there are no other evil karmas to destroy the proper karma, nor to destroy the principle of the Four Noble Truths (四諦) of the initial turning of the Dharma wheel, obstructing and hindering also belong to this category. 'Saints' refers to the Sangha of the Four Fruits (四果). The third part, '出家下', explains the attitude towards the Proper Dharma. The Vinaya of both the Great and Small Vehicles apply to this precept. If, in the Vimalakirti Sutra, two monks prostrate at Vimalakirti's feet, it is to show respect for hearing the Dharma. In the Lotus Sutra, Bodhisattva Never Disparaging prostrates to the four assemblies, probably observing the equality of the nature of sentient beings, thereby representing the Dharmakaya. Forgetting the precepts to benefit others is not established by the Buddha. What is said here is the consistent code of conduct for Bodhisattvas. (Gandha color: a type of red; Acharya: Sanskrit, meaning teacher; Karma: Sanskrit, meaning action; Four Noble Truths: basic Buddhist teachings, namely suffering, its origin, its cessation, and the path to its cessation.)

不得妄引他文言佛制禮俗。三舉是顯非違制結犯如文。

第四十一為利作師戒。自行若立方可化人。今乃無所知詐言能解。志希名利不為益他自墜陷他。是故制犯。別具四緣。一內實無知。二外求他境。三為貪名利。四授菩薩戒便犯。就文為三。初標名示其正解。次若不下出無知相。三而菩薩下違制結犯。初犯。初言七遮者七逆障戒故名為遮。言犯十戒等者教懺悔法。十戒即十重也。言三世千佛者謂禮過未及現在千佛。過去莊嚴劫中始自華光如來終至毗婆尸佛。未來星宿劫中始自日光如來終至須彌相佛。現在賢劫之中始自俱留孫佛終至樓至如來。言種種異相者或聞空中聲言毗尼藏。或得印臂作滅罪字等。便得滅罪者遮性俱滅。若依小乘作法懺悔性罪不滅。如淫盜殺妄等性本是惡名為性罪。如飲酒等佛制令持違制故犯名為遮罪。凡是性罪受與不受犯即獲罪持即得福。若其遮戒不受犯無罪。故受戒之人于性戒上各加一遮遮犯性罪。故遮戒上唯護一遮。持則德遍虛空犯則遮性雙結。懺乃違制複本。清凈負財負命果地仍酬。故知小乘性罪不滅。問遮戒不受持得福不。答隨對一境持得一福。不同於受起增上心羯磨言下遍法界發。故經云寧可一時發一切戒(由羯磨故)。不可一時犯一切戒(無羯磨故)。又瓔珞云有犯者名菩

【現代漢語翻譯】現代漢語譯本：不得隨意引用其他文言佛制禮俗。三次舉出是爲了表明哪些是違反戒律而構成犯罪的行為，就像經文里說的那樣。

第四十一戒是為利養而做導師的戒律。自己修行如果能立身端正，才可以教化他人。現在卻一無所知，欺騙說自己能夠理解。一心追求名利，不利益他人反而讓自己和他人一起墮落。因此制定此戒來禁止這種行為。具體來說，構成犯罪需要四個條件：一是內心確實沒有真知實學；二是向外尋求其他境界（指不真實的境界）；三是爲了貪圖名利；四是傳授菩薩戒時便構成犯罪。就經文來說，分為三個部分：首先標明戒律的名稱，揭示其正確的解釋；其次，『若不下』一句，揭示了無知的表現；第三，『而菩薩下』一句，說明了違反戒律而構成犯罪。這是初犯的情況。最初說的『七遮』，指的是七種能障礙修行的罪過，因此稱為『遮』。說的『犯十戒等』，指的是教導懺悔的方法。十戒就是指十重戒。說的『三世千佛』，指的是禮拜過去、未來和現在的千佛。過去莊嚴劫中，從華光如來開始，到毗婆尸佛結束。未來星宿劫中，從日光如來開始，到須彌相佛結束。現在賢劫中，從拘留孫佛開始，到樓至如來結束。說的『種種異相』，指的是或者聽到空中有聲音說《毗尼藏》（Vinaya-pitaka，律藏），或者得到印記在手臂上，寫著滅罪的字等等。這樣便能滅罪，遮罪和性罪都能滅除。如果按照小乘佛教的方法懺悔，性罪是無法滅除的。比如淫、盜、殺、妄等，其性質本身就是惡的，因此稱為性罪。比如飲酒等，是佛陀制定戒律禁止的，違反了戒律而構成的犯罪，稱為遮罪。凡是性罪，無論受戒與否，犯了就會獲罪，持守就能得到福報。如果是遮戒，不受戒就沒有犯罪。所以受戒的人在性戒的基礎上，各自增加一個遮戒，來遮止觸犯性罪。因此遮戒只守護一個遮止的作用。持守遮戒，功德遍佈虛空；觸犯遮戒，遮罪和性罪同時構成。懺悔只是恢復違反戒律前的清凈狀態，欠下的錢財和性命，在果報之地仍然要償還。因此可知小乘佛教的性罪是無法滅除的。問：遮戒不受持，能得到福報嗎？答：隨著針對一個境界持守，就能得到一份福報。這不同於受戒時發起增上心，通過羯磨（Karma，業）的力量，在當下遍及法界。所以經中說，寧可一時發起一切戒（因為有羯磨的力量），不可一時觸犯一切戒（因為沒有羯磨的力量）。又《瓔珞經》（Yingluo Jing）中說，有觸犯戒律的人，名字叫做破戒。

【English Translation】 English version: One should not arbitrarily cite other literary Buddhist precepts, rituals, and customs. The three mentions are to show which are violations of the precepts that constitute offenses, as stated in the text.

The forty-first precept is the precept against acting as a teacher for the sake of profit. If one's own practice is upright, then one can transform others. But now, being ignorant, one deceives by saying that one can understand. Aspiring to fame and profit, one does not benefit others but instead causes oneself and others to fall. Therefore, this precept is established to prohibit such behavior. Specifically, four conditions are required to constitute an offense: first, one is truly ignorant internally; second, one seeks other realms externally (referring to unreal realms); third, it is for the sake of greed for fame and profit; fourth, one commits the offense upon transmitting the Bodhisattva precepts. Regarding the text, it is divided into three parts: first, it states the name of the precept, revealing its correct interpretation; second, the phrase 'if not below' reveals the appearance of ignorance; third, the phrase 'and the Bodhisattva below' explains the violation of the precepts that constitutes an offense. This is the case of the initial offense. The initial mention of 'seven preventions' refers to the seven sins that can hinder practice, hence they are called 'preventions'. The mention of 'violating the ten precepts, etc.' refers to teaching methods of repentance. The ten precepts refer to the ten major precepts. The mention of 'three thousand Buddhas of the three ages' refers to paying homage to the thousand Buddhas of the past, future, and present. In the past Adornment Kalpa, it begins with Huaguang Tathagata and ends with Vipashyi Buddha. In the future Constellation Kalpa, it begins with Sunlight Tathagata and ends with Sumeru Appearance Buddha. In the present Auspicious Kalpa, it begins with Krakucchanda Buddha and ends with Lokeśvararāja Buddha. The mention of 'various different signs' refers to either hearing a voice in the air saying 'Vinaya-pitaka' (Vinaya-pitaka, the collection of monastic rules), or obtaining a mark on the arm with words that extinguish sins, etc. In this way, one can extinguish sins, and both the preventive sins and the fundamental sins can be eliminated. If one repents according to the methods of Theravada Buddhism, the fundamental sins cannot be eliminated. For example, lust, theft, killing, lying, etc., are inherently evil in nature, hence they are called fundamental sins. For example, drinking alcohol, etc., is prohibited by the Buddha's precepts, and violating the precepts constitutes an offense, hence it is called a preventive sin. All fundamental sins, whether one has taken the precepts or not, will result in sin if committed, and will result in blessings if upheld. If it is a preventive precept, there is no sin if one has not taken the precept. Therefore, those who take the precepts add a preventive precept to each of the fundamental precepts to prevent violating the fundamental sins. Therefore, the preventive precepts only guard against one preventive function. Upholding the preventive precepts, merit pervades the void; violating the preventive precepts, both the preventive and fundamental sins are committed simultaneously. Repentance only restores the purity before violating the precepts; debts of money and life must still be repaid in the realm of karmic retribution. Therefore, it is known that the fundamental sins of Theravada Buddhism cannot be eliminated. Question: If one does not uphold the preventive precepts, can one obtain blessings? Answer: As one upholds them in relation to a single circumstance, one obtains a portion of blessings. This is different from generating an increased mind at the time of taking the precepts, where the power of karma (Karma, action) pervades the entire Dharma realm at that moment. Therefore, the sutra says that it is better to generate all the precepts at once (because of the power of karma) than to violate all the precepts at once (because there is no power of karma). Also, the Yingluo Jing (Yingluo Jing) says that those who violate the precepts are called violators of the precepts.

薩無犯者名外道。今從大果觀相改往雙遣故令懺滅。言若無好相乃至亦不得滅者。明曾受後退菩提心及造增上十惡犯於十重。此二失戒之人並中下心而犯十重。不失戒人懺不見相罪亦不滅名為無益。既非七遮並許重受。故云而得增受。天宮云撿梵網下捲雲亦不得滅。戒字誤耳。是故菩薩得重重受而無舍法。言失戒者善戒經云有二因緣失菩薩戒如上列。除此二緣乃至他世流轉四趣戒體恒在(云云)。言對首等者對菩薩僧可滅惡者請為懺主云。菩薩專志我某甲今請菩薩為犯輕垢懺悔主。愿菩薩為我作懺悔慈愍故(三說)。次正懺悔(䠒跪合掌)。菩薩專志。我某甲為故不聽大乘法等犯輕垢罪。今向菩薩發露懺悔。懺悔則安樂不懺悔不安樂。憶念發露知而不敢覆藏。愿長老憶我清凈戒身具足清凈布薩(三說懺悔主云)。自責汝心應生厭離(答云今此依唐三藏羯磨出之)。

言一一好解者於前七遮十重四十八輕分別解釋。故云一一等。若不下次示無知相。暗教相大乘經律三學並昧故云不解大乘等。暗于圓理故云不解第一義諦。不解二字通冠于下。暗于大乘次位故云不解習種性等。言習種性者習以成性即是發趣十住位也。二長養性者分別藥病長養化導。梵網下卷有性種性。因前習性以成此性云性種性。並十行位。三不可壞

【現代漢語翻譯】現代漢語譯本：所謂『薩無犯者名外道』，是指那些沒有犯任何錯誤的人被稱為外道。現在，我們從觀想大果報的層面，改變以往的做法，同時捨棄兩種極端，因此需要懺悔滅罪。如果說沒有好的相，乃至罪業也不得滅除，這說明曾經接受菩提心后又退轉，以及造作了增長的十惡業，觸犯了十重戒。這兩種失戒的人，以及以中下心而犯十重戒的人，如果是不失戒的人，懺悔時不見好相，罪業也不能滅除，這被稱為無益。既然不是七遮，就允許重新受戒，所以說『而得增受』。《天宮經》和《梵網經》下卷都說『亦不得滅』，這裡的『戒』字是錯誤的。因此，菩薩可以重重受戒而不會捨棄佛法。說到『失戒者』，《善戒經》說有兩種因緣會失去菩薩戒，如上所述。除了這兩種因緣，乃至在其他世流轉於四趣，戒體仍然存在（云云）。說到『對首等者』，可以向菩薩僧懺悔滅罪，請一位作為懺悔的主持人，說：『菩薩專心聽著，我某甲現在請菩薩作為我犯輕垢罪的懺悔主持人，愿菩薩爲了我作懺悔，慈悲憐憫我（說三遍）。』接下來正式懺悔（跪下合掌）：『菩薩專心聽著，我某甲因為過去不聽大乘佛法等，犯了輕垢罪，現在向菩薩發露懺悔。懺悔則安樂，不懺悔則不安樂。憶念發露，知道卻不敢隱瞞。愿長老記住我清凈的戒身，具足清凈的布薩（說三遍）。』懺悔主持人說：『你應該責備自己的心，應該生起厭離心（回答說：現在這些是依據唐三藏的羯磨經文而出的）。』

說到『一一好解者』，是指對於前面的七遮、十重戒、四十八輕戒分別解釋，所以說『一一等』。如果不能，下面就顯示無知的相。對於大乘經律三學都不明白，所以說『不解大乘等』。對於圓滿的道理不明白，所以說『不解第一義諦』。『不解』二字可以統領下面的內容。對於大乘的次第不明白，所以說『不解習種性等』。說到『習種性』，是指通過學習而成為本性，也就是發趣十住位。『二長養性』是指分別藥病，長養化導。《梵網經》下卷有『性種性』，因為前面的習性而成就這種本性，稱為『性種性』，幷包括十行位。『三不可壞』

【English Translation】 English version: 『Sa wu fan zhe ming wai dao』 (Those who commit no offenses are called heretics). Now, from the perspective of contemplating the great retribution, we change the past practice, simultaneously abandoning both extremes, therefore we need to repent and eliminate sins. If it is said that without good signs, even sins cannot be eliminated, this indicates that one has regressed from Bodhicitta (the mind of enlightenment) and committed increasing ten evil deeds, violating the ten major precepts. These two types of people who have broken the precepts, as well as those who commit the ten major precepts with a medium or lower mind, if they are people who have not broken the precepts, the sins cannot be eliminated if good signs are not seen during repentance, which is called useless. Since it is not among the seven prohibited acts, re-acceptance of precepts is allowed, so it is said 『and can receive more』. The 『Tiangong Jing』 (Celestial Palace Sutra) and the lower volume of the 『Fanwang Jing』 (Brahma Net Sutra) both say 『also cannot be eliminated』, the word 『precept』 here is a mistake. Therefore, Bodhisattvas can repeatedly receive precepts without abandoning the Dharma. Speaking of 『those who have broken the precepts』, the 『Shanjie Jing』 (Sutra of Good Precepts) says that there are two causes for losing the Bodhisattva precepts, as mentioned above. Apart from these two causes, even if one transmigrates in the four realms in other lives, the precept body still exists (etc.). Speaking of 『facing the leader etc.』, one can repent to the Sangha (community) of Bodhisattvas to eliminate sins, and invite one to be the repentance leader, saying: 『Bodhisattvas, please listen attentively, I, so-and-so, now invite the Bodhisattva to be the repentance leader for my minor offenses, may the Bodhisattva make repentance for me, with compassion and pity (say three times).』 Next, formally repent (kneel down with palms together): 『Bodhisattvas, please listen attentively, I, so-and-so, because in the past I did not listen to the Mahayana Dharma (Great Vehicle Buddhism) etc., committed minor offenses, now I confess and repent to the Bodhisattvas. Repentance brings peace and happiness, non-repentance brings unease and unhappiness. Remembering and confessing, knowing but not daring to conceal. May the elders remember my pure precept body, complete with pure Posadha (Uposatha, bi-monthly day of renewed commitment to the Dharma) (say three times).』 The repentance leader says: 『You should blame your own heart, you should generate aversion (answer: now these are based on the Karman (Karma) texts of the Tang Dynasty Tripitaka (Tang Sanzang)).』

Speaking of 『understanding each and every one well』, it refers to explaining the preceding seven prohibited acts, ten major precepts, and forty-eight minor precepts separately, so it is said 『each and every one etc.』. If one cannot, the following shows the sign of ignorance. Not understanding the three studies of Mahayana Sutras, Vinaya (monastic rules), and Shastras (treatises), so it is said 『not understanding Mahayana etc.』. Not understanding the complete principle, so it is said 『not understanding the first principle』. The words 『not understanding』 can govern the following content. Not understanding the order of Mahayana, so it is said 『not understanding the learning nature etc.』. Speaking of 『learning nature』, it refers to becoming nature through learning, which is the stage of the ten abodes. 『Second nurturing nature』 refers to distinguishing medicine and illness, nurturing and guiding. The lower volume of the 『Fanwang Jing』 (Brahma Net Sutra) has 『nature nature』, because the preceding learning nature achieves this nature, it is called 『nature nature』, and includes the ten practices. 『Third indestructible』

性及道種性即十回向位。此位深極故喻金剛而不可壞。能見中道種性。四正法性亦名聖種性。即十地中聖道現前故名為正。此約行布歷別名目。若圓教位具如華嚴。初發心住八相成道得法身本。名雖同別義。並圓融四十二位皆破界外障理微細無明。具如法華玄等解釋(云云)。言其中多少等者暗于觀法行相也。若別若圓智斷不同。傳為多少。十住空觀為入十行假觀為出故云出入。十禪支者根本四禪。三乘通修偏圓無隔故須善解婆娑問云。禪支十八實體有幾。答云但十。餘名同故。初禪五支一覺二觀三喜四樂五一心。粗心名覺細心分別名觀。悅心名喜悅身名樂。能令心王專一名一心。初二是對治喜樂是利益。一心支者為二所依。二禪四支。一內凈二喜三樂四一心。無前覺觀之根凈名內凈。是對治支餘三名同準倒初禪。三禪五支一舍二念三慧四樂五一心。離喜不悔名舍。愛念三禪名念。解知之心名慧。此二對治。餘二名同例前可知。四禪四支。一不苦不樂二舍三念四一心。舍心相應內心中容。異於三禪名不苦不樂。此一利益。餘三名同例前可見。今略標寶體故云十支。謂初禪五支二禪一支三禪三支四禪一支。觀法既多故云一切行法。此結行相也。一一等者總結不解教理位行也。三違制結犯。

第四十二為惡人說菩薩

【現代漢語翻譯】現代漢語譯本：『性』和『道種性』指的是十回向位（菩薩修行過程中的一個階段，致力於將功德迴向給眾生和菩提）。此位非常深奧，所以用金剛來比喻，表示其堅不可摧。在此位能見到中道種性。四正法性也稱為聖種性，指的是十地（菩薩修行過程中的十個階段）中聖道顯現，所以稱為『正』。這是從修行次第的角度來命名的。如果按照圓教的位次，就如《華嚴經》所說，初發心住（菩薩修行最初的階段）八相成道（佛陀示現成道的八個階段）得到法身之本。雖然名稱相同，但意義不同。圓融四十二位都破除了界外障和理上的微細無明。具體內容如《法華玄義》等解釋（此處省略）。所說的『其中多少等』，是因為不瞭解觀法行相。無論是別教還是圓教，智斷都不同，所以傳授的內容有多少的差別。十住的空觀是『入』，十行的假觀是『出』，所以說『出入』。十禪支指的是根本四禪。三乘（聲聞乘、緣覺乘、菩薩乘）共同修習，偏圓沒有隔閡，所以需要好好理解。《婆沙論》問：禪支十八，實體有幾個？回答說：只有十個，其餘只是名稱相同。初禪有五支：一覺、二觀、三喜、四樂、五一心。粗略的心念叫『覺』，細微的心念分別叫『觀』。心中愉悅叫『喜』，身體愉悅叫『樂』。能讓心專注於一境叫『一心』。『覺』和『觀』是對治，『喜』和『樂』是利益，『一心』是前兩者的所依。二禪有四支：一內凈、二喜、三樂、四一心。沒有之前的覺觀之根，清凈叫『內凈』，是對治支，其餘三支名稱與初禪相同。三禪有五支：一舍、二念、三慧、四樂、五一心。離開喜悅而不後悔叫『舍』。愛念三禪叫『念』。理解知曉的心叫『慧』。『舍』和『念』是對治，其餘兩支名稱與前相同。四禪有四支：一不苦不樂、二舍、三念、四一心。舍心相應，內心平靜，不同於三禪，所以叫『不苦不樂』。這是一種利益，其餘三支名稱與前相同。現在簡略地標出寶體，所以說十支，即初禪五支，二禪一支，三禪三支，四禪一支。觀法很多，所以說『一切行法』。這是總結行相。『一一等』，是總結不理解教理位行。三違制結犯。第四十二為惡人說菩薩

【English Translation】 English version: 'Nature' and 'Nature of the Path Seed' refer to the Ten Dedications stage (a stage in the Bodhisattva's practice, dedicated to dedicating merits to all beings and Bodhi). This stage is extremely profound, so it is喻(yù, metaphor) likened to Vajra (diamond), indicating its indestructibility. At this stage, one can see the Middle Way Seed Nature. The Four Correct Dharma Natures are also called Holy Seed Nature, referring to the manifestation of the Holy Path in the Ten Grounds (ten stages in the Bodhisattva's practice), hence the name 'Correct'. This is named from the perspective of the order of practice. If according to the positions of the Perfect Teaching, as stated in the Avatamsaka Sutra, the initial Mind of Enlightenment dwells in the Eight Aspects of Accomplishing the Path (eight stages of the Buddha's manifestation of enlightenment) and obtains the root of the Dharmakaya (Dharma body). Although the names are the same, the meanings are different. The perfectly integrated forty-two positions all break through the barriers outside the realm and the subtle ignorance in principle. The specific content is explained in texts such as the Profound Meaning of the Lotus Sutra (omitted here). The saying 'how much among them, etc.' is because one does not understand the aspects of contemplative practice. Whether it is the Distinct Teaching or the Perfect Teaching, wisdom and severance are different, so there are differences in the amount of content transmitted. The emptiness contemplation of the Ten Dwellings is 'entering', and the provisional contemplation of the Ten Practices is 'exiting', hence the saying 'entering and exiting'. The Ten Meditation Limbs refer to the fundamental Four Dhyanas (meditative states). The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) practice together, and there is no separation between the partial and the perfect, so it is necessary to understand well. The Vibhasa (Abhidharma Mahāvibhāṣa Śāstra) asks: Among the eighteen meditation limbs, how many are substantial? The answer is: only ten, the rest are just the same names. The First Dhyana has five limbs: one, initial application of thought (覺, jué, initial awareness); two, sustained application of thought (觀, guān, sustained thought); three, joy (喜, xǐ, joy); four, pleasure (樂, lè, pleasure); five, one-pointedness of mind (一心, yīxīn, concentration). The coarse mind is called 'initial application of thought', and the subtle mind's discrimination is called 'sustained application of thought'. Joy in the heart is called 'joy', and pleasure in the body is called 'pleasure'. Being able to make the mind focus on one object is called 'one-pointedness of mind'. 'Initial application of thought' and 'sustained application of thought' are antidotes, 'joy' and 'pleasure' are benefits, and 'one-pointedness of mind' is the basis for the former two. The Second Dhyana has four limbs: one, inner purity (內淨, nèijìng, inner clarity); two, joy; three, pleasure; four, one-pointedness of mind. Without the root of the previous initial and sustained application of thought, purity is called 'inner purity', which is an antidote limb, and the remaining three limbs have the same names as in the First Dhyana. The Third Dhyana has five limbs: one, equanimity (捨, shě, equanimity); two, mindfulness (念, niàn, mindfulness); three, wisdom (慧, huì, wisdom); four, pleasure; five, one-pointedness of mind. Leaving joy without regret is called 'equanimity'. Loving mindfulness of the Third Dhyana is called 'mindfulness'. The mind of understanding and knowing is called 'wisdom'. 'Equanimity' and 'mindfulness' are antidotes, and the remaining two limbs have the same names as before. The Fourth Dhyana has four limbs: one, neither suffering nor pleasure (不苦不樂, bùkǔ bùlè, neither suffering nor pleasure); two, equanimity; three, mindfulness; four, one-pointedness of mind. Equanimity in accordance with the mind, inner peace, different from the Third Dhyana, is called 'neither suffering nor pleasure'. This is a benefit, and the remaining three limbs have the same names as before. Now, briefly marking the precious essence, it is said to be ten limbs, namely, the five limbs of the First Dhyana, one limb of the Second Dhyana, three limbs of the Third Dhyana, and one limb of the Fourth Dhyana. There are many contemplative practices, so it is said to be 'all practices'. This is a summary of the aspects of practice. 'Each and every, etc.' is a summary of not understanding the teachings, principles, positions, and practices. Three violations constitute offenses. Forty-second: Speaking about Bodhisattvas to evil people.

律儀戒。戒律名秘藏不妄授人。將恐邪外之徒見文昧旨。暗于通塞謬生謗說無益自他。是故制犯。別具四緣。一對邪惡人。二知是。三為利養。四隨說一戒便犯。就文為三。初標名立制。次是惡人下明不肯受戒之過。三而菩薩下違制結犯。初言于未受等者。問既言未受菩薩戒者並不得說。若俗其類蓋多今時誦說咸無甄簡斯犯者眾。此義如何。答佛意多含今應從義。地持既云欲受戒者先為說相。令預觀察能持不能持。即是通為信心未受者說。又出家二眾初稟四分律儀。若人若教咸皆勸發上品之心。為無上菩提求三聚凈戒。三聚凈戒何法不攝。小乘既無三聚義。咸已發圓菩提心法乃隨人。五篇通於大小。涅槃菩薩聖行廣列十戒五支。故知此土僧尼四分律儀並是菩薩之戒。法華開顯人法咸圓。殊途同歸何小之有。但無謗說誦說俱開。若爾不須互受。答互受乃增其條品。心體義無重發。形俱無作約世現行彼彼業體。道共之戒橫豎一也。遍法界發為橫。他世他不亡名豎。言千佛大戒者總舉賢劫之數也。邪見者外道惡人之外平常不信名為邪。除國王者王設邪見亦乃開之。恐疑誣說於法損害也。次明不肯受戒之過。通舉邪外等名惡人。不信不受無慚無愧如畜生也。雖有心而無識義同無心。故譬木石。內法無分故名外道。無圓正見名為

邪人。三違制結犯。言七佛者一切諸佛同稟此戒。從近略舉故言七佛。

第四十三故毀禁法戒。菩薩律儀乘戒兩具。二死舟楫彼岸津樑。今反自犯加復毀之。或云惡說空無持無犯。或云諸佛方便怖入。不信冥扶戒神潛衛。此良田稊稗。戒海死屍。謗方等收。愆逾七逆。隨所犯外別制斯戒。別具四緣。一信心受戒。二有所對境。三故起毀心。四隨毀一戒便犯。就文為二。初標名呵責。次若毀下違制結犯。初又三。明不消世利。次五千下明鬼神呵責。三一切世人下明舉世嫌罵。初文二失。一失現信施。二盜王水土。為過去國土所舍地水與持戒者。無戒輸稅不得盜名。今戒稅俱盜行盜飲。故諸鬼神呼為大賊。次鬼神呵責者戒全利物神護鬼敬。今既毀犯神去鬼欺。故有五千遮前而罵賊。惡其行來掃后而滅蹤殄其所止。三舉世嫌罵。次違制結犯並如文。

第四十四不敬經律戒。解不孤然依教而得。法身父母諸佛所師經卷所在之三寶具矣。身有微解責彼私恭解從教生。于教輕忽自他失敬。功福沉淪故制罪也。別罪也別具四緣。一有佛經律。二不寫傳持。三不生尊重。四安處卑微便犯。就文為四。初標名勸持。次剝皮下示書寫法。三常以下勸盛持供養。四若不違制結犯。初如文。剝皮等者先舉難行而誡心。如大論云。樂

【現代漢語翻譯】現代漢語譯本：

『邪人』，指違背戒律而犯戒的人。『三違制結犯』，意為三次違背戒律便構成犯罪。至於提到『七佛』，是因為一切諸佛都共同稟受此戒。這裡爲了簡略，僅舉出近期的七佛。

第四十三條是故意毀壞禁戒之法戒。菩薩的律儀同時具備乘戒兩種功用，如同生死輪迴中的舟楫，是到達彼岸的津樑。現在反而自己違犯，並且加以毀壞。或者有人邪說空無，認為持戒與犯戒沒有區別；或者說諸佛只是爲了方便教化才用戒律來恐嚇。他們不相信有冥冥中的護持，戒神在暗中守護。這就像良田中混入了稗草，戒海中出現了死屍。這種誹謗方等經典的罪過，比七逆之罪還要嚴重。因此，在其他所犯戒律之外，特別制定了這條戒律。這條戒律的成立需要四個條件：一是具有信心而受戒；二是有所針對的境界；三是故意生起毀壞之心；四是隻要毀壞一條戒律，便構成犯罪。從文義上來看，分為兩部分：首先是標明名稱並加以呵責；其次是『若毀下違制結犯』，說明違背戒律便構成犯罪。第一部分又分為三點：一是說明會失去世間的供養；二是『五千下明鬼神呵責』，說明會受到鬼神的呵責；三是『一切世人下明舉世嫌罵』，說明會被世人所嫌棄和謾罵。第一點中包含兩種損失：一是失去現世的信徒供養；二是盜用國王的水土。因為過去國土所捨棄的土地和水，是供給持戒者的。沒有受戒的人，如同偷稅漏稅一樣，不得盜用其名義。現在既盜用戒律之名，又盜用供養之物，所以諸鬼神稱其為大賊。其次，鬼神的呵責是因為戒律圓滿可以利益眾生，所以有神靈守護，鬼神敬畏。現在既然毀犯戒律，神靈離去，鬼神欺凌，所以有五千鬼神遮擋在前而謾罵，厭惡其行蹤，掃除其足跡，消滅其住所。第三點是世人的嫌棄和謾罵。其次，『違制結犯』等內容都如經文所說。

第四十四條是不敬經律戒。理解佛法不是孤立的，而是要依據教法才能獲得。法身父母，諸佛所師，經卷所在之處，三寶就都具備了。即使自身有微小的理解，也要歸功於教法，因為理解是從教法中產生的。如果對教法輕忽，就會使自己和他人失去尊敬，功德和福報也會沉淪，所以制定此戒來懲罰。這是別罪，成立需要四個條件：一是存在佛經和律典；二是不抄寫傳持；三是不生起尊重之心；四是安放在卑微之處，便構成犯罪。從文義上來看，分為四個部分：首先是標明名稱並勸勉受持；其次是『剝皮下示書寫法』，說明書寫的方法；三是『常以下勸盛持供養』，勸勉盛大地受持和供養；四是『若不違制結犯』，說明違背戒律便構成犯罪。第一部分如經文所說。『剝皮等者先舉難行而誡心』，意思是先舉出難以做到的事情來告誡內心。如《大智度論》所說：

【English Translation】 English version:

'Wicked person' refers to someone who violates the precepts and commits offenses. 'Three violations constitute an offense' means that committing an offense three times constitutes a crime. As for mentioning 'Seven Buddhas,' it is because all Buddhas commonly receive these precepts. Here, for the sake of brevity, only the recent seven Buddhas are mentioned.

The forty-third is the precept against deliberately destroying the precepts. A Bodhisattva's precepts encompass both the vehicle and the precepts, like a boat in the cycle of birth and death, a bridge to the other shore. Now, one violates it oneself and destroys it. Or some say that emptiness is evil, that there is no difference between upholding and violating the precepts; or that the Buddhas only use precepts to frighten for the sake of convenient teaching. They do not believe in the protection in the dark, the precept deities guarding in secret. This is like weeds mixed in a good field, a corpse in the sea of precepts. This kind of slander of the Vaipulya sutras is more serious than the seven rebellious acts. Therefore, in addition to other offenses, this precept is specifically established. The establishment of this precept requires four conditions: first, having faith and receiving the precepts; second, having a specific object; third, deliberately generating a destructive mind; and fourth, as long as one destroys one precept, one commits an offense. From the meaning of the text, it is divided into two parts: first, naming and reprimanding; second, 'If destroyed, violating the system constitutes an offense,' indicating that violating the precepts constitutes an offense. The first part is divided into three points: first, explaining that one will lose worldly offerings; second, 'Five thousand below explain the rebuke of ghosts and gods,' explaining that one will be rebuked by ghosts and gods; third, 'All people below explain the dislike and scolding of the world,' explaining that one will be disliked and scolded by the world. The first point includes two losses: first, losing the offerings of present-day believers; second, stealing the king's land and water. Because the land and water abandoned by the past kingdom are for those who uphold the precepts. Those who have not received the precepts, like tax evaders, must not steal their name. Now, they steal the name of the precepts and steal the offerings, so the ghosts and gods call them great thieves. Secondly, the rebuke of ghosts and gods is because the precepts are complete and can benefit sentient beings, so there are gods guarding and ghosts and gods revering. Now that the precepts have been violated, the gods leave and the ghosts and gods bully, so five thousand ghosts and gods block the front and scold, hate their tracks, sweep away their footprints, and destroy their dwellings. The third point is the dislike and scolding of the world. Secondly, the content of 'Violating the system constitutes an offense' is as stated in the sutra.

The forty-fourth is the precept against disrespecting the sutras and precepts. Understanding the Dharma is not isolated, but must be obtained according to the teachings. The Dharma body parents, the teachers of all Buddhas, where the sutras are, the Three Jewels are all complete. Even if one has a small understanding, one should attribute it to the teachings, because understanding arises from the teachings. If one neglects the teachings, one will cause oneself and others to lose respect, and merit and blessings will sink, so this precept is established to punish. This is a separate offense, and its establishment requires four conditions: first, the existence of Buddhist scriptures and precepts; second, not copying and transmitting them; third, not generating a respectful mind; and fourth, placing them in a humble place, which constitutes an offense. From the meaning of the text, it is divided into four parts: first, naming and exhorting to uphold; second, 'Peeling the skin below shows the writing method,' explaining the method of writing; third, 'Often below exhorts to hold and make offerings,' exhorting to grandly uphold and make offerings; and fourth, 'If not, violating the system constitutes an offense,' explaining that violating the precepts constitutes an offense. The first part is as stated in the sutra. 'Peeling the skin, etc., first raises the difficult to do and warns the mind,' meaning to first raise the difficult things to do to warn the mind. As the Mahaprajnaparamita Shastra says:

法梵志於十二年遍閻浮提求知聖法而不能得。時世無佛法佛法亦盡。有婆羅門言我有佛偈。若實樂者當以與汝。答言實樂。婆羅門言若實樂者。當以皮為紙以骨為筆以髓為水以血為墨。即如其言書得佛偈。偈云如法應修行非法不應行。今世及後世行法者安穩。木皮下次舉易行以勸寫。三勸盛持中言七寶者或七中之一或具於七為經函等。無價香華者唯貴為珍乃言無價。故法華云。此香六銖價直娑婆世界等。四結犯如文。

第四十五不化眾生戒。菩薩弘願誓度無邊隨所見聞勸發道意。故經云不說菩提名為殺者。道牙損滅莫不因茲故制犯也。別具三緣。一對所化境。二不起慈悲。三舍不勸導便犯。就文為三。初標能化之心。遍拔眾苦故云大悲。次入下對境立誓。三是菩薩下違制結犯。初如文。次文又三。初示見人令受歸戒。次若見下示見雜類令發道心。三而菩薩下示令總勸凡是有情咸發道意。初言三歸者佛法僧寶為世良田。若不歸之無由得脫。故法句經。如佛在世時天帝釋知命將終應受驢報歸依于佛。禮拜之頃其命便終。托彼驢陰母驢鞚斷。踏破壞器被陶師打胎落。即還入天帝身。未逾食頃天帝便活。殯命之而起歸依尚脫斯報況復長時。故先勸示令授三歸次授十戒。三歸是十戒之體故也。餘三如文。

第四十六

【現代漢語翻譯】法梵志（Dharmabhanaka）花了十二年時間走遍閻浮提（Jambudvipa，指我們所居住的世界）尋找神聖的佛法，但未能找到。當時世上沒有佛法，佛法也已衰竭。有一位婆羅門（Brahmin）說：『我有一首佛偈（Buddha-gatha）。如果真心想學，我就把它給你。』法梵志回答說：『我真心想學。』婆羅門說：『如果真心想學，就應該用你的皮當紙，用你的骨頭當筆，用你的骨髓當水，用你的血當墨。』法梵志就按照他說的做了，寫下了佛偈。偈語說：『如法應修行，非法不應行。今世及後世，行法者安穩。』（用）樹皮（寫經）之後，（佛）再次舉出易行（之事）來勸人抄寫。（佛）三次勸人盛裝經書，其中說到七寶（sapta-ratna）是指七種寶物中的一種，或者具備全部七種寶物，用來做經函等。（用）無價的香和花（供養），是因為（佛法）極為珍貴，所以才說是無價的。所以《法華經》（Saddharma Puṇḍarīka Sūtra）中說：『此香六銖，價值等同娑婆世界（Saha world）。』第四（關於）結論（和）違犯（戒律），如經文所說。

第四十五，不化眾生戒。菩薩（Bodhisattva）有弘大的誓願，要度化無邊的眾生，所以（菩薩）無論見到或聽到什麼，都要勸人發起修道的意願。所以經中說，不說菩提（Bodhi）之名，就是殺害（眾生）。（眾生的）道牙（菩提心）損滅，沒有不是因為這個原因的，所以制定這條戒律來禁止（這種行為）。（此戒）分別具備三種因緣：一是對所要教化的對象；二是不生起慈悲心；三是捨棄而不勸導，就犯戒。就經文來說，分為三部分。首先標明能教化的心，（菩薩）要普遍拔除眾生的痛苦，所以說（菩薩）有大悲心。其次（是）進入下文，針對（所化）對像立下誓願。第三是『菩薩』以下，（說明）違背戒律的後果。首先如經文所說。其次，經文又分為三部分。首先是『示見人令受歸戒』，（意思是）指示（菩薩）見到人，就應該勸他們受三歸戒。其次是『若見下示見雜類令發道心』，（意思是）如果見到其他種類的眾生，就應該勸他們發起修道之心。第三是『而菩薩下示令總勸凡是有情咸發道意』，（意思是）而菩薩應該勸所有有情眾生都發起修道之心。首先說『三歸者佛法僧寶為世良田』，（意思是）三歸依（tri-sarana）是佛、法、僧三寶，是世間的良田，如果不歸依三寶，就沒有辦法脫離（輪迴）的痛苦。所以《法句經》（Dhammapada）中說，如佛在世時，天帝釋（Śakra）知道自己命將終了，應該受驢的果報，（於是他）歸依于佛，禮拜佛的時候，他的命就終結了，（他）投胎到那頭驢的胎中，母驢的韁繩斷了，（母驢）踩壞了（陶匠的）器物，被陶匠打，（導致）流產，（天帝釋的靈魂）就又回到了天帝的身體里。還沒過一頓飯的時間，天帝釋就活了過來。殯命之而起歸依尚脫斯報況復長時，所以先勸人受三歸依，其次（勸人）受十戒（dasa-sila）。三歸依是十戒的基礎。其餘三點如經文所說。

第四十六

【English Translation】 Dharmabhanaka (法梵志) spent twelve years traveling all over Jambudvipa (閻浮提, the world we live in) seeking the sacred Dharma but could not find it. At that time, there was no Buddha-dharma in the world, and the Buddha-dharma had also declined. A Brahmin (婆羅門) said, 'I have a Buddha-gatha (佛偈). If you sincerely want to learn it, I will give it to you.' Dharmabhanaka replied, 'I sincerely want to learn it.' The Brahmin said, 'If you sincerely want to learn it, you should use your skin as paper, your bones as a pen, your marrow as water, and your blood as ink.' Dharmabhanaka did as he said and wrote down the Buddha-gatha. The gatha says: 'Practice according to the Dharma, do not practice what is not Dharma. In this life and the next, those who practice the Dharma will be secure.' After (writing the sutra on) tree bark, (the Buddha) again cited easy practices to encourage people to copy (the sutra). (The Buddha) thrice exhorted people to elaborately contain the scriptures, saying that the seven treasures (sapta-ratna, 七寶) refer to one of the seven treasures, or possessing all seven treasures, to be used as scripture boxes, etc. (Using) priceless incense and flowers (as offerings) is because (the Dharma) is extremely precious, so it is said to be priceless. Therefore, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, 法華經) says: 'This six zhu of incense is worth as much as the Saha world (娑婆世界).' The fourth (regarding) the conclusion (and) violation (of precepts), is as the text says.

The forty-fifth precept: not to convert sentient beings. Bodhisattvas (菩薩) have great vows to liberate boundless sentient beings, so whatever (a Bodhisattva) sees or hears, they should encourage people to arouse the intention to cultivate the path. Therefore, the sutra says that not speaking the name of Bodhi (菩提) is killing (sentient beings). The destruction of the dao ya (道牙, the seed of enlightenment) is invariably due to this reason, so this precept is established to prohibit (this behavior). (This precept) separately possesses three conditions: first, the object to be taught; second, not arousing compassion; third, abandoning without exhortation, which constitutes a violation. In terms of the text, it is divided into three parts. First, it indicates the mind capable of teaching; (Bodhisattvas) universally eradicate the suffering of sentient beings, so it is said that (Bodhisattvas) have great compassion. Second, (it) enters the following text, making vows for (the objects of conversion). Third, from 'Bodhisattva' onwards, (it explains) the consequences of violating the precepts. First, as the text says. Second, the text is further divided into three parts. First is 'showing people to receive the Three Refuges', (meaning) instructing (Bodhisattvas) that when they see people, they should encourage them to take the Three Refuges (tri-sarana, 三歸依). Second is 'if seeing below, showing various kinds to arouse the mind for the path', (meaning) if seeing other kinds of sentient beings, they should encourage them to arouse the mind for cultivating the path. Third is 'and Bodhisattvas below, showing to generally encourage all sentient beings to arouse the mind for the path', (meaning) and Bodhisattvas should encourage all sentient beings to arouse the mind for cultivating the path. First, it says 'the Three Refuges are the Buddha, Dharma, and Sangha treasures, which are the good fields of the world', (meaning) the Three Refuges are the Buddha, Dharma, and Sangha, which are the good fields of the world. If one does not take refuge in the Three Jewels, there is no way to escape (the suffering of samsara). Therefore, the Dhammapada (法句經) says that when the Buddha was in the world, Śakra (天帝釋) knew that his life was about to end and that he should receive the retribution of a donkey. (So) he took refuge in the Buddha, and when he bowed to the Buddha, his life ended. (He) was reborn in the womb of that donkey. The donkey's reins broke, (the donkey) broke (the potter's) utensils, and was beaten by the potter, (resulting in) a miscarriage. (Śakra's soul) then returned to Śakra's body. Before a meal had passed, Śakra came back to life. 'Burying the life and arising to take refuge still escapes this retribution, how much more so over a long period of time.' Therefore, first encourage people to take the Three Refuges, and then (encourage people) to take the Ten Precepts (dasa-sila, 十戒). The Three Refuges are the foundation of the Ten Precepts. The remaining three points are as the text says.

The forty-sixth

說法乖式戒。說法利人意在弘益。尊卑有軌彼此虔誠。今乃趣爾宣揚威儀失緒。自他輕忽法水難停故制犯也。別具三緣。一對聽者。二非床座。三隨說結犯。就文為三。初標能說之心具如法華。大慈悲為室柔和忍辱為衣諸法空為座。舉一攝三故云大慈悲。若入下示說儀式。如希孝順父母者示令勸他尊重說教之人。敬順師教者示令勸他恭順師所說教。西國外道多事火神專注禮敬唸唸相續。故舉此事比敬人法。三其說法下違制結犯。

第四十七立制滅法戒。有力之人受佛付囑。既能稟戒應護三寶。庶得佛法長存為五乘之軌導。今乃恃勢立制非法違佛付囑。乖受本心致令日隱舟沈蒼生眼滅。是故制犯。別具四緣。一信心受戒。二自恃高威。三立非法制。四損滅佛法便犯。就文為三。初標有戒之人。言四部者比丘等四皆有力能滅法者。次自恃下出非法制。制於如法比丘四拘繫帳籍。闕于剃髮出家。已出家者不得習學決疑修福。但為營理俗務故云不聽出家乃至非法非律。三而菩薩下違制結犯。

第四十八自破內法戒。菩薩理應依于正法諸有所作動合聖懷。今乃附傍勝人。茍求名利妄說佛法。應制云聽所損尤甚故得罪也。別具二緣。一自為名利。二于王等前妄說佛法戒便犯。就文為三。初明能破人法。次若受下舉是況

【現代漢語翻譯】現代漢語譯本：說法乖式戒。說法的目的是爲了利益他人，意在弘揚佛法，使人受益。師長和聽眾之間要有一定的規矩，彼此之間要虔誠恭敬。現在卻隨意宣揚佛法，導致威儀喪失，自他之間互相輕視，這樣佛法就像水一樣難以停留，所以制定此戒來防止這種情況發生。違犯此戒需要具備三個條件：一是對聽眾說法；二是不在床座上；三是隨著說法的進行而結犯。從經文來看，分為三個部分。首先，標明能說法的人應該具備的心態，就像《法華經》所說的那樣，以大慈悲心為屋室，以柔和忍辱為衣裳，以諸法空性為座位。這裡舉一個例子就包含了三個方面，所以說『大慈悲』。如果進入下文所示的說法儀式，就像希望孝順父母的人，要引導、勸導他人尊重說法之人；敬順師長的教導，要引導、勸導他人恭敬順從師長所說的教導。西方的外道有很多事奉火神的，他們專注地禮敬火神，唸唸相續不斷。所以舉這個例子來比喻敬重說法之人的方法。第三，『其說法下』，指違背了這些規定就會結犯此戒。第四十七立制滅法戒。有能力的人接受了佛的囑託，既然已經受了戒，就應該護持佛法僧三寶，這樣才能使佛法長久存在，成為五乘（人天乘、聲聞乘、緣覺乘、菩薩乘）的軌範和引導。現在卻仗著自己的權勢，制定不符合佛法的制度，違背了佛的囑託，違背了受戒的本心，導致佛法像太陽一樣隱沒，像船一樣沉沒，眾生的眼睛被遮蔽。因此制定此戒來防止這種情況發生。違犯此戒需要具備四個條件：一是具有信心而受戒；二是自恃權勢高位；三是制定不符合佛法的制度；四是損害和滅除佛法，就構成違犯。從經文來看，分為三個部分。首先，標明有戒之人。『言四部者』，指比丘（bhiksu，男性出家人）等四眾弟子，他們都有能力滅除佛法。其次，『自恃下』，指出不符合佛法的制度。這種制度對於如法的比丘進行各種限制，比如拘禁、繫縛、登記戶籍，不允許剃髮出家，已經出家的人不得學習佛法、決斷疑惑、修習福報，只能經營處理世俗事務，所以說『不聽出家乃至非法非律』。第三，『而菩薩下』，指違背了這些規定就會結犯此戒。第四十八自破內法戒。菩薩（bodhisattva，立志成佛的修行者）理應依據正法，所作所為都應符合聖人的心意。現在卻依附於有權勢的人，茍且追求名利，胡亂解說佛法。經文說，聽任這種行為所造成的損害尤其嚴重，所以會因此獲罪。違犯此戒需要具備兩個條件：一是為自己求取名利；二是在國王等有權勢的人面前胡亂解說佛法，就構成違犯。從經文來看，分為三個部分。首先，說明能破壞佛法的人和事。其次，『若受下』，舉例說明這種情況。

【English Translation】 English version: The precept against teaching the Dharma improperly. The purpose of teaching the Dharma is to benefit others, with the intention of propagating the Dharma and benefiting people. There should be rules between teachers and listeners, and both should be sincere and respectful. Now, however, the Dharma is propagated casually, leading to a loss of dignity, mutual disrespect between oneself and others, making it difficult for the Dharma to remain like water. Therefore, this precept is established to prevent this situation from occurring. Violating this precept requires three conditions: first, speaking to listeners; second, not being on a bed or seat; third, the offense is committed as the teaching progresses. From the text, it is divided into three parts. First, it indicates the mindset that a person capable of teaching the Dharma should possess, just as the Lotus Sutra says, taking great compassion as the room, gentleness and patience as clothing, and the emptiness of all dharmas as the seat. Here, one example encompasses three aspects, so it is said 'great compassion'. If entering the teaching ceremony shown below, like someone who hopes to be filial to their parents, they should guide and encourage others to respect the person teaching the Dharma; respecting and obeying the teacher's teachings, they should guide and encourage others to respectfully follow the teachings of the teacher. Western heretics often serve the fire god, focusing on reverence and continuous respect. Therefore, this example is used to illustrate the method of respecting the person teaching the Dharma. Third, '其說法下', refers to violating these regulations will result in committing this precept. The forty-seventh precept against establishing rules that destroy the Dharma. Capable individuals who have received the Buddha's entrustment, having taken the precepts, should protect the Triple Gem (Buddha, Dharma, Sangha), so that the Dharma may endure and serve as a guide for the Five Vehicles (Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Now, relying on their power, they establish rules that do not conform to the Dharma, violating the Buddha's entrustment and the original intention of taking the precepts, causing the Dharma to disappear like the sun and sink like a ship, obscuring the eyes of sentient beings. Therefore, this precept is established to prevent this situation from occurring. Violating this precept requires four conditions: first, having faith and taking the precepts; second, relying on one's high position and power; third, establishing rules that do not conform to the Dharma; fourth, harming and destroying the Dharma, which constitutes a violation. From the text, it is divided into three parts. First, it indicates the person who has taken the precepts. '言四部者', refers to the fourfold assembly of disciples, such as bhikshus (male monastics), who have the ability to destroy the Dharma. Second, '自恃下', points out the rules that do not conform to the Dharma. This system imposes various restrictions on lawful bhikshus, such as detention, restraint, and registration, not allowing tonsure and ordination, and those who have already left home are not allowed to study the Dharma, resolve doubts, or cultivate merit, but can only manage secular affairs, so it is said '不聽出家乃至非法非律'. Third, '而菩薩下', refers to violating these regulations will result in committing this precept. The forty-eighth precept against self-destruction of the inner Dharma. A Bodhisattva (bodhisattva, one who aspires to Buddhahood) should rely on the correct Dharma, and their actions should conform to the intentions of the sages. Now, however, they attach themselves to powerful people, seeking fame and profit, and interpret the Dharma recklessly. The text says that allowing this behavior causes particularly severe damage, so one will be guilty of this offense. Violating this precept requires two conditions: first, seeking fame and profit for oneself; second, recklessly interpreting the Dharma in front of powerful people such as kings, which constitutes a violation. From the text, it is divided into three parts. First, it explains the people and things that can destroy the Dharma. Second, '若受下', illustrates this situation with an example.

非。三若故下違制結犯。初言橫與等者。于王等前妄說佛戒曲順王心。云佛聽許枷禁打縛僧尼故云橫與作繫縛事等。如師子等者如師子蓮華面經云。佛告阿難。譬如師子命終之後若空若水若陸所有眾生不食彼師子肉。唯師子身自生諸蟲自食師子之肉。阿難我之佛法非余能壞。是我法中諸惡比丘之所破壞。外道天魔雖破佛法人多□信是故云非。內眾毀破人多生信。譬如自食。次舉是況非中。言如念一子者如母念子。以命從之如事父母使無譏謗。父母能生生身佛戒能生法身。惡謗傷心。痛之何及。是故舉於三百鉾刺及入地獄百劫受苦。而比聞毀一言。而況等者。自作教他他因破法。以他望自自因他緣故云因緣。逆佛教法雲無孝順。結犯如文。次如是下第二結勸如文。諸佛子下第三總結為三。初標數。汝等下等第二勸持。過去下第二勸學。

諸佛子下第三大段流通為二。初流通一經。次流通一品。初又四。初勸誦。次正流通。三明利益。四各三。初勸誦三者。初標名數。三世下第二舉三世諸佛皆誦。我今下第三舉釋迦自誦。舉此二文為勸之由。汝等次正流通三文者。初勸流通之人應受持下次明流通之相。流通下第三約時對機明流通事。得見下第三利益中三文者。初明值聖。次世世下明離苦。三當生下明得樂。我今下第

【現代漢語翻譯】非。三種情況下如果違背戒律會構成犯罪。首先，『橫與等者』指的是在國王等權貴面前，爲了迎合他們的心意而歪曲佛陀的戒律，妄稱佛陀允許對僧尼進行枷鎖、囚禁、鞭打等行為，所以說是『橫與作繫縛事等』。『如師子等者』，就像《師子蓮華面經》所說：『佛告阿難（Ananda，佛陀的十大弟子之一）。譬如師子命終之後，若空若水若陸所有眾生不食彼師子肉，唯師子身自生諸蟲自食師子之肉。阿難，我之佛法非余能壞，是我法中諸惡比丘之所破壞。』外道天魔雖然破壞佛法，但很多人不相信他們，所以說是『非』。而內部的人毀壞佛法，人們更容易相信，就像獅子自食其肉一樣。接下來用比喻來說明『非』的情況。『言如念一子者』，就像母親思念自己的孩子，甚至願意為他付出生命，就像侍奉父母一樣，要讓他們沒有可以指責的地方。父母能生養我們的色身，而佛戒能生養我們的法身。惡意的誹謗會傷害我們的心，這種痛苦是無法彌補的。所以用三百支長矛刺身以及在地獄中遭受百劫的痛苦，來比喻聽到一句誹謗的話。『而況等者』，自己造作惡業，教唆他人，或者因為他人的原因而破壞佛法。以他人為參照，自己因為他人的緣故而犯罪，所以說是『因緣』。違背佛教的教法，說沒有孝順之心，所犯的罪行就像經文中所說的那樣。接下來『如是下』是第二部分，總結並勸勉，內容就像經文所說的那樣。『諸佛子下』是第三大部分，總結為三個方面。首先是標明數量。『汝等下等』是第二部分，勸勉大家堅持。『過去下』是第二部分，勸勉大家學習。『諸佛子下』是第三大段，流通分為兩個部分。首先是流通一部經，然後是流通一個品。首先又有四個部分。首先是勸勉背誦，然後是正式流通，第三是說明利益，第四是各有三個部分。首先勸勉背誦三個方面。首先是標明名稱和數量。『三世下』是第二部分，舉出三世諸佛都在背誦。『我今下』是第三部分，舉出釋迦（Sakyamuni，佛教創始人）自己也在背誦。舉出這兩個例子是爲了勸勉大家。『汝等次』是正式流通的三個方面，首先是勸勉流通的人應該受持，然後說明流通的方式。『流通下』是第三部分，根據時間和對像說明流通的事情。『得見下』是第三部分，利益中有三個方面，首先是說明值遇聖賢。『次世世下』是說明脫離苦難。『三當生下』是說明獲得快樂。『我今下』是第

【English Translation】 Non. Three situations where violating the precepts constitutes an offense. Firstly, 'transgressing and equating' refers to distorting the Buddha's precepts before kings and other dignitaries to cater to their desires, falsely claiming that the Buddha permits shackling, imprisoning, whipping, and other actions against monks and nuns, hence the phrase 'transgressing and equating to acts of bondage.' 'Like a lion, etc.' is as stated in the Simhanada Lotus Face Sutra: 'The Buddha told Ananda (one of the ten principal disciples of the Buddha). For example, after a lion dies, no living being in the sky, water, or land will eat the lion's flesh. Only the worms born from the lion's body will eat the lion's flesh. Ananda, my Buddha-dharma cannot be destroyed by others; it is destroyed by the evil bhikkhus (monks) within my Dharma.' Although tirthikas (non-Buddhists) and maras (demons) destroy the Buddha-dharma, many people do not believe them, hence the word 'non.' However, when internal people destroy the Buddha-dharma, people are more likely to believe it, just like a lion eating its own flesh. Next, an analogy is used to illustrate the 'non' situation. 'Speaking of thinking of one child' is like a mother thinking of her child, even willing to give her life for him, just like serving parents, ensuring there is no cause for criticism. Parents can give birth to our physical body, while the Buddha's precepts can give birth to our dharmakaya (Dharma body). Malicious slander will hurt our hearts, and this pain is irreparable. Therefore, the pain of being pierced by three hundred spears and suffering for hundreds of kalpas (aeons) in hell is used to compare to hearing a single slanderous word. 'And so on' refers to creating evil karma oneself, instigating others, or destroying the Dharma due to others. Taking others as a reference, one commits offenses because of others, hence the term 'causation.' Violating the Buddha's teachings and saying there is no filial piety, the offenses committed are as stated in the sutra. Next, 'Thus below' is the second part, summarizing and exhorting, the content is as stated in the sutra. 'All Buddha-sons below' is the third major part, summarized into three aspects. First, the number is indicated. 'You, etc. below' is the second part, exhorting everyone to persevere. 'Past below' is the second part, exhorting everyone to learn. 'All Buddha-sons below' is the third major section, the circulation is divided into two parts. First, circulating a sutra, and then circulating a chapter. First, there are four parts. First, exhorting recitation, then formal circulation, third, explaining the benefits, and fourth, each has three parts. First, exhorting recitation in three aspects. First, indicating the name and number. 'Three worlds below' is the second part, citing that all Buddhas of the three worlds are reciting. 'I now below' is the third part, citing that Sakyamuni (the founder of Buddhism) himself is also reciting. These two examples are given to encourage everyone. 'You, etc. next' are the three aspects of formal circulation, first, exhorting those who circulate should uphold, and then explaining the method of circulation. 'Circulation below' is the third part, explaining the matter of circulation according to time and object. 'To see below' is the third part, there are three aspects in the benefits, first, explaining encountering sages. 'Next, lifetimes below' is explaining liberation from suffering. 'Three, to be born below' is explaining obtaining happiness. 'I now below' is the

四大眾奉持三文者。初舉自勸他。次如無相下指廣言無相者。應是天王名為相從天目品也。此等諸文連前九戒。是故至此方指廣耳。三三千下大眾受持。言三千學者。謂三千界所學之者有本言士天宮云。人誤改之。撿梵網者字為正。略舉一化故云三千時坐聽者舉此南洲。亦有戒本無此一段。文不周足。前勸奉后受持故。爾時下第二流通一品四。初結說心地。二總結十處。三明所明所說之法。四大眾奉持。四文各二。初文二者初明此土釋迦說竟。次舉千百億釋迦為例。從摩醯下第二總結十處。二者初此釋迦所說十處。次千百億下明千百億所說十處。略舉三種通收十也。言十處者初坐金剛座說十世界海。二至帝釋宮說十住。三至焰天說十行。四至兜率說十向。五至化樂說十定。六至他化說十地。七至初禪說十金剛。八至二禪說十忍。九至三禪說十愿。十至四禪中說我本源蓮華藏世界心地法門品。一切下第三明所說之法。二者初別列五藏。次如如下總結。初言一切佛心藏者戒法即心。心眾生三無差別名為佛心。佛心遍攝具如法華實相之心具百界千如故名心藏。心喻如地能持萬物故云地藏。此心即戒。戒具定慧含藏三德名為戒藏。依圓菩提四弘十愿于輕重戒。一一修行愿愿互融戒戒相攝一切行愿無不歸之。故大論云。能以少施

小戒出過聲聞辟支佛上故名無量行愿藏也。因果等者謂因中佛性常住藏也。果上佛性常住藏也。所言因者因於戒法入十發趣乃至等覺名之為因。妙覺為果。若因若果佛性常住行愿無減名因果佛性常住藏也。何者緣理持戒佛性為心。依正一如色香中道。中道法界不變名常。毗盧遮那遍一切處豈非藏耶。法性僧性一體無殊並可言藏。何者覺心名佛離染名法無諍名僧。故凈名云。佛即是法法即是眾。故涅槃云。言佛性者猶如虛空。非內非外。若內外者云何得名一切處有其義。若是不得妄引大論佛法二性分張有無。誤將涅槃權對迦葉除墻壁瓦礫以之為難。具如金錍論中委述。次總結中言如如者總結上文。咸歸一理理無差異故曰如如。如如者結上之法。一切結能說之人即釋迦及千百億釋迦也。問上列諸藏有五藏何差別。答前三屬性德三因后二屬修得三因。理性覺智名佛心藏。即是了因。如木中火能照用之性。理性正因法身之體遍而不動猶如大地。如木中火天然熱性。理性戒藏從斷惑邊即解脫德。對於緣因如木中火熟食之性。無量等者愿即了因。愿由智發故。行即緣因萬行之緣。斷惑自在故。佛性常住常即是正因。法體遍故。應知以修了性以性發修。修性不二如木出火。內外無殊。對修未修不分。而分各分三性。分而不分咸通初后

【現代漢語翻譯】現代漢語譯本小戒出過聲聞、辟支佛之上，所以名為無量行愿藏（指菩薩無量的修行和願力蘊藏）。因果等，是指因中的佛性常住藏（指眾生本具的佛性，恒常不變）。果上的佛性常住藏（指成佛后所證得的佛性，恒常不變）。所說的『因』，是指從因於戒法進入十發趣，乃至等覺（菩薩修行過程中的不同階段）名為『因』。妙覺（指佛果）為『果』。無論是因還是果，佛性都是常住的，行愿沒有減少，這叫做因果佛性常住藏。什麼叫做緣理持戒？佛性為心（以佛性作為根本的心）。依正一如（依報和正報是一體的），色香中道（在色和香等現象中體現中道）。中道法界不變，名為『常』。毗盧遮那佛遍一切處，難道不是『藏』嗎？法性（法的本性）、僧性（僧的本性）一體沒有差別，都可以稱為『藏』。什麼叫做覺心名佛（覺悟的心稱為佛），離染名法（遠離染污稱為法），無諍名僧（沒有爭論稱為僧）。所以《維摩詰經》說：『佛即是法，法即是眾。』所以《涅槃經》說：『所說的佛性，猶如虛空，非內非外。』如果說有內外，怎麼能說一切處都有佛性呢？如果有人不理解這個道理，就妄自引用大乘經典，把佛法二性（佛性和法性）分為有和無，錯誤地把《涅槃經》的方便說法當作真實義，像迦葉尊者那樣，想要去除墻壁瓦礫來尋找佛性，這是錯誤的。詳細的論述在《金錍論》中。接下來總結說『如如』，是總結上面的內容，全部歸於一個道理，道理沒有差異，所以說『如如』。『如如』是總結上面的法，一切都是能說之人，也就是釋迦牟尼佛以及千百億釋迦牟尼佛。問：上面列舉的各種藏，有五藏，有什麼差別？答：前三個屬於性德三因（指佛性本具的三種原因），后兩個屬於修得三因（指通過修行而獲得的三種原因）。理性覺智名為佛心藏，這是了因（指能夠引發結果的原因），就像木頭中的火，能夠照亮和發揮作用的性質。理性正因是法身之體，普遍存在而不動搖，猶如大地，就像木頭中的火，天然具有熱的性質。理性戒藏是從斷除迷惑的角度來說的，是解脫德，對應于緣因（指促成結果的外部條件），就像木頭中的火，能夠煮熟食物的性質。無量等，愿就是了因，愿是由智慧發起的。行就是緣因，是萬行之緣。斷惑自在，所以佛性常住，常就是正因，法體普遍存在。應該知道以修行來顯了本性，以本性來引發修行，修行和本性不是二元的，就像木頭中生出火一樣，內外沒有差別。對於修行和未修行，不應該區分，而應該各自區分三種性質，區分和不區分，都貫通始終。

【English Translation】 English version 'Small precepts surpass the Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas), hence the name Immeasurable Store of Conduct and Vows (referring to the immeasurable practices and vows of Bodhisattvas). 'Cause and effect' refers to the eternally abiding store of Buddha-nature in the cause (referring to the inherent Buddha-nature of sentient beings, which is constant and unchanging). The eternally abiding store of Buddha-nature in the effect (referring to the Buddha-nature attained after becoming a Buddha, which is constant and unchanging). What is meant by 'cause' is that entering the Ten Faiths (different stages in the Bodhisattva path) from the precepts is called 'cause,' up to Equal Enlightenment. Wonderful Enlightenment (Buddhahood) is the 'effect.' Whether it is cause or effect, the Buddha-nature is eternally abiding, and the conduct and vows do not diminish, this is called the eternally abiding store of Buddha-nature in cause and effect. What is meant by upholding precepts based on principle? Buddha-nature is the mind (taking Buddha-nature as the fundamental mind). The dependent and the proper are one and the same (the environment and the beings within it are one). The Middle Way in form and fragrance (the Middle Way is manifested in phenomena such as form and fragrance). The unchanging Middle Way of the Dharma Realm is called 'constant.' Vairochana Buddha pervades all places, is this not a 'store'? The Dharma-nature (the nature of Dharma) and Sangha-nature (the nature of Sangha) are one and the same without difference, and can both be called 'store.' What is meant by the awakened mind being called Buddha (the awakened mind is called Buddha), being free from defilement being called Dharma (being free from defilement is called Dharma), and being without contention being called Sangha (being without contention is called Sangha)? Therefore, the Vimalakirti Sutra says: 'The Buddha is Dharma, and Dharma is the Sangha.' Therefore, the Nirvana Sutra says: 'What is called Buddha-nature is like empty space, neither internal nor external.' If it is said to be internal or external, how can it be said that it exists everywhere? If someone does not understand this principle, they wrongly quote Mahayana scriptures, dividing the two natures of Buddha and Dharma (Buddha-nature and Dharma-nature) into existence and non-existence, mistakenly taking the expedient teachings of the Nirvana Sutra as the true meaning, like Venerable Kasyapa, wanting to remove walls and tiles to find Buddha-nature, this is wrong. Detailed discussions are in the Golden Needle Treatise. Next, summarizing with 'suchness' (tathata) summarizes the above content, all returning to one principle, the principle has no difference, so it is called 'suchness.' 'Suchness' summarizes the above Dharma, everything is the speaker, that is, Shakyamuni Buddha and billions of Shakyamuni Buddhas. Question: The various stores listed above, there are five stores, what is the difference? Answer: The first three belong to the three causes of inherent virtue (referring to the three causes inherent in Buddha-nature), and the latter two belong to the three causes of acquired cultivation (referring to the three causes acquired through practice). The rational awareness and wisdom are called the Buddha-mind store, which is the enabling cause (the cause that enables the result), like the fire in wood, the nature of being able to illuminate and function. The rational direct cause is the body of Dharma, universally present and unmoving, like the earth, like the fire in wood, naturally having the nature of heat. The rational precept store is from the perspective of cutting off delusion, it is the virtue of liberation, corresponding to the conditioning cause (the external conditions that promote the result), like the fire in wood, the nature of being able to cook food. Immeasurable, etc., vows are the enabling cause, vows are initiated by wisdom. Conduct is the conditioning cause, the condition for all practices. Cutting off delusion is freedom, so Buddha-nature is eternally abiding, constant is the direct cause, the Dharma body is universally present. It should be known that cultivation reveals the nature, and the nature initiates cultivation, cultivation and nature are not dual, like fire coming out of wood, there is no difference between inside and outside. For cultivation and non-cultivation, one should not distinguish, but each should distinguish the three natures, distinguishing and not distinguishing, all connect from beginning to end.

。應約六位方免濫疑。一切有性具理三因。解三不昧名字三因。觀三無間入五品位。觀行三因。獲凈六根入圓十信。相似三因。破界外惑入圓初住乃至等覺四十一位。分證三因。妙覺無上究竟三因。理如故通事異故六。初心理是而無疑。究竟妙覺而無濫。千百億下第四大眾奉行二者。初明千百億世界機緣受行。次若廣下指廣。

敘曰。明曠生地洲屬天臺。縣鄰章安。洲毗括務。天臺五葉繼踵三洲。豈無宿曾見聞。今方忻遇者自幸。髯之歲問道東南。弱冠之年名住剡邑。圓具才畢北面於國清海冠。憑從師常閏。既逾一紀施途故園。人處荒蕪悲傷屬因。唯經唯戒答乎地恩。故以書之被當時也。諸有闕略他疏委尋。同聲見聞推功有本。愿大師道眼遙鑒丹心。值佛聞經以為杖托耳。大曆十二年二月初一日。于臺洲黃嚴縣三章寺記之。略釋十如義。相以據外。性以據內。主質為體。功能為力。造作為作。習因為因。助因為緣。習果為果。報果為報。初相為本。后報為末。初后相在為究竟等。

天光王品者從菩薩名以目品也。問序列十處多重者何。答初重總敘臺葉共列十處。次爾時下至亦復如是示第一生八相十處。入天宮即是升兜率。十處所說即轉法輪。入胎住胎出胎並下生攝。出家成道即七相耳。略無涅槃。次吾今

【現代漢語翻譯】現代漢語譯本：應約六位，方可避免濫用和猜疑。一切事物都具有本性、道理和三種原因。理解三種不迷惑的名字和三種原因。觀察三種無間，進入五品位。通過觀行三種原因，獲得清凈的六根，進入圓教十信位。相似的三種原因，破除界外的迷惑，進入圓教初住，乃至等覺四十一位。分證三種原因。妙覺無上，究竟三種原因。道理仍然相同，但事情因為不同而有六種差異。最初的心理是正確的，沒有疑惑。最終達到妙覺，沒有濫用。千百億世界之下，第四大眾奉行這兩種原則。首先說明千百億世界中的機緣接受奉行。其次，『若廣下』指的是廣說。

敘述：我，明曠，出生于臺州，屬於天臺山。縣城與章安相鄰，臺州毗鄰括蒼。天臺宗第五代繼承人繼承了三洲的道統。難道沒有過去曾經見過或聽過，現在才高興相遇的人嗎？我自己感到幸運。我在壯年時向東南方問道，在弱冠之年就以名義居住在剡縣。圓滿受具足戒后，我面向國清寺的海冠和常閏法師學習。已經超過十二年了，我回到了故鄉。人們身處荒蕪之地，悲傷是因為業力所致。只有通過佛經和戒律才能報答這片土地的恩情。因此，我將這些記錄下來，希望能夠被當時的人們所接受。如果有什麼遺漏或不足，請在其他疏文中尋找。共同聽聞和見證的人，請將功勞歸於根本。愿大師的道眼能夠遙遙地照見我的丹心，讓我能夠依靠佛陀和佛經。大曆十二年二月初一日，于臺州黃嚴縣三章寺記錄。簡略地解釋十如是義：相從外在來確定，性從內在來確定。主質為體，功能為力，造作為作，習因為因，助因為緣，習果為果，報果為報。最初的相為本，最後的報為末。最初和最後的相存在，就是究竟等。

天光王品，是從菩薩的名字來命名這一品的。問：序列十處，為什麼有很多重複？答：最初的重複是總的敘述，天臺宗的傳承共同列出了十處。其次，從『爾時下』到『亦復如是』，展示了第一生的八相和十處。進入天宮就是上升到兜率天（Tushita Heaven）。十處所說，就是轉法輪（Turning the Wheel of Dharma）。入胎、住胎、出胎都包含在下生之中。出家、成道就是七相。省略了涅槃（Nirvana）。其次，『吾今』

【English Translation】 English version: To agree with six individuals is to avoid abuse and suspicion. All things possess nature (性), principle (理), and three causes (三因). Understand the three non-delusive names and the three causes. Observe the three uninterrupted (三無間), entering the five grades of position (五品位). Through the practice of the three causes, attain pure six senses (六根), entering the perfect ten faiths (圓十信). The similar three causes, break through the delusions beyond the realms, entering the initial dwelling of the perfect teaching (圓初住), up to the forty-one stages of near-perfect enlightenment (等覺). Partially realize the three causes. Wonderful enlightenment (妙覺), unsurpassed, ultimate three causes. The principle remains the same, but the matters differ, hence the six differences. The initial mind is correct and without doubt. Ultimately attaining wonderful enlightenment without abuse. Below the countless billions of worlds, the fourth assembly practices these two principles. First, it explains that the opportunities in countless billions of worlds are received and practiced. Second, '若廣下' refers to the extensive explanation.

Preface: I, Ming Kuang, was born in Taizhou, belonging to Mount Tiantai. The county borders Zhang'an, and Taizhou is adjacent to Kuocang. The fifth generation successor of the Tiantai school inherited the lineage of the three continents. Could there be none who have seen or heard in the past, and are now delighted to encounter this? I myself feel fortunate. In my prime, I inquired about the Way in the southeast, and in my youth, I resided in Yan County in name. After fully receiving the precepts, I faced the Hai Guan and Chang Run masters at Guoqing Temple to learn. More than twelve years have passed, and I have returned to my homeland. People are in desolate places, and sorrow is due to karma. Only through the scriptures and precepts can I repay the kindness of this land. Therefore, I record these, hoping that they will be accepted by the people of that time. If there are any omissions or shortcomings, please seek them in other commentaries. Those who have heard and witnessed together, please attribute the merit to the root. May the master's eye of wisdom remotely illuminate my sincere heart, allowing me to rely on the Buddha and the scriptures. Recorded on the first day of the second month of the twelfth year of the Dali era, at the Sanzhang Temple in Huangyan County, Taizhou. Briefly explaining the ten suchnesses (十如是): appearance (相) is determined from the outside, nature (性) is determined from the inside. Primary substance is the substance (體), function is the power (力), creation is the action (作), habitual cause is the cause (因), auxiliary cause is the condition (緣), habitual effect is the effect (果), retributive effect is the retribution (報). The initial appearance is the root (本), the final retribution is the end (末). The existence of the initial and final appearances is the ultimate, etc.

The chapter on King Heavenly Light (天光王品) is named after the name of the Bodhisattva. Question: Why are there many repetitions in the sequence of the ten places? Answer: The initial repetition is a general narration, and the transmission of the Tiantai school jointly lists the ten places. Second, from '爾時下' to '亦復如是', it shows the eight aspects and ten places of the first life. Entering the heavenly palace is ascending to Tushita Heaven (兜率天). What is said in the ten places is the Turning the Wheel of Dharma (轉法輪). Entering the womb, dwelling in the womb, and exiting the womb are all included in the descent. Renunciation and enlightenment are the seven aspects. Nirvana (涅槃) is omitted. Second, '吾今'

下至清凈略列餘生十處。正明此世化方。故知番番示成正覺。並歷十處攝諸有緣。至舍那所受菩薩藏。及為他上說佛心地。乃至涅槃方名反。頓部在初故略四味。問此結華嚴處會不等何耶。答經度不盡廣略有殊。是以今文長彼化樂及初二三四禪五處。華嚴云。不離本座。此云起說聖化難測。隨機見述(云云)。

【現代漢語翻譯】現代漢語譯本：從下文的清凈之處開始，簡略地列出餘生將要度化的十個地方。這正是爲了表明此世教化的方向。因此可知，佛陀一次又一次地示現成正覺，並且經歷十個地方來攝受各種有緣眾生。直至在舍那佛（Vairocana，意為光明遍照）處接受菩薩藏（Bodhisattva Pitaka，菩薩所應修學的法門），以及爲了他人宣說佛陀的心地法門。乃至到涅槃時才名為返回。頓教法門在開始時較為簡略，所以省略了四味（指乳味、酪味、生酥味、熟酥味）。問：為什麼這裡總結《華嚴經》（Avatamsaka Sutra）的處所和集會地點與經中其他地方不同呢？答：因為經文的詳略程度不同，所以各有差異。因此，現在的經文比《化樂天》（Nirmana-rati，欲界六天之一）以及初禪、二禪、三禪、四禪這五個地方要長。《華嚴經》說：『不離本座』。而這裡說佛陀起身說法，聖者的教化難以測度，隨順眾生的根機而示現（如上所述）。

【English Translation】 English version: From the pure places below, a brief list is made of the ten places where the remaining life will be spent in conversion. This precisely clarifies the direction of teaching in this world. Therefore, it is known that the Buddha repeatedly demonstrates the attainment of perfect enlightenment and experiences ten places to gather all sentient beings with affinity. Until receiving the Bodhisattva Pitaka (Bodhisattva Pitaka, the teachings that Bodhisattvas should practice) at Vairochana's (Vairocana, meaning 'illuminating everywhere') place, and speaking of the Buddha's mind-ground Dharma for others. It is only at Nirvana that it is called returning. The sudden teaching is simpler at the beginning, so the four tastes (referring to milk, curd, raw ghee, and cooked ghee) are omitted. Question: Why is the summary of the places and assemblies of the Avatamsaka Sutra (Avatamsaka Sutra) here different from other places in the sutra? Answer: Because the degree of detail in the sutra varies, there are differences. Therefore, the current text is longer than the five places of Nirmana-rati (Nirmana-rati, one of the six heavens of the desire realm) and the first, second, third, and fourth Dhyanas. The Avatamsaka Sutra says: 'Without leaving the original seat.' Here it says that the Buddha rises to speak the Dharma, the teaching of the sages is difficult to fathom, and it manifests according to the capacity of sentient beings (as mentioned above).