T40n1813_梵網經菩薩戒本疏
大正藏第 40 冊 No. 1813 梵網經菩薩戒本疏
No. 1813 [cf. No. 1484]
梵網經菩薩戒本疏第一
魏國西寺沙門法藏撰
原夫法身虛應。浹有岸以㼼形。妙智潛通。極無邊而照像。至真明理。即事而能理。旋超視聽之外。冥權會事。即理而能事。迥架筌蹄之表。故得蓮華藏界懸日月以臨照。菩提樹王開甘露而濟之。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。不思議光舉身化於色頂。於是四十二位大士之所同修。八萬威儀聖賢以之齊致。況乃恒沙戒品圓三聚而緣收。塵數嚴科具六位而緣攝。既如因陀羅網。同而不同。似薩婆若海。異而非異。等摩尼之雨寶濟洽梨元。譬瓔珞以嚴身功成妙覺。是故五位菩薩莫不賴此因圓。三世如來無不由此果滿。既為道場之直路。亦是種覺之良規。大哉難得而言者也。然則梵約當體。離染為名。網就喻彰。功能立號。經則貫穿縫綴。體用同詮。盧舍那則遍照果圓。說則枳機宣唱。菩薩標因異果。顯能持之人。十重等簡法異人。顯所持之法。重開二五輕分六八。具防止故稱為戒。無二軸故云一卷。故言梵網經盧舍那佛說菩薩十重四十八輕戒一卷。
將釋此經略作十門。一
【現代漢語翻譯】 現代漢語譯本 大正藏第 40 冊 No. 1813 《梵網經菩薩戒本疏》
No. 1813 [cf. No. 1484]
《梵網經菩薩戒本疏》第一
魏國西寺沙門法藏撰
探究那法身（Dharmakaya），它虛空而應化，充滿有界限的事物，並以㼼形來體現。那奇妙的智慧潛藏而貫通，在無限的邊際照亮萬象。至真之理明晰，即事而能達理，超越了視聽的範圍。那不可思議的權宜之計與事相會合，即理而能成事，遠遠超越了言語的表達。因此，蓮華藏世界（Lotus Treasury World）懸掛日月以臨照，菩提樹王（Bodhi Tree King）開啟甘露來救濟。千華千百億盧舍那佛（Vairocana Buddha）是其本身，十重四十八輕戒是釋迦文佛（Sakyamuni Buddha）的末世教化。不可言說的法門在毛端之處開啟心地，不可思議的光芒舉身顯化於色界之頂。於是，四十二位大士共同修習，八萬威儀聖賢因此齊心一致。更何況恒河沙數般的戒品圓滿了三聚凈戒（three clusters of precepts），塵埃般眾多的嚴謹戒條具備了六位（six positions），從而緣攝一切。它既像因陀羅網（Indra's net）一樣，相同而又不同；又像薩婆若海（Sarvartha Sea）一樣，相異而又非異。如同摩尼寶珠（Mani jewel）降下寶雨，普遍滋潤著梨元；又像瓔珞（necklace）莊嚴身體，功德成就了妙覺。因此，五位菩薩無不依賴此因得以圓滿，三世如來無不由此果得以成就。它既是通往道場的捷徑，也是播種覺悟的良好規範。偉大啊，這難以言說的真理！然而，梵（Brahma）是就其本體而言，以離染為名；網（Net）是借用比喻來彰顯，以其功能來立號。《經》（Sutra）則是貫穿縫綴，體用一同詮釋。盧舍那佛（Vairocana Buddha）是遍照一切、果德圓滿的佛，說（preaching）則是枳機宣唱。菩薩（Bodhisattva）標明因地與異果，彰顯能持戒之人；十重等戒條區分了法與人，彰顯所持之法。重戒分為二五，輕戒分為六八，具備了防止過失的功能，因此稱為戒（precepts）。沒有兩個軸，所以稱為一卷。所以說《梵網經盧舍那佛說菩薩十重四十八輕戒》一卷。
將要解釋這部經，略作十門：一
【English Translation】 English version Taisho Tripitaka Volume 40, No. 1813, Brahma Net Sutra Bodhisattva Precepts Commentary
No. 1813 [cf. No. 1484]
Brahma Net Sutra Bodhisattva Precepts Commentary, Volume 1
Composed by the Shramana Fazang of Xisi Temple in the Wei Kingdom
Originally, the Dharmakaya (Dharma body) is virtual and responsive, filling the shore with 㼼 form. The subtle wisdom is hidden and penetrates, illuminating all phenomena at the infinite edge. The ultimate truth is clear, reaching principle through events, transcending the realm of sight and hearing. The mysterious expedient means meet with phenomena, accomplishing affairs through principle, far beyond the expression of words. Therefore, the Lotus Treasury World (Lotus Treasury World) hangs the sun and moon to illuminate, and the Bodhi Tree King (Bodhi Tree King) opens the nectar to save. The thousand flowers and hundreds of billions of Vairocana Buddhas (Vairocana Buddha) are its own body, and the ten major and forty-eight minor precepts are the final teachings of Sakyamuni Buddha (Sakyamuni Buddha). The unspeakable Dharma opens the mind at the tip of a hair, and the inconceivable light transforms the body into the top of the realm of form. Thus, the forty-two great Bodhisattvas cultivate together, and the eighty thousand dignified sages achieve it together. Moreover, the precepts like the sands of the Ganges River complete the three clusters of precepts (three clusters of precepts), and the numerous strict precepts possess the six positions (six positions), thus encompassing everything. It is like Indra's net (Indra's net), the same and yet different; it is like the Sarvartha Sea (Sarvartha Sea), different and yet not different. Like the Mani jewel (Mani jewel) raining down treasures, universally nourishing the pear garden; like a necklace (necklace) adorning the body, merit accomplishes wonderful enlightenment. Therefore, the five ranks of Bodhisattvas all rely on this cause to achieve perfection, and the Buddhas of the three worlds all achieve this fruit. It is both a shortcut to the Bodhimanda and a good norm for planting enlightenment. Great is this unspeakable truth! However, Brahma (Brahma) refers to its essence, named for being free from defilement; Net (Net) uses a metaphor to highlight, establishing its name by its function. Sutra (Sutra) is to string together, body and function are interpreted together. Vairocana Buddha (Vairocana Buddha) is the Buddha who illuminates everything and has perfect fruition, and preaching (preaching) is the singing of the machine. Bodhisattva (Bodhisattva) marks the cause and different fruits, highlighting the person who can hold the precepts; the ten major precepts distinguish the Dharma from the person, highlighting the Dharma that is held. The major precepts are divided into two fives, and the minor precepts are divided into six eights, possessing the function of preventing faults, so they are called precepts (precepts). There are no two axes, so it is called one volume. Therefore, it is said that the Brahma Net Sutra, spoken by Vairocana Buddha, contains one volume of the Bodhisattva's ten major and forty-eight minor precepts.
To explain this sutra, I will briefly make ten sections: one
教起所因。二諸藏所攝。三攝教分齊。四顯所為機。五能詮教體。六所詮宗趣。七釋經題目。八教起本末。九部類傳譯。十隨文解釋。
初教起所因者。何故辨此菩薩戒耶。略由十因。謂法應爾故。示本行故。攝大機故。授法命故。勝法被故。令成行故。得諸位故。滅重障故。顯真性故。得勝果故。初法應爾故者。謂此菩薩三聚凈戒既為道場直路種覺圓因。是故一切諸佛出興於世利樂眾生皆依古法。法爾初時結于菩薩波羅提木叉為宗本之要。如大王路法爾常規故須說也。是故下云。各坐菩提樹誦我本師戒。又云。是盧舍那誦。我亦如是誦。解云。既佛本師戒。復但云誦不言說者。明則本法非新制也。又云。三世諸佛已說今說當說。故知同說也。二示本行者。三世諸佛皆悉往昔同行此戒成最正覺。是故成道先示此要。令諸菩薩之所修學。下文云。一切諸佛之本源行菩薩者之根本。又云。一切菩薩已學今學當學。解云。若無此戒法無一菩薩得成佛道。三攝大心者。謂如來出世。若不顯此菩薩毗尼。諸有情初發大菩提心者而未能知。何等應作。何等不應作。而進行無依。是故要當制立菩薩學處令知進修。智論十五云。譬如無足欲行。無翅欲飛。無船求渡。是不可得。若無戒欲求好果亦復如是。若人棄捨此戒。雖居山苦
【現代漢語翻譯】 現代漢語譯本： 一、教起所因：辨明菩薩戒的緣起。為何要辨明此菩薩戒呢？略有十個原因：因為法應當如此；爲了展示根本行持；爲了攝受廣大的根器；爲了授予修法的命脈；殊勝的佛法得以弘揚；爲了使修行得以成就；爲了證得各種位次；爲了滅除深重的業障；爲了彰顯真實的自性；爲了獲得殊勝的果報。首先，法應當如此：菩薩的三聚凈戒是通往道場的捷徑，是成就覺悟的圓滿之因。因此，一切諸佛出世利益眾生，都遵循古老的法則。按照法則，最初結集菩薩的波羅提木叉（別解脫戒）作為根本的要義。如同大王的道路是法則和常規一樣，所以必須宣說。因此下文說：『各自坐在菩提樹下，誦我本師的戒律。』又說：『是盧舍那佛（光明遍照）所誦，我也是這樣誦。』解釋說：既然是佛的本師之戒，卻只說是誦而不說是說教，表明這是本來的法則，不是新制定的。又說：『三世諸佛已經說過、現在說、將來也要說。』所以知道（諸佛）共同宣說此戒。 二、示本行者：三世諸佛都曾在往昔共同修行此戒而成就最正覺。因此，成道之後首先展示這個要點，讓各位菩薩能夠修學。下文說：『一切諸佛的本源行，是菩薩的根本。』又說：『一切菩薩已經學、現在學、將來也要學。』解釋說：如果沒有此戒法，就沒有一個菩薩能夠成就佛道。 三、攝大心者：如來出世，如果不彰顯此菩薩毗尼（調伏），那些初發大菩提心的有情就無法知道什麼應該做，什麼不應該做，修行時沒有依靠。因此，一定要制定菩薩的學處，讓他們知道如何進修。《智論》第十五卷說：『譬如沒有腳想要行走，沒有翅膀想要飛翔，沒有船隻想要渡河，這是不可能的。』如果沒有戒律，想要獲得好的結果也是如此。如果有人捨棄此戒，即使居住在山林中苦修……
【English Translation】 English version: 1. The Cause of the Teaching's Arising: Explaining the origin of the Bodhisattva Precepts. Why explain these Bodhisattva Precepts? Briefly, there are ten reasons: because the Dharma should be so; to demonstrate the fundamental practice; to gather in those of great capacity; to bestow the lifeblood of the Dharma; to allow the supreme Dharma to be disseminated; to enable the accomplishment of practice; to attain various stages; to extinguish heavy karmic obstacles; to reveal the true nature; to obtain supreme fruits. First, because the Dharma should be so: the Bodhisattva's Three Clusters of Pure Precepts are a direct path to the Bodhimanda (place of enlightenment), and the complete cause for achieving enlightenment. Therefore, all Buddhas appear in the world to benefit sentient beings, following the ancient Dharma. According to the Dharma, initially, the Pratimoksha (individual liberation vows) of the Bodhisattvas is compiled as the fundamental essence. Just as the King's road is a rule and convention, so it must be spoken. Therefore, the following text says: 'Each sits under the Bodhi tree, reciting the precepts of my original teacher.' It also says: 'It is what Vairocana (the Illuminator) recites, and I recite it in the same way.' The explanation says: Since it is the precepts of the Buddha's original teacher, yet it is only said to be recited and not taught, it shows that this is the original Dharma, not newly created. It also says: 'The Buddhas of the three times have already spoken, are speaking now, and will speak in the future.' Therefore, it is known that (the Buddhas) commonly speak of these precepts. 2. Demonstrating the Fundamental Practice: The Buddhas of the three times all practiced these precepts together in the past and attained the most perfect enlightenment. Therefore, after attaining enlightenment, they first demonstrate this key point, so that all Bodhisattvas can study and practice it. The following text says: 'The fundamental practice of all Buddhas is the foundation of Bodhisattvas.' It also says: 'All Bodhisattvas have learned, are learning now, and will learn in the future.' The explanation says: If there were no Dharma of these precepts, no Bodhisattva could attain Buddhahood. 3. Gathering in Great Minds: If the Tathagata (Thus Come One) appears in the world and does not reveal this Bodhisattva Vinaya (discipline), those sentient beings who initially generate the great Bodhicitta (mind of enlightenment) will not know what should be done and what should not be done, and their practice will have no reliance. Therefore, it is necessary to establish the Bodhisattva's precepts so that they know how to advance in their practice. The fifteenth chapter of the Mahaprajnaparamita-sastra says: 'It is like wanting to walk without feet, wanting to fly without wings, wanting to cross a river without a boat, which is impossible.' If there are no precepts, wanting to obtain good results is also like this. If someone abandons these precepts, even if they live in the mountains and practice austerities...
行食果服藥。與禽獸無異。四授法命者。謂諸眾生若無此戒。法命不立。與非情及畜生等無有異。瓔珞經下捲雲。佛子若過去未來現在一切眾生不受菩薩戒者。不名有情識者。畜生無異。不名為人。當離三寶海非菩薩。非男非女等。五殊勝益者。謂以最上菩薩戒沾及眾生。必當令彼成正覺。瓔珞經云。又復法師能於一切國土中教化一人出家受菩薩戒者。是法師其福勝造八萬四千塔。況復二人三人乃至百千福果不可稱量。六成諸行者。謂一切菩薩無邊大行。莫不皆以凈戒為本。智論十五云。譬如大地一切萬物有形之類皆依地而住。戒亦如是。戒為一切善法住處。又華嚴經云。譬如造宮室起基令堅固。施戒亦如是。菩薩眾行本。此經下云。一切菩薩已學今學當學。七成諸位者。謂由具足菩薩戒故信行得成。方乃得入十住等位。瓔珞經云。初發心出家欲紹菩薩位者。當先受正法戒。戒者是一切行功德藏根本。正向佛果道。問位以智成。因何說戒。答戒具三聚。攝善戒中既具大智。理亦無違。下文中十發趣十長養等皆因此成。又問以何得知此菩薩戒多是住前菩薩所行戒耶。答瓔珞經下捲雲。我今在此樹下。為十四億人說住前信想菩薩初受戒法。佛子是信想菩薩於十千劫行十戒法。當入十住心。此之謂也。八滅重障者。重障有二
【現代漢語翻譯】 現代漢語譯本 食用果實和藥物，這與禽獸沒有區別。第四，授予法命：如果眾生沒有此戒，法命就無法確立，與無情之物和畜生等沒有區別。《瓔珞經》下卷說：『佛子，如果過去、未來、現在一切眾生不受菩薩戒，就不能稱為有情識者，與畜生沒有區別，不能稱為人，應當遠離三寶海，不是菩薩，不是男，不是女等。』第五，殊勝利益：用最上的菩薩戒加持眾生，必定能讓他們成就正覺。《瓔珞經》說：『又法師能在一切國土中教化一人出家受菩薩戒，這位法師的福報勝過建造八萬四千座塔。何況是二人、三人乃至百千人，福果不可稱量。』第六，成就諸行：一切菩薩無邊的大行，沒有不是以清凈的戒律為根本的。《智論》第十五說：『譬如大地，一切萬物有形之類都依靠大地而住，戒律也是如此。戒律是一切善法的住處。』又《華嚴經》說：『譬如建造宮室，打好地基使其堅固，佈施和持戒也是如此，是菩薩眾行的根本。』此經下文說：『一切菩薩已學、今學、當學。』第七，成就諸位：因為具足菩薩戒的緣故，信行得以成就，才能進入十住等位。《瓔珞經》說：『初發心出家想要繼承菩薩位的人，應當先受正法戒。戒是一切行功德藏的根本，是走向佛果的道路。』問：位以智成，為何說戒？答：戒具三聚（指攝律儀戒、攝善法戒、饒益有情戒）。攝善戒中既具有大智，道理上也沒有違背。下文中的十發趣、十長養等都是因此而成就。又問：以什麼得知此菩薩戒多是住前菩薩所行的戒呢？答：《瓔珞經》下卷說：『我今在此樹下，為十四億人說住前信想菩薩初受戒法。佛子，這些信想菩薩於十千劫行十戒法，當入十住心。』說的就是這個意思。第八，滅重障：重障有兩種：
【English Translation】 English version Eating fruits and taking medicine is no different from animals. Fourth, bestowing the Dharma-life: if sentient beings do not have this precept, the Dharma-life cannot be established, and there is no difference between them and inanimate objects and animals. The lower scroll of the Yingluo Sutra says: 'Buddhist disciples, if all sentient beings in the past, future, and present do not receive the Bodhisattva precepts, they cannot be called sentient beings with consciousness, they are no different from animals, they cannot be called humans, they should stay away from the Sea of Three Jewels, they are not Bodhisattvas, not male, not female, etc.' Fifth, supreme benefits: blessing sentient beings with the supreme Bodhisattva precepts will surely enable them to achieve perfect enlightenment. The Yingluo Sutra says: 'Furthermore, if a Dharma master can teach one person in all lands to leave home and receive the Bodhisattva precepts, the merit of this Dharma master surpasses building 84,000 stupas. How much more so if it is two, three, or even hundreds of thousands of people, the merit and fruit are immeasurable.' Sixth, accomplishing all practices: all the boundless great practices of all Bodhisattvas are rooted in pure precepts. The fifteenth chapter of the Treatise on the Great Perfection of Wisdom says: 'For example, just as all things and beings with form rely on the earth to exist, so it is with precepts. Precepts are the dwelling place of all good dharmas.' Furthermore, the Avatamsaka Sutra says: 'For example, when building a palace, the foundation is laid firmly, so it is with giving and keeping precepts, which are the foundation of the practices of Bodhisattvas.' This sutra says below: 'All Bodhisattvas have learned, are learning, and will learn.' Seventh, accomplishing all stages: because of possessing the Bodhisattva precepts, faith and practice are accomplished, and one can then enter the stages of the Ten Dwellings and so on. The Yingluo Sutra says: 'Those who initially aspire to leave home and inherit the Bodhisattva position should first receive the precepts of the Correct Dharma. Precepts are the root of all meritorious virtues, and the path to the fruit of Buddhahood.' Question: Stages are accomplished through wisdom, why speak of precepts? Answer: Precepts encompass the three aggregates (referring to the precepts of restraining from evil, accumulating good dharmas, and benefiting sentient beings). Since the aggregate of accumulating good dharmas already contains great wisdom, there is no contradiction in principle. The Ten Inspirations and Ten Growths mentioned below are all accomplished because of this. Question: How do we know that these Bodhisattva precepts are mostly practiced by Bodhisattvas before the stage of dwelling? Answer: The lower scroll of the Yingluo Sutra says: 'I am now under this tree, speaking to 1.4 billion people about the initial precepts of Bodhisattvas of faith and contemplation before the stage of dwelling. Buddhist disciples, these Bodhisattvas of faith and contemplation practice the ten precepts for ten thousand kalpas, and then enter the mind of the Ten Dwellings.' This is what it means. Eighth, eliminating heavy obstacles: there are two types of heavy obstacles:
。謂惑與業。今既具防三業。律儀戒中惡無不止。惑業種子是所除滅。故瓔珞下捲雲。受十無盡戒已。其受者過度四魔越三界苦。從生至生不失此戒。常隨行人乃至成佛。九顯真性者。謂由具此菩薩凈戒。遂令障滅行成性離究竟。下云。佛性常住戒法流通也。十得勝果者。謂此凈戒因位究竟必獲如來圓明勝果故。華嚴經云。戒是無上菩提本。應當具足持凈戒。此經下云。微塵菩薩眾由是成正覺。此之謂也。
第二諸藏所攝者。此有四重。初約二藏有二。謂大小二乘各有菩薩藏聲聞藏。於此四中唯大乘內菩薩藏攝。或通大乘聲聞藏攝。以大中聲聞悉許成佛。於此戒法亦受持故。亦通收小中菩薩。以彼三十四心成佛等事離此實戒更無餘故。或亦通彼聲聞藏。以七眾所持別解脫戒皆是菩薩律儀攝故。是故彼法亦在此中。二約三藏亦二。一唯是大乘毗奈耶藏。以具詮顯調伏行故。二或通餘二。以戒具三聚該於三學。成因五位。必具余故。三約十藏亦二。唯戒藏。二或通余。以三聚中攝諸行故。四約十二分教亦有二。一是緣起經攝。二亦通余。如理應知。
第三攝教分齊者。聖教塵沙。緣略為二。一是化教。二是制教。釋此二別略作四門。一約法異。且化教者。謂如來出世。普為一切說諸因果理事等法。制教者。謂
【現代漢語翻譯】 現代漢語譯本：所謂煩惱和業力。現在既然已經具備了防護身、口、意三業的（能力），在律儀戒中，一切惡行都無法停止。煩惱和業力的種子都會被清除滅盡。所以《瓔珞經》下卷說：『受持十無盡戒后，受戒者可以超越四魔，脫離三界之苦。從一生到另一生都不會失去此戒，此戒常常伴隨修行人，直至成佛。』 九、彰顯真性：因為具備了這種菩薩凈戒，就能使障礙消滅，修行成就，本性得以究竟顯現。《（菩薩戒）下經》說：『佛性常住，戒法流通。』 十、獲得殊勝果報：這種凈戒在因地修行時達到究竟，必定能獲得如來圓滿光明的殊勝果報。所以《華嚴經》說：『戒是無上菩提的根本，應當具足持守清凈的戒律。』此經下文說：『無數的菩薩眾因此成就正覺。』說的就是這個意思。 第二、諸藏所攝：這有四重含義。首先，從二藏來說，有兩種情況：即大乘和小乘各有菩薩藏和聲聞藏。在這四種藏中，唯有大乘內的菩薩藏才攝（此戒）。或者通於大乘聲聞藏攝（此戒），因為大乘聲聞都允許成佛，所以也受持此戒法。也通於小乘中的菩薩，因為他們以三十四心成佛等事，離開了這種真實的戒律就沒有其他的了。或者也通於小乘聲聞藏，因為七眾所持的別解脫戒都是菩薩律儀所攝。所以那些法也在此中。 二、從三藏來說，也有兩種情況：一是唯屬於大乘毗奈耶藏（Vinaya-pitaka，律藏），因為它完整地詮釋和彰顯了調伏的行為。二是或者通於其餘二藏，因為戒律具備了三聚（三聚凈戒），涵蓋了戒、定、慧三學，成就因位的五種階位，必定具備其餘二藏的內容。 三、從十藏來說，也有兩種情況：一是唯屬於戒藏。二是或者通於其餘各藏，因為三聚戒中包含了各種修行。 四、從十二分教來說，也有兩種情況：一是屬於緣起經所攝。二是也通於其餘各分教，應當如理了解。 第三、攝教分齊：聖教浩如煙海，簡略來說分為兩種：一是化教，二是制教。解釋這兩種區別，略作四門：一、從法理的差異來說，化教是指如來出世，普遍為一切眾生宣說諸種因果、事理等法。制教是指
【English Translation】 English version: These are called afflictions and karma. Now that one is equipped to guard the three karmas of body, speech, and mind, in the precepts of moral discipline, all evil will cease. The seeds of afflictions and karma are what are to be removed and extinguished. Therefore, the lower scroll of the Yingluo Sutra says: 'After receiving the Ten Inexhaustible Precepts, the receiver transcends the Four Maras (four kinds of obstacles) and escapes the suffering of the Three Realms. From birth to birth, they do not lose these precepts, which constantly accompany the practitioner until they attain Buddhahood.' Nine, Manifesting True Nature: Because one possesses these pure Bodhisattva precepts, it enables the elimination of obstacles, the accomplishment of practice, and the ultimate manifestation of one's inherent nature. The Lower Sutra (of Bodhisattva Precepts) says: 'Buddha-nature is constant, and the Dharma of precepts flows.' Ten, Attaining Supreme Fruition: These pure precepts, when perfected in the causal stage of practice, will certainly lead to the attainment of the perfect and luminous supreme fruition of the Tathagata (如來，one of the titles of a Buddha). Therefore, the Avatamsaka Sutra (華嚴經) says: 'Precepts are the root of unsurpassed Bodhi (菩提，enlightenment); one should fully uphold pure precepts.' This sutra further says: 'Countless Bodhisattvas attain perfect enlightenment because of this.' This is what it means. Second, What the Various Pitakas (藏，collections of scriptures) Encompass: This has four levels of meaning. First, in terms of the Two Pitakas, there are two situations: both the Mahayana (大乘，Great Vehicle) and Hinayana (小乘，Lesser Vehicle) have a Bodhisattva Pitaka and a Sravaka Pitaka (聲聞藏，collection of teachings for disciples). Among these four, only the Bodhisattva Pitaka within the Mahayana encompasses (these precepts). Or it generally encompasses the Sravaka Pitaka of the Mahayana, because Sravakas in the Mahayana are all permitted to attain Buddhahood, and therefore they also uphold these precepts. It also generally encompasses Bodhisattvas in the Hinayana, because their attainment of Buddhahood through the thirty-four minds, etc., has no other basis apart from these real precepts. Or it also generally encompasses the Sravaka Pitaka of the Hinayana, because the Pratimoksha (別解脫戒，individual liberation precepts) held by the seven assemblies are all encompassed by the Bodhisattva moral discipline. Therefore, those Dharmas are also within this. Two, in terms of the Three Pitakas, there are also two situations: one, it belongs solely to the Vinaya-pitaka (毗奈耶藏，Discipline Basket) of the Mahayana, because it fully explains and manifests the conduct of taming and subduing. Two, or it generally encompasses the other two Pitakas, because the precepts possess the three aggregates (三聚凈戒，three clusters of pure precepts), encompassing the three studies of morality, concentration, and wisdom, and accomplishing the five stages of the causal position, it necessarily possesses the content of the other two. Three, in terms of the Ten Pitakas, there are also two situations: one, it belongs solely to the Precept Pitaka (戒藏，collection of precepts). Two, or it generally encompasses the others, because the three aggregates of precepts include various practices. Four, in terms of the Twelve Divisions of the Teachings, there are also two situations: one, it is encompassed by the Sutras on Dependent Origination (緣起經，scriptures on dependent origination). Two, it also generally encompasses the others; one should understand this according to reason. Third, The Scope of Teachings Encompassed: The sacred teachings are as numerous as dust particles, but briefly, they are divided into two types: one is the teaching of transformation (化教，teaching that transforms), and the other is the teaching of regulation (制教，teaching that regulates). To explain the difference between these two, we briefly present four aspects: One, in terms of the difference in Dharma principles, the teaching of transformation refers to the Tathagata appearing in the world and universally expounding to all beings the various Dharmas of cause and effect, principles and phenomena, etc. The teaching of regulation refers to
舉過顯非。立正法制非理。違法犯結示罪名。辨其持犯輕重篇聚。二約機異。謂化教普為通內外眾。莫問佛法內人及佛教外人。通對而說。制教唯對佛自內眾私秘製說。三約益異。謂化教但令離諸性惡起信等行。制教令其雙離遮性。以護譏嫌威儀可軌。以生物信光顯正法自行化人故。四約主異。謂化教通於五種人說。如智論云。一佛。二菩薩。三弟子。四神仙。五變化。制教唯佛自說。以制戒輕重余無能故。由此四異。是故二教成差別也。於此二中制教所攝。然制通大小。仍是大收。
第四顯所被機有四種。一約種姓。二約遮難。三約發心。四約現在位。初中有二。先約權教。五種姓中定姓二乘及無種姓非此所為。以彼於此非其器故。菩薩種姓正是所為。其不定性亦兼攝。如瑜伽等說。二約實教。五種種姓俱此所為。以許佛性皆悉有。以於此身定入寂故名定性二乘。非謂寂后而不趣向于大菩提。如法華楞伽寶性論等說。又為謗大乘人是一闡提因依無量時故說無性。非謂究竟無清凈性如寶性及佛性論說。又依佛性論自斷說無佛性為不了教余如前說。是故一切眾生皆是所為耳。二約遮難者亦二。一雖欲發心若具七遮現身非器。二要須深心懺悔除滅遮難好相相應發心純直方堪為器。三約發心者亦二。一雖內有種姓若未
【現代漢語翻譯】 現代漢語譯本 揭示教化和制教的區別。確立正法制度，糾正不合道理之處。違反戒律會根據罪名受到懲罰。辨別持戒和犯戒的輕重，並進行分類總結。第二，根據接受教化的對象不同來區分。教化之教普遍面向內外大眾，無論是否為佛教徒，都可以普遍地進行宣說。而制教只針對佛陀的內部弟子，私下秘密地進行制定和宣說。第三，根據利益的不同來區分。教化之教只是使人遠離各種惡行，生起信心等行為。而制教則使人同時遠離遮罪和性罪，以避免他人的譏諷和嫌疑，使威儀行為可以作爲規範，從而使眾生生起信心，光大顯揚正法，自行化人。第四，根據宣說的主體不同來區分。教化之教可以由五種人宣說，如《智論》所說：一、佛；二、菩薩；三、弟子；四、神仙；五、變化之人。而制教只能由佛陀親自宣說，因為只有佛陀才能制定戒律的輕重，其他人沒有這個能力。由於這四種不同，所以教化和制教才形成了差別。在這兩種教法中，制教所包含的內容，雖然制教也分大乘和小乘，但總體上還是屬於大乘的範疇。
第四，闡明所教化的對象有四種情況。第一，根據種姓（gotra，指眾生本具的成佛可能性）來區分；第二，根據遮難（avarana，指障礙修行的因素）來區分；第三，根據發心（citta-utpada，指發起菩提心）來區分；第四，根據現在的修行位次來區分。第一種情況中又分為兩種。首先，根據權教（upaya-kausalya，指方便教法）來說，五種種姓中，決定性的聲聞乘和緣覺乘（定姓二乘）以及沒有種姓的人，不是這裡所要教化的對象。因為他們不是適合接受這種教法的根器。菩薩種姓才是這裡所要教化的對象。而不定性的眾生也兼顧攝受，如《瑜伽師地論》等所說。其次，根據實教（paramartha-satya，指真實教法）來說，五種種姓都是這裡所要教化的對象。因為實教認為一切眾生都具有佛性（Buddha-dhatu，指成佛的可能性）。因為他們在此身必定會進入寂滅，所以稱為定性二乘。並不是說他們寂滅之後就不會趣向于大菩提。如《法華經》、《楞伽經》、《寶性論》等所說。又因為爲了防止誹謗大乘的人成為一闡提（icchantika，指斷滅善根的人），需要經歷無量的時間，所以說他們沒有佛性。並不是說他們究竟沒有清凈的佛性，如《寶性論》和《佛性論》所說。又根據《佛性論》，自己斷言說沒有佛性是不了義的教法，其餘的如前所述。所以一切眾生都是所要教化的對象。第二，根據遮難來區分也有兩種情況。第一，即使想要發心，如果具備七種遮難，那麼現在這個身體就不是適合接受教化的根器。第二，必須要以深刻的懺悔來消除遮難，並且具有好的相貌，發心純正，才能成為適合接受教化的根器。第三，根據發心來區分也有兩種情況。第一，即使內在具有種姓，如果還沒有發心
【English Translation】 English version To distinguish between the Teaching of Instruction (化教, huà jiào) and the Teaching of Restraint (制教, zhì jiào). To establish the system of the Correct Dharma, correcting what is unreasonable. Violating the precepts will be punished according to the name of the offense. To distinguish the lightness and heaviness of upholding or violating the precepts, and to classify and summarize them. Second, to distinguish based on the difference in the objects of teaching. The Teaching of Instruction is universally directed towards the masses, both internal and external, regardless of whether they are Buddhists or non-Buddhists, and can be universally proclaimed. The Teaching of Restraint is only directed towards the Buddha's internal disciples, privately and secretly formulated and proclaimed. Third, to distinguish based on the difference in benefits. The Teaching of Instruction merely causes people to stay away from various evil deeds and generate faith and other practices. The Teaching of Restraint causes people to simultaneously stay away from both prohibited offenses (遮罪, zhē zuì) and inherent offenses (性罪, xìng zuì), in order to avoid others' ridicule and suspicion, so that dignified behavior can be used as a norm, thereby causing beings to generate faith, glorify and manifest the Correct Dharma, and transform people through self-practice. Fourth, to distinguish based on the subject of proclamation. The Teaching of Instruction can be proclaimed by five types of people, as stated in the Mahaprajnaparamita-sastra (智論, Zhìlùn): 1. Buddha; 2. Bodhisattva; 3. Disciple; 4. Immortal; 5. Transformation Being. The Teaching of Restraint can only be proclaimed by the Buddha himself, because only the Buddha can formulate the lightness and heaviness of the precepts, and no one else has this ability. Due to these four differences, the Teaching of Instruction and the Teaching of Restraint form a distinction. Among these two teachings, the content included in the Teaching of Restraint, although the Teaching of Restraint is also divided into Mahayana and Hinayana, it generally belongs to the category of Mahayana.
Fourth, to clarify that there are four situations for the objects of teaching. First, to distinguish based on the gotra (種姓, zhǒng xìng, lineage, potential for enlightenment); second, to distinguish based on avarana (遮難, zhē nán, obstacles to practice); third, to distinguish based on citta-utpada (發心, fā xīn, the arising of the Bodhi mind); fourth, to distinguish based on the current stage of practice. The first situation is further divided into two types. First, according to the provisional teaching (upaya-kausalya, 權教, quán jiào), those of the determinate sravaka and pratyekabuddha lineages (定姓二乘, dìng xìng èr shèng, fixed-lineage Two Vehicles) and those without lineage are not the objects to be taught here, because they are not suitable vessels for receiving this teaching. The Bodhisattva lineage is the object to be taught here. Those of indeterminate nature are also included, as stated in the Yogacarabhumi-sastra (瑜伽師地論, Yújiā shī dì lùn) and other texts. Second, according to the ultimate teaching (paramartha-satya, 實教, shí jiào), all five lineages are the objects to be taught here, because the ultimate teaching believes that all beings possess Buddha-dhatu (佛性, fó xìng, Buddha-nature, the potential for Buddhahood). Because they will definitely enter nirvana in this life, they are called fixed-lineage Two Vehicles. It is not to say that they will not turn towards Great Bodhi after nirvana, as stated in the Lotus Sutra (法華經, Fǎ huá jīng), Lankavatara Sutra (楞伽經, Léng qié jīng), Ratnagotravibhaga (寶性論, Bǎo xìng lùn), and other texts. Furthermore, in order to prevent those who slander the Mahayana from becoming icchantikas (一闡提, yī chǎn tí, those who have severed their roots of goodness) and needing to undergo countless eons, it is said that they do not have Buddha-nature. It is not to say that they ultimately do not have pure Buddha-nature, as stated in the Ratnagotravibhaga and the Buddha-nature Treatise. Furthermore, according to the Buddha-nature Treatise, asserting that there is no Buddha-nature is a teaching that is not definitive, and the rest is as stated before. Therefore, all beings are objects to be taught. Second, there are also two situations for distinguishing based on obstacles. First, even if one wants to generate the mind of enlightenment, if one possesses the seven obstacles, then this body is not a suitable vessel for receiving the teaching. Second, one must eliminate the obstacles through profound repentance, and possess good characteristics, and have a pure mind of enlightenment, in order to become a suitable vessel for receiving the teaching. Third, there are also two situations for distinguishing based on the mind of enlightenment. First, even if one has the lineage within, if one has not yet generated the mind of enlightenment
能發大菩提心現在前時亦未堪為菩薩戒器。二要鬚髮心直趣正行不有邪求名利等過方堪為器是此所為。四約現在位者亦二。一終二始。終者。如三賢已上法雲已還終位菩薩。雖亦受持菩薩凈戒。然經生所受不名新得。具性戒故。非此正為。始者。從初發意十信已還。於此戒品有受有隨有持有犯。故是正為。以本業經中十信初心受此十戒。其入位已去但增修為異故也。
第五能詮教體者略作十門。一能詮門。謂唯以名句文為體。以能詮表所詮故。二歸實門。謂唯以音聲為體。以名等依聲假立無別體故。經云以音聲為佛事故。三具二門。謂聲及名等要具此二方成詮表不相離故。十地論云。說者以此二事說。聽者以此二事聞。四俱非門。謂聲名即空俱泯。言即無言無言之言無寄無住。經云。如來常住不說一字。上四門中前三通小乘。具四唯大乘。是故四句合為一事。有無俱離可知。五遍通門。謂香光等一切諸法悉為教體。無不皆有詮理益物故。經中香光飯等而作佛事。六詮旨門。謂能詮所合為其性。以不相離故。論云。契經體性略有二種。一文二義。文是所依。義是能依。七唯心門。謂名等聲等能詮所詮無不皆是說聽心識。更互為緣之所顯現。離此心識無別性故。經云。我說識所緣唯識所現故。八歸真門。謂名等識等
【現代漢語翻譯】 現代漢語譯本：如果發起廣大的菩提心尚未真正生起，也不能算是具備接受菩薩戒的資格。第二，必須發心正直，直接趨向正行，沒有追求名利等邪念過失，才能算是堪能的法器，這是此處所指的對象。第四，關於現在所處階位的人，也分為兩種：一是終位，二是始位。終位，例如三賢位以上、法雲地以下的終位菩薩，雖然也受持菩薩清凈戒，但他們生生世世所受持的戒律，不能算是新得的，因為他們已經具備了自性戒，所以不是此處主要討論的對象。始位，指從最初發心到十信位以下的菩薩，對於此戒品，有受戒、隨順、持有、違犯的情況，所以是此處主要討論的對象。因為《梵網經》中說，十信位的初心菩薩受持這十戒，而進入果位之後，只是增加修行，情況有所不同。
第五，關於能詮教體，簡略地分為十個方面：一、能詮門，指唯以名句文為體，因為它們能夠詮釋表達所要表達的內容。二、歸實門，指唯以音聲為體，因為名句等是依音聲假立的，沒有其他的實體。《經》中說，以音聲作為佛事。三、具二門，指音聲和名句等必須具備這二者才能構成詮釋表達，二者不可分離。 《十地經論》中說，說法者用這二者來說法，聽法者用這二者來聽法。四、俱非門，指音聲和名句都是空性的，全部泯滅，言語即是無言，無言之言無所寄託，無所依止。《經》中說，如來常住，不說一字。以上四門中，前三門通於小乘，具備四門唯屬於大乘。因此，四句合為一事，有和無都遠離，可知其義。五、遍通門，指香、光等一切諸法都可以作為教體，因為沒有哪一樣不具有詮釋道理、利益眾生的作用。《經》中說，香、光、飯等都可以作為佛事。六、詮旨門，指能詮和所詮合在一起作為其體性，因為二者不可分離。《論》中說，契經的體性略有二種：一是文，二是義。文是所依，義是能依。七、唯心門，指名句等、音聲等，能詮和所詮，無不都是說者和聽者的心識，相互作為因緣而顯現的，離開這些心識就沒有其他的體性。《經》中說，我說識所緣，唯識所現。八、歸真門，指名句等、心識等
【English Translation】 English version: If the vast Bodhicitta (the mind of enlightenment) has not truly arisen, one is not yet qualified to receive the Bodhisattva Precepts (the vows of a Bodhisattva). Secondly, one must have a sincere aspiration, directly aiming for right practice, without any faults such as seeking fame and gain, only then can one be considered a suitable vessel, and this is what is being referred to here. Fourthly, regarding those who are currently in a certain stage, there are also two types: one is the final stage, and the other is the initial stage. The final stage refers to Bodhisattvas in the final stages, such as those above the Three Sages (Three Worthies) and below the Dharma Cloud Ground (Dharmamegha Bodhisattva). Although they also uphold the pure precepts of the Bodhisattva, the precepts they have received throughout their lifetimes are not considered newly obtained, because they already possess the inherent precepts (Svabhavasila), so they are not the main focus here. The initial stage refers to Bodhisattvas from the initial aspiration up to and including the Ten Faiths (Dasabhumika Sutra). Regarding these precepts, they may receive them, follow them, uphold them, or violate them, so they are the main focus here. This is because the Brahma Net Sutra states that Bodhisattvas in the initial stage of the Ten Faiths receive these ten precepts, and after entering the stages, they only increase their practice, so the situation is different.
Fifthly, regarding the teaching entity that can express meaning (Nirukti), it can be briefly divided into ten aspects: 1. The Expressive Aspect (Nirukti-dvara): This refers to taking only names, phrases, and texts as the entity, because they can express what is to be expressed. 2. The Returning to Reality Aspect (Tattva-dvara): This refers to taking only sound as the entity, because names and phrases are provisionally established based on sound and have no other entity. The Sutra says that sound is used as a Buddha-activity. 3. The Dual Aspect (Ubhayatva-dvara): This refers to the fact that sound and names must both be present to constitute expression, as they are inseparable. The Ten Bhumi Sutra Commentary says that the speaker uses these two things to speak, and the listener uses these two things to listen. 4. The Neither Aspect (Naiva-dvara): This refers to the fact that sound and names are empty and completely extinguished, speech is non-speech, and non-speech speech has no reliance and no dwelling. The Sutra says that the Tathagata (Buddha) is always abiding and does not speak a single word. Among the above four aspects, the first three are common to the Hinayana (Small Vehicle), while possessing all four is unique to the Mahayana (Great Vehicle). Therefore, the four statements combine into one thing, and it can be understood that both existence and non-existence are transcended. 5. The Universally Pervasive Aspect (Sarvatva-dvara): This refers to the fact that all dharmas (phenomena), such as fragrance and light, can be taken as the teaching entity, because none of them lack the ability to explain principles and benefit beings. The Sutra says that fragrance, light, food, etc., can all be used as Buddha-activities. 6. The Meaning Aspect (Artha-dvara): This refers to the fact that the expresser and the expressed are combined as its nature, because they are inseparable. The Treatise says that the nature of the Sutras (Agama) can be briefly divided into two types: text and meaning. The text is the basis, and the meaning is what relies on it. 7. The Mind-Only Aspect (Cittamatra-dvara): This refers to the fact that names, sounds, the expresser, and the expressed are all the consciousness of the speaker and listener, manifesting through mutual causation, and there is no other entity apart from these consciousnesses. The Sutra says, 'I say that what consciousness cognizes is only what consciousness manifests.' 8. The Returning to Truth Aspect (Satya-dvara): This refers to names, consciousness, etc.
莫不悉皆唯是真如。以諸虛相本自盡故。真如實體性自顯故。經云。一切法即如等也。九無礙門。謂即真之相相不礙存。即無言言言同法界。即相之真真無不顯。即言之無言言未嘗說。既言無言而無二。則說無說而俱存無礙镕融以為教體。十雙泯門。謂理事無礙性相俱融。則形奪兩亡語默雙泯。非言非不言。非教非不教。非真非不真。一切皆離不能辨之也。是謂大乘無礙教體也。
第六所詮宗趣者有二。先釋宗后顯趣。問宗之與趣何別。答語之所表曰宗。宗之所歸曰趣。又釋宗是言下所尊。趣即標其意致。宗中亦二。先總后別。總者。以菩薩三聚凈戒為宗。以是文中正所詮顯。所尊所崇唯此行故。別中有五。一約受隨。二約止作。三約理事。四約造修。五約緣收。初者創起大誓要期三聚。建志成就。納法在心故名為受。受興於前持心後起順本所受令戒光潔故名為隨。又受是總髮萬行後生。隨是別修順成本誓。要具此二資成正行故以為宗。二止作者。謂止離諸惡微過不沾。作修萬善眾德圓修。要具此二皎潔行成故為宗也。三理事者。謂事防三業使惡止善行。以理御心令惑滅令智立。智論云。菩薩亦持理性戒故。又前離業障令福圓。后除滅惑障成慧滿。此則離二障成二嚴方為究竟故以為宗。四造修者有四。一法二受
【現代漢語翻譯】 莫不悉皆唯是真如（Tathata，事物的真實本性）。因為所有虛幻的表象原本就是空無的，真如的實體自性自然顯現。經書上說：『一切法即是如等等。』九無礙門，是指即真之相，相不妨礙存在；即無言，言語等同於法界（Dharmadhatu，一切法的總稱）；即相之真，真無不顯；即言之無，言語未曾真正述說。既然說有言和無言而無二致，那麼說與不說都同時存在，無礙融合，以此作為教義的本體。 十雙泯門，是指理與事之間沒有障礙，自性與表象完全融合。這樣一來，形體和奪取都消失了，言語和沉默也都泯滅了。既非言語，也非不言語；既非教導，也非不教導；既非真實，也非不真實。一切都超越了分別，無法辨別。這就是所謂的大乘無礙教體。 第六，所要闡述的宗旨和意趣有兩方面。首先解釋宗旨，然後闡明意趣。問：宗旨和意趣有什麼區別？答：語言所表達的內容稱為宗旨，宗旨所歸向的目標稱為意趣。另一種解釋是，宗旨是言語所尊崇的，意趣則標明其意圖和旨趣。宗旨又分為總和別兩種。總的來說，以菩薩的三聚凈戒（Samvara-traya，三種戒律的總稱）為宗旨。因為這是文中主要闡述的內容，是所尊崇和崇尚的唯一修行。別又分為五種：一、從受和隨的角度；二、從止和作的角度；三、從理和事的角度；四、從造和修的角度；五、從緣和收的角度。第一種，創發宏大的誓願，期望達到三聚凈戒，建立志向併成就，將戒法納入心中，因此稱為受。受興起於前，持心隨後而起，順應原本所受的戒律，使戒律的光芒潔凈，因此稱為隨。受是總的，發起萬行之後產生；隨是別的，順應原本的誓願進行修行。必須具備這兩種條件，才能成就正行，因此以此為宗旨。第二種，止作者，是指停止一切惡行，即使是細微的過失也不沾染；修行一切善行，使各種功德圓滿。必須具備這兩種條件，才能使行為純潔，因此以此為宗旨。第三種，理事者，是指用事來防止身、口、意三業（Karma，行為、語言和思想）造惡，使惡行停止，善行發生；用理來駕馭內心，使迷惑消滅，智慧確立。《智論》中說，菩薩也持守理性戒。先前消除業障，使福德圓滿；之後消除迷惑的障礙，成就智慧圓滿。這樣才能消除兩種障礙，成就兩種莊嚴，才能達到究竟，因此以此為宗旨。第四種，造修者有四種：一、法；二、受；
【English Translation】 All are none other than the True Thusness (Tathata, the true nature of things). Because all illusory appearances are inherently exhausted, the substantial nature of True Thusness naturally manifests. The scripture says: 'All dharmas are identical to Thusness, etc.' The Nine Unobstructed Gates refer to the aspect of being identical to the True, where appearances do not obstruct existence; being identical to non-speech, where speech is equivalent to the Dharmadhatu (the totality of all dharmas); the truth of being identical to appearances, where the True is fully revealed; the non-speech of being identical to speech, where speech has never truly spoken. Since there is speech and non-speech without duality, then speaking and not speaking both exist simultaneously, unobstructed and融融(harmoniously blended), taking this as the essence of the teachings. The Ten Pairs of Extinctions refer to the absence of obstruction between principle and phenomena, the complete fusion of nature and appearance. In this way, both form and seizure disappear, and both speech and silence are extinguished. It is neither speech nor non-speech; neither teaching nor non-teaching; neither true nor untrue. Everything transcends discrimination and cannot be distinguished. This is what is called the unobstructed essence of the Mahayana teachings. Sixth, the doctrines and purposes to be explained have two aspects. First, explain the doctrines, and then clarify the purposes. Question: What is the difference between doctrines and purposes? Answer: What language expresses is called doctrines, and what doctrines lead to is called purposes. Another explanation is that doctrines are what language reveres, while purposes indicate its intention and aim. Doctrines are further divided into general and specific. Generally speaking, the Three Pure Precepts of the Bodhisattva (Samvara-traya, the totality of three kinds of precepts) are the doctrines. Because this is the main content explained in the text, and it is the only practice that is revered and esteemed. Specifically, there are five aspects: one, from the perspective of receiving and following; two, from the perspective of ceasing and acting; three, from the perspective of principle and phenomena; four, from the perspective of creating and cultivating; five, from the perspective of conditions and gathering. The first, initiating great vows, expecting to achieve the Three Pure Precepts, establishing aspirations and accomplishing them, incorporating the Dharma into the heart, is therefore called receiving. Receiving arises first, and holding the mind arises afterward, following the originally received precepts, making the light of the precepts pure, is therefore called following. Receiving is general, giving rise to myriad practices afterward; following is specific, cultivating in accordance with the original vows. Both of these conditions must be present to accomplish correct practice, therefore this is taken as the doctrines. The second, ceasing and acting, refers to stopping all evil deeds, not even touching minor faults; cultivating all good deeds, making all virtues complete. Both of these conditions must be present to make conduct pure, therefore this is taken as the doctrines. The third, principle and phenomena, refers to using phenomena to prevent the three karmas (Karma, actions, speech, and thoughts) of body, speech, and mind from creating evil, stopping evil deeds, and causing good deeds to arise; using principle to control the mind, causing delusion to disappear and wisdom to be established. The Treatise on the Great Perfection of Wisdom says that Bodhisattvas also uphold the precepts of rationality. Previously, eliminating karmic obstacles makes merit complete; afterward, eliminating the obstacles of delusion accomplishes the perfection of wisdom. Only in this way can the two obstacles be eliminated and the two adornments be accomplished, and only then can one reach the ultimate, therefore this is taken as the doctrines. The fourth, creating and cultivating, has four aspects: one, Dharma; two, receiving;
三相四行。謂初是所受戒法。二正受相應。三辨其戒相。四對緣持犯。所詮雖眾然四門綩攝故為宗也。五緣收者。謂諸菩薩波羅密行莫不具足三聚。所謂發三聚心修三種行成三迴向。菩薩萬行莫過於此故以為宗。第二趣者意也致也。謂持此三戒增長三學。成就三賢十聖等位。究竟令得三德三身無礙佛果。是意趣也。謂一律儀離過顯斷德法身。二攝善修萬行善以成智德報身。三以攝眾生戒成恩德化身故也。宗趣竟也。
第七釋題目者有二。先辨一部都名。后釋當品別目。初中亦二。先梵網者所詮義也。經者能詮教也。義中梵者。西國正音云梵覽摩。傳譯存略故但云梵。此翻為極凈。以凈中之極故。準此經上下文。梵網之義略有四種。一約行體用。謂梵者當體為目離染為義。網者就喻為名勝能為義。此中梵有一義。謂明五位行體平等圓凈光潔。網有二義。一差別義。二澇漉義。初喻信等五位相別。后喻五位澇漉眾生從因至果究竟解脫。此二及梵總有三義。謂體相用。網中差別是相。此即依體起用。以梵成網故云梵網。則持業釋也。又亦法喻雙舉為名也。二約義者。此舉梵上之網喻所詮之義。俱從喻稱故云梵網。何者。上卷經云。時佛觀諸大梵王網羅幢。因為說無量世界猶如網孔各各不同別異無量。佛教門亦復如是。
【現代漢語翻譯】 現代漢語譯本：三相四行，指的是第一是所受的戒法（戒律），第二是與正受（正確接受）相應，第三是辨別其中的戒相（戒條的具體內容），第四是針對因緣（條件）持戒或犯戒。所要闡述的內容雖然很多，但都可以被這四個方面涵蓋，因此作為本經的宗旨。五緣收，指的是諸位菩薩的波羅蜜行（到達彼岸的修行）沒有不具備三聚（三種聚集）的，也就是發三聚心（三種聚集的心）修三種行（三種修行）成就三迴向（三種迴向）。菩薩的萬行沒有超過這些的，因此作為本經的宗旨。第二趣指的是意（意義）和致（目的）。指的是受持這三種戒律，增長三學（戒定慧三學），成就三賢十聖等階位，最終使得獲得三德（三種功德）三身（三種身）無礙的佛果。這是本經的意趣。指的是第一，律儀戒（防止惡行的戒律）能夠遠離過失，彰顯斷德法身（斷除煩惱的法身）；第二，攝善戒（修習善行的戒律）能夠修習萬行善，以成就智德報身（智慧功德的報身）；第三，攝眾生戒（利益眾生的戒律）能夠成就恩德化身（恩惠功德的化身）。宗旨和意趣解釋完畢。 第七，解釋題目分為兩個部分。首先辨別整部經的總名，然後解釋當品的別名。首先解釋總名，也分為兩個部分。首先，『梵網』是所要闡述的意義，『經』是能夠闡述教義的經典。意義方面，『梵』這個詞，在西國（印度）的正音中是『梵覽摩』（梵天），翻譯時爲了簡略只保留了『梵』字。『梵』翻譯成漢語是『極凈』，因為是清凈中的極致。根據這部經的上下文，『梵網』的意義大概有四種。第一，從行（行為）、體（本體）、用（作用）三個方面來說，『梵』是指當體為目標，遠離染污為意義。『網』是從比喻的角度來說，殊勝的功能為意義。這裡『梵』有一種意義，指的是闡明五位（信、進、念、定、慧五種修行階段）的行體平等、圓滿、清凈、光潔。『網』有兩種意義，第一是差別義，第二是澇漉義（打撈的意思）。前者比喻信等五位相的區別，後者比喻五位能夠打撈眾生，從因地到果地最終解脫。這兩種意義加上『梵』，總共有三種意義，指的是體、相、用。『網』中的差別是相，這是依據本體而起的作用。因為以『梵』成就『網』，所以叫做『梵網』，是持業釋（一種語法結構）。也可以說是法（佛法）和比喻雙重並舉作為名稱。第二，從意義上來說，這裡舉出『梵』上面的『網』來比喻所要闡述的意義，都是從比喻的角度來稱呼，所以叫做『梵網』。為什麼這樣說呢？上卷經文說，當時佛觀察諸大梵王（色界諸天之王）的網羅幢（用網裝飾的幢幡），因此說無量世界就像網孔一樣，各自不同，差別無量。佛教的法門也是如此。
【English Translation】 English version: The Three Aspects and Four Practices refer to: first, the precepts (śīla) received; second, corresponding to correct acceptance; third, distinguishing the characteristics of the precepts (śīla-lakṣaṇa); and fourth, upholding or violating the precepts based on conditions (pratyaya). Although the content to be explained is vast, it can be encompassed by these four aspects, thus serving as the principle (宗, zōng) of this scripture. The Five Conditions (五緣, wǔ yuán) encompass that all Bodhisattvas' Pāramitā practices (波羅蜜行) are complete with the Three Aggregates (三聚, sān jù), which are generating the Three Aggregate Minds (三聚心, sān jù xīn), cultivating the Three Practices (三種行, sān zhǒng xíng), and accomplishing the Three Dedications (三迴向, sān huí xiàng). The myriad practices of Bodhisattvas do not exceed these, thus serving as the principle. The second '趣' (qù) refers to the meaning (意, yì) and purpose (致, zhì). It means that upholding these Three Precepts (三戒, sān jiè) increases the Three Learnings (三學, sān xué) [śīla (戒), samādhi (定), prajñā (慧)], accomplishes the positions of the Three Worthies (三賢, sān xián) and Ten Saints (十聖, shí shèng), and ultimately enables one to attain the unobstructed Buddha Fruit of the Three Virtues (三德, sān dé) and Three Bodies (三身, sān shēn). This is the intended purpose. It refers to, first, the Prātimokṣa (律儀, lǜ yí) [the precepts of discipline] being able to stay away from faults, manifesting the Dharma Body of Cessation (斷德法身, duàn dé fǎ shēn); second, the Saṃgrahavastu-śīla (攝善, shè shàn) [the precepts of gathering good] being able to cultivate myriad good deeds to accomplish the Reward Body of Wisdom (智德報身, zhì dé bào shēn); third, the Sattvārtha-kriyā-śīla (攝眾生, shè zhòng shēng) [the precepts of benefiting sentient beings] being able to accomplish the Transformation Body of Grace (恩德化身, ēn dé huà shēn). The principle and purpose are explained. Seventh, explaining the title is divided into two parts. First, distinguish the general name of the entire scripture, and then explain the specific name of this chapter. First, explaining the general name is also divided into two parts. First, 'Brahma Net' (梵網, Fàn Wǎng) is the meaning to be explained, and 'Sūtra' (經, Jīng) is the scripture that can explain the teachings. In terms of meaning, the word 'Brahma' (梵, Fàn), in the correct pronunciation of the Western Country (India), is 'Brahma-jāla' (梵覽摩, Fàn Lǎn Mó). In translation, it was abbreviated to 'Brahma'. 'Brahma' translates to 'Utmost Purity' (極凈, jí jìng) in Chinese, because it is the ultimate in purity. According to the context of this scripture, the meaning of 'Brahma Net' is roughly fourfold. First, from the aspects of practice (行, xíng), essence (體, tǐ), and function (用, yòng), 'Brahma' refers to taking the essence as the goal, and being away from defilement as the meaning. 'Net' is from the perspective of metaphor, with the superior function as the meaning. Here, 'Brahma' has one meaning, which refers to clarifying that the essence of the five stages (信,進,念,定,慧) [faith, progress, mindfulness, concentration, wisdom] of practice is equal, complete, pure, and radiant. 'Net' has two meanings, the first is the meaning of differentiation, and the second is the meaning of salvaging. The former is a metaphor for the differences between the five stages of faith, etc., and the latter is a metaphor for the five stages being able to salvage sentient beings, ultimately liberating them from the causal ground to the fruition. These two meanings, plus 'Brahma', total three meanings, referring to essence, characteristics, and function. The differentiation in 'Net' is the characteristic, which is the function arising from the essence. Because the 'Net' is accomplished by 'Brahma', it is called 'Brahma Net', which is a possessive compound (持業釋). It can also be said that the Dharma (佛法) and metaphor are both mentioned as the name. Second, in terms of meaning, here the 'Net' above 'Brahma' is used as a metaphor for the meaning to be explained, both are called from the perspective of metaphor, so it is called 'Brahma Net'. Why is this so? The upper volume of the scripture says, at that time, the Buddha observed the net-adorned banners (網羅幢) of the Great Brahma Kings (大梵王) [kings of the heavens in the Form Realm], therefore he said that the immeasurable worlds are like the holes of a net, each different, with immeasurable differences. The Buddhist teachings are also like this.
解云。以諸梵王持此幢網供佛聽法。佛因見彼網孔差別交絡無邊參而不雜。遂以喻彼諸眾生類迷悟己性造善惡業苦樂升沉依正交雜而其分齊別別不同。故云世界猶如網孔。此即梵之網。依主釋。亦是有財釋。以俱是喻故。問此中梵網與華嚴中因陀羅網何別。答彼是帝釋網。此是梵王網。彼網在殿。此網在幢。喻意亦別。彼取寶珠成網互相影現。辨重重無盡。此取網孔差別不同義故為異也。三約教者。梵辨教是凈。網顯教有能。故華嚴之張大教網亙生死海。渡天人龍置涅槃岸。此之謂也。又上云。猶如網孔等佛教門亦如是等也。四約戒者。梵有二種。一約位。在家所持不名梵行。出家五眾方名梵行。二約實。聲聞小戒不防意惡不破諸見。不名真梵。諸菩薩等所持三聚具防三業破見入理。方名實梵。此如華嚴梵行品說。網有三義。一喻菩薩戒相塵沙微細差別。交雜出沒屈曲難知如網孔也。二喻此律儀戒功能。遮防有情令不作惡如網籠羅也。三喻此戒。攝善救生二種功能澇漉自他俱出離故。是故此中亦梵亦網持業釋也。問何故不唯存此釋而通上三耶。答此是一部通名。非唯說戒故須通辨也。經者。謂以聖言貫穿攝持所應說義及所化眾生故云經也。二別名中有三義。一舍那佛者舉教主也。說心地法門品者是一品通名也。菩薩戒
本者品內別目也。梵本經中皆名毗盧舍那。此云光明遍照。然有二義。一內以智光照真法界。此約自受用義。二外以身光照應大機。此約他受用義。何故經首別標此名。為簡余經是釋迦化身所說。又梵網字下標此名者別余品也。梵網一部大本之中唯此品等是舍那說。余品應是釋迦說故。說者。圓音應機演茲妙理故云說也。菩薩者備如常解。心者。則是菩薩所起信等五十心也。地者。即是信等諸位通名地也。十地論中地前總名信行地。故以俱有產生荷戴通名地也。無非妙軌云法。通智游履為門。類別不同稱品。今于品內別釋如此菩薩戒本故別標舉。謂防非止惡為戒。標略異廣為本也。
第八明教本末者有二。先明此戒后顯余類。初此戒來處者。此三世諸佛本戒法界法爾。非新所制。舍那菩薩修行此戒位滿成佛。于蓮華臺藏世界之中。為欲利樂諸眾生故。還自誦出傳授化身。令各就機于閻浮提為諸眾生方便誦顯。是故得有如斯戒本。若論具本。什公相傳云。西域有十萬頌六十一品。具翻應成三百卷。未至此土故不具也。二餘類戒者。如梁朝攝論戒學中引毗奈耶瞿沙毗佛略經說。菩薩戒有十萬種差別。如茲大本未沾此域。又上代諸德相傳云。真諦三藏將菩薩律藏擬來此土。于南海上船船便欲沒。省去余物仍猶不起。唯
【現代漢語翻譯】 現代漢語譯本： 『本者品內別目也』（「本者」是品內的特別名稱）。梵文原本的經中都名為『毗盧舍那』(Vairocana)（光明遍照）。這有兩層含義：一是內在以智慧之光照耀真實的法界，這是從自受用的角度來說；二是外在以身光照應廣大的根機，這是從他受用的角度來說。為什麼經文開頭特別標明這個名稱呢？是爲了區別于其他由釋迦牟尼佛化身所說的經典。另外，在《梵網經》的標題下標明這個名稱，是爲了區別于其他品。在《梵網經》這部大本中，只有此品等是毗盧舍那佛所說，其餘品應該是釋迦牟尼佛所說。『說者』（說），是指圓滿的聲音應合機緣，演說這微妙的道理，所以稱為『說』。『菩薩者備如常解』（菩薩），其含義如通常的解釋一樣。『心者』（心），是指菩薩所生起的信心等五十種心。『地者』（地），是指信心等各個位次的通稱，都叫做『地』。《十地論》中，十地之前總稱為『信行地』。所以用共同具有的產生、荷載的含義來通稱『地』。『無非妙軌云法』（沒有不是微妙的軌則，就叫做『法』），通達智慧的遊歷叫做『門』，類別不同就叫做『品』。現在於品內分別解釋這樣的菩薩戒本，所以特別標舉出來。所謂防止過失、停止惡行叫做『戒』，標明綱要、省略詳細內容叫做『本』。
第八，闡明教法的本末，分為兩個部分。首先闡明此戒，然後顯示其他種類。首先，此戒的來源：此戒是三世諸佛的根本戒，是法界本然如此，不是新制定的。毗盧舍那菩薩修行此戒，位滿成佛，在蓮華臺藏世界之中，爲了利益安樂一切眾生，親自誦出並傳授給化身，讓他們各自根據眾生的根機，在閻浮提為眾生方便地誦讀顯現。因此才有了這樣的戒本。如果論及完整的版本，鳩摩羅什法師相傳，西域有十萬頌六十一品，全部翻譯出來應該有三百卷。因為沒有傳到此土，所以不完整。第二，其他種類的戒：如梁朝《攝大乘論》的戒學中引用《毗奈耶瞿沙毗佛略經》說，菩薩戒有十萬種差別。像這樣的大本沒有傳到此地。另外，上代諸位大德相傳，真諦三藏打算將菩薩律藏帶來此土，在南海上海船隻就要沉沒，省去其他物品仍然不能減輕重量，只有...
【English Translation】 English version: 'Ben Zhe Pin Nei Bie Mu Ye' ('本者品內別目也') ('Ben Zhe' is a special name within the chapter). In the original Sanskrit scriptures, it is named 'Vairocana' (毗盧舍那) (Light that shines everywhere). This has two meanings: first, internally, it uses the light of wisdom to illuminate the true Dharma realm, which is from the perspective of self-enjoyment; second, externally, it uses the light of the body to respond to great opportunities, which is from the perspective of benefiting others. Why is this name specifically marked at the beginning of the scripture? It is to distinguish it from other scriptures spoken by the incarnation of Shakyamuni Buddha. In addition, marking this name under the title of the 'Brahma Net Sutra' (梵網經) is to distinguish it from other chapters. In this great book of the 'Brahma Net Sutra', only this chapter and others are spoken by Vairocana Buddha, and the remaining chapters should be spoken by Shakyamuni Buddha. 'Shuo Zhe' ('說者') (Speaker) refers to the perfect sound responding to the opportunity, expounding this subtle principle, so it is called 'speaking'. 'Pusa Zhe Bei Ru Chang Jie' ('菩薩者備如常解') (Bodhisattva), its meaning is as the usual explanation. 'Xin Zhe' ('心者') (Mind) refers to the fifty kinds of minds such as faith arising from the Bodhisattva. 'Di Zhe' ('地者') (Ground) refers to the general name of each position such as faith, all called 'ground'. In the 'Ten Bhumi Sutra' (十地論), the stage before the ten grounds is generally called the 'ground of faith and practice'. Therefore, the common meaning of generation and bearing is used to generally call it 'ground'. 'Wu Fei Miao Gui Yun Fa' ('無非妙軌云法') (Nothing that is not a subtle rule is called 'Dharma'), the journey of penetrating wisdom is called 'gate', and different categories are called 'chapter'. Now, within the chapter, we separately explain this Bodhisattva Precepts, so it is specially highlighted. The so-called preventing faults and stopping evil actions is called 'precept', and marking the outline and omitting the detailed content is called 'root'.
Eighth, clarifying the origin and end of the teachings, divided into two parts. First, clarify these precepts, and then show other types. First, the source of these precepts: these precepts are the fundamental precepts of the Buddhas of the three worlds, which are naturally so in the Dharma realm, not newly created. Vairocana Bodhisattva practiced these precepts, and when his position was fulfilled, he became a Buddha. In the Lotus Treasury World, in order to benefit and bring happiness to all sentient beings, he personally recited and transmitted them to his incarnations, allowing them to conveniently recite and manifest them for sentient beings in Jambudvipa according to their respective capacities. Therefore, there is such a book of precepts. If we talk about the complete version, it is said that Kumarajiva (鳩摩羅什法師) passed down that there are 100,000 verses and 61 chapters in the Western Regions, and the complete translation should be 300 volumes. Because it has not been transmitted to this land, it is incomplete. Second, other types of precepts: such as the 'Yogacarabhumi-sastra' (攝大乘論) of the Liang Dynasty quoted the 'Vinaya Ghosavibuddha Sutra' (毗奈耶瞿沙毗佛略經) saying that there are 100,000 kinds of differences in Bodhisattva precepts. Such a great book has not been transmitted to this land. In addition, the great virtues of the previous generations passed down that Paramartha (真諦三藏) intended to bring the Bodhisattva Vinaya Pitaka to this land, and the ship was about to sink in the South Sea. Even after removing other items, it still could not reduce the weight, only...
去律本船方得進。真諦嘆曰。菩薩戒律漢土無緣。深可悲矣。又曇無讖三藏於西涼洲有沙門法進等求讖受菩薩戒。並請翻戒本。讖曰。此國人等性多狡猾又無剛節。豈有堪為菩薩道器。遂不與授。進等苦請不獲。遂于佛像前立誓。邀期苦節求戒。七日才滿夢見彌勒。親與授戒並授戒本。並皆誦得後覺已見讖。讖睹其相異乃昌然嘆曰。漢土亦有人矣。即與譯出戒本一卷。與進夢誦文義扶同。今別行地持戒本首安歸命偈者是也。又聞西國諸小乘寺以賓頭盧為上座。諸大乘寺以文殊師利為上座。令眾同持菩薩戒。羯磨說戒皆作菩薩法事。律藏常誦不絕。然聲聞五律四部。東傳此土。流行其來久矣。其于菩薩律藏迥不東流。曇無讖言於斯已驗。致使古來諸德或有發心受戒。于持犯闇爾無所聞。悲嘆良深。不能已已。藏雖有微心冀茲勝行。每慨其斥闕。志願西求。既不果遂。情莫能已。後備尋藏經捃摭遺躅。集菩薩毗尼藏二十卷。遂見有菩薩戒本。自古諸賢未廣解釋。今敢竭愚誠聊為述贊。庶同業者粗識持犯耳。
第九明傳譯緣起者。此經于大秦姚興弘始三年有西域三藏法師鳩摩羅什。此云童壽。以持菩薩戒故。偏誦此一心地法門品。以此品略明菩薩戒相。是故印土持菩薩戒者無不皆誦。於時沙門慧融道祥等八百餘人請羅
什受菩薩戒。遂于逍遙園或云于長安草堂寺中。共學士翻譯經論五十餘部。唯此梵網經最後什自誦出。而共譯之。慧融等從筆受亦同誦持。仍別錄此下卷之中偈頌已后所說戒相獨為一卷。名作梵網經盧舍那佛說菩薩十重四十八輕戒卷。卷首別標當時受戒羯磨等事。仍云。此羯磨出梵網經律藏品內盧舍那佛為妙海王及王千子受菩薩戒法。其八百餘人誦此戒本也。
第十隨文解釋者於此文中分為三分。初十一行半偈是標源嘆戒分。二從爾時下對緣正說分。三從我今在此樹下結說勸持分。又釋。初是戒起所從分。二對緣正說分。三結說勸學分。初中分二。初有五偈明標源顯戒。后六偈半嘆戒勸持。又釋前五戒所從勝。后是所流戒勝。又前是傳戒人勝。后是所傳戒勝。前中有四。初一頌明舍那真身起千化佛。二次一頌一句明千化佛復各化為百億釋迦。三一頌二句明化身就舍那聽受戒法。四一頌一句明化身就機傳通本戒。初一頌之中。上二句明本源實身。下二句明所現千佛。此中盧舍那等三類佛有人釋云。千華臺上盧舍那佛是自受用身。千花上佛是他受用身。百億釋迦為變化身。此釋恐不應理。以華臺上佛亦是隨他受用身故。今釋。此佛內自實成。及應機化境。諸聖教中總有五說。一約諸部小乘。於此大千百億閻浮中。唯
【現代漢語翻譯】 現代漢語譯本 什麼人應該受菩薩戒？於是（鳩摩羅什）在逍遙園，或者說在長安草堂寺中，與學士們共同翻譯經論五十餘部。只有這部《梵網經》是鳩摩羅什親自誦讀出來，然後共同翻譯的。慧融等人負責筆錄，也一同誦讀和受持。他們另外將這部下卷中的偈頌之後所說的戒相單獨記錄成一卷，命名為《梵網經盧舍那佛說菩薩十重四十八輕戒卷》。卷首特別標明了當時受戒的羯磨（儀式）等事宜。並說：『這羯磨出自《梵網經·律藏品》內，是盧舍那佛為妙海王及其千子傳授菩薩戒法。那八百餘人誦持的就是這個戒本。』
第十，隨文解釋時，將此文分為三分。最初的十一行半偈是標明來源、讚歎戒律的部分。第二部分從『爾時』開始，是對機緣正式宣說戒律的部分。第三部分從『我今在此樹下』開始，是總結宣說、勸勉受持的部分。又解釋說，第一部分是戒律產生的根源。第二部分是對機緣正式宣說戒律。第三部分是總結宣說、勸勉學習。第一部分又分為兩部分。最初的五偈是標明來源、彰顯戒律。後面的六偈半是讚歎戒律、勸勉受持。又解釋說，前面的五偈是說明戒律的來源殊勝。後面是說明所流傳的戒律殊勝。又說，前面是傳戒的人殊勝。後面是所傳的戒律殊勝。前面部分又分為四部分。最初一頌是說明盧舍那真身化現出千化佛。第二次一頌一句是說明千化佛又各自化現為百億釋迦。第三次一頌二句是說明化身前往盧舍那佛處聽受戒法。第四次一頌一句是說明化身根據機緣傳通根本戒律。最初一頌中，上面兩句說明根本來源的真實身。下面兩句說明所顯現的千佛。這其中，盧舍那等三類佛，有人解釋說：千華臺上的盧舍那佛是自受用身。千花上的佛是他受用身。百億釋迦是變化身。這種解釋恐怕不合理。因為華臺上的佛也是隨他受用身。現在解釋為，此佛是內在自身實證成就，以及應機教化的境界。各種聖教中總共有五種說法。第一種是根據各部小乘的說法，在這大千世界百億閻浮提中，只有
【English Translation】 English version Who should receive the Bodhisattva precepts? Thereupon, in Xiaoyao Garden, or it is said in the Thatched Cottage Temple in Chang'an, (Kumārajīva) together with scholars translated more than fifty scriptures and treatises. Only this Brahmajāla Sūtra was recited by Kumārajīva himself and then translated together. Huirong and others were responsible for recording and also recited and upheld it together. They separately recorded the precepts described after the verses in this lower volume as a separate scroll, named Brahmajāla Sūtra: The Ten Major and Forty-Eight Minor Precepts Spoken by Vairocana Buddha. The beginning of the scroll specifically marked the karma (ritual) and other matters of receiving the precepts at that time. And it said: 'This karma comes from within the Vinaya section of the Brahmajāla Sūtra, where Vairocana Buddha transmitted the Bodhisattva precepts to King Wonderful Sea and his thousand sons. The eight hundred-plus people recited this precept text.'
Tenth, when explaining the text, this passage is divided into three parts. The initial eleven and a half verses are the part that marks the source and praises the precepts. The second part, starting from 'At that time,' is the part that formally expounds the precepts according to the circumstances. The third part, starting from 'I am now under this tree,' is the part that summarizes the exposition and encourages upholding. It is also explained that the first part is the origin from which the precepts arise. The second part is the formal exposition of the precepts according to the circumstances. The third part is the summary exposition and encouragement to learn. The first part is further divided into two parts. The initial five verses mark the source and reveal the precepts. The following six and a half verses praise the precepts and encourage upholding. It is also explained that the preceding five verses explain the excellence of the source of the precepts. The following explain the excellence of the precepts that are transmitted. It is also said that the preceding is the excellence of the person transmitting the precepts. The following is the excellence of the precepts being transmitted. The preceding part is further divided into four parts. The initial verse explains that the true body of Vairocana manifests a thousand transformation Buddhas. The second verse and a line explain that the thousand transformation Buddhas each further manifest into a hundred billion Śākyas. The third verse and two lines explain that the transformation bodies go to Vairocana Buddha to listen to and receive the precepts. The fourth verse and a line explain that the transformation bodies transmit the fundamental precepts according to the circumstances. In the initial verse, the upper two lines explain the true body of the fundamental source. The lower two lines explain the thousand Buddhas that are manifested. Among these, the three types of Buddhas, such as Vairocana, are explained by some as follows: Vairocana Buddha on the thousand-petaled platform is the self-enjoyment body. The Buddha on the thousand flowers is the other-enjoyment body. The hundred billion Śākyas are the transformation bodies. This explanation is probably not reasonable because the Buddha on the flower platform is also the other-enjoyment body. Now it is explained that this Buddha is the inner self-realization and the realm of teaching according to the circumstances. There are a total of five explanations in various sacred teachings. The first is according to the various Hīnayāna schools, in this great thousand world, in the hundred billion Jambudvīpas, there is only
此閻浮釋迦是實報成佛。余州皆是化往。本不論舍那佛。二若依入大乘論等說。摩醯首羅天上有一實報成佛。以一大千世界為所緣境。化作百億釋迦一時成佛。三若依此經。蓮華臺藏世界之中坐華臺上實身成佛名盧舍那。其千華上千釋迦則是千摩醯首羅天上各有一釋迦。此千釋迦一一各化作百億釋迦故。有千百億釋迦于千百億國中菩提樹下一時成佛。準此言之。則一實身成佛時。以千三千世界為主化境。合有千個百億其千釋迦是實報。千百億釋迦是化身。四依攝論等。受用身有二種。一自受用。是實身成佛稱法界成。身土相稱依正無礙。唯佛獨住。更無菩薩。二隨他受用身。為地上菩薩于凈土中現身說法。為地前機現化身佛。所主化境又廣於前。智論云。數此三千大千世界如恒沙為一世界種。數此世界種恒沙復至為一世界海。數此海復至十方恒沙為一佛世界。是釋迦佛所化境界。五依華嚴經。無成無不成。故盧舍那一切處皆實身成佛。又以盧舍那則是釋迦。不分報化二位之別。但說十身以顯無盡。是故所主化境無邊無盡。且如一類須彌樓山世界之數。則盡十方滿虛空遍法界。又一類樹形世界亦同前遍法界。其側住世界府仰世界倒世界眾生形等無量形類。一一形類各各本類普遍法界。然互不相礙。又此雜類並皆攝在蓮華
【現代漢語翻譯】 現代漢語譯本 一、此閻浮提（Jambudvipa，指我們所居住的南贍部洲）的釋迦牟尼佛（Sakyamuni Buddha）是實報成佛（Sambhogakaya Buddha，報身佛）。其餘各州都是化身前往。原本沒有討論盧舍那佛（Vairocana Buddha）。 二、如果依照《入大乘論》等所說，摩醯首羅天（Mahesvara，色界頂天的自在天）上有一實報成佛，以一個大千世界（Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）作為所緣境，化作百億釋迦牟尼佛一時成佛。 三、如果依照此經（指所引用的經典），蓮華臺藏世界（Lotus Matrix World）之中，坐在蓮花臺上實身成佛，名為盧舍那佛。其千朵蓮花上的千尊釋迦牟尼佛，則是千個摩醯首羅天上各有一尊釋迦牟尼佛。這千尊釋迦牟尼佛每一尊各自化作百億釋迦牟尼佛，所以有千百億釋迦牟尼佛在千百億國土中的菩提樹下一時成佛。依照這個說法，則一尊實身成佛時，以千個三千大千世界為主化境，合共有千個百億。其中千尊釋迦牟尼佛是實報身，千百億釋迦牟尼佛是化身。 四、依照《攝大乘論》等，受用身（Sambhogakaya，報身）有兩種。一是自受用身（self-enjoyment body），是實身成佛，稱合法界而成，身土相稱，依正無礙，唯有佛獨住，更無菩薩。二是隨他受用身（other-enjoyment body），為地上菩薩在凈土中現身說法，為地前眾生現化身佛。所主化的境界又廣於前面所說。《大智度論》說，數三千大千世界如恒河沙一樣多，作為一個世界種。數這些世界種如恒河沙一樣多，又成為一個世界海。數這些世界海又到十方恒河沙一樣多，成為一個佛世界。這是釋迦牟尼佛所教化的境界。 五、依照《華嚴經》，無成無不成，所以盧舍那佛在一切處都是實身成佛。又因為盧舍那佛就是釋迦牟尼佛，不分報身和化身兩種位階的區別，只是說十身（ten bodies）來顯示無盡。因此，所主化的境界無邊無盡。且如一類須彌樓山（Mount Sumeru）世界之數，則盡十方，滿虛空，遍法界。又一類樹形世界也同前面一樣遍法界。其側住世界、府仰世界、倒世界、眾生形等無量形類，每一種形類各自在本類中普遍法界。然而互相不相妨礙。又這些雜類都攝在蓮華之中。
【English Translation】 English version 1. This Sakyamuni Buddha (Sakyamuni Buddha) of Jambudvipa (Jambudvipa, referring to the southern continent where we live) is a Sambhogakaya Buddha (Sambhogakaya Buddha, Reward Body Buddha). The other continents are all manifestations. Originally, there was no discussion of Vairocana Buddha (Vairocana Buddha). 2. If according to the 'Mahayana-samgraha' and other texts, there is a Sambhogakaya Buddha on Mahesvara Heaven (Mahesvara, the Heaven of Great Freedom in the Realm of Form), taking a Mahasahasra-lokadhatu (a cosmic system in Buddhist cosmology) as the object of its contemplation, manifesting hundreds of billions of Sakyamuni Buddhas who simultaneously attain Buddhahood. 3. If according to this sutra (referring to the quoted scripture), in the Lotus Matrix World, the Buddha who attains Buddhahood in his true form sitting on a lotus platform is named Vairocana Buddha. The thousand Sakyamuni Buddhas on the thousand lotus flowers are each a Sakyamuni Buddha in each of the thousand Mahesvara Heavens. Each of these thousand Sakyamuni Buddhas manifests hundreds of billions of Sakyamuni Buddhas, so there are hundreds of billions of Sakyamuni Buddhas simultaneously attaining Buddhahood under the Bodhi tree in hundreds of billions of lands. According to this statement, when one true body attains Buddhahood, it takes a thousand three-thousand great thousand worlds as the main realm of transformation, totaling a thousand hundreds of billions. Among them, the thousand Sakyamuni Buddhas are Sambhogakaya, and the hundreds of billions of Sakyamuni Buddhas are Nirmanakaya (Nirmanakaya, Transformation Body). 4. According to the 'Abhidharma-samuccaya' and other texts, the Sambhogakaya (Reward Body) has two types. One is the self-enjoyment body (self-enjoyment body), which is the true body attaining Buddhahood, in accordance with the Dharma Realm, with the body and land corresponding, and the dependent and the principal being unobstructed. Only the Buddha dwells alone, and there are no Bodhisattvas. The second is the other-enjoyment body (other-enjoyment body), which manifests in pure lands to preach the Dharma for Bodhisattvas on the ground, and manifests as a Nirmanakaya Buddha for beings before the ground. The realm of transformation is even wider than what was mentioned before. The 'Mahaprajnaparamita-sastra' says, 'Count three-thousand great thousand worlds as numerous as the sands of the Ganges River as one world seed. Count these world seeds as numerous as the sands of the Ganges River, and they become one world ocean. Count these world oceans as numerous as the sands of the Ganges River in the ten directions, and they become one Buddha world.' This is the realm of Sakyamuni Buddha's teachings. 5. According to the 'Avatamsaka Sutra', there is no attainment and no non-attainment, so Vairocana Buddha attains Buddhahood in his true form everywhere. Also, because Vairocana Buddha is Sakyamuni Buddha, there is no distinction between the Reward Body and the Transformation Body, but only the ten bodies (ten bodies) are mentioned to show endlessness. Therefore, the realm of transformation is boundless and endless. For example, the number of Mount Sumeru (Mount Sumeru) worlds of one type fills the ten directions, fills the empty space, and pervades the Dharma Realm. Also, the tree-shaped worlds of one type also pervade the Dharma Realm as before. The side-dwelling worlds, the prostrate worlds, the inverted worlds, the sentient being forms, and other countless forms, each form universally pervades the Dharma Realm within its own category. However, they do not obstruct each other. Also, these mixed categories are all contained within the lotus.
藏世界海中。是故華藏亦說無盡。又以華藏界一一塵中現一切世界。如因陀羅網。如是重重無盡無盡出過思議之表。此等並是盧舍那常轉法輪處也。今此文中還依如上第三義說。初句顯其本身。后句明其源土。初中以是舍那自說故云我今。然通辨我義略有六種。一執我。謂分別俱生在於凡位。二慢我。謂但俱生在有學位。三習氣我。謂二我余習在無學位。四隨世流佈我。謂諸佛等隨世假稱。五自在我。謂八自在等如來后得智為性。六真我。謂真如常樂我凈等以真如為性。此中稱我通后三種。隨義應知。盧舍那義如前已釋。次句言方坐蓮華臺者。方有二義。一將欲義。謂方將等。二正住義。謂方住等。今依后義。正在華上故云方坐也。蓮華臺者。是十八圓滿中依止圓滿。諸論二釋通有三義。一謂約事。二就理。三據無礙。初約事者。謂如來所感大寶蓮華王為所依止。然通辨蓮華總有四類。智論云。一人中蓮華十葉已上。二天上蓮華百葉已上。三菩薩蓮華千葉已上。四義準佛蓮花無限量。故華嚴中大蓮華座不言葉數。但云一一華葉皆遍法界。二就理者。如來智身依于真理義。等蓮華故以表示。亦有四義。梁攝論中。一如世蓮華在泥不污。譬法界真如在世不為世法所污。二如蓮華性自開發。譬真如自性開悟眾生若證則自性開
發。三如蓮華為群蜂所採。譬真如為眾聖所用。四如蓮華有四德。一香二凈三柔燸四可愛。譬真如四德。謂常樂我凈。三理事無礙者。謂佛果圓融理事混通。依正無礙相即自在。思之可見。下二句中。初句明佛所住處。謂于千華之上或云千蓮也。下句所現佛。此千還是受用身攝。有人釋云。若約相顯為論。盧舍那身為十地后等覺位菩薩現。此千釋迦為初地已上菩薩現。此亦無違。第二一頌一句明此千佛復現百億釋迦。于中先四句釋一華所現。后一句類結餘華。前中初句舉一華主百億國。國者。是四天下中南州國也。是故即一三千大千世界有百億四天下等故云百億國。於一一南洲菩提樹下各有一釋迦。同時成佛故云各坐等也。類結者。如一華既有百億國。餘九百九十九華亦各主百億。故類結云如是。總為千個百億也。第三一頌二句明化佛就報領受戒法。于中初句標舍那本身。是化佛所出之處故須標也。次句舉化身數。次句明掌持大眾具眷屬相。次句顯主伴俱來至我舍那所。次句正明領受戒法。次句明說戒利益。謂此妙戒諸說中最同於甘露。味之中上。於此創演故曰門開。又釋。甘露有三義。一當食宛饑。同攝善內備。二當飲除渴。同攝生濟之。三當藥病療。同律儀斷惡。故以為喻。又釋。甘露是仙藥。服者長生。得此戒
【現代漢語翻譯】 發。三如蓮華為群蜂所採。（蓮花：荷花，比喻清凈；群蜂：眾多的蜜蜂，比喻修行者；采：採集，比喻學習和實踐）譬真如（真如：佛教術語，指宇宙萬物的真實本性）為眾聖（眾聖：指諸佛菩薩）所用。四如蓮華有四德。一香二凈三柔燸（柔燸：柔軟溫潤）四可愛。譬真如四德。謂常樂我凈（常樂我凈：佛教術語，指涅槃的四種德性）。 三理事無礙者。謂佛果（佛果：指成佛的境界）圓融理事混通。依正無礙（依正無礙：佛教術語，指依報和正報之間沒有障礙）相即自在。思之可見。下二句中。初句明佛所住處。謂于千華之上或云千蓮也。下句所現佛。此千還是受用身（受用身：佛教術語，指佛為菩薩顯示的報身）攝。有人釋云。若約相顯為論。盧舍那身（盧舍那身：指盧舍那佛的報身）為十地（十地：指菩薩修行的十個階段）后等覺位菩薩現。此千釋迦（釋迦：指釋迦牟尼佛）為初地已上菩薩現。此亦無違。 第二一頌一句明此千佛復現百億釋迦。于中先四句釋一華所現。后一句類結餘華。前中初句舉一華主百億國。國者。是四天下（四天下：佛教宇宙觀中的一個世界）中南州國也。是故即一三千大千世界（三千大千世界：佛教宇宙觀中的一個宇宙）有百億四天下等故云百億國。於一一南洲菩提樹下各有一釋迦。同時成佛故云各坐等也。類結者。如一華既有百億國。餘九百九十九華亦各主百億。故類結云如是。總為千個百億也。 第三一頌二句明化佛（化佛：指佛的化身）就報領受戒法。于中初句標舍那本身。是化佛所出之處故須標也。次句舉化身數。次句明掌持大眾具眷屬相。次句顯主伴俱來至我舍那所。次句正明領受戒法。次句明說戒利益。謂此妙戒諸說中最同於甘露（甘露：佛教術語，指天上的美味，比喻佛法）。味之中上。於此創演故曰門開。又釋。甘露有三義。一當食宛饑。同攝善內備。二當飲除渴。同攝生濟之。三當藥病療。同律儀斷惡。故以為喻。又釋。甘露是仙藥。服者長生。得此戒
【English Translation】 Like a lotus flower being gathered by a swarm of bees (lotus: symbolizes purity; swarm of bees: symbolizes numerous practitioners; gathered: symbolizes learning and practice). It's like the Tathata (Tathata: a Buddhist term referring to the true nature of all things) being utilized by all the sages (all the sages: refers to all Buddhas and Bodhisattvas). Fourthly, a lotus flower has four virtues: fragrance, purity, softness and lovability. These are analogous to the four virtues of Tathata: permanence, bliss, self, and purity (permanence, bliss, self, and purity: Buddhist terms referring to the four qualities of Nirvana). The unobstructedness of principle and phenomena means that the Buddha-fruit (Buddha-fruit: refers to the state of Buddhahood) is perfectly integrated, and principle and phenomena are intermingled. The dependent and the principal are unobstructed (dependent and the principal are unobstructed: a Buddhist term referring to the lack of obstruction between the environment and sentient beings), interpenetrating and self-existent. This can be understood through contemplation. In the following two lines, the first line clarifies the place where the Buddha dwells, which is above a thousand flowers, or a thousand lotuses. The Buddha manifested in the following line. These thousand are still included within the Sambhogakaya (Sambhogakaya: a Buddhist term referring to the reward body of the Buddha). Some explain that, if we discuss it from the perspective of manifestation, the body of Vairocana (Vairocana: refers to the reward body of Vairocana Buddha) is manifested by Bodhisattvas in the position of near-perfect enlightenment after the Tenth Ground (Tenth Ground: refers to the ten stages of Bodhisattva practice). These thousand Shakyamunis (Shakyamuni: refers to Shakyamuni Buddha) are manifested by Bodhisattvas above the First Ground. This is also not contradictory. The second verse of one stanza clarifies that these thousand Buddhas further manifest a hundred billion Shakyamunis. Among them, the first four lines explain what is manifested by one flower. The last line concludes the remaining flowers by analogy. In the former part, the first line mentions that one flower governs a hundred billion lands. The land refers to the Jambudvipa (Jambudvipa: one of the four continents in Buddhist cosmology) in the four continents (four continents: a world in Buddhist cosmology). Therefore, one three-thousand great thousand world (three-thousand great thousand world: a universe in Buddhist cosmology) has a hundred billion four continents, hence the saying 'a hundred billion lands'. Under each Bodhi tree in each Jambudvipa, there is a Shakyamuni simultaneously attaining Buddhahood, hence the saying 'each sits equally'. The conclusion by analogy is that, since one flower has a hundred billion lands, the remaining nine hundred and ninety-nine flowers each govern a hundred billion. Therefore, the conclusion by analogy says 'thus'. In total, there are a thousand sets of a hundred billion. The third verse of two lines clarifies that the manifested Buddhas (manifested Buddhas: refers to the transformation body of the Buddha) receive the precepts based on the reward body. Among them, the first line indicates Vairocana's own body. It is necessary to indicate it because it is the place from which the manifested Buddhas originate. The next line mentions the number of manifested bodies. The next line clarifies that they hold the masses and possess the appearance of retinues. The next line shows that the principal and the companions come together to my place of Vairocana. The next line directly clarifies the receiving of the precepts. The next line clarifies the benefits of expounding the precepts, saying that this wonderful precept is most similar to nectar (nectar: a Buddhist term referring to heavenly ambrosia, a metaphor for the Dharma) among all teachings. It is the highest among flavors. Because it is newly expounded here, it is said that the door is opened. Another explanation is that nectar has three meanings: first, when eaten, it satisfies hunger, encompassing all good internally; second, when drunk, it quenches thirst, encompassing the salvation of beings; third, as medicine, it cures illness, cutting off evil through precepts. Therefore, it is used as a metaphor. Another explanation is that nectar is an elixir. Those who take it gain longevity. Obtaining this precept
命盡未來際故也。第四一頌一句明化身就機傳通本戒。于中初三句各還本位。后二句誦傳本戒。謂此戒法諸佛所師故云本師戒也。十重等出戒相輕重數也。上來標源顯戒亦是戒所從來竟(文)。
自下第二嘆戒勸持中有二。初有三行一句嘆益勸受。后三行一句舉法勸信。初中有六。初二句。辨戒德圓滿。于中初能破無明大闇出生死長夜。顯無住涅槃故云如日月也。二能莊嚴行者。令諸佛護念人天樂觀故如瓔珞珠也。又釋。初是慧嚴。后是福嚴。又釋。律儀戒以能破諸黑惡故如日也。攝眾生戒以大悲清涼為相故如月也。攝善法戒以能攝修具諸勝善法而自珮故如瓔珞珠也。二次二句明戒用深廣。謂微塵菩薩是多人同行故勝也。由此成正覺能成大果故勝也。亦則前句是廣后句深也。三次二句明大人誦持故勝。謂初句報佛后句化佛。四次二句舉益勸學成自利行。五次二句教令轉授成利他行。六次三句誡聽所誦。以此戒中含攝蘊積備具眾德故云藏也。又為簡定道二戒故言波羅提木叉戒。梵云波羅提。此言別。若具應云毗木叉。此云解脫。謂持此戒行於諸犯境皆別別解脫故名也。又可當于生死而得解脫故也。
第二舉法勸信中分三。初五句明信法成益。于中初一句總勸生信。二次二句出所信境。又是教生信方便。謂信
【現代漢語翻譯】 現代漢語譯本：因為生命直到未來際都是有限的。第四十一頌用一句經文說明化身根據機緣傳授根本戒。其中前三句各自迴歸本位，后兩句誦讀傳授根本戒。意思是說，此戒法是諸佛所尊崇的，所以稱為根本師戒。十重等詞語說明戒相的輕重數量。以上是標明戒的源頭，彰顯戒的由來（文）。
下面第二部分是讚歎戒律並勸勉受持，分為兩個部分。首先有三行一句讚歎戒的益處並勸勉受持。然後三行一句舉出戒法勸人信奉。第一部分中有六個方面。首先兩句，辨明戒德的圓滿。其中，首先能破除無明大暗，出生死長夜，彰顯無住涅槃，所以說如日月。其次能莊嚴修行者，使諸佛護念，人天樂觀，所以如瓔珞珠。又解釋說，前者是慧嚴，後者是福嚴。又解釋說，律儀戒因為能破除各種黑惡，所以如日。攝眾生戒以大悲清涼為相，所以如月。攝善法戒以能攝取修持各種殊勝善法而自佩戴，所以如瓔珞珠。
其次兩句說明戒的功用深廣。微塵菩薩是很多人同行，所以殊勝。由此成就正覺，能成就大果，所以殊勝。也可以說前一句是廣，后一句是深。再次兩句說明大人誦持所以殊勝。意思是說，前一句是報佛，后一句是化佛。第四次兩句舉出益處勸勉學習，成就自利之行。第五次兩句教令轉授，成就利他之行。第六次三句告誡聽者所誦的內容。因為此戒中包含蘊藏積累具備各種功德，所以稱為藏。又爲了簡別定道二戒，所以說波羅提木叉戒（Pratimoksha戒）。梵語波羅提（Prati）的意思是別，如果完整地說應該是毗木叉（Vimoksha），意思是解脫。意思是說，持此戒在各種犯戒的境界中都能分別解脫，所以得名。也可以說，憑藉此戒可以從生死中得到解脫。
第二部分舉出戒法勸人信奉，分為三個方面。首先五句說明信奉戒法成就益處。其中，第一句總勸生起信心。其次兩句說明所信奉的境界。這也是教導生起信心的方便。意思是說，信奉
【English Translation】 English version: Because life is limited until the future. The forty-first verse uses one sentence to explain the incarnation transmitting the fundamental precepts according to the opportunity. Among them, the first three sentences return to their original positions, and the last two sentences recite and transmit the fundamental precepts. It means that this precept is revered by all Buddhas, so it is called the fundamental teacher's precept. 'Tenfold' and other terms indicate the weight and number of the precept characteristics. The above is to mark the source of the precepts and highlight the origin of the precepts (text).
The second part below praises the precepts and encourages upholding them, divided into two parts. First, there are three lines and one sentence praising the benefits of the precepts and encouraging upholding them. Then, three lines and one sentence cite the Dharma to encourage faith. The first part has six aspects. First, two sentences clarify the perfection of the precept virtue. Among them, first, it can break through the great darkness of ignorance and give birth to the long night of birth and death, highlighting the non-abiding Nirvana, so it is said to be like the sun and moon. Second, it can adorn practitioners, causing Buddhas to protect and cherish them, and humans and devas to be optimistic, so it is like a necklace of jewels. Another explanation is that the former is wisdom adornment, and the latter is blessing adornment. Another explanation is that the Vinaya precept is like the sun because it can break through all kinds of darkness and evil. The precept of embracing sentient beings takes great compassion and coolness as its characteristics, so it is like the moon. The precept of embracing good dharmas can embrace and cultivate all kinds of excellent good dharmas and wear them, so it is like a necklace of jewels.
Secondly, two sentences explain the profound and vast function of the precepts. The Bodhisattvas as numerous as dust particles are many people walking together, so it is superior. By this, one achieves perfect enlightenment and can achieve great results, so it is superior. It can also be said that the former sentence is broad and the latter sentence is deep. Again, two sentences explain that great people recite and uphold them, so it is superior. It means that the former sentence is repaying the Buddha, and the latter sentence is transforming the Buddha. The fourth time, two sentences cite the benefits and encourage learning, achieving self-benefit practice. The fifth time, two sentences teach to transfer and授, achieving other-benefit practice. The sixth time, three sentences warn the listeners of what is being recited. Because this precept contains, accumulates, and possesses all kinds of merits, it is called a treasure. Also, in order to distinguish between the Samadhi and Wisdom precepts, it is called the Pratimoksha (Pratimoksha) precept. The Sanskrit word Prati (Prati) means 'separate'. If it is said completely, it should be Vimoksha (Vimoksha), which means liberation. It means that upholding this precept can separately liberate one from all kinds of transgressing states, hence the name. It can also be said that by relying on this precept, one can be liberated from birth and death.
The second part cites the Dharma to encourage faith, divided into three aspects. First, five sentences explain that believing in the Dharma achieves benefits. Among them, the first sentence generally encourages the arising of faith. The next two sentences explain the object of faith. This is also a means of teaching to generate faith. It means believing in
己身有佛性法故。即是定當來成佛之義。三次二句辨信益。謂由信自有自性住佛性。信佛是至得果性。謂起此信即是發入理菩提心。此故此心即是得戒。故無垢稱經云。發菩提心即是出家。是即具足成比丘性。此之謂也。二有六句勸眾普受。于中二。初二句總勸普受。即是下文但解法師語盡受得戒故云一切有心等。又可凡諸有心皆有佛性。有佛性故堪為道器。故云攝佛戒也。又前是當成之佛據佛性體也。此明有心之者皆攝佛戒。是佛性用也。二次四句釋攝戒利益。謂入菩薩三聚戒中。即是佛本因之位。故名佛子。下諸戒首皆云若佛子者是也。三后二句以有此益故勸眾聽誦。上來總是第一標源嘆戒分訖也。
自下第二大段正說中分三。初明結集者序當時事。二告諸菩薩下明對機正誦。三從我已說下結勸受持。初中四。一序成佛時處。二序所結戒相。三序口光表說。四序眾集聽受。初中爾時者。是此化身從報佛所受旨回還至此之時。故云爾時也。釋迦此云能。是姓也。牟尼此云寂。是名也。菩提樹者在摩伽陀國。於此樹下有金剛座。賢劫千佛皆於此座成等正覺。此樹下得菩提故名菩提樹。創坐得佛故云初坐等也。二序所結戒中有二。初辨相。二會名。前中以是本戒非是待犯然後方制故。最初成佛即結此戒。不同聲聞
【現代漢語翻譯】 現代漢語譯本：因為自身具有佛性之法，這就是決定將來能夠成佛的意義。以上兩句三次辨明了信心的益處，即由於相信自身具有自性住佛性，相信佛是最終證得果位的本性。發起這種信心，就是發起了入理菩提心。因此，這個心就是得戒。所以《無垢稱經》（Vimalakirti Sutra）說：『發起菩提心就是出家。』這就是具足成就比丘的性質。這就是以上所說的意義。接下來有六句勸勉大眾普遍受持。其中分為兩部分。首先兩句是總勸普遍受持，也就是下文所說的『但解法師語盡受得戒』，所以說一切有心等等。也可以說，凡是具有心識的，都具有佛性。因為具有佛性，所以堪能成為載道的器皿，所以說『攝佛戒』。而且，前面所說的『當成之佛』是根據佛性的本體而言，這裡說明具有心識的人都攝受佛戒，這是佛性的作用。其次四句解釋了攝戒的利益，即進入菩薩三聚戒中，就是佛陀最初發心的因地，所以稱為佛子。下文各個戒條的開頭都說『若佛子者』就是這個意思。最後兩句因為有這樣的利益，所以勸勉大眾聽聞誦讀。以上總的來說是第一部分，標明源頭，讚歎戒律完畢。 接下來是第二大段，正式宣說戒律，分為三部分。首先說明結集者敘述當時的情景，其次是『告諸菩薩』以下，說明針對不同根機正式誦讀戒律，最後是從『我已說』以下，總結勸勉受持。第一部分分為四點。一是敘述成佛的時間和地點，二是敘述所結集的戒相，三是敘述口中放光表述，四是敘述大眾聚集聽受。第一點中，『爾時』是指此化身從報身佛那裡接受旨意返回到這裡的時候，所以說『爾時』。釋迦（Sakya）的意思是『能』，是姓氏。牟尼（Muni）的意思是『寂』，是名字。菩提樹（Bodhi tree）在摩伽陀國（Magadha）。在這棵樹下有金剛座（Vajrasana）。賢劫（Bhadrakalpa）千佛都在這個座位上成就等正覺（Samyak-sambuddha）。因為在這棵樹下得到菩提，所以稱為菩提樹。最初坐下就成佛，所以說『初坐等』。第二點敘述所結集的戒律，分為兩部分。一是辨別戒相，二是彙集名稱。前一部分中，因為這是根本戒，不是等待犯戒之後才制定，所以最初成佛就結集了這個戒律，不同於聲聞（Śrāvaka）。
【English Translation】 English version: Because one possesses the Dharma of Buddha-nature within oneself, it signifies the certainty of becoming a Buddha in the future. The preceding two sentences thrice clarify the benefits of faith, namely, believing that one inherently possesses the self-nature abiding Buddha-nature, and believing that the Buddha is the ultimate nature of attaining fruition. Arousing this faith is equivalent to generating the Bodhi-mind that enters into principle. Therefore, this mind is equivalent to receiving the precepts. Hence, the Vimalakirti Sutra states: 'Generating the Bodhi-mind is equivalent to leaving home.' This is to say, it fully embodies the nature of becoming a Bhikshu. This is the meaning of what has been said above. Following this, there are six sentences encouraging the assembly to universally receive and uphold the precepts. Among them, there are two parts. The first two sentences are a general encouragement to universally receive and uphold, which is what is meant by 'only understanding the Dharma master's words and fully receiving the precepts' as mentioned below, hence the saying 'all sentient beings, etc.' It can also be said that all those who possess consciousness possess Buddha-nature. Because they possess Buddha-nature, they are capable of becoming vessels for the Path, hence the saying 'embracing the Buddha's precepts.' Moreover, the previously mentioned 'Buddha to be' refers to the essence of Buddha-nature, while here it is explained that all those who possess consciousness embrace the Buddha's precepts, which is the function of Buddha-nature. The next four sentences explain the benefits of embracing the precepts, namely, entering into the Bodhisattva's three clusters of precepts, which is the causal ground of the Buddha's initial aspiration, hence the name 'Buddha-son'. The beginning of each precept below says 'If a Buddha-son,' which is what this refers to. The last two sentences encourage the assembly to listen and recite because of these benefits. The above is all of the first part, marking the source and praising the precepts. Next is the second major section, formally expounding the precepts, which is divided into three parts. First, it explains the compiler's narration of the situation at that time; second, from 'advising all Bodhisattvas' onwards, it explains the formal recitation of the precepts according to different capacities; and finally, from 'I have already spoken' onwards, it concludes with encouragement to receive and uphold the precepts. The first part is divided into four points. First, it narrates the time and place of attaining Buddhahood; second, it narrates the characteristics of the precepts that were compiled; third, it narrates the expression of light emanating from the mouth; and fourth, it narrates the assembly gathering to listen and receive. In the first point, 'at that time' refers to the time when this manifested body returned here after receiving the decree from the Sambhogakaya Buddha, hence the saying 'at that time'. Sakya (釋迦) means 'capable', which is the surname. Muni (牟尼) means 'silent', which is the name. The Bodhi tree (菩提樹) is in Magadha (摩伽陀國). Under this tree is the Vajrasana (金剛座). The thousand Buddhas of the Bhadrakalpa (賢劫) all attain Samyak-sambuddha (等正覺) on this seat. Because one attains Bodhi under this tree, it is called the Bodhi tree. Because one attains Buddhahood upon first sitting down, hence the saying 'first sitting, etc.' The second point narrates the precepts that were compiled, which is divided into two parts. First, it distinguishes the characteristics of the precepts; second, it gathers the names. In the first part, because these are fundamental precepts and are not formulated after offenses have been committed, these precepts were compiled immediately upon attaining Buddhahood, unlike the Śrāvakas (聲聞).
戒。故云初結菩薩波羅提木叉也。孝者。謂于上位起厚至心。念恩崇敬樂慕供養。順者。舍離己見順尊教命。于誰孝順。略出三境。一父母生育恩。二師僧訓導恩。三三寶救護恩。然父母有二位。一現生父母。二過去父母。謂一切眾生悉皆曾為所生父母。今由持戒于父母渴誠敬養。令修善根發菩提心。今世後世離苦得樂。又由發菩提心持菩薩戒。救一切眾生悉令成佛。是故二位父母皆為孝順。又由具持菩薩凈戒。當得道力救護一切諸眾生。故於過現父母亦為孝順。又供養孝順師僧三寶。下文具顯。又以如說修行為報其恩故為孝順是。至道法者。謂至極之道莫先此法。又以此道能至於果故云至道。此即道能至也。謂作了因至涅槃果。又作生因至菩提果。二會名者。謂行此孝行。即是順教無違名為持戒。故云孝名戒。戒謂制御三業止滅諸惡。故云戒亦名制止也。三序佛口光者。如來將說戒法。先於金口放大光明驚覺令知。當從此口吐戒法光照入其心。故現此相令眾集也。四序眾集聽。于中先集眾。二辨敬聽。前中有四眾。一菩薩。二色天。三欲天。四人王。初一是同生眾。后三是異生眾。二辨敬聽者。合掌身儀不慢。至心住念不散也。
第二對機正誦中二。先嘆戒要勝。后正誦戒相。前中二。初明戒法深勝。二從佛
【現代漢語翻譯】 戒（Śīla，戒律）。因此說最初結集菩薩波羅提木叉（Prātimokṣa，別解脫戒）。孝，是指對於上位者發起深厚的至誠之心，感念恩德，崇敬愛慕，樂於供養。順，是指捨棄自己的見解，順從尊長的教命。對誰孝順呢？略舉三種對像：一是父母的生育之恩，二是師僧的訓導之恩，三是三寶的救護之恩。然而父母有二種：一是現世的父母，二是過去世的父母。因為一切眾生都曾經做過我們的父母。現在因為持戒，對父母竭誠恭敬供養，使他們修習善根，發起菩提心，今生來世離苦得樂。又因為發起菩提心，持菩薩戒，救度一切眾生，使他們成就佛果。所以對這二種父母都是孝順。又因為具足持守菩薩清凈戒律，當獲得道力，救護一切諸眾生。所以對於過去和現在的父母也是孝順。又供養孝順師僧三寶，下文會詳細闡述。又以如理修行來報答他們的恩德，所以是孝順。至道法，是指至極的道，沒有比此法更優先的。又以此道能夠到達果位，所以稱為至道。這就是道能夠到達的意思。即作爲了因到達涅槃果，又作為生因到達菩提果。二會名，是指行此孝行，就是順從教誨沒有違背，名為持戒。所以說孝名為戒。戒是指制御身口意三業，止息滅除諸惡。所以說戒也名為制止。三序佛口光，如來將要宣說戒法，先從金口放出大光明，驚醒覺悟眾人，讓他們知道將從此口中吐出戒法之光，照入他們的心中。所以顯現此相，讓大眾聚集。四序眾集聽，其中先是聚集大眾，二是辨明恭敬聽法。前面有四眾：一是菩薩（Bodhisattva），二是色界天人，三是欲界天人，四是人王。第一種是同生眾，后三種是異生眾。二辨明恭敬聽法，合掌是身體的儀態，不傲慢，至誠用心，安住正念不散亂。 第二對機正誦中二。先嘆戒要勝。后正誦戒相。前中二。初明戒法深勝。二從佛
【English Translation】 Śīla (戒, precepts). Therefore, it is said that the Prātimokṣa (波羅提木叉, individual liberation vows) of the Bodhisattvas (菩薩) was initially compiled. Filial piety (孝) refers to generating a profound and sincere mind towards superiors, being grateful for their kindness, deeply respecting and admiring them, and being happy to make offerings. Obedience (順) refers to abandoning one's own views and obeying the teachings of respected elders. To whom should one be filial and obedient? Briefly, there are three objects: first, the kindness of parents in giving birth; second, the kindness of teachers and monks in instructing; and third, the kindness of the Three Jewels (三寶) in protecting. However, there are two types of parents: first, present-life parents; and second, past-life parents. Because all sentient beings have been our parents in past lives. Now, because of upholding the precepts, we sincerely and respectfully support our parents, enabling them to cultivate good roots and generate Bodhicitta (菩提心, the mind of enlightenment), so that they may be free from suffering and attain happiness in this life and future lives. Furthermore, because of generating Bodhicitta and upholding the Bodhisattva precepts, we liberate all sentient beings, enabling them to attain Buddhahood. Therefore, we are filial to both types of parents. Moreover, because of fully upholding the pure precepts of a Bodhisattva, we will attain the power of the Path and liberate all sentient beings. Therefore, we are also filial to past and present parents. Furthermore, we make offerings to and are filial to teachers, monks, and the Three Jewels, which will be explained in detail below. Also, repaying their kindness through practicing according to the teachings is filial piety. The Dharma (法) of the Supreme Path (至道) refers to the ultimate path, and there is no Dharma that takes precedence over this. Moreover, this path can lead to the attainment of the fruit, so it is called the Supreme Path. This means that the path can lead to attainment. That is, it acts as the complete cause for attaining the fruit of Nirvana (涅槃), and it acts as the generating cause for attaining the fruit of Bodhi (菩提). The second meaning of the name is that practicing this filial conduct is in accordance with the teachings and without violation, which is called upholding the precepts. Therefore, it is said that filial piety is called precepts. Precepts refer to controlling the three karmas of body, speech, and mind, and stopping and eliminating all evils. Therefore, it is said that precepts are also called restraint. The third is the preface to the light from the Buddha's mouth. The Tathagata (如來) is about to proclaim the Dharma of the precepts, and first emits great light from his golden mouth, awakening and enlightening the assembly, so that they know that the light of the Dharma of the precepts will be emitted from this mouth and shine into their hearts. Therefore, this sign is manifested to gather the assembly. The fourth is the preface to the assembly gathering to listen. Among them, first is the gathering of the assembly, and second is distinguishing respectful listening. There are four assemblies: first, Bodhisattvas; second, beings from the Form Realm; third, beings from the Desire Realm; and fourth, human kings. The first is the assembly of those born together, and the latter three are assemblies of different beings. The second is distinguishing respectful listening, with palms joined together as a bodily gesture, without arrogance, with sincere mind, abiding in right mindfulness without distraction. The second part is the correct recitation according to the audience, which has two sections. First, praise the importance and excellence of the precepts. Second, correctly recite the characteristics of the precepts. The first section has two parts. First, clarify the profound excellence of the Dharma of the precepts. Second, from the Buddha
子諦聽下辨戒機緣廣。前中二。初舉法辨勝。后是故諸佛子應受下正勸修學。前中二。初約人顯勝。二是故戒下約法辨勝。前中二。初約佛自誦。顯勝人誦故明戒勝也。二約五位菩薩眾誦。明多人誦故明戒勝也。以信行不成位故但云發心也。以十住是三賢之初入位之始故云發趣也。十行增修善根故云長養。十回向是世間修終堅固不壞故云金剛。十地可知。是故戒光從口出者。是前從初發心至十地滿。三無數劫常誦持故。致后誦時口中每出說戒之光。如智論中。有三藏比丘以多生說法口出香。類同此也。又釋。以此戒法破無明闇。從用名光。又釋。從佛口光中出戒光故。從緣為名故云光。有緣非無因者。今此誦戒口出戒光非無因緣。以多劫積集因緣深固致令如此。又釋。此屬第二約法辨勝。于中有三。初明戒無自性起藉因緣。謂此戒法既從因緣必無自性。無自性戒名為戒光。以佛說為緣。機感為因。或師授為緣。菩提心為因。無自性戒方得發起。故云有緣非無因也。二明戒體甚深。言故光光等者。光猶戒。謂是因緣所發戒體無量數多故曰光光也。故者所由也。謂此戒光因緣生故。是故無性。離相故云非青等也。于中三句。初離色心者。謂此真戒性非質礙又非緣慮。故云非色心。又釋。戒于思種而建立。故用思種為體。故
云非青等色也。于思種上假立為色故云非心也。二離有無者。謂緣起之戒便無自相。即緣非戒離緣無戒。除即除離不得中間。如是求戒永不是有無。然此不無此不有之戒。以不同菟角無因緣故。是故此戒俱絕有無。又可非所執故不有。從緣起故非無。又從緣起故不有。非所執故不無。故云非有非無也。三離因果者。以稱性之戒離能所生故非因果也。又釋。以戒能成彼大菩提果故非果法也。又藉菩提心為因起故非因法也。以是果非果即因故。是因非因即果故。是故克性非因果也。三世諸佛之本下明戒用廣。于中三。初明戒雖非果而能作果。故云諸佛之本原。二明戒雖非因而能作因。故云菩薩之根本。以菩薩是因位故。三雖俱非因果。然能通為大眾之本。二是故下結勸修學中。應受應持應誦文應學義 第二明戒機緣廣中。初標受佛戒。二辨戒機差別。有二十眾。于中變化人者。如龍變為人。小乘入難。此中通也。后但解法師語下通結多門。余義可知 第二正誦戒相中二。先總釋隨戒之相。略作六門。一釋名。二分輕重。三明具闕方便。四持犯粗細。五諸部種類。六對小辨異。並如別說。二別釋戒相中亦二。先十重后輕垢。前中三。先舉數勸持。二立名辨相。三總結勸持。又亦可。初總誦。二別誦。三結勸。總中四。一舉數
{ "translations": [ "現代漢語譯本", "云不是青色等顏色。因為在思種上假立為色，所以說不是心。第二，遠離有和無，是指緣起的戒沒有自性。離開緣則沒有戒，離開緣就沒有戒。去除就是去除，沒有中間狀態。這樣尋求戒，永遠不是有或無。然而，這不無也不有的戒，不同於兔角，沒有因緣。因此，這戒既不屬於有，也不屬於無。又可以因為不是所執著的，所以不是有；因為從緣起，所以不是無。又因為從緣起，所以不是有；因為不是所執著的，所以不是無。所以說非有非無。第三，遠離因果，是因為稱性的戒遠離能生和所生，所以不是因果。另一種解釋是，因為戒能成就彼大菩提果，所以不是果法。又因為憑藉菩提心作為因生起，所以不是因法。因為是果而非果即是因，是因而非因即是果，所以說就其自性而言，不是因果。三世諸佛之本，下面闡明戒的功用廣泛。其中分為三部分。首先說明戒雖然不是果，但能作為果，所以說諸佛的本源。第二說明戒雖然不是因，但能作為因，所以說是菩薩的根本。因為菩薩是因位。第三，雖然都不是因果，但能普遍作為大眾的根本。二是故下，總結勸勉修學，應受持、應誦讀經文，應學習經義。第二，闡明戒的機緣廣泛，首先標明受佛戒。其次辨別戒的機緣差別，有二十種。其中變化人，如龍變化成人，小乘難以進入，這裡是通用的。後面只是解釋法師的語言，總結多種門徑。其餘含義可以理解。第二，正式誦戒相，分為兩部分。首先總的解釋隨戒之相，略作六門：一、解釋名稱；二、區分輕重；三、說明具足或缺失方便；四、持戒或犯戒的粗細；五、各部的種類；六、對比小乘辨別差異。都如別處所說。其次分別解釋戒相，也分為兩部分。先是十重戒，后是輕垢戒。前面又分為三部分。首先舉出數量勸勉受持，第二，立名辨別戒相，第三，總結勸勉受持。也可以分為：首先總誦，第二分別誦，第三總結勸勉。總誦中分為四部分：一、舉出數量" ], "english_translations": [ "English version", 'It is said that \'cloud\' is not blue or any other color. Because it is provisionally established as color on the seed of thought (于思種上假立為色), it is said to be not-mind. Secondly, \'being apart from existence and non-existence\' means that the precepts of dependent origination (緣起) have no self-nature. Being apart from conditions, there are no precepts; being apart from conditions, there are no precepts. Removal is removal; there is no middle ground. Seeking precepts in this way is never existence or non-existence. However, these precepts that are neither non-existent nor existent are different from a rabbit\'s horn because they have no causes and conditions. Therefore, these precepts are completely beyond existence and non-existence. Furthermore, it can be said that because they are not what is clung to, they are not existent; because they arise from conditions, they are not non-existent. Also, because they arise from conditions, they are not existent; because they are not what is clung to, they are not non-existent. Therefore, it is said that they are neither existent nor non-existent. Thirdly, \'being apart from cause and effect\' is because the precepts that accord with the nature (稱性) are apart from the able-to-produce and the produced, so they are not cause and effect. Another explanation is that because the precepts can accomplish that great Bodhi fruit, they are not fruit-dharmas. Also, because they rely on the Bodhi-mind as the cause to arise, they are not cause-dharmas. Because it is a fruit that is not a fruit, it is a cause; it is a cause that is not a cause, it is a fruit. Therefore, in terms of its nature, it is not cause and effect. The \'Source of the Buddhas of the Three Worlds\' below clarifies the extensive function of the precepts. Among them, there are three parts. First, it explains that although the precepts are not the fruit, they can act as the fruit, so it is said to be the source of the Buddhas. Second, it explains that although the precepts are not the cause, they can act as the cause, so it is said to be the root of the Bodhisattvas. Because Bodhisattvas are in the position of cause. Third, although they are neither cause nor effect, they can universally serve as the root of the masses. Secondly, \'Therefore\' below concludes with encouraging study, one should receive, uphold, and recite the texts, and one should study the meaning. Secondly, clarifying the broad conditions for the precepts, first, it marks receiving the Buddha\'s precepts. Second, it distinguishes the differences in the conditions for the precepts, there are twenty assemblies. Among them, \'transformed people\' (變化人) are like dragons transforming into people. It is difficult for the Small Vehicle (小乘) to enter, but here it is universal. Later, it only explains the language of the Dharma masters, concluding with many paths. The remaining meanings can be understood. Secondly, formally reciting the characteristics of the precepts, divided into two parts. First, a general explanation of the characteristics of following the precepts, briefly making six doors: 1. Explaining the name; 2. Distinguishing between light and heavy; 3. Explaining the means of completeness or deficiency; 4. The coarseness or fineness of upholding or violating the precepts; 5. The types of various schools; 6. Comparing with the Small Vehicle to distinguish differences. All are as explained elsewhere. Secondly, explaining the characteristics of the precepts separately, also divided into two parts. First, the ten heavy precepts, then the light defilement precepts. The former is further divided into three parts. First, listing the numbers to encourage upholding; second, establishing names to distinguish the characteristics; third, concluding with encouraging upholding. It can also be divided into: first, general recitation; second, separate recitation; third, concluding with encouragement. The general recitation is divided into four parts: 1. Listing the numbers' ] }
。二若受下勸誦其文。于中先明不誦有損。非菩薩者。失現行菩提心也。非種子者。乖菩提心種子也。又前失位后失行也。后舉佛自誦彰誦有益。三勸學其義。謂舉三世齊學勸令受學。四已略說下結說勸持。並可知。
第二立名辨相中。先以義料簡。后釋本文。初中十重略作十門。一釋名。二明犯因。三明犯具。四顯犯境。五造境自他。六自作教他。七犯相始終。八明犯輕重。九明諸部相攝。十明攝三聚。
初釋名者。先釋總名。謂一週圓數二五稱十。波羅夷者。此云他勝處。略有三釋。一約法。謂是佛弟子以所持佛戒為自。非毀佛戒為他。若專精不犯則自勝於他。若破其根本即他勝於自。以戒為學處。持犯所依故云處也。二約業。謂魔業為他。三約報。謂墮不如意處為他。並可知。此從數義以彰名。即帶數釋。二別名如下釋。
二明犯因者。謂犯此十重皆因三毒。于中二。初約粗相。二就細辨。初中此十戒內殺毀及嗔此三因嗔犯。是故制此為防嗔。此中約動三業以分三。謂身語意如次應知。又內外分二。謂初二約外。后一約內。外中色聲分異。又盜淫慳此三因貪犯。但初二粗現后一細故。又約財色分二。謂盜慳俱望財但自他分異。謂盜望他財慳望自物。又盜望未得慳望已得。何以約財分二。約色
【現代漢語翻譯】 現代漢語譯本：二、如果接受下文勸導誦讀這些條文，其中首先闡明不誦讀的害處。不是菩薩的人，會失去現行的菩提心；不是種子的人，會違背菩提心的種子。而且，前面會失去（菩薩的）地位，後面會失去（菩薩的）修行。後面舉出佛陀自己誦讀，彰顯誦讀的益處。三、勸導學習其中的義理，即舉出過去、現在、未來三世都應學習，勸令接受學習。四、在『已略說下』總結說明，勸導受持，這些都可以理解。
第二，在『立名辨相』中，首先用義理來簡別，然後解釋本文。最初的部分，將十重戒略分為十門：一、解釋名稱；二、說明犯戒的起因；三、說明犯戒的構成；四、顯示犯戒的對象；五、造作（罪業的）對象是自己還是他人；六、是自己做還是教唆他人做；七、犯戒的起始和終結；八、說明犯戒的輕重；九、說明各部（律）之間的相互包含；十、說明包含於三聚戒中。
首先，解釋名稱。先解釋總名，即一週圓滿之數，二五合稱為十。『波羅夷』（Pārājika），這裡翻譯為『他勝處』，大致有三種解釋：一、從法的角度來說，是指佛弟子以所持守的佛戒為自己，以毀壞佛戒為他人。如果專心精進不犯戒，就是自己戰勝他人；如果破壞了根本戒，就是他人戰勝自己。因為戒是學習之處，是持戒和犯戒所依賴的地方，所以稱為『處』。二、從業的角度來說，是指魔業為他人。三、從報應的角度來說，是指墮入不如意的地方為他人。這些都可以理解。這裡是從數字的意義來彰顯名稱，即帶有數字的解釋。二、各個別名如下文解釋。
二、說明犯戒的起因。是指觸犯這十條重戒，都是因為貪、嗔、癡三毒。其中分為兩部分：一是約略地說明粗略的相狀；二是就細微處加以辨析。首先，約略地說明，這十條戒中，殺、毀（謗）、嗔這三條是因為嗔恚而犯，所以制定這些戒條是爲了防止嗔恚。這裡是從身、語、意三業來劃分，應當依次瞭解。又從內外來分，前兩條是關於外在的，后一條是關於內在的。外在中，又分為色、聲的不同。又，盜、淫、慳這三條是因為貪慾而犯，只是前兩條表現得粗顯，后一條表現得細微。又從財、色來分，盜和慳都與財物有關，只是自己和他人有所不同。盜是針對他人的財物，慳是針對自己的財物。而且，盜是針對未得到的，慳是針對已經得到的。為什麼從財物來分呢？從色
【English Translation】 English version: 2. If one accepts the advice below to recite these texts, it first clarifies the harm of not reciting them. Those who are not Bodhisattvas will lose their current Bodhi-mind; those who are not seeds will deviate from the seed of Bodhi-mind. Moreover, one will lose the position (of a Bodhisattva) before and the practice (of a Bodhisattva) later. Later, the Buddha himself is cited as reciting, highlighting the benefits of reciting. 3. Encourage learning its meaning, that is, citing that all three times—past, present, and future—should be learned, encouraging acceptance of learning. 4. In 'Already Briefly Explained Below,' summarize and explain, encouraging upholding, which can all be understood.
Second, in 'Establishing Names and Distinguishing Characteristics,' first use the meaning to differentiate, and then explain the text. In the initial part, the ten heavy precepts are briefly divided into ten sections: 1. Explaining the name; 2. Explaining the causes of transgression; 3. Explaining the components of transgression; 4. Revealing the object of transgression; 5. Whether the object of creation (of karma) is oneself or others; 6. Whether it is done by oneself or instigated by others; 7. The beginning and end of the transgression; 8. Explaining the severity of the transgression; 9. Explaining the mutual inclusion among the various (Vinaya) sections; 10. Explaining the inclusion in the Three Aggregates of Precepts.
First, explaining the name. First explain the general name, which is a complete cycle of ten, with two fives called ten. 'Pārājika' (波羅夷) is translated here as 'Defeat Place' (他勝處), with roughly three explanations: 1. From the perspective of the Dharma, it refers to a Buddhist disciple taking the Buddhist precepts they uphold as themselves and destroying the Buddhist precepts as others. If one is focused and diligent in not violating the precepts, it is oneself overcoming others; if one breaks the fundamental precepts, it is others overcoming oneself. Because the precepts are the place of learning, the place upon which upholding and violating depend, it is called 'place.' 2. From the perspective of karma, it refers to demonic karma as others. 3. From the perspective of retribution, it refers to falling into an undesirable place as others. These can all be understood. Here, the meaning of the number is used to highlight the name, that is, an explanation with a number. 2. The individual names are explained below.
- Explaining the causes of transgression. It refers to violating these ten heavy precepts, all because of the three poisons of greed, hatred, and delusion. Among them, there are two parts: first, a rough explanation of the coarse characteristics; second, an analysis of the subtle aspects. First, roughly explaining, among these ten precepts, killing, slandering, and anger are violated because of anger, so these precepts are established to prevent anger. Here, the three karmas of body, speech, and mind are used to divide, which should be understood in order. Also, dividing from within and without, the first two are about external, and the last one is about internal. Among the external, there is a difference between form and sound. Also, stealing, lust, and stinginess are violated because of greed, but the first two are manifested coarsely, and the last one is manifested subtly. Also, dividing from wealth and sex, stealing and stinginess are both related to wealth, but there is a difference between oneself and others. Stealing is directed at the wealth of others, and stinginess is directed at one's own possessions. Moreover, stealing is directed at what has not been obtained, and stinginess is directed at what has already been obtained. Why divide from wealth? From sex
不分耶。以財許如法畜。望已得未得分為二。色無通畜義故唯一禁斷。又有財盜及施故得分為二。色無施與義故更不開二。又妄酒及謗此三因癡犯。于中酒但為癡因。妄謗為癡果。果中妄由邪見望己身不聖而言聖。謗由邪見望他三寶實聖云非聖。故分二也。癡果已顯彰。約境可分二。癡因用猶隱。約事唯立一。又說。過通三毒。可知此則為調伏三毒立茲十戒。二約細辨者。此十戒中一一皆通有三毒犯。第九瞋中有時由彼貪癡引故亦得有三。是故各調三毒通名毗尼。此云調伏。
第三明犯具者。所謂三業。此十戒中初三及酒皆依身犯。故智論十三云。酒及前三俱是身戒。今此中有四義釋。一約自他。初三成自害。后一成他害。以得酒已方作大罪。二約依正有三句。一盜即依報。二殺淫望正報。三酒通依正。以為飲酤不為貯畜亦得正報收。三約違順亦三句。一殺盜望違情。淫犯順迷情。酤酒通違順。以恣迷情故順。取其直故違。四約因果。初二損財斷命。苦果中極故俱成重。后淫酒順迷。種苦因極故亦成重。是故古德云。淫為生死本。酒為過患源。律中此二不立境想義存此也。又妄說譭謗此四是語業犯。即是語四失也。一妄語。二離間語。以說過令離故。三綺語。以贊毀無義故。四惡口。以惡言謗黷故。又釋。初一
【現代漢語翻譯】 現代漢語譯本 不（能）分（開）。以財產允許如法畜養（指合乎佛法的供養方式）。希望已得到和未得到（的利益）分為兩種情況。因為色（指物質、形色）沒有共同畜養的意義，所以只有一種禁斷。又有因財產而起的盜竊以及（用財產進行）佈施，所以可以分為兩種情況。色（指物質）沒有施與的意義，因此不再分開為二。又妄語、飲酒以及誹謗這三者因愚癡而犯。其中飲酒只是愚癡的原因，妄語和誹謗是愚癡的結果。在（愚癡的）結果中，妄語是由於邪見，希望自己沒有證得聖果卻說自己證得了聖果。誹謗是由於邪見，認為他人的三寶（佛、法、僧）實際上是聖潔的卻說他們不是聖潔的，所以分為兩種。愚癡的結果已經明顯地彰顯出來，從（所面對的）境界可以分為兩種。愚癡的原因和作用仍然隱蔽，從事情上來說只能立為一種。又說，過失貫通貪、嗔、癡三毒。可以知道這是爲了調伏三毒而設立這十戒。第二，從細微處辨別，這十戒中每一條都貫通了貪、嗔、癡三毒的犯戒。第九條嗔戒中，有時由於貪和癡的引導，也可能產生嗔恨，所以（十戒）各自調伏三毒，總稱為毗尼（Vinaya），這裡翻譯為調伏。 第三，說明犯戒的構成要素，也就是身、口、意三業。這十戒中，前三條（殺、盜、淫）和飲酒都是依身業而犯。所以《智論》第十三卷說，飲酒和前三條都是身戒。現在這裡有四種解釋。第一，從自身和他人的角度來說，前三條（殺、盜、淫）造成自身的損害，后一條（飲酒）造成他人的損害，因為得到酒之後才可能犯下大罪。第二，從依報和正報的角度來說有三種情況。一是盜竊是針對依報（指生活環境和資生之物），二是殺和淫是針對正報（指眾生的身體和生命），三是飲酒貫通依報和正報，因為飲酒和賣酒不爲了貯藏和畜養，也可能被正報所攝。第三，從違背和順從（情感）的角度來說也有三種情況。一是殺和盜是違背（眾生）的情感，淫是順從迷惑的情感，飲酒貫通違背和順從（情感），因為放縱迷惑的情感是順從，獲取酒的價值是違背。第四，從因和果的角度來說，前兩條（殺、盜）損害財產和斷絕生命，是苦果中最嚴重的，所以都構成重罪。后兩條（淫、酒）順從迷惑，是種下苦因中最嚴重的，所以也構成重罪。因此古德說，『淫是生死的根本，酒是過患的根源』。律中這兩條不設立境界和想法的定義，意義就在於此。又妄語、說離間語、綺語和惡口這四種是語業的犯戒，也就是語言的四種過失。一是妄語。二是離間語，因為說了（使人）分離的話。三是綺語，因為讚美和譭謗都沒有意義。四是惡口，因為用惡毒的語言誹謗和褻瀆。又解釋，第一條（妄語）
【English Translation】 English version They are not divisible. Permitting lawful possession of property (referring to offerings that comply with the Dharma). Hoping for benefits already obtained and not yet obtained are divided into two categories. Because form (referring to matter, shape) has no meaning of shared possession, there is only one prohibition. There is also theft arising from property and giving (using property for) alms, so it can be divided into two categories. Form (referring to matter) has no meaning of giving, so it is no longer divided into two. Furthermore, false speech, drinking alcohol, and slander are committed due to ignorance. Among them, drinking alcohol is only the cause of ignorance, while false speech and slander are the results of ignorance. Among the results (of ignorance), false speech is due to wrong views, hoping that one has not attained sainthood but claiming to have attained it. Slander is due to wrong views, thinking that others' Three Jewels (Buddha, Dharma, Sangha) are actually sacred but saying they are not, so it is divided into two. The results of ignorance have already been clearly manifested, and it can be divided into two from the (faced) realm. The causes and effects of ignorance are still hidden, and from the matter, it can only be established as one. It is also said that faults pervade the three poisons of greed, hatred, and ignorance. It can be known that these ten precepts are established to subdue the three poisons. Secondly, distinguishing from subtle points, each of these ten precepts pervades the violation of the three poisons of greed, hatred, and ignorance. In the ninth precept of anger, sometimes due to the guidance of greed and ignorance, hatred may also arise, so (the ten precepts) each subdue the three poisons, collectively called Vinaya, which is translated here as subduing. Thirdly, explaining the constituent elements of breaking the precepts, that is, the three karmas of body, speech, and mind. Among these ten precepts, the first three (killing, stealing, and sexual misconduct) and drinking alcohol are all committed by physical karma. Therefore, the thirteenth volume of the Mahaprajnaparamita-sastra says that drinking alcohol and the first three are all bodily precepts. Now there are four explanations here. First, from the perspective of oneself and others, the first three (killing, stealing, and sexual misconduct) cause harm to oneself, and the last one (drinking alcohol) causes harm to others, because only after obtaining alcohol can one commit great sins. Second, from the perspective of dependent and principal retribution, there are three situations. First, stealing is aimed at dependent retribution (referring to the living environment and means of livelihood), second, killing and sexual misconduct are aimed at principal retribution (referring to the body and life of sentient beings), and third, drinking alcohol pervades dependent and principal retribution, because drinking and selling alcohol, not for storage and possession, may also be included in principal retribution. Third, from the perspective of violating and complying (with emotions), there are also three situations. First, killing and stealing violate (sentient beings') emotions, sexual misconduct complies with deluded emotions, and drinking alcohol pervades violating and complying (with emotions), because indulging in deluded emotions is complying, and obtaining the value of alcohol is violating. Fourth, from the perspective of cause and effect, the first two (killing and stealing) harm property and cut off life, which are the most serious among the bitter results, so they both constitute serious offenses. The latter two (sexual misconduct and alcohol) comply with delusion, which are the most serious in planting bitter causes, so they also constitute serious offenses. Therefore, the ancient virtues said, 'Sexual misconduct is the root of birth and death, and alcohol is the source of faults.' The meaning lies in the fact that these two precepts do not establish the definition of realm and thought in the precepts. Also, false speech, divisive speech, frivolous speech, and harsh speech are the violations of speech karma, that is, the four faults of speech. First, false speech. Second, divisive speech, because it speaks words that (cause people to) separate. Third, frivolous speech, because praise and slander are meaningless. Fourth, harsh speech, because it slanders and blasphemes with malicious words. Also explaining, the first (false speech)
違境失。次二違教失。謂一余處傳非。二現前毀贊。后一違理失。並可知。又慳嗔二戒是意業犯。此中何故瞋依本名貪就慳性說。謂瞋障慈悲乖礙行重。貪或容有順悲愍故。是故約慳違慈濟說。若細論十戒。一一皆有三業成犯。以互相導故。如下釋文處說。亦伏三業名為調伏也。
第四明犯境差別有四。一約情非情境者。謂前九全及第十少分是約情境犯。以佛僧二寶亦是情攝故。淫瞋各有一義。及第十少分約非情犯。以謗法寶淫尸瞋塊俱同犯故。二約勝劣境者。謂說謗二戒局勝境犯。以要說彼菩薩等過及謗三寶方成犯故。酤酒一戒唯劣境犯。以聖等勝位無飲酒故。餘七通二位。以俱有犯義故。三約因果境者。謂謗戒少分唯果境犯。以除僧寶故。所餘因境犯也。四約凡聖境犯者。第十中佛寶局聖。第五全域性凡。以聖無飲酒。不可對辨酤也。所餘通凡聖。凡中通四趣。除地獄。以彼苦報不可對故。或亦通五。以鬼等持戒亦對彼趣故。聖中二乘果向十聖大乘六位因果。通論悉成犯境。問對聖他心豈成誑耶。答但對境言彰則為成犯。不問前人信與不信。又于聖誑語理重誑凡。豈得無犯。又釋境中略有十境。謂五趣生為五。並依報非情為六。又二乘菩薩佛法為四故有十。於十戒中唯瞋通十境。以于非情機等亦有瞋故。盜具
【現代漢語翻譯】 現代漢語譯本 違犯對像上的過失。其次是違犯教導上的過失。違犯教導上的過失是指：一是到其他地方傳播錯誤的教義，二是當面詆譭佛法僧三寶。後面一種違背道理的過失，也容易理解。另外，慳吝和嗔恚這兩條戒律，從性質上說是意業上的違犯。那麼，為什麼在這裡，嗔恚是按照它的根本名稱，而慳吝是就其性質來說呢？這是因為嗔恚會障礙慈悲心，阻礙修行，罪過嚴重。而貪婪或許還有順應慈悲憐憫的一面。因此，從違背慈悲救濟的角度來說慳吝。如果仔細分析十戒，每一條戒律都有身、口、意三業造成的違犯，因為它們互相引導。就像下面的解釋文字所說的那樣。也正是因為調伏三業，才叫做調伏。
第四，說明違犯對像上的差別，有四種情況。一是根據有情和無情對像來區分。前面九條戒律以及第十條戒律的一部分，是針對有情對像而犯的。因為佛、僧二寶也屬於有情眾生。淫戒和嗔戒各自有一種情況，以及第十條戒律的一部分，是針對無情對像而犯的。因為誹謗佛法、對屍體行淫、對土塊生嗔，都同樣構成違犯。二是根據殊勝和低劣的對象來區分。誹謗戒和說人過失戒，只針對殊勝的對象才會構成違犯。因為必須要說菩薩等的過失，以及誹謗三寶，才構成違犯。酤酒戒只針對低劣的對象才會構成違犯。因為聖人等殊勝的地位，不會有飲酒的情況。其餘七條戒律，則對兩種對象都適用，因為都有違犯的可能性。三是根據因位和果位的對象來區分。誹謗戒的一部分，只針對果位的對象才會構成違犯，因為排除了僧寶。其餘的戒律，則是針對因位的對象而犯的。四是根據凡夫和聖人的對象來區分。第十條戒律中，佛寶只針對聖人。第五條酤酒戒，則只針對凡夫。因為聖人不會飲酒，所以無法針對聖人來辨別酤酒的行為。其餘的戒律，則對凡夫和聖人都適用。凡夫中，包括四惡道，除了地獄道，因為地獄的苦報太重，無法進行對比。或許也包括五道，因為鬼道等持戒，也是針對鬼道眾生而言的。聖人中，包括二乘的果位和向位，十聖，以及大乘的六個位次，從總體上來說，都可能成為違犯的對象。有人問，如果對聖人說謊，聖人有他心通，怎麼會構成欺騙呢？回答是，只要對對像說了謊話，表達了欺騙的意思，就構成違犯，不論對方是否相信。而且，對聖人說謊，罪過比對凡夫說謊更重，怎麼會沒有違犯呢？另外，在解釋對像時，大致有十種對象。五道眾生是五種，加上依報無情眾生是六種。再加上二乘、菩薩、佛法，一共是四種，所以總共有十種。在十戒中，只有嗔恚可以針對所有十種對象。因為即使是對無情物，也可能產生嗔恚。盜竊的工具
【English Translation】 English version Transgressions related to the object of the offense. Secondly, transgressions related to violating the teachings. Violations of the teachings refer to: first, transmitting incorrect teachings in other places; second, openly disparaging the Three Jewels (Buddha, Dharma, Sangha). The latter transgression against reason is also easily understood. Furthermore, the two precepts of stinginess and anger are, in nature, offenses of mental karma. So, why is it that here, anger is referred to by its fundamental name, while stinginess is referred to by its nature? This is because anger obstructs loving-kindness and compassion, hindering practice and carrying heavy consequences. Greed, however, may have aspects that align with compassion and pity. Therefore, stinginess is discussed in terms of violating compassionate giving. If we analyze the ten precepts in detail, each precept involves offenses committed through body, speech, and mind, as they mutually influence each other. This is as explained in the following text. It is precisely through subduing the three karmas that it is called subduing.
Fourth, explaining the differences in the object of the offense, there are four situations. First, distinguishing based on sentient and non-sentient objects. The first nine precepts and a portion of the tenth precept are violated in relation to sentient objects, as the Buddha and Sangha Jewels are also included among sentient beings. The precepts of sexual misconduct and anger each have one instance, and a portion of the tenth precept, are violated in relation to non-sentient objects. Because slandering the Dharma, engaging in sexual misconduct with a corpse, and being angry at a clod of earth all constitute offenses. Second, distinguishing based on superior and inferior objects. The precepts of slander and speaking of others' faults are only violated in relation to superior objects. Because it is necessary to speak of the faults of Bodhisattvas, etc., and slander the Three Jewels, to constitute an offense. The precept of selling alcohol is only violated in relation to inferior objects, as noble beings in superior positions do not consume alcohol. The remaining seven precepts apply to both types of objects, as there is the possibility of offense in both cases. Third, distinguishing based on objects in the causal stage and the resultant stage. A portion of the slander precept is only violated in relation to objects in the resultant stage, as it excludes the Sangha Jewel. The remaining precepts are violated in relation to objects in the causal stage. Fourth, distinguishing based on objects of ordinary beings and sages. Within the tenth precept, the Buddha Jewel only applies to sages. The fifth precept of selling alcohol only applies to ordinary beings, as sages do not consume alcohol, so the act of selling alcohol cannot be discerned in relation to sages. The remaining precepts apply to both ordinary beings and sages. Among ordinary beings, this includes the four lower realms, excluding the hell realm, as the suffering in hell is too great to make a comparison. Perhaps it also includes the five realms, as the upholding of precepts by ghosts, etc., is also in relation to beings in the ghost realm. Among sages, this includes the fruition and path stages of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the Ten Sages, and the six stages of the Mahāyāna path and fruition. Generally speaking, all can become objects of offense. Someone asks, if one lies to a sage, who has telepathic abilities, how can it constitute deception? The answer is that as long as one speaks falsely to the object, expressing the intention to deceive, it constitutes an offense, regardless of whether the other person believes it or not. Moreover, lying to a sage carries a heavier consequence than lying to an ordinary being, so how could there be no offense? Furthermore, in explaining the objects, there are roughly ten objects. The beings of the five realms are five, plus the dependent non-sentient environment is six. Adding the Two Vehicles, Bodhisattvas, and the Dharma, there are four, so there are a total of ten. Among the ten precepts, only anger can be directed towards all ten objects, as anger can arise even towards non-sentient objects. Tools for stealing
九。除非情。以無主物不犯故。法物盜成故成盜法。淫通八。除佛法。以非情死屍亦成犯故不除也。慳亦通八。際法及非情。以無求索故余皆成犯境。殺妄說毀此四通七。除佛法非情。所由可知。酤酒通五趣。除所餘。謗唯三寶。亦除余。所由並可知。
第五造境自他中有四例。一自造他境。二他造自境。三自造自境。四他造他境。以十戒應配之。且初例具十犯。可知。二例唯一犯。謂淫戒有犯。所餘不犯。可知。三例十中通四犯。謂殺淫慳瞋。以菩薩理宜不捨生死為物受身。而返厭身自殺故亦得罪。又以淫意自愛其身。及如律中弱春自淫等。善生經云。自施不成施。自慳成慳。又如有一不稱意事捶胸自瞋等。是故此四通自為境。第四例於十戒之中一切通犯。謂教他趣余境自犯故也。
第六自作教他者有四句。一自作不教他。二教他不自作。三亦自亦教他。四非自非教他。初二可知。三中有二。一如犯淫教他就己。一犯得二罪。若約睡及怨逼。則無教他義。二餘教他及自作。別犯兩罪故也。第四句者。謂見作隨喜及讚歎作等。雖非自作亦不教他。然亦是犯。是故此四遍犯十戒俱結重也。
第七犯相始終。于中三例。一始二終三據中。此中淫犯據始。侵如毛頭即結犯。不待精樂。殺犯據終。要命斷方
【現代漢語翻譯】 現代漢語譯本 九、除非是無主之物，否則不會觸犯盜戒。盜取法物，即構成盜法罪。淫戒通於八道，但佛法除外，因為即使是非情之物（如死屍）也可能構成犯戒，所以不能排除。慳吝也通於八道，涉及際法和非情之物，因為沒有求索的行為，其餘情況都構成犯戒對象。殺生、妄語、說人過失、嗔恚這四種戒律通於七道，佛法和非情之物除外，原因可以推知。酤酒通於五趣，其餘情況除外。誹謗只針對三寶，其餘情況也除外，原因都可以推知。
第五、關於造作對像自身和他人的情況，有四種情況：一是自己造作，對象是他人；二是他人造作，對象是自己；三是自己造作，對象是自己；四是他人造作，對象是他人。可以用十戒來對應這些情況。第一種情況，觸犯所有十戒，可以理解。第二種情況，只觸犯一種戒律，即淫戒，其餘戒律不觸犯，可以理解。第三種情況，十戒中通於四種，即殺生、淫慾、慳吝、嗔恚。因為菩薩爲了救度眾生，不應捨棄生死而受生，如果反而厭惡身體而自殺，也會獲罪。又因為以淫慾之心愛戀自身，以及如律中所說的『弱春自淫』等。《善生經》說，自己佈施不能算作佈施，自己慳吝則構成慳吝。又比如有人遇到不如意的事情捶胸自責等，因此這四種情況通於以自身為對象。第四種情況，在十戒中全部觸犯，因為教唆他人觸犯，自己也觸犯了。
第六、關於自己做和教唆他人做，有四種情況：一是自己做但不教唆他人；二是教唆他人但不自己做；三是自己做也教唆他人；四是不自己做也不教唆他人。前兩種情況可以理解。第三種情況有兩種：一是如犯淫戒，教唆他人對自己行淫，一次觸犯兩種罪。如果涉及睡眠或怨恨逼迫，則沒有教唆他人的含義。二是教唆他人做，自己也做，分別觸犯兩種罪。第四種情況，指見到他人做而隨喜讚歎等，雖然不是自己做，也沒有教唆他人，但也構成犯戒。因此這四種情況普遍觸犯十戒，都構成重罪。
第七、關於犯戒的開始和結束，有三種情況：一是開始，二是結束，三是根據中間過程。其中，淫戒的觸犯根據開始，侵犯如毛髮之微即構成犯戒，不待精液流出。殺戒的觸犯根據結束，必須斷命才算完成。
【English Translation】 English version 9. Unless it is an ownerless object, there is no violation of the stealing precept. Stealing Dharma objects constitutes stealing the Dharma. The precept against sexual misconduct applies to the eight destinies, except for the Buddha Dharma, because even non-sentient corpses can constitute a violation, so it cannot be excluded. Stinginess also applies to the eight destinies, involving the Dharma of boundaries and non-sentient objects, because there is no act of solicitation; all other situations constitute objects of violation. Killing, false speech, speaking ill of others, and anger apply to seven destinies, excluding the Buddha Dharma and non-sentient objects, for reasons that can be inferred. Selling alcohol applies to the five realms of existence, excluding the remainder. Slander is only directed at the Three Jewels (Buddha, Dharma, Sangha), excluding the remainder, for reasons that can be inferred.
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Regarding the circumstances of creating objects, oneself and others, there are four cases: first, one creates, and the object is another; second, another creates, and the object is oneself; third, one creates, and the object is oneself; fourth, another creates, and the object is another. These cases can be correlated with the ten precepts. In the first case, all ten precepts are violated, which is understandable. In the second case, only one precept is violated, namely the precept against sexual misconduct; the remaining precepts are not violated, which is understandable. In the third case, four of the ten precepts are generally violated: killing, sexual misconduct, stinginess, and anger. Because Bodhisattvas (enlightenment beings) should not abandon birth and death to receive bodies for the sake of saving beings, if they instead detest their bodies and commit suicide, they will also incur sin. Also, because of loving one's own body with lustful intent, and as in the Vinaya (monastic rules) regarding 'weak spring self-indulgence,' etc. The 善生經 (Śrāvakabhūmi) says that giving to oneself does not constitute giving, and being stingy with oneself constitutes stinginess. Also, for example, if someone beats their chest in self-reproach when encountering unpleasant things, etc., therefore these four cases generally involve oneself as the object. In the fourth case, all ten precepts are violated, because instructing others to violate them also constitutes self-violation.
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Regarding doing oneself and instructing others to do, there are four statements: first, one does but does not instruct others; second, one instructs others but does not do oneself; third, one does and also instructs others; fourth, one neither does nor instructs others. The first two cases are understandable. In the third case, there are two situations: first, such as violating the precept against sexual misconduct, instructing another to commit sexual acts on oneself, one violates two offenses at once. If it involves sleep or forced coercion due to resentment, then there is no meaning of instructing others. Second, instructing others to do, and also doing oneself, one separately violates two offenses. The fourth case refers to seeing others do and rejoicing and praising their actions, etc., although one does not do it oneself, nor does one instruct others, it still constitutes a violation. Therefore, these four cases universally violate the ten precepts, all constituting grave offenses.
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Regarding the beginning and end of a violation, there are three cases: first, the beginning; second, the end; third, according to the intermediate process. Among these, the violation of the precept against sexual misconduct is based on the beginning; infringing even as little as a hair's breadth constitutes a violation, without waiting for ejaculation. The violation of the precept against killing is based on the end; it is only completed when life is terminated.
結。所餘據中。如盜離本處雖已成犯猶未得用等。余準可知。有義慳瞋亦約初犯。以起念便犯故。
第八輕重門者有二。先總辨后別論。總辨十戒輕重者。此十戒中幾是業道重。有五。謂初四及第十。幾是障道重。有三。謂毀慳瞋。幾是重亦小輕。有二。謂酤說。又分三。一前四中殺人盜五乃至大妄同小乘最重。二后四全次重。三五六全及初四少分。謂約非人非五非道小妄。此等應小輕。又前五招譏多。后五應少。又酤唯約遮。余通遮性。有義十戒俱通二罪。二若別論者。一一之中各有輕重。至下文處辨。
第九攝諸門者有四。一約十惡者。于顯十戒中。謗意是邪見。謗詞惡口。酒是癡因。謗是癡果。所餘如次餘九應知。二依菩薩善戒經。出家菩薩有八重。即此中初四及后四是也。以出家菩薩先受聲聞戒具前四重后受菩薩戒更加后四故。三依善生經。在家菩薩有六重。即此中初六是。四依瑜伽地持有四重。即此後四是。又小乘四重即前四是也。是故此戒通攝道俗備緣大小故具十耳。
第十攝三聚戒者有二義。一若從勝為論。此十戒總是律儀攝。以俱止惡故。二若通辨。皆具三聚。謂於此十中一一不犯律儀戒攝。修彼對治十罪之行攝善法攝謂。一慈悲行。二少欲行。三凈梵行。四諦語行。五施明慧行
{ "translations": [ "現代漢語譯本：\n結。剩餘的根據中間情況判斷。例如盜竊犯離開了作案現場，雖然已經構成犯罪，但贓物還未使用等。其餘情況可以類推得知。有關於慳吝和嗔恚的定義也適用於初犯，因為只要產生念頭就構成犯罪。\n\n第八，輕重門，分為兩個部分。先總的辨別，後分別論述。總的辨別十戒的輕重：這十戒中，哪些是業道重罪？有五條，即前四條和第十條。哪些是障道重罪？有三條，即譭謗、慳吝、嗔恚。哪些是既是重罪又是輕罪？有兩條，即酤酒和說罪。又可以分為三類：第一類，前四條中，殺人、盜竊五錢乃至大妄語，與小乘佛教的罪行相同，是最重的。第二類，后四條是次重的。第三類，第五、第六條全部，以及前四條的少部分，即針對非人、非五錢、非道路的盜竊，以及小妄語。這些應該算是較輕的罪行。此外，前五條容易招致譏諷，后五條則較少。酤酒只涉及遮戒（防止犯戒），其餘的都涉及性戒（本質上是惡的）。有一種觀點認為，十戒都同時涉及兩種罪過。\n\n第二，如果分別論述，每一條戒律中都有輕重之分，這將在下文詳細辨析。\n\n第九，攝諸門，有四個方面。第一，從十惡業的角度來看，在明顯的十戒中，誹謗的意念是邪見（錯誤的見解，Skt. mithyā-dṛṣṭi），誹謗的言語是惡口（粗惡語，Skt. paruṣa-vāc）。飲酒是愚癡（Skt. moha）的原因，誹謗是愚癡的結果。其餘的可以按照順序對應其餘九條戒律來理解。第二，依據《菩薩善戒經》，出家菩薩有八條重戒，即這十戒中的前四條和后四條。因為出家菩薩先受聲聞戒，具備前四條重戒，后受菩薩戒，又加上后四條。第三，依據《善生經》，在家菩薩有六條重戒，即這十戒中的前六條。第四，依據《瑜伽師地論》，有四條重戒，即這十戒中的后四條。此外，小乘佛教的四條重戒即前四條。因此，此戒律能夠統攝在家和出家兩種身份，具備各種因緣，涵蓋大小乘佛教的教義，所以具備十種意義。\n\n第十，攝三聚戒，有兩種解釋。第一，如果從殊勝的角度來論述，這十戒都屬於律儀戒（防止作惡的戒律，Skt. śīla）所攝，因為它們都是爲了止息惡行。第二，如果通盤辨析，都具備三聚戒（三種戒律的總稱，Skt. tri-saṃvara）。即這十戒中，每一條的不違犯都屬於律儀戒所攝。修習與這十種罪行相對治的善行，屬於攝善法戒（修習善法的戒律，Skt. kuśala-dharma-saṃgraha-śīla）所攝，包括：一、慈悲行（Skt. maitrī-karuṇā），二、少欲行（Skt. alpecchatā），三、清凈梵行（Skt. brahma-carya），四、真實語行（Skt. satya-vacana），五、佈施明慧行（Skt. dāna-prajñā）。" , "english_translations": [ "English version: \nConclusion: The remaining cases are judged according to the circumstances in between. For example, if a thief leaves the scene of the crime, although the crime has been committed, the stolen goods have not yet been used, etc. The rest can be understood by analogy. The definitions of stinginess and anger also apply to first-time offenders, because the offense is committed as soon as the thought arises.\n\nEighth, the gate of gravity is divided into two parts. First, distinguish generally, and then discuss separately. General distinction of the gravity of the ten precepts: Among these ten precepts, which are grave karmic offenses? There are five, namely the first four and the tenth. Which are grave offenses that obstruct the path? There are three, namely slander, stinginess, and anger. Which are both grave and minor offenses? There are two, namely selling alcohol and speaking of offenses. It can also be divided into three categories: The first category is the most serious, like the offenses in Theravada Buddhism, among the first four, such as murder, stealing five coins, and even great lies. The second category is the next most serious, the last four. The third category includes all of the fifth and sixth, and a small part of the first four, namely stealing from non-humans, less than five coins, not on the road, and small lies. These should be considered minor offenses. In addition, the first five are more likely to invite ridicule, while the last five are less likely. Selling alcohol only involves the prohibitive precepts (precepts to prevent offenses), while the rest involve the essential precepts (evil in nature). One view is that all ten precepts involve two offenses at the same time.\n\nSecond, if discussed separately, each precept has its own degree of gravity, which will be analyzed in detail below.\n\nNinth, the gate of encompassing all, has four aspects. First, from the perspective of the ten evil deeds, in the obvious ten precepts, the intention of slander is wrong view (Skt. mithyā-dṛṣṭi), and the words of slander are harsh speech (Skt. paruṣa-vāc). Drinking alcohol is the cause of ignorance (Skt. moha), and slander is the result of ignorance. The rest can be understood by corresponding to the remaining nine precepts in order. Second, according to the Bodhisattva Good Precepts Sutra, there are eight grave precepts for ordained Bodhisattvas, namely the first four and the last four of these ten precepts. Because ordained Bodhisattvas first receive the Śrāvakayāna precepts, possessing the first four grave precepts, and then receive the Bodhisattva precepts, adding the last four. Third, according to the Good Life Sutra, there are six grave precepts for lay Bodhisattvas, namely the first six of these ten precepts. Fourth, according to the Yogācārabhūmi-śāstra, there are four grave precepts, namely the last four of these ten precepts. In addition, the four grave precepts of Theravada Buddhism are the first four. Therefore, this precept can encompass both lay and ordained identities, possessing various conditions, covering the teachings of both Mahayana and Theravada Buddhism, so it possesses ten meanings.\n\nTenth, encompassing the three clusters of precepts, there are two explanations. First, if discussed from the perspective of superiority, these ten precepts all belong to the precepts of discipline (Skt. śīla), because they are all for stopping evil deeds. Second, if analyzed comprehensively, all possess the three clusters of precepts (Skt. tri-saṃvara). That is, not violating each of these ten precepts is included in the precepts of discipline. Cultivating the good deeds that counteract these ten offenses is included in the precepts of collecting good dharmas (Skt. kuśala-dharma-saṃgraha-śīla), including: 1. the practice of loving-kindness and compassion (Skt. maitrī-karuṇā), 2. the practice of few desires (Skt. alpecchatā), 3. the practice of pure conduct (Skt. brahma-carya), 4. the practice of truthful speech (Skt. satya-vacana), 5. the practice of generosity and wisdom (Skt. dāna-prajñā)." ] }
。六護法行。七息惡推善行。八財法俱施行。九忍辱行。十贊三寶行。以此二戒教他眾生令如自所作即為攝眾生戒。是故十戒一一皆具三聚。余義可知 第二釋文者。別釋十重即為十段。何等為十。如半頌曰 殺盜淫妄酒。說毀慳瞋謗。
初篇
殺戒第一
將釋此戒略作十門。一制意。二次第。三釋名。四具緣。五闕緣。六輕重。七得報。八通塞。九對治。十釋文。
初制意者。略由十意。一由斷生命業道重故。負此重業不堪入道。是故大小二乘道俗諸戒皆悉同制。二由違害大悲心故。瑜伽云。若有問言。菩薩以何為體。應正答言。大悲為體。尚須為物捨身。況害彼命。三背恩養故。下文云。六道眾生皆我父母。生生無不從是而生。豈得害也。四乖勝緣故。智論云。或可蟻子在前成佛蒙其濟度。此事難知。若害彼命。與彼無緣不蒙救也。五並有佛性悉為當來法器。如不輕菩薩深敬眾生。尚無不敬。豈容有害。六違失菩薩無畏施故。經云。所以持不殺戒。為施眾生無畏故也。又涅槃中如來壽命無有限量皆因不殺。七乖四攝行故。論云。菩薩二利之中利他為最。若起害心眾生舍離。設欲法施無所化故。八損過實故。智論云。假使滿閻浮無價珍寶無有能直於身命者。是故奪彼命根亦得盜寶之罪。涅
【現代漢語翻譯】 六、護持正法之行（六護法行）。七、止息惡念、推行善事之行（七息惡推善行）。八、以財物和佛法佈施於人（八財法俱施行）。九、忍受侮辱之行（九忍辱行）。十、讚歎佛、法、僧三寶之行（十贊三寶行）。以這兩種戒律教導其他眾生，使他們像自己一樣行事，這就是攝受眾生之戒。因此，這十條戒律每一條都具備三種戒律（三聚）。其餘的含義可以類推得知。第二部分是解釋經文。分別解釋十條重戒，即分為十段。什麼是這十條重戒呢？如半首偈頌所說：殺、盜、淫、妄語、酒，說人過失、譭謗、慳吝、嗔恚、誹謗。
初篇
殺戒第一
將要解釋這條戒律，大致分為十個方面：一、制戒的意圖。二、次第。三、解釋名稱。四、構成要素。五、缺失要素。六、輕重。七、所得果報。八、通與塞。九、對治方法。十、解釋經文。
首先是制戒的意圖。大致有十個方面：一、因為斷絕生命是嚴重的罪業（業道重），揹負這種沉重的罪業無法進入佛道。因此，無論大乘還是小乘，出家或在家，所有的戒律都一致禁止殺生。二、因為違背了大慈悲心。瑜伽經中說：『如果有人問，菩薩以什麼為本體？應該正確地回答，以大悲為本體。』菩薩尚且需要為眾生捨棄自己的身體，更何況是傷害他們的生命呢？三、因為背棄了恩情。下文說：『六道眾生都是我的父母，生生世世沒有不是從他們那裡出生的。怎麼可以傷害他們呢？』四、因為違背了殊勝的因緣。智度論中說：『或許螞蟻將來會在我面前成佛，並蒙受我的救濟。』這件事難以預料。如果傷害了它們的生命，就與它們斷絕了因緣，無法得到它們的救助。五、因為所有眾生都具有佛性，都是未來的法器。如同常不輕菩薩深深地尊敬一切眾生一樣，尚且沒有不尊敬的，怎麼可以傷害他們呢？六、因為違背了菩薩的無畏佈施。經中說：『所以要持不殺戒，是爲了給予眾生無畏的佈施。』又涅槃經中說，如來的壽命沒有中夭，都是因為不殺生。七、因為違背了四攝法。論中說：『菩薩在自利和利他之中，以利他為最重要。』如果生起害人之心，眾生就會捨棄你。即使想要進行佛法佈施，也沒有可以教化的人。八、因為損害超過了實際價值。智度論中說：『即使充滿整個閻浮提的無價珍寶，也沒有能夠與生命相比的。』因此，奪取他人的性命，也等同於盜取珍寶的罪過。
【English Translation】 Six, the practice of protecting the Dharma (Six Protections of the Dharma). Seven, the practice of ceasing evil thoughts and promoting good deeds (Seven Cessations of Evil and Promotion of Good). Eight, giving to others with both wealth and Dharma (Eight Giving of Wealth and Dharma). Nine, the practice of enduring insults (Nine Endurances of Insults). Ten, the practice of praising the Buddha, Dharma, and Sangha (Ten Praises of the Three Jewels). Teaching other beings with these two precepts, so that they act like oneself, is the precept of embracing beings. Therefore, each of these ten precepts fully embodies the three aggregates of precepts (三聚). The remaining meanings can be inferred. The second part is the explanation of the text. Explaining the ten major precepts separately, which is divided into ten sections. What are these ten major precepts? As the half-verse says: Killing, stealing, lust, lying, alcohol, speaking of others' faults, slandering, stinginess, anger, defamation.
First Chapter
The First Precept Against Killing
To explain this precept, it is roughly divided into ten aspects: One, the intention of establishing the precept. Two, the order. Three, explaining the name. Four, the constituent elements. Five, missing elements. Six, severity. Seven, the resulting retribution. Eight, unobstructed and obstructed. Nine, the antidote. Ten, explaining the text.
First is the intention of establishing the precept. There are roughly ten aspects: One, because the act of cutting off life is a serious offense (業道重), bearing this heavy karma makes it impossible to enter the path. Therefore, whether it is Mahayana or Hinayana, monastic or lay, all precepts uniformly prohibit killing. Two, because it violates the great compassionate heart. The Yoga Sutra says: 'If someone asks, what is the essence of a Bodhisattva? One should correctly answer, it is compassion.' A Bodhisattva would even need to give up their own body for beings, let alone harm their lives? Three, because it betrays kindness. The text below says: 'The beings of the six realms are all my parents, and in every life, there is none that is not born from them. How can one harm them?' Four, because it violates the auspicious conditions. The Treatise on Great Wisdom says: 'Perhaps an ant will become a Buddha in front of me and receive my salvation.' This matter is difficult to predict. If one harms their life, one cuts off the conditions with them and cannot receive their help. Five, because all beings have Buddha-nature and are future vessels of the Dharma. Just as Bodhisattva Never Disparaging deeply respects all beings, there is nothing that he does not respect, how can one harm them? Six, because it violates the Bodhisattva's giving of fearlessness. The Sutra says: 'Therefore, one must uphold the precept against killing, in order to give beings the gift of fearlessness.' Also, the Nirvana Sutra says that the Tathagata's life has no premature death, all because of not killing. Seven, because it violates the four means of embracing. The Treatise says: 'Among the benefits of a Bodhisattva, benefiting others is the most important.' If one generates a harmful mind, beings will abandon you. Even if one wants to give the Dharma, there is no one to teach. Eight, because the damage exceeds the actual value. The Treatise on Great Wisdom says: 'Even if the entire Jambudvipa is filled with priceless treasures, there is nothing that can compare to life.' Therefore, taking the life of another is equivalent to the sin of stealing treasures.
槃經又云。一切畏刀杖莫不愛壽命。恕己可為喻。勿殺勿行杖等禁。九為報恩故。謂菩薩大行依眾生得。尚念報恩。寧容加害。十法爾故。三世諸佛家業法爾不念加害利益眾生故也。
第二次第者。戒相塵沙無邊浩污。何故最初辨茲殺戒。一謂菩薩萬行無不以大悲為本。為存行本故先制也。二有情所重莫不以形命為先。為救物命故先辨也。若爾何故聲聞戒初不同此耶。謂此以救生行為先。彼以自行為首。又釋。彼要待犯已方制。淫戒初犯故殺不先。僧祇律云。成道五年制淫。第六年制盜及殺。菩薩不爾。約十業道此為初故。三世本戒非新制故。
第三釋名者。息風名生。依身心轉。隔斷不續名為殺生。戒者是能治之行。從所治為名故云殺戒。涅槃經云。眾生佛性住五陰中。若壞五陰名曰殺生。若有殺生即墮惡道。息有三種。過去現在則不可殺。遮未來故名殺。夫眾生者名出入息。斷出入息故名為殺。我等諸佛亦隨俗說名為殺。問息斷名殺。入滅盡定豈是死耶。答以後起時息還生故。是故不名斷。問此報息滅后報息生。應非無耶。答以命根斷故報隔異故。不例滅定。問殺既爾。從緣必無自性。無自性故。應無有罪。答有無自性得罪。還無自性得報。一切法皆爾。問既自心變眾生。還自殺者無實眾生死。何因
有罪。答還自心變罪。如眾生來報。受罪當知亦爾。問知殺性空。殺應無罪。答空是罪治。知空必不殺殺。必不了空。故亦有罪。若謂無罪而作殺者。以邪見故罪重眾生於余。何得言無罪也。
第四具緣者有二。一通二別。通緣有三。一是受菩薩戒人。以不受戒無犯故。經云。有犯名菩薩。無犯名外道。二是住自性。謂非顛狂等。以彼無犯故。三無開緣。謂即救生無間苦等。此三通諸戒。三別緣者。依地論五緣。一是他身。簡自故。二是眾生。簡機等故。三有眾生想。簡迷心故。四起害心。簡無殺意故。五正加害。簡未害故。依對法論亦五緣。一事。謂有情數。二意樂。謂起此想及必害意。三方便。謂為害故加刀杖等。四煩惱。謂貪嗔癡。五究竟。謂彼有情由方便故或無間死或后時死。合此二論通具七緣。一他身。二眾生。三起眾生想。四殺心。五加刀杖等。六有三毒。七斷正命。並上通緣總有十種。可知。
第五闕緣者。闕通緣可知。別中若闕初緣有三義。一應得重輕垢。謂以噁心自殺己身故。二應得輕輕垢。謂以善心厭身自殺。違菩薩行故。經云。說身無常。而不讚說厭離於身。此中有癡。前有瞋。故餘六緣皆具也。三得福成持。謂為法滅身。為生捨命。如薩埵王子等。若不捨反得罪。此中非直無三
【現代漢語翻譯】 現代漢語譯本：有罪。回答說，罪是由自心變現出來的。就像眾生來受報一樣，承受罪業也應當明白這個道理。問：如果知道殺生的本性是空，那麼殺生應該就沒有罪了吧？答：空是用來對治罪業的。真正了悟空性的人必定不會殺生，而殺生的人必定是不了悟空性的，所以仍然有罪。如果認為殺生沒有罪而去殺生，因為這種邪見，他的罪過比其他眾生還要深重，怎麼能說沒有罪呢？
第四，構成殺戒的完整條件（具緣）有兩種：一是共通的條件，二是特別的條件。共通的條件有三種：一是受過菩薩戒的人，因為沒有受戒就沒有違犯可言。經中說：『有違犯才稱得上是菩薩，沒有違犯就是外道。』二是心智正常，指不是精神錯亂等狀態，因為在這種狀態下沒有違犯可言。三是沒有開許的情況，指不是爲了救生或避免無間地獄的痛苦等情況。這三種條件是所有戒律共通的。特別的條件有三種，依據《瑜伽師地論》有五種條件：一是其他眾生的身體，排除自己的身體。二是眾生，排除無情物等。三是有眾生想，排除迷惑的心識。四是生起害心，排除沒有殺意的情況。五是真正實施殺害，排除尚未造成傷害的情況。依據《對法論》，也有五種條件：一是對象，指有情眾生。二是意樂，指生起殺害的想法和必殺的意圖。三是方便，指爲了殺害而使用刀杖等工具。四是煩惱，指貪嗔癡。五是究竟，指該有情眾生由於這些手段而立即死亡或在之後死亡。綜合這兩部論典，總共有七種條件：一是其他眾生的身體。二是眾生。三是生起眾生想。四是殺心。五是使用刀杖等工具。六是有貪嗔癡三毒。七是斷絕眾生的性命。加上前面的共通條件，總共有十種條件，可以瞭解。
第五，缺少條件（闕緣）的情況。缺少共通條件的情況可以類推得知。在特別條件中，如果缺少第一個條件（他身），有三種情況：一是應該得到較重的罪過，即重垢，指以噁心自殺自己的身體。二是應該得到較輕的罪過，即輕垢，指以善心厭惡身體而自殺，因為這違背了菩薩的修行。經中說：『宣說身體是無常的，但不讚嘆厭離身體。』這種情況中有愚癡，前一種情況中有嗔恨。因此，其餘六種條件都具備。三是得到福報，成就持戒，指爲了佛法而捨棄身體，爲了救生而捨棄性命，如薩埵王子（Sattva Prince）等。如果不捨棄反而會得到罪過。這種情況並非僅僅沒有三
【English Translation】 English version: There is guilt. The answer is that guilt is transformed from one's own mind. Just as sentient beings come to receive retribution, one should understand that receiving guilt is also like this. Question: If one knows that the nature of killing is emptiness, then killing should be without guilt, right? Answer: Emptiness is used to counteract guilt. One who truly understands emptiness will certainly not kill, and one who kills certainly does not understand emptiness, so there is still guilt. If one thinks that killing is without guilt and then commits killing, because of this wrong view, his guilt is heavier than that of other sentient beings. How can one say there is no guilt?
Fourth, the complete conditions (具緣, jù yuán) for the precept against killing are of two types: one is common conditions (通緣, tōng yuán), and the other is specific conditions (別緣, bié yuán). There are three common conditions: first, one must be a person who has taken the Bodhisattva precepts, because if one has not taken the precepts, there is no violation. The sutra says: 'Having violations is called a Bodhisattva; having no violations is called an outsider.' Second, one must be of sound mind, meaning not insane or the like, because in that state there is no violation. Third, there must be no mitigating circumstances, meaning it is not to save a life or avoid the suffering of the Avici hell, etc. These three conditions are common to all precepts. There are three specific conditions, based on the Yogacarabhumi-sastra (地論, Dì lùn), there are five conditions: first, it must be the body of another being, excluding one's own body. Second, it must be a sentient being (眾生, zhòng shēng), excluding inanimate objects, etc. Third, one must have the perception of a sentient being (眾生想, zhòng shēng xiǎng), excluding a deluded mind. Fourth, one must generate the intention to harm (害心, hài xīn), excluding cases where there is no intention to kill. Fifth, one must actually inflict harm (加害, jiā hài), excluding cases where harm has not yet been done. According to the Abhidharmasamuccaya (對法論, Duì fǎ lùn), there are also five conditions: first, the object, referring to sentient beings. Second, the intention (意樂, yì lè), referring to generating the thought of killing and the intention to kill. Third, the means (方便, fāng biàn), referring to using knives, sticks, etc., for the purpose of killing. Fourth, the afflictions (煩惱, fán nǎo), referring to greed, anger, and ignorance (貪嗔癡, tān chēn chī). Fifth, the completion (究竟, jiū jìng), referring to the sentient being dying immediately or later due to these means. Combining these two treatises, there are a total of seven conditions: first, the body of another being. Second, a sentient being. Third, the perception of a sentient being. Fourth, the intention to kill. Fifth, the use of knives, sticks, etc. Sixth, having the three poisons (三毒, sān dú). Seventh, severing the life of the sentient being (斷正命, duàn zhèng mìng). Adding the previous common conditions, there are a total of ten conditions, which can be understood.
Fifth, situations where conditions are lacking (闕緣, quē yuán). Situations where common conditions are lacking can be inferred. Among the specific conditions, if the first condition (the body of another being) is lacking, there are three situations: first, one should receive a heavier offense, i.e., a grave defilement (重垢, zhòng gòu), referring to killing one's own body with an evil mind. Second, one should receive a lighter offense, i.e., a light defilement (輕垢, qīng gòu), referring to killing one's own body out of disgust for the body, because this violates the practice of a Bodhisattva. The sutra says: 'Speaking of the impermanence of the body, but not praising detachment from the body.' In this situation, there is ignorance; in the previous situation, there is anger. Therefore, the remaining six conditions are all present. Third, one obtains blessings and accomplishes upholding the precepts, referring to sacrificing one's body for the Dharma, sacrificing one's life to save others, such as Prince Sattva (薩埵王子, Sà duǒ wáng zǐ), etc. If one does not sacrifice, one will instead receive guilt. This situation is not simply without the three
毒。亦與智和合故成持也。亦即闕初及第六二緣。次闕第二緣有二差別。一若諸趣相差俱得重。以七緣不闕故。二若非情來替有二罪。一畢竟不知是非情。約心應得重方便。如唯識論云。夜踏瓜皮謂殺蝦蟆死入惡道。此但為闕境得重方便。二若次後知是非情。違前暢思得中方便。故闕彼緣得此三罪。若於上三位兼起疑心亦得三非。謂若於初位欲殺畜。人來替。于上生疑。為畜為人。而斷命者。此雖境改心移。以命同害亦俱重也。若於次位欲殺生。機來替。後生疑。為生為機。害已終身不決。以少闕心得中方便。若於后位欲殺生。機替後生疑。害後知機得輕方便。問此中闕心與后位。及闕境與前位。各何別耶。答此于異境起疑故不同初。以彼起本想故。疑當異境故不同后。以彼于本境起疑故。問何故雙闕唯疑非想。答以想無雙闕。如欲殺生機來替。此是闕境。于上起機想。此闕心。若害無罪。是故想無雙闕。疑中乖本期故闕境。懷猶預故闕心。是故單雙二闕各三合為六也。次闕第三緣有想疑二別。想中有四。一若本迷生為機。害已無罪。以三心俱闕故。二若本欲殺生。臨至境轉作機想。害已不知得方便罪。以不暢本思故。闕中后故。約前方便結一輕罪。三若害已了知起壽心結重方便。以闕中間具前後故。四若於人起畜等
想。本迷轉想俱重也。疑中二。一于本境疑起有三。一疑生為機。終身不決輕方便。二后決暢壽重方便。三疑為人為畜。后決不決俱重。二于異境起疑亦三。一為機為生。終身不決重方便。二后決輕方便。三疑為畜為人俱重也。次闕第四緣有二。一全不犯。二雖無殺心而有打等故得輕垢也。次闕第五緣得重方便罪。以雖不興方便而有殺心故。次闕第六緣有二。一以無記心殺還得重。二不貪皮肉故殺亦不瞋酬怨故殺。不癡祠祀故殺。但以大悲救彼極苦不避自苦故亦無犯。此依瑜伽辨。次闕第七緣有二。一畢竟不知不犯。約心得重方便。二知不犯。得中方便。
第六輕重者有二。一粗二細。粗中有三。一約所殺生。二約能殺心。三所用殺法。初中生類所殺雖無崖畔。總括此界不過有七。謂六道及聖人。然約此七位輕重有四。一約生。斷命一切皆夷。問何得有殺地獄生。答菩薩亦有游彼趣中救眾生故。是故對彼亦有不殺。況有菩薩于地獄中創起慈悲成初心故也。二約報。謂人重畜等輕。以人于彼大小二乘通道器故。三約德。謂害發菩提心者業道加重。不問人畜等。故經云。殺發菩提心畜生。罪重於殺邪見人。四約逆。謂下文七逆中除于破僧。以無命可損唯逆無餘故。出佛身血是逆及重方便。以不可殺故無夷。餘五依位
【現代漢語翻譯】 現代漢語譯本：想。如果迷惑顛倒的想法都很強烈，罪業也很重。疑惑分為兩種情況。第一種是在自身所處境界產生的疑惑，有三種情況：一是疑惑對方是奪命的工具還是僅僅是生命，終身無法決定，屬於輕微的方便罪。二是後來決定是奪命的工具，屬於較重的方便罪。三是疑惑對方是人還是畜生，無論之後是否決定，罪業都很重。第二種是在不同境界產生的疑惑，也有三種情況：一是疑惑對方是奪命的工具還是僅僅是生命，終身無法決定，屬於較重的方便罪。二是後來決定是奪命的工具，屬於輕微的方便罪。三是疑惑對方是畜生還是人，罪業都很重。其次，缺少第四個緣由有兩種情況：一是完全沒有觸犯殺戒。二是雖然沒有殺心，但有毆打等行為，因此只構成輕微的罪過。其次，缺少第五個緣由，會構成較重的方便罪，因為雖然沒有采取實際行動，但有殺心。其次，缺少第六個緣由有兩種情況：一是以無記心（既非善也非惡的心）殺生，仍然構成較重的罪過。二是不貪圖皮肉而殺生，或者不是爲了報仇雪恨而殺生，或者不是因為愚癡而祭祀殺生，而是以大悲心救助極度痛苦的眾生，不惜自己受苦，這樣就沒有罪過。這是依據《瑜伽師地論》來辨別的。其次，缺少第七個緣由有兩種情況：一是完全不知道，就沒有罪過，這指的是內心產生較重的方便罪。二是知道卻不觸犯殺戒，構成中等的方便罪。
第六，輕重罪業分為兩種：一是粗重的，二是細微的。粗重的罪業有三種情況：一是根據所殺的生命，二是根據能殺的心，三是所使用的殺害方法。首先，就所殺的生命而言，眾生的種類雖然無邊無際，但總括這個世界，不過有七種，即六道眾生和聖人。然而，根據這七種地位，輕重罪業有四種情況：一是就生命本身而言，斷絕任何生命都是一樣的。有人問：為什麼會有殺害地獄眾生的說法呢？回答是：菩薩也會到地獄中去救度眾生，因此對於地獄眾生也有不殺的說法。更何況有菩薩在地獄中發起慈悲心，成就最初的發心。二是就果報而言，殺人罪重，殺畜生等罪輕，因為人是大小乘佛法的載體。三是就德行而言，殺害發菩提心的人，罪業會加重，不論是人還是畜生。所以經中說：『殺害發菩提心的畜生，罪重於殺害持有邪見的人。』四是就逆罪而言，即下文將要講到的七逆罪中，除了破和合僧，因為破和合僧沒有生命可以損害，只有逆罪而沒有其他罪過。出佛身血是逆罪，也是較重的方便罪，因為佛是不可殺害的，所以沒有等同的罪過。其餘五種逆罪根據地位而定。
【English Translation】 English version: Thought. If deluded and inverted thoughts are strong, the karmic consequences are also heavy. Doubt is divided into two situations. The first is doubt arising in one's own realm, with three possibilities: first, doubting whether the other is an instrument of death or merely a life, remaining undecided throughout life, which constitutes a minor expedient offense. Second, later deciding that it is an instrument of death, which constitutes a heavier expedient offense. Third, doubting whether the other is a human or an animal, regardless of whether a decision is made later, the karmic consequences are heavy. The second is doubt arising in a different realm, also with three possibilities: first, doubting whether the other is an instrument of death or merely a life, remaining undecided throughout life, which constitutes a heavier expedient offense. Second, later deciding that it is an instrument of death, which constitutes a minor expedient offense. Third, doubting whether the other is an animal or a human, the karmic consequences are heavy. Next, lacking the fourth condition has two possibilities: first, not violating the precept at all. Second, although there is no intention to kill, there are actions such as hitting, thus only constituting a minor offense. Next, lacking the fifth condition constitutes a heavier expedient offense because, although no actual action is taken, there is an intention to kill. Next, lacking the sixth condition has two possibilities: first, killing with an indifferent mind (neither good nor evil), still constituting a heavier offense. Second, killing without greed for skin and flesh, or not killing for revenge, or not killing out of foolish sacrificial rituals, but out of great compassion to help extremely suffering beings, not avoiding one's own suffering, then there is no offense. This is distinguished according to the Yogacarabhumi-sastra (瑜伽師地論). Next, lacking the seventh condition has two possibilities: first, completely not knowing, then there is no offense, which refers to the mind generating a heavier expedient offense. Second, knowing but not violating the precept, constituting a moderate expedient offense.
Sixth, the severity of offenses is divided into two types: first, gross; second, subtle. Gross offenses have three aspects: first, according to the life killed; second, according to the mind of the killer; third, the method of killing used. First, regarding the life killed, although the types of beings are boundless, in summary, this world has no more than seven types, namely the beings of the six realms and the sages. However, according to these seven positions, there are four types of severity of offenses: first, regarding life itself, cutting off any life is the same. Someone asks: Why is there talk of killing beings in hell? The answer is: Bodhisattvas also go to hell to save beings, therefore there is also non-killing for beings in hell. Moreover, there are Bodhisattvas who generate compassion in hell, accomplishing the initial aspiration. Second, regarding karmic retribution, killing a human is a heavier offense, killing animals, etc., is a lighter offense, because humans are the vehicle for both the Great and Small Vehicle Buddhist teachings. Third, regarding virtue, killing someone who has generated the Bodhi mind will increase the karmic consequences, regardless of whether it is a human or an animal. Therefore, the sutra says: 'Killing an animal that has generated the Bodhi mind is a heavier offense than killing a person with wrong views.' Fourth, regarding heinous offenses, namely the seven heinous offenses mentioned below, except for disrupting the Sangha (破僧), because disrupting the Sangha has no life to harm, only a heinous offense and no other offense. Shedding the blood of a Buddha (出佛身血) is a heinous offense and also a heavier expedient offense, because a Buddha cannot be killed, so there is no equivalent offense. The remaining five heinous offenses depend on the position.
各得二罪。謂逆及夷。于中父母及二師或有各得三罪。一夷二逆。謂此四人有得羅漢者。一殺父母等。二殺羅漢。三斷生命故得三罪。涅槃經云。一殺父王。二殺須陀洹故也。若依俱舍。唯得一無間。以依一故。第二約心明輕重者。然殺念慮雖多不過三性。善惡無記。即為三品。惡重善中無記下。或無報。于中二。先別辨。后交雜。前內惡中三毒相導成業七。亦有三品。謂三單輕三雙次一合重。單中亦三。貪下瞋次癡重。何以然者。良以饑荒外至貪火內煎。雖了業道然不能自制。貪彼皮肉以自濟軀。遂斷彼命故非極重。二雖亦了知因果。而瞋怒難制。遂瞋斷命道過前。故為次也。三不信因果。將謂無罪有德。恣心殺生復勸他殺。婆沙云。虎豹豺。蜈虹蛇等傷害於人。殺之無罪。父母衰老及遭病疾。若能殺者得福無量。又殺生祠天以為福德。又確執殺生有福無罪。如婆藪仙人多劫受苦。是故癡因最為重也。善生經云。貪心殺生輕瞋心次癡心重故此云也。三雙者亦三品也。謂貪瞋下貪癡次瞋癡重。一合者等分最為上上。此約業道分輕重。若約違教俱犯重。二善心者。善心殺生如見長病極苦眾生不忍其苦。遂以慈心斷彼命根。又如律中比丘又犯死比丘語膾子乞一刀等。此皆業道輕。俱犯重戒。三無記心者。或不成犯。以無記
【現代漢語翻譯】 各犯兩種罪過。即『逆』和『夷』（均為佛教術語，指違背倫理道德的行為）。其中，如果對象是父母或兩位老師，則各自犯三種罪過，即一『夷』二『逆』。如果這四人（父母、兩位老師）中有證得阿羅漢果位（Arahan，佛教修行的一種果位）的人，那麼殺害他們的人會得到三種罪過：一是殺害父母等，二是殺害阿羅漢，三是斷絕生命，因此得到三種罪過。《涅槃經》（Nirvana Sutra）中說，一是殺害父王，二是殺害須陀洹（Sotapanna，佛教修行的一種果位）也是如此。如果按照《俱舍論》（Abhidharma-kosa Sastra）的觀點，則只會得到一種無間地獄（Avici，佛教地獄名）的果報，因為只依據一個行為（殺害）。 第二，從心的角度來闡明罪過的輕重。殺生的念頭雖然很多，但不過是三種性質：善、惡、無記。這三種性質又分為三品：惡為重，善為中，無記為下，或者沒有果報。其中分為兩種情況：先分別辨別，然後交雜在一起。首先，在噁心中，三毒（貪、嗔、癡）相互引導形成業，共有七種，也分為三品：三種單一的輕，三種雙重的次，一種混合的重。在單一的罪過中，也分為三種：貪為下，嗔為次，癡為重。為什麼這樣說呢？因為饑荒從外部到來，貪慾之火在內部煎熬，雖然瞭解業道，但不能自我控制，貪圖他們的皮肉來救濟自己的身體，於是斷絕他們的生命，所以不是極重之罪。第二種情況，雖然也瞭解因果，但嗔怒難以控制，於是因嗔怒而斷絕生命，罪過超過前者，所以為次等。第三種情況，不相信因果，認為沒有罪過反而有功德，放縱自己的心意殺生，又勸他人殺生。《婆沙論》（Vibhasa）中說，虎豹豺狼、蜈蚣蛇等傷害人，殺了它們沒有罪過；父母衰老或遭受疾病，如果能殺了他們，得到的福報不可限量；又殺生祭祀天神，認為這是福德；又確信殺生有福沒有罪過，如婆藪仙人（Vasus，印度神話中的一類神）多劫遭受痛苦。所以癡因最為嚴重。《善生經》（Singalovada Sutta）中說，貪心殺生輕，嗔心次之，癡心重，所以這裡這樣說。三種雙重的罪過也分為三品，即貪嗔為下，貪癡為次，嗔癡為重。一種混合的罪過，等分最為上上。這是從業道的角度來區分輕重。如果從違背教義的角度來看，都犯重罪。第二種是善心，善心殺生，如見到長期生病極其痛苦的眾生，不忍心看他們受苦，於是以慈悲心斷絕他們的命根。又如律藏中，比丘又犯了死罪，比丘對劊子手說乞求一把刀等。這些都是業道輕，但都犯了重戒。第三種是無記心，或者不構成犯罪，因為是無記。
【English Translation】 Each incurs two offenses, namely 'opposition' and 'transgression' (both Buddhist terms referring to actions that violate ethical and moral principles). Among these, if the objects are parents or two teachers, each incurs three offenses: one 'transgression' and two 'oppositions'. If any of these four individuals (parents, two teachers) have attained the state of Arahan (Arahan, a state of enlightenment in Buddhism), then the person who kills them incurs three offenses: first, killing parents, etc.; second, killing an Arahan; and third, severing life, thus incurring three offenses. The Nirvana Sutra (Nirvana Sutra) states that killing a father-king or killing a Sotapanna (Sotapanna, a stage of enlightenment in Buddhism) is similar. Secondly, clarifying the severity of offenses from the perspective of the mind. Although there are many thoughts of killing, they are no more than three natures: good, evil, and neutral. These three natures are further divided into three grades: evil is heavy, good is medium, and neutral is low or without retribution. Among these, there are two situations: first, distinguish separately, then mix together. First, within the evil mind, the three poisons (greed, hatred, delusion) guide each other to form karma, totaling seven types, also divided into three grades: three single ones are light, three double ones are secondary, and one combined one is heavy. Among the single offenses, there are also three types: greed is low, hatred is secondary, and delusion is heavy. Why is this so? Because famine comes from the outside, and the fire of greed torments from the inside. Although one understands the path of karma, one cannot control oneself, coveting their flesh to save one's own body, thus severing their life, so it is not an extremely heavy offense. In the second situation, although one also understands cause and effect, hatred is difficult to control, thus severing life out of hatred, the offense exceeds the former, so it is secondary. In the third situation, one does not believe in cause and effect, thinking that there is no offense but merit, indulging one's mind in killing, and also persuading others to kill. The Vibhasa (Vibhasa) states that tigers, leopards, wolves, centipedes, snakes, etc., harm people, and killing them is not an offense; if parents are old or suffering from illness, if one can kill them, the blessings obtained are immeasurable; also, killing animals to sacrifice to the gods is considered a merit; also, firmly believing that killing has merit and no offense, such as the Vasus (Vasus, a class of deities in Hindu mythology) suffering for many kalpas (kalpas, eons). Therefore, delusion is the most serious cause. The Singalovada Sutta (Singalovada Sutta) states that killing with greed is light, hatred is secondary, and delusion is heavy, so it is said here. The three double offenses are also divided into three grades, namely greed and hatred are low, greed and delusion are secondary, and hatred and delusion are heavy. The one combined offense, equally divided, is the most supreme. This is to distinguish the severity from the perspective of the path of karma. If viewed from the perspective of violating the teachings, all commit serious offenses. The second is the good mind, killing with a good mind, such as seeing sentient beings who are chronically ill and extremely suffering, unable to bear their suffering, thus severing their life with compassion. Also, as in the Vinaya (Vinaya, monastic rules), a Bhikkhu (Bhikkhu, Buddhist monk) has committed a capital offense, and the Bhikkhu asks the executioner for a knife, etc. These are all light in the path of karma, but all commit serious precepts. The third is the neutral mind, or it does not constitute an offense, because it is neutral.
不成業故。或亦有業。以還得報故。如山居比丘推石殺蟻。蟻受豬身亦還推石害彼比丘。各無記心冥然受報。此即于戒雖為不犯。然殺業如茲不亡故不可輕也。世有愚人飲用蟲水曰。云我但用水本不害蟲。蟲若自亡固非我咎。此不識業道不見聖教。深可悲。一愚矣 第二交雜辨者亦七。約三時心。謂欲作正作已作此三時中三性心間起故業有輕重。謂三中一惡二無記輕。一惡二善次。一善二惡重。又一善二無記輕。一無記二善次。一無記二惡重。又三俱惡重。俱善次。俱無記輕。如上別辨。二約殺心三時具闕者。闕二心輕。闕一心次。具三重。此三通上性別門。心內各有此三。隨輕重應知 第三所用殺法輕重者有二。一約三業。二約苦惱。初中三業單雙等亦有七。三單者。一身業殺。中謂加刀杖等。或身現相令怖墮壑。或示相教人令成殺等。或作書令殺。或作坑穿罥網。射發毒藥。授殺具等。水陸空飛有因致死。犯輕重可知。二語殺。或以善言勸厭身死。或教人令殺。或咒殺。或如壯夫吐唱使死。此語殺中初一輕次一中后二重 三意殺者。如二十唯識論中仙人嘖殺三國眾生一時而死。乃至草木亦死不生。是故得知。意最重故也。此中語意同作身業。二雙者具身語殺。謂身加說咒此輕。或具身意殺為次。或語意殺為重。一
【現代漢語翻譯】 現代漢語譯本 不成業故（因為沒有形成完整的業力）。或者也有業力，因為最終會得到報應。例如，住在山裡的比丘（bhiksu，佛教出家人）推石頭砸死了螞蟻。螞蟻轉世為豬，也推石頭來傷害那個比丘。雙方都是無記心（既非善也非惡的心）的狀態下，默默地承受報應。這雖然在戒律上不算犯戒，但殺業的影響如此，不會輕易消失，所以不可輕視。世上有些愚蠢的人喝了有蟲子的水，還說：『我只是喝水，本來就沒想害蟲。蟲子如果自己死了，那也不是我的錯。』這種人不明白業的道理，不瞭解聖教（佛陀的教誨），實在可悲。這是第一種愚蠢。 第二，關於交雜的辨析，也有七種情況。從三個時間段的心念來分析，即想要去做、正在做、已經做完這三個時間段中，三種性質的心念（善、惡、無記）交替產生，因此業力有輕重之分。三種情況中，一個惡念加上兩個無記念頭較輕；一個惡念加上兩個善念次之；一個善念加上兩個惡念較重。又，一個善念加上兩個無記念頭較輕；一個無記念頭加上兩個善念次之；一個無記念頭加上兩個惡念較重。又，三個都是惡念最重；三個都是善念次之；三個都是無記念頭最輕。如上面分別辨析的那樣。 第二，關於殺心，如果三個時間段的心念都不具備，缺少兩個心念較輕；缺少一個心念次之；三個心念都具備最重。這三種情況貫通上面的性別門（指殺害對象的性別）。內心各有這三種情況，應根據輕重來判斷。第三，關於所使用的殺法，輕重也有兩種情況：一是根據身、語、意三業（karma，行為、語言、思想）來判斷，二是根據造成的痛苦程度來判斷。首先，關於三業，單獨、雙重等情況也有七種。三種單獨的情況：一是身業殺（bodily action karma），中等程度是指使用刀杖等工具，或者用身體做出讓人害怕的動作，使其掉入山谷，或者通過暗示教唆他人去殺人等。或者寫信讓人去殺人，或者挖坑、設定陷阱、羅網，發射毒箭，給予殺人工具等。水陸空中的生物，因為這些原因而死亡，其罪行的輕重可以得知。二是語殺（verbal karma），或者用好聽的話勸人厭世自殺，或者教唆他人去殺人，或者用咒語殺人，或者像壯士一樣吐氣使人死亡。這語殺中，第一個較輕，第二個中等，后兩個較重。三是意殺（mental karma），如《二十唯識論》中記載，仙人用嗔恨的意念殺死三個國家的眾生，一時之間全部死亡，甚至草木也枯死不再生長。因此可以得知，意念殺人最重。這裡，語言和意念共同作用於身業。 兩種雙重的情況：一是身語殺（combined bodily and verbal karma），指身體做出殺害行為，口中唸誦咒語，這種情況較輕。二是身意殺（combined bodily and mental karma）為次。三是語意殺（combined verbal and mental karma）為重。
【English Translation】 English version Because the karma is not complete. Or there is also karma, because one will eventually receive retribution. For example, a bhiksu (Buddhist monk) living in the mountains pushes a stone and kills an ant. The ant is reborn as a pig and also pushes a stone to harm the bhiksu. Both are in a state of amnesia (neither good nor evil mind), silently receiving retribution. Although this is not a violation of the precepts, the effect of killing karma is such that it will not easily disappear, so it should not be taken lightly. Some foolish people in the world drink water with insects and say, 'I am just drinking water, I didn't intend to harm the insects. If the insects die on their own, it's not my fault.' Such people do not understand the principle of karma and do not understand the holy teachings (the teachings of the Buddha), which is truly sad. This is the first kind of foolishness. Second, regarding the analysis of mixtures, there are also seven situations. Analyzing from the thoughts in three time periods, that is, the three time periods of wanting to do, doing, and having done, the three kinds of thoughts (good, evil, and neutral) alternate, so the karma has different weights. Among the three situations, one evil thought plus two neutral thoughts is lighter; one evil thought plus two good thoughts is next; one good thought plus two evil thoughts is heavier. Also, one good thought plus two neutral thoughts is lighter; one neutral thought plus two good thoughts is next; one neutral thought plus two evil thoughts is heavier. Also, three evil thoughts are the heaviest; three good thoughts are next; three neutral thoughts are the lightest. As analyzed separately above. Second, regarding the intention to kill, if the thoughts in the three time periods are not complete, lacking two thoughts is lighter; lacking one thought is next; having all three thoughts is the heaviest. These three situations run through the above gender door (referring to the gender of the victim). Each mind has these three situations, and should be judged according to the weight. Third, regarding the killing methods used, there are also two situations of weight: one is judged according to the three karmas of body, speech, and mind (karma, actions, words, and thoughts), and the other is judged according to the degree of suffering caused. First, regarding the three karmas, there are also seven situations of single, double, etc. Three single situations: one is bodily action karma, the medium degree refers to using knives, sticks, and other tools, or making frightening movements with the body, causing them to fall into valleys, or instigating others to kill, etc. Or writing letters to have people kill, or digging pits, setting traps, nets, shooting poisonous arrows, giving killing tools, etc. Creatures in water, land, and air die because of these reasons, and the severity of the crime can be known. Two is verbal karma, or using nice words to persuade people to be tired of the world and commit suicide, or instigating others to kill, or using curses to kill, or like a strong man exhaling to cause death. In this verbal killing, the first is lighter, the second is medium, and the last two are heavier. Three is mental karma, as recorded in the Twenty Verses on Consciousness-Only, the immortal used hateful thoughts to kill the sentient beings of three countries, all of them died at once, and even the plants withered and no longer grew. Therefore, it can be known that killing with intention is the heaviest. Here, language and intention work together on bodily karma. Two double situations: one is combined bodily and verbal karma, referring to the body committing killing actions and the mouth chanting curses, this situation is lighter. Two is combined bodily and mental karma is next. Three is combined verbal and mental karma is heavier.
合最重。二約苦惱者。謂分分割身令多日命盡。此苦惱多死心既深故重也。反此應輕。又約有恩無恩有過無過皆有輕重應知。二細辨者。然此輕重業道微細。約境開心。應善思淮耳。
第七得報者有二類。一約犯違教遮罪。下文云。墮三惡道二劫三劫等。二約業道性罪。依十地論對法論等得三種果。一異熟果。謂墮三惡道。二等流果。謂若生人中多病短命。三增上果。謂所感外物皆少光澤不久住故。又依優婆塞戒經第四云。因殺生故現在獲惡色惡力惡名短命。財物耗減眷屬分離。賢聖訶嘖人不信用。他人作罪橫罹其殃。是名現在惡業之果。舍此身已當墮地獄多受苦惱。飢渴長命惡色惡力惡名等事。是名後世惡業之果。若得人身復受惡色短命。此一惡人因緣力故。令外一切五穀果蓏皆悉減少。此人殃流及一天下。又智度論十五云。如佛語難提迦優婆塞。殺生有十罪。何等為十。一者心常懷毒世世不絕。二者眾生憎惡眼不喜見。三者常懷惡念思惟惡事。四者眾生畏之如見蛇虎。五者睡時心怖覺亦不安。六者常有惡夢。七者命終之時狂怖惡死。八者種短命業因緣。九者身壞命終墮泥梨中。十者若出為人常當短命。
第八通局者。于中有二。先通后局。通者。或有殺生而不犯戒生多功德。如瑜伽戒品云。謂如菩薩
【現代漢語翻譯】 現代漢語譯本 最重的罪業是哪些。第二種是關於苦惱的，指的是將身體分割，導致多日痛苦，直至生命終結。這種苦惱深重，死亡的恐懼也深，因此罪業重。反之則輕。此外，根據對象是否有恩、是否有過，罪業的輕重也應有所區別。第二點是細緻辨別，這些輕重業道的差別非常細微，要根據具體情況用心思考。 第七，關於獲得果報，分為兩類。第一類是關於違反教義禁令的罪過，如下文所說，會墮入三惡道，經歷二劫三劫等。第二類是關於業道本身的罪過，根據《十地論》、《對法論》等，會得到三種果報：一是異熟果，即墮入三惡道；二是等流果，即如果轉生為人，會多病短命；三是增上果，即所感知的外部事物都缺少光澤，不能長久存在。此外，依據《優婆塞戒經》第四卷所說，因為殺生的緣故，現在會獲得醜陋的容貌、虛弱的體力、惡劣的名聲和短促的壽命，財物耗盡，眷屬分離，被賢聖呵斥，不被人信任，他人作惡，自己卻遭受牽連。這被稱為現在惡業的果報。捨棄此身之後，會墮入地獄，遭受諸多苦惱，忍受飢渴，壽命漫長，容貌醜陋，體力虛弱，名聲惡劣等等。這被稱為後世惡業的果報。如果轉生為人，還會遭受醜陋的容貌和短促的壽命。這一惡人的因緣之力，會導致外界的一切五穀果實都減少。此人的災禍會波及整個天下。此外，《智度論》第十五卷說，如佛陀對難提迦(Nandika，優婆塞名)優婆塞所說，殺生有十種罪過。哪十種呢？一是心中常懷毒害，世世代代不會斷絕；二是眾生憎恨厭惡，不喜眼見；三是常懷惡念，思惟惡事；四是眾生畏懼，如同見到蛇虎；五是睡覺時心中恐懼，醒來也不得安寧；六是常做惡夢；七是臨命終時狂亂恐懼而死；八是種下短命的業因；九是身壞命終后墮入泥犁(Niraya，地獄)之中；十是如果轉生為人，常常會短命。 第八，關於普遍性和侷限性。其中有先普遍后侷限。普遍性是指，有時殺生並不犯戒，反而產生很多功德，如《瑜伽師地論·戒品》所說，比如菩薩(Bodhisattva)
【English Translation】 English version What are the heaviest offenses? The second concerns suffering, referring to the act of dismembering a body, causing prolonged pain until death. This suffering is profound, and the fear of death is deep, thus the offense is grave. Conversely, it is lighter. Furthermore, the severity should vary depending on whether the victim was kind, had wronged the perpetrator, or was innocent. The second point is subtle discernment. The distinctions between these light and heavy karmic paths are very subtle. One should contemplate them carefully based on the circumstances. Seventh, regarding the attainment of retribution, there are two categories. The first concerns offenses that violate doctrinal prohibitions, as stated below, leading to rebirth in the three evil realms for two or three kalpas (aeons). The second concerns offenses inherent in the karmic path itself. According to treatises like the Ten Bhumi Sutra and the Abhidharma, three types of consequences are obtained: first, the Vipaka-phala (result of maturation), which is rebirth in the three evil realms; second, the Nisyanda-phala (result of outflow), which means that if reborn as a human, one will be sickly and short-lived; third, the Adhipati-phala (result of dominance), which means that external objects perceived will lack luster and not last long. Furthermore, according to the fourth chapter of the Upasaka Precept Sutra, due to killing, one currently obtains an ugly appearance, weak strength, a bad reputation, and a short life. Possessions are depleted, family members are separated, the wise and virtuous criticize, and people do not trust. One suffers the consequences of others' crimes. This is called the result of evil karma in the present life. After abandoning this body, one will fall into hell, enduring much suffering, experiencing hunger and thirst, having a long life, an ugly appearance, weak strength, a bad reputation, and so on. This is called the result of evil karma in the afterlife. If reborn as a human, one will still suffer from an ugly appearance and a short life. The power of this evil person's karma will cause a reduction in all grains and fruits in the external world. This person's calamity will affect the entire world. Furthermore, the fifteenth chapter of the Mahaprajnaparamita Sastra states, as the Buddha said to the Upasaka Nandika (Nandika, name of an Upasaka), killing has ten offenses. What are the ten? First, the mind constantly harbors poison, which never ceases generation after generation. Second, beings hate and detest, and eyes do not like to see. Third, one constantly harbors evil thoughts and contemplates evil deeds. Fourth, beings fear one as if seeing a snake or tiger. Fifth, one is fearful in sleep and uneasy when awake. Sixth, one constantly has nightmares. Seventh, at the time of death, one dies in madness and fear. Eighth, one plants the karmic cause of a short life. Ninth, after the body is destroyed and life ends, one falls into Naraka (Niraya, hell). Tenth, if reborn as a human, one will often be short-lived. Eighth, regarding generality and specificity. There is first generality and then specificity. Generality means that sometimes killing does not violate precepts but instead generates much merit, as stated in the Yogacarabhumi-sastra, Chapter on Precepts, for example, a Bodhisattva (Bodhisattva)
見劫盜賊。為貪財故欲殺多生。或復欲害大德聲聞獨覺菩薩。或復欲造多無間業。見是事已起心思惟。我若斷彼惡眾生命當墮地獄。如其不斷彼命無間業成當受大苦。我寧殺彼墮于那落迦。終不令其人受無間苦。如是菩薩意樂思惟。于彼眾生或以善心或無記心知此事。已為當來故深生慚愧。以憐愍心而斷彼命。由是因緣于菩薩戒無所違犯。生多功德故也。又涅槃第十二亦同此說可知。二局者有二義。一違犯。謂見厄不救。見他殺己怨。不以悲救微起順情。此等皆犯。二順持。謂不常起大悲恩重。身心擬以身命代死代苦等。恒思不忘。不爾便犯。如是等應知。
第九對治行者有二。先明起心。后明行相。前中如十地經第二云。是菩薩復於一切眾生中。生安限心樂心慈心悲心憐愍心利益心守護心我心師心生尊心。論曰。集者。依增上悲。復爲念眾生故生十種心。複次此心為八種眾生故生。一者于惡行眾生欲令住善行故。如經安穩心故。二者于苦眾生欲令樂具不盡故。如經樂心故。三者于怨憎眾生不念加報如經慈心故。四者于貧窮眾生欲令遠離彼苦。如經悲心故。五者於樂眾生欲令不放逸。如經憐愍心故。六者于外道眾生欲令現信佛法。如經利益心故。七者于同行眾生欲令不退轉。如經守護心故。八者於一切攝菩提愿
【現代漢語翻譯】 現代漢語譯本 見到劫匪強盜，因為貪圖錢財的緣故想要殺害許多生命，或者想要加害有德行的聲聞（Śrāvaka，聽聞佛法而悟道的弟子）、獨覺（Pratyekabuddha，無師自悟者）、菩薩（Bodhisattva，立志成佛的修行者），或者想要造作多種無間業（Ānantarika-karma，會導致立即墮入地獄的罪業）。見到這些事情后，菩薩生起心思慮：『我如果斷絕那些惡人的性命，應當會墮入地獄；如果不斷絕他們的性命，他們造作無間業，將會遭受巨大的痛苦。』我寧願殺了他們而墮入那落迦（Naraka，地獄），最終也不讓他們遭受無間地獄的痛苦。像這樣，菩薩以歡喜心思考，對於那些眾生，或者以善心，或者以無記心（既非善亦非惡的心）知道這件事。爲了未來，深深地感到慚愧，以憐憫心而斷絕他們的性命。由於這樣的因緣，對於菩薩戒（Bodhisattva-śīla，菩薩所受持的戒律）並沒有違犯，反而生出許多功德。涅槃經第十二卷也同樣這樣說，可以參考理解。『二局』有兩種含義：一是違犯，指見到危難而不救助，見到他人殺害自己的仇人，不以慈悲心救助，稍微生起順從私情的心，這些都屬於違犯。二是順持，指不經常生起大悲心，恩情不深重，身心沒有準備好以身命代替他人受死受苦等等，經常思考而不忘記，否則就是違犯。這些都應當瞭解。
第九，對治行者有兩種：首先說明起心，然後說明行為表現。前面所說的起心中，如《十地經》第二卷所說：『這位菩薩對於一切眾生，生起安穩心、快樂心、慈心、悲心、憐憫心、利益心、守護心、我心、師心、生尊心。』論中說：『聚集，依靠增上的悲心，又因為憶念眾生的緣故，生起十種心。』其次，這些心是爲了八種眾生而生起的：第一，對於行為惡劣的眾生，想要讓他們安住于善行，如經中所說的『安穩心』。第二，對於受苦的眾生，想要讓他們享樂的資具不匱乏，如經中所說的『快樂心』。第三，對於怨恨自己的眾生，不念著報復，如經中所說的『慈心』。第四，對於貧窮的眾生，想要讓他們遠離貧困的痛苦，如經中所說的『悲心』。第五，對於快樂的眾生，想要讓他們不放逸，如經中所說的『憐憫心』。第六，對於外道（Tīrthika，佛教以外的修行者）眾生，想要讓他們現在就信奉佛法，如經中所說的『利益心』。第七，對於同行的眾生，想要讓他們不退轉，如經中所說的『守護心』。第八，對於一切攝取菩提（Bodhi，覺悟）的願望。
【English Translation】 English version Seeing robbers and thieves who, out of greed for wealth, intend to kill many beings, or who intend to harm virtuous Śrāvakas (hearers of the Dharma who attain enlightenment), Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher), or Bodhisattvas (beings who aspire to Buddhahood), or who intend to commit various Ānantarika-karmas (deeds that lead to immediate rebirth in hell). Having seen these things, the Bodhisattva arises thoughts, 'If I were to cut off the lives of those evil beings, I would fall into hell; if I do not cut off their lives, they will commit Ānantarika-karmas and will suffer great pain.' I would rather kill them and fall into Naraka (hell) than allow them to suffer the pain of Ānantarika-karma. In this way, the Bodhisattva thinks with joy, and with either a benevolent or neutral mind, knows this matter. For the sake of the future, they deeply feel ashamed and, with a compassionate heart, cut off their lives. Because of this cause, there is no violation of the Bodhisattva-śīla (the precepts of a Bodhisattva), and instead, much merit is generated. The twelfth chapter of the Nirvana Sutra also says the same thing, which can be referred to for understanding. 'Two situations' have two meanings: one is violation, which refers to seeing danger and not helping, seeing others kill one's enemies and not helping with compassion, or slightly arising a mind that complies with personal feelings; these are all violations. The second is upholding, which refers to not frequently arising great compassion, not having deep kindness, not being prepared in body and mind to substitute one's life for others' death and suffering, and constantly thinking about it without forgetting; otherwise, it is a violation. These things should be understood.
Ninth, the antidote practitioner has two aspects: first, explaining the arising of the mind, and then explaining the manifestation of behavior. Regarding the aforementioned arising of the mind, as stated in the second chapter of the Daśabhūmika Sūtra (Ten Stages Sutra): 'This Bodhisattva, towards all beings, arises a mind of security, a mind of joy, a mind of loving-kindness, a mind of compassion, a mind of pity, a mind of benefit, a mind of protection, a mind of self, a mind of a teacher, and a mind of respect.' The commentary says: 'Gathering, relying on increasing compassion, and also because of remembering beings, ten kinds of minds arise.' Secondly, these minds arise for the sake of eight kinds of beings: first, for beings with evil conduct, wanting them to abide in good conduct, as the sutra says, 'a mind of security.' Second, for suffering beings, wanting them to not lack the means of enjoyment, as the sutra says, 'a mind of joy.' Third, for beings who hate oneself, not thinking of retaliation, as the sutra says, 'a mind of loving-kindness.' Fourth, for poor beings, wanting them to be far from the suffering of poverty, as the sutra says, 'a mind of compassion.' Fifth, for happy beings, wanting them not to be complacent, as the sutra says, 'a mind of pity.' Sixth, for Tīrthika (non-Buddhist) beings, wanting them to now believe in the Buddha's Dharma, as the sutra says, 'a mind of benefit.' Seventh, for fellow practitioners, wanting them not to regress, as the sutra says, 'a mind of protection.' Eighth, for all aspirations that encompass Bodhi (enlightenment).
眾生取如己身。是諸眾生即是我身。如經我心故。生餘二心者。觀彼眾生乘大乘道進趣積集具足功德。如經師心故。生尊心故。二明行相者。明往昔菩薩緣眾生行。略舉三五。如昔二比丘過夏參佛。一亡一達。佛問達者。汝伴何在。答云。為不飲蟲水在路自亡其恐不得見佛。遂犯蟲水存命至此。佛即出金色臂看云。汝不持戒。見我何益。其在路亡者先已至此聞法得果。又如鵝珠比丘。護眾生命不惜身命。又如菩薩鹿王代鹿母命等。又如鹿王。以身為橋救濟群獸全彼自殞等。又如月上女菩薩。撿世見女人新產饑急。恐殺其子菩薩割自乳房以救彼命等。又如薩埵王子救餓虎捨身命等。如尸毗王救鴿捨身。又如海中船破眾人將沒。菩薩商主告彼眾人令投我發等。我今閉氣取死。海必漂岸以濟眾命等。如是類往昔規摸。令今仿習。應善思之。
第十釋文者。就此戒中文別有三。一制令斷惡。即律儀戒也。二制修善行。即攝善戒也。此二所對為攝生戒。三違制結犯示以罪名。初中言佛子者。釋有總有別。總中有二義。一從佛法生。謂發菩提心受菩薩戒得佛法分名為佛子。如人從父母生得彼體分一名為人子。此則佛是能生。子是所生。二子是因義。謂以修佛行能生佛果名為佛子。如種子生果等。此即子是能生。佛是所生。從
【現代漢語翻譯】 現代漢語譯本 眾生如同看待自己一樣。這些眾生就是我的身體。因為經過我的心。如果產生其餘二心（指嗔心和舍心），應當觀察那些眾生乘坐大乘之道，不斷前進修習，積累具足各種功德。如同經過老師的心一樣，因此產生尊敬之心。第二是說明菩薩的行為。說明往昔菩薩爲了眾生所做的行為。簡略地舉出三五個例子。例如過去有兩個比丘一起過夏天，一同參拜佛陀。一個去世了，一個到達了。佛陀問到達的比丘：『你的同伴在哪裡？』他回答說：『因為不喝有蟲的水，在路上自己死去了，他恐怕不能見到佛陀，於是寧願冒犯喝蟲水的戒律，保全性命來到這裡。』佛陀立即伸出金色的手臂，責備他說：『你不持戒，見我有什麼用？』那個在路上死去的比丘，早已到達這裡，聽聞佛法，得到果位。又如鵝珠比丘，爲了保護眾生的性命，不惜自己的性命。又如菩薩鹿王，代替鹿母親犧牲性命等等。又如鹿王，用自己的身體作為橋樑，救濟眾多野獸，保全它們而自己死去等等。又如月上女菩薩，看到世間一個女人剛生完孩子，飢餓急迫，恐怕要殺死自己的孩子，菩薩割下自己的**來救她的性命等等。又如薩埵王子，爲了救餓虎而捨棄自己的性命等等。又如尸毗王，爲了救鴿子而捨棄自己的身體。又如海中船隻破裂，眾人將要淹沒，菩薩商主告訴那些人，讓他們抓住自己的頭髮等等。『我現在閉氣而死，海水必定會把我衝到岸邊，以此來救濟眾人的性命等等。』像這樣的往昔事蹟，應當效仿學習。應當好好思考這些道理。 第十是解釋經文。就這條戒律而言，從文義上可以分為三個部分。一是制定命令斷除惡行，這就是律儀戒。二是制定命令修習善行，這就是攝善戒。這兩者所針對的，就是攝生戒。三是違背禁令所犯的罪行，並說明罪名。最初說到『佛子』，解釋有總的解釋和別的解釋。總的解釋有兩種含義。一是從佛法所生。指發菩提心，受菩薩戒，得到佛法的一部分，就稱為佛子。如同人從父母所生，得到父母的身體一部分，就稱為人子。這是佛是能生，佛子是所生。二是『子』是因的意思。指通過修行佛的行持，能夠產生佛的果位，就稱為佛子。如同種子生出果實等等。這是佛子是能生，佛是所生。從
【English Translation】 English version Living beings are regarded as oneself. These living beings are my own body. Because they pass through my mind. If other two minds (referring to anger and the mind of abandonment) arise, one should observe those living beings embarking on the Great Vehicle path, advancing and accumulating, possessing all kinds of merits. Just as it passes through the teacher's mind, thus generating a respectful mind. The second is to explain the conduct of Bodhisattvas. It explains the actions that Bodhisattvas of the past performed for the sake of sentient beings. Briefly cite three or five examples. For example, in the past, two Bhikshus spent the summer together, visiting the Buddha together. One died, and one arrived. The Buddha asked the Bhikshu who arrived: 'Where is your companion?' He replied: 'Because he would not drink water with insects, he died on the road, fearing that he would not be able to see the Buddha. Therefore, he preferred to violate the precept of drinking water with insects, preserving his life to come here.' The Buddha immediately extended his golden arm and rebuked him, saying: 'If you do not uphold the precepts, what is the use of seeing me?' The Bhikshu who died on the road had already arrived here, heard the Dharma, and attained the fruit. Another example is Bhikshu Goose Pearl, who protected the lives of sentient beings, not sparing his own life. Another example is the Bodhisattva Deer King, who sacrificed his life in place of the deer mother, and so on. Another example is the Deer King, who used his body as a bridge to save many beasts, preserving them while he himself died, and so on. Another example is the Bodhisattva Moon-Above Woman, who saw a woman in the world who had just given birth, was hungry and desperate, and feared that she would kill her child. The Bodhisattva cut off her own ** to save her life, and so on. Another example is Prince Sattva, who gave up his life to save a hungry tiger, and so on. Another example is King Shibi, who gave up his body to save a dove. Another example is when a ship broke in the sea and many people were about to drown, the Bodhisattva merchant told those people to grab his hair, and so on. 'I will now hold my breath and die, and the sea will surely wash me ashore, thereby saving the lives of all,' and so on. Such past events should be emulated and learned from. These principles should be carefully considered. The tenth is to explain the text. Regarding this precept, it can be divided into three parts in terms of meaning. First, it is to establish commands to cut off evil deeds, which is the Precept of Discipline (律儀戒). Second, it is to establish commands to cultivate good deeds, which is the Precept of Gathering Good (攝善戒). What these two address is the Precept of Embracing Life (攝生戒). Third, it is the offenses committed against the prohibitions and the explanation of the names of the offenses. Initially, when it says 'Buddha-son (佛子)', the explanation has a general explanation and a specific explanation. The general explanation has two meanings. First, it is born from the Buddha-dharma. It refers to generating the Bodhi mind, receiving the Bodhisattva precepts, and obtaining a portion of the Buddha-dharma, which is called a Buddha-son. Just as a person is born from their parents and obtains a part of their parents' body, they are called a human child. This means that the Buddha is the producer, and the Buddha-son is the produced. Second, 'son' means cause. It refers to cultivating the conduct of the Buddha, which can produce the fruit of the Buddha, and is called a Buddha-son. Just as a seed produces fruit, and so on. This means that the Buddha-son is the producer, and the Buddha is the produced. From
果為名。此二皆佛之子故依主釋。何故爾者。若不從佛生無以成佛故。梁攝論云。無不從此法身流。無不還證此法身。別中有五義。如攝論云。一方便為父。二般若為母。三禪定為胎。四慈悲為養育。五信樂大乘為種子。又有四義。如佛性論。一凈信為種子。二般若為母。三禪定為胎。四慈悲為養育。如次即是地前四位。應知。問未知菩薩至何位得佛子名。答諸聖教說有多種。一約絕功用不行。同佛作用名為佛子。如楞伽經八地菩薩名最勝子。二約證得佛法分名為佛子。如佛性論初。地名佛子。三約不退佛法名為佛子。如瓔珞等經說十地住即名佛子。四約入大乘。發菩提心受菩薩戒即名佛子。如此經說。五約入佛法。縱入小乘名佛子。如四分律序中說。今此通前四。以諸位同持此戒故。通五。以攝小令回故。文中有二。初舉過二制斷。初中四。一明能殺位。二殺相差別。三所作殺事。四辨所殺生。初中四種殺。一自殺可知。二教他有二義。一教他令自死。二教他令殺生。問自殺或教他所殺未亡。自身先死後所殺亡。未知得重以不。答若依小乘。不犯夷。以彼未命終未成罪故。命終已后戒已失故。菩薩戒既經生不失故還得夷。問若教他殺生。他領受已后不殺者。彼能教人得何罪耶。答約心得重。后若知不殺生喜心得輕方
【現代漢語翻譯】 現代漢語譯本 果為名：這裡的『果』是結果的意思。（佛和菩薩）這二者都是佛的兒子，所以是依主釋（一種梵文語法結構）。 為什麼這麼說呢？如果不是從佛而生，就無法成佛。梁代的《攝大乘論》中說：『沒有不是從此法身流出的，沒有不是還證此法身的。』 別中有五義：就像《攝大乘論》中說的：一是方便為父，二是般若（智慧）為母，三是禪定為胎，四是慈悲為養育，五是信樂大乘為種子。 又有四義：就像《佛性論》中說的：一是凈信為種子，二是般若為母，三是禪定為胎，四是慈悲為養育。依次對應于菩薩十地之前的四個階段，應當知曉。 問：不知道菩薩到哪個階段才能得到佛子的名號？ 答：各種聖教經典中有多種說法。一是當達到絕功用不行（不再刻意造作），與佛的作用相同的時候，就稱為佛子。比如《楞伽經》中，八地菩薩被稱為最勝子。 二是當證得佛法的一部分時，就稱為佛子。比如《佛性論》中，初地菩薩就稱為佛子。 三是當達到不退轉于佛法的階段時，就稱為佛子。比如《瓔珞經》等經典中說，十地菩薩就稱為佛子。 四是當進入大乘，發起菩提心，受菩薩戒的時候，就稱為佛子。就像這部經里說的。 五是當進入佛法，即使是進入小乘，也稱為佛子。就像《四分律》的序言里說的。 現在這裡是通前四種說法，因為各個階段都共同持守這個戒律。也通第五種說法，因為要攝受小乘，令其迴向大乘。 文中有二：一是舉出過失，二是制定戒律來斷除這些過失。第一部分中有四點：一是說明能夠殺生的階段，二是殺生的各種情況，三是所做的殺生行為，四是辨別所殺的生命。 第一點中有四種殺生：一是自殺，這個容易理解。二是教唆他人殺生，這裡有兩種情況：一是教唆他人自殺，二是教唆他人殺害其他生命。 問：如果自殺或者教唆他人殺生，但被殺者還沒有死亡，而自身先死了，之後被殺者才死亡，不知道這是否構成重罪？ 答：如果按照小乘的觀點，不犯根本戒（夷），因為被殺者還沒有死亡，罪行還沒有成立。自身死亡后，戒律已經失去。菩薩戒因為是經歷生生世世都不會失去的，所以仍然構成重罪。 問：如果教唆他人殺生，他人接受了教唆之後卻沒有殺生，那麼教唆者會得到什麼罪過呢？ 答：從內心來說，罪過很重。如果之後知道對方沒有殺生，內心感到高興，那麼罪過會減輕。
【English Translation】 English version 'Fruit' as the name: Here, 'fruit' means the result. Both (Buddhas and Bodhisattvas) are sons of the Buddha, hence it is a possessive compound (a type of Sanskrit grammatical structure). Why is it said so? If not born from the Buddha, one cannot become a Buddha. The Mahāyānasaṃgraha of the Liang dynasty says: 'Nothing does not flow from this Dharmakāya (body of essence), nothing does not return to realize this Dharmakāya.' There are five meanings in the distinction: As the Mahāyānasaṃgraha says: First, skillful means as the father; second, prajñā (wisdom) as the mother; third, dhyāna (meditation) as the womb; fourth, compassion as nurturing; fifth, faith and joy in the Mahāyāna as the seed. There are also four meanings: As the Buddha-nature Treatise says: First, pure faith as the seed; second, prajñā as the mother; third, dhyāna as the womb; fourth, compassion as nurturing. In order, they correspond to the four stages before the ten Bhūmis (grounds) of a Bodhisattva; it should be known. Question: It is not known at which stage a Bodhisattva attains the name 'son of the Buddha'? Answer: Various sacred teachings have various explanations. First, when one reaches the stage of 'no more effort' (no longer deliberately acting), and one's actions are the same as the Buddha's, one is called a 'son of the Buddha'. For example, in the Laṅkāvatāra Sūtra, the eighth-ground Bodhisattva is called the 'most victorious son'. Second, when one attains a portion of the Buddha's Dharma, one is called a 'son of the Buddha'. For example, in the Buddha-nature Treatise, the first-ground Bodhisattva is called a 'son of the Buddha'. Third, when one reaches the stage of non-retrogression from the Buddha's Dharma, one is called a 'son of the Buddha'. For example, the Yingluo Sutra and other scriptures say that a Bodhisattva abiding in the ten grounds is called a 'son of the Buddha'. Fourth, when one enters the Mahāyāna, generates the Bodhicitta (mind of enlightenment), and receives the Bodhisattva precepts, one is called a 'son of the Buddha'. As this sutra says. Fifth, when one enters the Buddha's Dharma, even if one enters the Hīnayāna (small vehicle), one is called a 'son of the Buddha'. As the preface to the Four-Part Vinaya says. Now, this encompasses the first four explanations, because all stages commonly uphold this precept. It also encompasses the fifth explanation, because it embraces the Hīnayāna, causing it to turn towards the Mahāyāna. There are two parts in the text: First, pointing out faults; second, establishing precepts to eliminate these faults. The first part has four points: First, explaining the stage at which one is capable of killing; second, the various circumstances of killing; third, the act of killing committed; fourth, distinguishing the life that is killed. The first point has four types of killing: First, suicide, which is easy to understand. Second, instigating others to kill, which has two situations: First, instigating others to commit suicide; second, instigating others to kill other lives. Question: If one commits suicide or instigates others to kill, but the one being killed has not yet died, and the one who committed the act dies first, and then the one being killed dies later, it is not known whether this constitutes a grave offense? Answer: According to the Hīnayāna viewpoint, it does not violate the root precept (parājika), because the one being killed has not yet died, and the offense has not yet been established. After one's own death, the precepts have already been lost. The Bodhisattva precepts, because they are not lost through lifetimes, still constitute a grave offense. Question: If one instigates others to kill, and the other person accepts the instigation but does not kill, then what offense does the instigator incur? Answer: From the perspective of the mind, the offense is heavy. If later one knows that the other person did not kill and one feels happy in one's heart, then the offense will be lessened.
便。生瞋得重方便。三方便讚歎殺者。此亦有二。一嘆能殺之人有勝德。二嘆所用殺法有功能。此二各有二。一望未殺嘆德令殺。二望已殺嘆德令喜。皆悉善巧引譬曉喻讚美殺事故云方便贊殺也。又釋。如律中贊死勸死亦是也。四見作隨喜殺者亦二。一見聞此殺俱生喜故。二見聞彼死亦皆生喜。問此上三位何別。答有二別。一約三時。謂初約未殺教遣殺。次約正殺贊有德。后約已殺生隨喜。二約三類。初約下位人便令殺。次約中位人雖不可使殺方便讚美令得成殺。后約上位不可對贊但見彼殺已還生隨喜俱得重罪。可知。二乃至咒殺者明殺相差別。謂于上四位所作。或刀斫杖打乃至咒殺。以相眾多咒殺最希故云乃至也。如咒龍令入鑊等。三殺因下明所作殺事。然此四殺略作四釋。一約所作。謂自殺為因。教他為緣。讚歎彼法隨喜其業。二約所殺。一命為活因斷故名殺因。二衣食等為活緣奪故令死名殺緣。三以法成治。如酷法官等。以法成殺故名殺法。四如屠獵等家。恒為殺業。三約具緣。一殺心為因。刀杖等為緣。造趣方便為法。正斷命根為業。于上七緣相攝。應知。四約行。謂十地論中攝為三離。一有二。謂內離貪等。外離刀杖。是此中離因離緣也。二慈悲等為對治離。是此中離殺法也。三尚不惱眾生。何況故殺。為
【現代漢語翻譯】 便。生嗔得重方便。指因嗔恨而產生嚴重的殺生手段。 三方便讚歎殺者。這裡也有兩種情況：一是讚歎能殺之人具有超勝的德行；二是讚歎所使用的殺法具有強大的功能。這兩種情況又各有兩種：一是期望在未殺之前，通過讚歎其德行來促使殺戮發生；二是在殺戮已經發生之後，通過讚歎其德行來使其感到喜悅。這些都是巧妙地通過引經據典、曉之以理、讚美殺戮的行為來促成殺生，所以稱為『方便贊殺』。 又釋。如律中贊死勸死亦是也。另一種解釋是，如同戒律中讚美死亡、勸人赴死也是這種情況。 四見作隨喜殺者亦二。一是見到或聽到殺戮的行為都心生歡喜；二是見到或聽到他人死亡也同樣心生歡喜。 問此上三位何別。問：以上三種情況有什麼區別？ 答有二別。答：有兩種區別。一是按照時間順序：第一種情況是關於未殺之時，教唆或指使他人去殺戮；第二種情況是關於正在殺戮之時，讚美殺人者具有德行；第三種情況是關於已經殺戮之後，產生隨喜之心。 二約三類。二是按照不同的人：第一種情況是針對地位較低的人，便指使他們去殺戮；第二種情況是針對地位中等的人，雖然不能直接指使他們去殺戮，但可以通過讚美和鼓勵來促成殺戮；第三種情況是針對地位較高的人，不能直接當面讚美，但見到他們殺戮之後，內心產生隨喜之心。以上這些都會得到嚴重的罪過，應該知曉。 二乃至咒殺者明殺相差別。這是說明殺戮方式的差別，包括以上四種情況所採取的手段，或是用刀砍、用棍打，甚至是使用咒語來殺人。因為使用咒語殺人這種情況比較少見，所以用『乃至』來表示。 如咒龍令入鑊等。例如用咒語使龍進入鼎鑊（huò）等。 三殺因下明所作殺事。這裡說明所造作的殺生之事。對於這四種殺生行為，可以簡單地做四種解釋：一是按照所作的行為來解釋，自己親自殺生是『因』，教唆他人殺生是『緣』，讚歎殺生的方法是『法』，隨喜殺生的行為是『業』。 二約所殺。二是按照所殺的對象來解釋，生命是賴以生存的根本，斷絕生命是『殺因』；衣食等是賴以生存的輔助條件，剝奪衣食等使人死亡是『殺緣』；通過法律手段來判決死刑，例如嚴酷的執法官員等，以法律來促成殺戮，稱為『殺法』；如同屠夫、獵戶等，一直從事殺生的行業，稱為『殺業』。 三約具緣。三是按照具備的條件來解釋，殺心是『因』，刀杖等是『緣』，製造殺戮的方便是『法』，真正斷絕命根是『業』。以上七個條件相互關聯，應該知曉。 四約行。四是按照行為來解釋，在《十地論》中，將殺生歸納為三種遠離：第一種遠離有兩種，即內在遠離貪婪等，外在遠離刀杖，這相當於此處的遠離『因』和『緣』；第二種是慈悲等對治，這相當於此處的遠離『殺法』；第三種是尚且不惱害眾生，更何況故意殺生，這...
【English Translation】 Therefore, generating anger leads to severe means of killing. The third is praising those who kill, which also has two aspects: first, praising the killer for having superior virtues; second, praising the killing method for having powerful functions. Each of these two aspects also has two sub-aspects: first, praising the virtues before the killing to encourage it; second, praising the virtues after the killing to make them happy. All of these skillfully use analogies, explanations, and praises of killing, hence the term 'expedient praise of killing'. Another explanation is that praising death or encouraging death in the precepts is also this case. The fourth is rejoicing in the killing, which also has two aspects: first, rejoicing upon seeing or hearing about the killing; second, rejoicing upon seeing or hearing about the death of others. Question: What are the differences between the above three positions? Answer: There are two differences. First, in terms of the three times: the first is about instigating or instructing others to kill before the killing; the second is about praising the killer's virtues during the killing; the third is about generating joy after the killing. Second, in terms of the three types of people: the first is about instructing lower-ranking people to kill; the second is about praising and encouraging middle-ranking people to kill, even though they cannot be directly instructed; the third is about not directly praising higher-ranking people to their faces, but generating joy in their hearts after seeing them kill. All of these will incur severe offenses, which should be known. The second, 'even cursing to kill', clarifies the differences in the aspects of killing, including the means taken in the above four situations, such as cutting with a knife, hitting with a stick, or even using curses to kill. Because using curses to kill is relatively rare, the term 'even' is used. For example, using curses to make dragons enter cauldrons, etc. The third, 'the cause of killing', clarifies the act of killing. These four acts of killing can be simply explained in four ways: first, in terms of the act itself, killing oneself is the 'cause', instructing others to kill is the 'condition', praising the method of killing is the 'dharma', and rejoicing in the act of killing is the 'karma'. Second, in terms of the object killed, life is the foundation of survival, and cutting off life is the 'cause of killing'; clothing, food, etc., are auxiliary conditions for survival, and depriving people of clothing, food, etc., causing them to die is the 'condition of killing'; using legal means to sentence someone to death, such as cruel law enforcement officials, using the law to facilitate killing is called the 'method of killing'; like butchers, hunters, etc., who are constantly engaged in the profession of killing, this is called the 'karma of killing'. Third, in terms of the complete conditions, the intention to kill is the 'cause', knives, sticks, etc., are the 'conditions', creating the convenience of killing is the 'dharma', and truly cutting off the root of life is the 'karma'. The above seven conditions are interrelated and should be known. Fourth, in terms of conduct, in the Ten Bhumi Sutra (Dashabhumika Sutra), killing is summarized into three kinds of detachment: the first detachment has two aspects, namely, internal detachment from greed, etc., and external detachment from knives and sticks, which is equivalent to detaching from 'cause' and 'condition' here; the second is the antidote of compassion, etc., which is equivalent to detaching from the 'method of killing' here; the third is not even harming sentient beings, let alone intentionally killing, this...
果行離。是此中離殺業也。四辨所殺生中乃至有命者。此有二義。一廣。謂總攝一切七種眾生故云乃至也。二狹。謂簡去草木故云有命。瑜伽云。謂壽燸和合現存活故名為命者。謂假有即有命之者有財釋也。第二正制者。不得故殺者。謂無害義故云不得殺也。然錯誤無犯。故復云故。第三是菩薩下明制修善行。于中有二。先制起勝心。二製作救事。前中言是菩薩者。標持戒人也。應起者。制令之詞也。常住有二義。一起此慈等。恒在心中無暫時忘故云常住。二制令起此順真理之慈故云常住。前自相續後順凝然。又前是無間后是甚深。以此深厚慈悲通緣一切下位眾生。作拔苦與樂意。復以深厚孝心別緣上位父母師長等。作報恩供養意。又釋。緣三位眾生起此三心。一于怨所起慈。二于苦者起悲。三于勝位起孝。又釋。總通於一一眾生各有三心。以一切眾生悉曾為父母等故。若依華嚴。通起十心。如前治行中說。二方便救護者。依心起行作所益事。方便有二義。一巧欲令所作益事成辦。二巧欲作所益不帶過失。救護有五義。一于下位眾生作救拔事順前慈悲。于上位眾生作護持事順前孝心。二于已在苦者救令得脫。未入苦者護令不入。三在苦者救之。得樂者護之。四以救故令離苦得樂。以護故令舍惡住善。五救護是一事。謂
【現代漢語翻譯】 果行離：這是指在此（持戒）中遠離殺業。四、辨別所殺生的對象，乃至有命者：這裡有兩種含義。一是廣義，指總括一切七種眾生，所以說『乃至』。二是狹義，指排除草木，所以說『有命』。《瑜伽師地論》中說：『所謂壽暖和合，現在存活，故名為命者。』這是指假有，即有命之物，這是從財物角度解釋。第二、正式禁止：『不得故殺』，是指沒有損害的意圖，所以說『不得殺』。然而，如果是錯誤導致的，則沒有罪過，所以又說『故』（故意）。第三、是菩薩以下闡明制止（惡行）修習善行。其中有二：首先是制止（惡行）生起殊勝之心，二是製作救護之事。前者中，『是菩薩者』，是標明持戒之人。『應起者』，是制令（菩薩）應當生起（慈悲心）的詞語。『常住』有二義：一是生起此慈等心，恒常在心中，沒有暫時忘記，所以說『常住』。二是制令生起此順應真理的慈心，所以說『常住』。前者是（令慈悲心）在自身相續，後者是順應凝然（的真理）。又，前者是無間斷，後者是甚深。用這深厚的慈悲心普遍關懷一切下位眾生，生起拔除痛苦、給予快樂的意願。再用深厚的孝心特別關懷上位的父母、師長等，生起報恩供養的意願。又解釋說，對三類眾生生起這三種心：一是對怨敵生起慈心，二是對受苦者生起悲心，三是對尊長生起孝心。又解釋說，總的來說，對每一個眾生都各有三種心，因為一切眾生都曾經是自己的父母等。如果依據《華嚴經》，可以普遍生起十種心，如前面『治行』中所說。二、方便救護：依據（慈悲孝）心生起行動，做有益的事情。『方便』有二義：一是巧妙地想要使所做有益之事成功，二是巧妙地想要做有益之事而不帶來過失。『救護』有五義：一是對下位眾生做救拔之事，順應前面的慈悲心；對上位眾生做護持之事，順應前面的孝心。二是對已在苦難中的眾生，救助他們脫離苦難；對未入苦難的眾生，保護他們不入苦難。三是救助在苦難中的眾生，保護得到快樂的眾生。四是以救助使眾生脫離苦難得到快樂，以保護使眾生捨棄惡行安住于善行。五、救護是一件事，即 謂（救護）
【English Translation】 『Fruitful conduct of detachment』: This refers to abstaining from the act of killing within this (precept). Four, distinguishing the objects of killing, even those with life: There are two meanings here. One is broad, referring to encompassing all seven kinds of sentient beings, hence the term 『even』. The other is narrow, referring to excluding plants and trees, hence the term 『with life』. The Yogacarabhumi-sastra states: 『That which is called life is the combination of warmth and lifespan, currently existing and alive.』 This refers to the provisional existence, that is, things with life, which is explained from the perspective of possessions. Second, formal prohibition: 『Must not intentionally kill』 refers to having no intention to harm, hence the term 『must not kill』. However, if it is due to a mistake, there is no offense, hence the addition of 『intentionally』. Third, from the perspective of a Bodhisattva, it elucidates the restraint (of evil deeds) and the cultivation of good deeds. There are two aspects to this: first, restraining (evil deeds) and generating a superior mind; second, creating acts of rescue and protection. In the former, 『is a Bodhisattva』 indicates the person who upholds the precepts. 『Should generate』 is a term instructing (the Bodhisattva) to generate (compassionate mind). 『Constantly abiding』 has two meanings: one is to generate this compassion, etc., constantly in the mind without temporary forgetting, hence the term 『constantly abiding』. The other is to instruct the generation of this compassion that accords with the truth, hence the term 『constantly abiding』. The former is (to make the compassionate mind) continuous in oneself, the latter is in accordance with the quiescent (truth). Furthermore, the former is uninterrupted, the latter is profound. With this profound compassion, universally care for all lower sentient beings, generating the intention to remove suffering and give happiness. Then, with profound filial piety, especially care for the higher parents, teachers, etc., generating the intention to repay kindness and make offerings. Another explanation is that these three minds are generated towards three types of beings: one is to generate loving-kindness towards enemies, two is to generate compassion towards those who suffer, and three is to generate filial piety towards superiors. Another explanation is that, in general, each sentient being has three minds, because all sentient beings have been one's parents, etc. If based on the Avatamsaka Sutra, ten minds can be universally generated, as mentioned in the previous 『corrective practices』. Two, skillful means of rescue and protection: Based on the (compassionate and filial) mind, actions are generated to do beneficial things. 『Skillful means』 has two meanings: one is skillfully wanting to make the beneficial things done successful, and the other is skillfully wanting to do beneficial things without bringing about faults. 『Rescue and protection』 has five meanings: one is to do acts of rescue for lower sentient beings, in accordance with the previous compassion; to do acts of protection for higher sentient beings, in accordance with the previous filial piety. Two is to rescue those who are already in suffering, helping them to escape suffering; to protect those who have not entered suffering, protecting them from entering suffering. Three is to rescue those in suffering, and to protect those who have attained happiness. Four is to use rescue to enable sentient beings to escape suffering and attain happiness, and to use protection to enable sentient beings to abandon evil and abide in goodness. Five, rescue and protection are one thing, that is, that is (rescue and protection)
拔濟眾生也。第三而下自明違制結犯。于中先明違制有四義。一于眾生不起慈行已為大過失。況作殺事。殺已為重。況更盜心。盜心最重。況復快意。是故此殺最為極重。又盜心者。殺心無限漫緣諸境心無厭足。快意者。殺心猛盛勇快稱情三時無間。下是菩薩波羅夷者結示罪名。如前已釋。上來明殺戒竟。
菩薩戒本疏卷第一(終) 大正藏第 40 冊 No. 1813 梵網經菩薩戒本疏
梵網經菩薩戒本疏第二
魏國西寺沙門法藏撰
初篇盜戒第二
將釋此戒十門同前。
初制意者。略辨十種。一業道重故。謂非理偷劫障道尤深。負此重愆豈堪入道。二壞禁法故。古來諸國無不同制盜為重罪。佛教道俗大小乘戒悉製爲重。三生惱深故。謂財即是眾生極貪愛處。非理侵奪惱他之甚。故非所宜。四損財及命故。謂財是眾生形命之濟。若盜彼財即是奪命故。智論第十三偈云。一切諸眾生。衣食以自活。若劫若奪取。即為劫奪命。五失所化故。謂偷盜之人一切眾生眼不喜見。況受其化。六壞信心故。謂作此極惡。令諸眾生應信不信已信者皆壞。七污釋門故。謂惡名流佈舉世皆嫌。穢累釋宗豈過於此。八違正行故。謂違害菩薩大慈大悲濟眾生行。九失六度故。謂擅攝六度。盜壞
【現代漢語翻譯】 現代漢語譯本：拔濟眾生（拯救一切眾生）。第三段及以下闡明違背戒律所犯的罪過。其中，首先說明違背戒律有四種含義：一是對眾生不起慈悲之心，已是極大的過失，更何況是殺生。殺生已是重罪，更何況還懷有盜心。盜心最為嚴重，更何況還以此為樂。因此，這種殺生最為嚴重。另外，懷有盜心的人，其殺心是無限的，漫無邊際地緣于各種境界，內心沒有滿足的時候。以殺人為樂的人，其殺心猛烈強盛，勇猛快速，稱心如意，三個時辰都沒有間斷。下面是菩薩波羅夷罪，是總結並揭示罪名，如前文已經解釋過。以上是關於殺戒的闡述完畢。
菩薩戒本疏卷第一（終） 大正藏第 40 冊 No. 1813 梵網經菩薩戒本疏
梵網經菩薩戒本疏第二
魏國西寺沙門法藏撰
初篇盜戒第二
將要解釋此戒，十門與前文相同。
最初制定此戒的用意，略微辨別有十種：一是業道嚴重，因為不合道理的偷盜搶劫，障礙修道的程度尤其深重。揹負這種嚴重的罪過，怎麼能堪入道呢？二是破壞禁制法規，自古以來各個國家沒有不同樣將偷盜制定為重罪的。佛教的道俗、大小乘戒律都將偷盜制定為重罪。三是產生惱怒很深，因為錢財是眾生極其貪愛的地方，不合道理地侵佔掠奪，使他人惱怒非常。所以不應該這樣做。四是損害錢財和性命，因為錢財是眾生維持生命的東西，如果偷盜他們的錢財，就是奪取他們的性命。智論第十三偈說：『一切諸眾生，衣食以自活。若劫若奪取，即為劫奪命。』五是失去所教化的人，因為偷盜之人，一切眾生都不喜歡看到，更何況接受他的教化。六是破壞信心，因為做出這種極惡之事，使那些應該相信的人不相信，已經相信的人也破壞了他們的信心。七是玷污釋門，因為惡名流傳，舉世都嫌棄，玷污釋迦牟尼的宗門，沒有比這更嚴重的了。八是違背正行，因為違背損害菩薩的大慈大悲，救濟眾生的行為。九是失去六度，因為擅自攝取六度，偷盜破壞。
【English Translation】 English version: To rescue and aid all sentient beings. The third section and below explains the offenses incurred by violating the precepts. Among them, the first explains that violating the precepts has four meanings: first, not generating compassion towards sentient beings is already a great fault, let alone killing. Killing is already a serious offense, let alone harboring a thieving mind. A thieving mind is the most serious, let alone taking pleasure in it. Therefore, this kind of killing is the most serious. In addition, those who harbor a thieving mind have unlimited killing intent, aimlessly clinging to various realms, and their hearts are never satisfied. Those who take pleasure in killing have fierce and strong killing intent, are brave and quick, and feel satisfied, without interruption for three time periods. The following is the Pārājika (defeat) offense of a Bodhisattva, which summarizes and reveals the name of the offense, as explained earlier. The above is the complete explanation of the precept against killing.
Bodhisattva Precepts Commentary, Volume 1 (End) Taisho Tripitaka, Volume 40, No. 1813, Commentary on the Bodhisattva Precepts of the Brahma Net Sutra
Commentary on the Bodhisattva Precepts of the Brahma Net Sutra, Volume 2
Composed by Śrāmaṇa Fazang of Xisi Temple in the Wei Kingdom
Chapter 1: Second Precept Against Stealing
When explaining this precept, the ten aspects are the same as before.
The initial intention of establishing this precept is briefly distinguished into ten aspects: first, the path of karma is serious, because unreasonable stealing and robbery obstruct the path of cultivation especially deeply. Bearing such a serious offense, how can one be worthy of entering the path? Second, it destroys the prohibited laws, because since ancient times, all countries have similarly designated stealing as a serious crime. The Buddhist monastic and lay precepts, both Mahayana and Hinayana, all designate stealing as a serious crime. Third, it generates deep annoyance, because wealth is the place where sentient beings are extremely greedy and attached. Unreasonably encroaching and plundering causes extreme annoyance to others. Therefore, it is not appropriate to do so. Fourth, it damages wealth and life, because wealth is what sentient beings rely on to sustain their lives. If you steal their wealth, you are taking their lives. The thirteenth verse of the Mahāprajñāpāramitopadeśa says: 'All sentient beings live by clothing and food. If you rob or plunder, you are robbing and plundering their lives.' Fifth, it loses those who are to be transformed, because people who steal are not liked by all sentient beings, let alone accept their teachings. Sixth, it destroys faith, because doing this extremely evil thing causes those who should believe not to believe, and destroys the faith of those who already believe. Seventh, it defiles the Śākya gate, because the evil name spreads, and the whole world despises it. There is nothing more serious than defiling the Śākya lineage. Eighth, it violates the correct conduct, because it violates and harms the Bodhisattva's great compassion and great mercy, and the act of saving sentient beings. Ninth, it loses the six perfections, because it seizes the six perfections without authorization, stealing and destroying them.
于檀六度俱壞。十乖四攝故。謂應以財攝後方授法。今反竊盜四攝同亡矣。制意多端略辨此十。宜可準知。
二釋名者。名有多種。一名劫取。謂強力欺奪。二名赫取。謂舉事令怖求遂與物。三名偷取。謂避主私竊。四名不與取。謂物主不與而方便取故。然以四句定之。一與取非盜可知。二上與取是盜。如錯數剩與知而默受。三不與取是盜可知。四不與取非盜。如親友想及暫用等。五名盜取。謂非理損財名之為盜。前四名局此一名通。以燒埋等亦在中。是故廢前四名唯標此一名。盜是所防戒是能防。能防盜故名為盜戒。從所為名。
第三次第者。於十業道先殺次盜。此順彼也。又先害正報次損依報。亦成次第。
第四具緣者。通緣三種如前已辨。別緣淮彼十地對法二論參糅。七緣同前。一非己物。謂盜己物不成重故。謂無主物雖非己有不成重故。次第二須明有主。雖實有主若迷謂無主亦不成重故。次第三有主想。何不云知而言想耶。以知唯了境想通迷悟。闕緣順此故有想也。雖有主想若不作盜意亦不成重故。次第四明有盜心。心雖念盜若不舉方便侵損不犯成亦非成重故。次第五舉方便。方便雖起若為大悲救苦或不成犯。次第六有三毒心。或雖現行若物不離處屬己不犯成故。次第七舉離本處也。
【現代漢語翻譯】 現代漢語譯本：如果檀那（Dāna，佈施）等六度都遭到破壞，那就是因為違背了四攝法（catuḥ-saṃgraha-vastu，四種攝取眾生的方法）。本應先用財物來攝受他人，然後再傳授佛法，現在反而偷盜，四攝法就一同喪失了。戒律的制定意圖多種多樣，這裡簡略地辨析這十種情況，可以依此來類推得知。
第二，解釋名稱。名稱有多種：一是劫取，指用強力欺壓搶奪；二是赫取，指用威嚇使人恐懼而被迫給予財物；三是偷取，指避開物主私下偷竊；四是不與取，指物主不給予而用方便手段取得。可以用四句來界定：一是給予的取得不是盜取，這是可以理解的；二是上面說到的『與取』是盜取，比如物主給多了，明知卻默不作聲地接受；三是不給予的取得是盜取，這是可以理解的；四是不給予的取得不是盜取，比如親友之間認為可以，或者暫時借用等。第五個名稱是盜取，指不合道理地損害他人財物，就叫做盜。前面四個名稱比較侷限，這個名稱比較通用，因為像焚燒、埋藏等行為也包括在內。因此，廢棄前面四個名稱，只標明這一個名稱。盜是所要防範的對象，戒是能防範的方法。因為能防範盜，所以稱為盜戒，這是從所要防範的對象來命名的。
第三，關於次第。在十業道（daśa-kuśala-karma-patha，十種善業的途徑）中，先說殺生，再說偷盜，這是順應了十業道的順序。而且，先是損害正報（ādāna，有情眾生的身體），然後是損害依報（upadhi，有情眾生所居住的環境），這也構成了次第。
第四，關於構成盜戒的條件。總的來說，有三種情況，如前面已經辨析過的。具體來說，參照《十地經論》（Daśabhūmika-sūtra-śāstra）和《對法論》（Abhidharma-śāstra）這兩部論典進行參糅。有七個條件與之前相同。一是非自己所有的東西。偷盜自己的東西，不構成重罪。沒有主人的東西，即使不是自己的，也不構成重罪。第二，必須明確東西有主人。即使實際上有主人，如果誤以為沒有主人，也不構成重罪。第三，要有『有主』的想法。為什麼不說『知道』而說『想法』呢？因為『知道』只是瞭解境，而『想法』可以包括迷惑和覺悟。缺少這個條件，就順應了『有想法』的情況。即使有『有主』的想法，如果不產生偷盜的意圖，也不構成重罪。第四，要有偷盜的心。心中即使想偷盜，如果不採取行動侵佔損害，也不構成犯罪，更不構成重罪。第五，採取行動。即使採取了行動，如果是爲了大悲心救助他人脫離痛苦，也可能不構成犯罪。第六，要有貪嗔癡三毒心（tri-viṣa，三種煩惱）。或者即使行為已經發生，如果東西沒有離開原來的地方，或者屬於自己，也不構成犯罪。第七，東西離開了原來的地方。
【English Translation】 English version: If the six perfections, such as Dāna (generosity), are all ruined, it is because the four saṃgraha-vastus (means of gathering beings) are violated. One should first use wealth to gather others, and then teach the Dharma. Now, on the contrary, stealing occurs, and the four saṃgraha-vastus are lost together. The intentions behind the precepts are diverse; here, we briefly analyze these ten situations, which can be used as a basis for understanding.
Second, explaining the names. There are various names: First, 'robbery,' which refers to forcefully seizing through oppression. Second, 'extortion,' which refers to causing fear to compel someone to give something. Third, 'stealing,' which refers to secretly taking something while avoiding the owner. Fourth, 'taking what is not given,' which refers to taking something through expedient means without the owner's permission. It can be defined by four statements: First, 'giving and taking' is not stealing, which is understandable. Second, the 'giving and taking' mentioned above is stealing, such as knowingly accepting more than what was given without saying anything. Third, 'not giving and taking' is stealing, which is understandable. Fourth, 'not giving and taking' is not stealing, such as when friends think it's acceptable or temporarily borrowing something. The fifth name is 'stealing,' which refers to unreasonably harming someone's property, which is called stealing. The previous four names are limited, while this name is more general, as it includes actions like burning or burying. Therefore, the previous four names are discarded, and only this one name is specified. Stealing is what needs to be prevented, and the precept is the means to prevent it. Because it can prevent stealing, it is called the precept against stealing, named after what needs to be prevented.
Third, regarding the order. In the ten paths of wholesome actions (daśa-kuśala-karma-patha), killing is mentioned first, followed by stealing, which follows the order of the ten paths of wholesome actions. Moreover, first harming the ādāna (the body of sentient beings), and then harming the upadhi (the environment in which sentient beings live), also constitutes an order.
Fourth, regarding the conditions for constituting the precept against stealing. Generally speaking, there are three conditions, as previously analyzed. Specifically, refer to the Daśabhūmika-sūtra-śāstra (Treatise on the Ten Stages Sutra) and the Abhidharma-śāstra (Treatise on Abhidharma) for a detailed explanation. Seven conditions are the same as before. First, it must be something not belonging to oneself. Stealing one's own property does not constitute a serious offense. Something without an owner, even if it is not one's own, does not constitute a serious offense. Second, it must be clear that the thing has an owner. Even if it actually has an owner, if one mistakenly believes it has no owner, it does not constitute a serious offense. Third, there must be the thought of 'having an owner.' Why not say 'knowing' but 'thinking'? Because 'knowing' only understands the object, while 'thinking' can include delusion and enlightenment. Lacking this condition aligns with the situation of 'having a thought.' Even if there is the thought of 'having an owner,' if one does not generate the intention to steal, it does not constitute a serious offense. Fourth, there must be the intention to steal. Even if one thinks of stealing, if one does not take action to invade and harm, it does not constitute an offense, let alone a serious offense. Fifth, taking action. Even if action is taken, if it is out of great compassion to help others escape suffering, it may not constitute an offense. Sixth, there must be the three poisons (tri-viṣa, three afflictions) of greed, hatred, and delusion. Or even if the action has already occurred, if the thing has not left its original place or belongs to oneself, it does not constitute an offense. Seventh, the thing must have left its original place.
第五闕緣者。通緣可知。別中且闕初緣有二罪。一盜己物已畢竟不知是自物。約心結重方便。二後知是己物得輕方便。次闕第二緣有六罪。以雙闕在此門故。且約境三者。一欲盜人物。畜等物來替。盜畜等物作人物想。盜已於后若知不知一切俱重。以皆是犯境故。二無主物替。盜已畢竟不知是無主。約心結重方便。三盜已知是無主得輕方便。二雙闕三者。一欲盜人物。畜等物替。是闕境。于上覆疑為人物為畜等物。是闕心。盜已於后若決不決一切皆重。二無主物替。復生疑為有主為無主。盜已不知得重方便。以少闕心故。三疑心盜已後知無主得輕方便。以知境全闕心關一分。故輕也。上二位各三中。二夷二重方便二輕方便可知。次闕第三緣有想疑二別。想中有五句。一約本迷。本迷有主作無主想取已不犯。以三心俱闕故。二後知有主不還結重。三約轉想。謂欲盜有主物。臨至境所轉作無主想。取已不知有主得方便罪。以不暢本思故。闕中后故。約前方便結一輕罪。四後知有主不還亦重。五若於人物起畜等物想。本迷轉想俱重。二疑中亦五句。初約本境有主物上。生疑為有主為無主。取已畢竟不決得重方便。二取已后決不還得重。若還輕罪。同次前句。三于異境無主物上。疑為無主為有主。取已不知得重方便。四取
【現代漢語翻譯】 現代漢語譯本 第五闕緣者（闕緣：指盜戒中，構成盜罪的條件有所欠缺的情況）。通過通緣（指普遍適用的條件）可以瞭解。別中，且說初緣（指對像）有所欠缺，有兩種罪過。一是盜取自己的東西，但始終不知道是自己的東西，根據盜心和行為的準備程度，判為重罪的方便罪（方便罪：指未遂的罪行）。二是後來知道是自己的東西，判為輕罪的方便罪。 其次，第二緣（指盜心）有所欠缺，有六種罪過。因為雙重欠缺（指對像和盜心同時欠缺）就在這個範疇內。且說關於對象的三種情況：一是想盜取人或動物的東西，結果是其他動物來代替，或者盜取其他動物的東西，卻以為是人或動物的東西。盜取之後，無論知道還是不知道，都判為重罪。因為都觸犯了對象。二是無主物來代替，盜取之後始終不知道是無主物，根據盜心和行為的準備程度，判為重罪的方便罪。三是盜取時已經知道是無主物，判為輕罪的方便罪。 二、雙重欠缺有三種情況：一是想盜取人或動物的東西，結果是其他動物來代替，這是對像上的欠缺。在上一種情況下，又懷疑是人或動物的東西，還是其他動物的東西，這是盜心上的欠缺。盜取之後，無論確定還是不確定，都判為重罪。二是無主物來代替，又懷疑是有主物還是無主物，盜取之後不知道，判為重罪的方便罪。因為稍微欠缺盜心。三是懷疑的心態盜取之後，知道是無主物，判為輕罪的方便罪。因為知道對象，完全欠缺盜心的一部分，所以判為輕罪。以上兩種情況各有三種，兩種是夷罪（夷罪：指不構成犯罪的行為），兩種是重罪的方便罪，兩種是輕罪的方便罪，可以理解。 其次，第三緣（指盜想）有所欠缺，有想和疑兩種區別。想中又有五種情況。一是根據最初的迷惑。最初迷惑，把有主物當成無主物，拿走之後不構成犯罪。因為三個條件都欠缺。二是後來知道是有主物，不歸還，判為重罪。三是根據轉變的想法。想要盜取有主物，臨到要盜取的地點時，轉而認為是無主物。拿走之後不知道是有主物，判為方便罪。因為沒有按照最初的想法，在欠缺的中間之後。根據之前的準備行為，判一個輕罪。四是後來知道是有主物，不歸還，也判為重罪。五是如果對人或動物的東西產生其他動物的想法，最初的迷惑和轉變的想法都判為重罪。二、懷疑中也有五種情況。首先，對於原本屬於有主物的對象，懷疑是有主物還是無主物。拿走之後始終不能確定，判為重罪的方便罪。二是拿走之後確定不歸還，判為重罪。如果歸還，判為輕罪。與前面的情況相同。三、對於不同的對象，也就是無主物，懷疑是無主物還是有主物。拿走之後不知道，判為重罪。四、拿走
【English Translation】 English version Fifth, the lack of conditions (Que Yuan: refers to the lack of conditions constituting the crime of theft in the precepts of theft). It can be understood through general conditions (Tong Yuan: refers to universally applicable conditions). In the specific analysis, the initial lack of conditions (referring to the object) has two offenses. One is stealing one's own things but never knowing they are one's own. Based on the intention to steal and the degree of preparation, it is judged as a grave 'convenience offense' (Fangbian zui: refers to an attempted crime). Two, later knowing it is one's own thing, it is judged as a minor convenience offense. Secondly, the lack of the second condition (referring to the intention to steal) has six offenses. Because the double lack (referring to the simultaneous lack of object and intention) is within this category. Let's talk about the three situations regarding the object: One is wanting to steal things belonging to people or animals, but other animals come to replace them, or stealing things belonging to other animals, but thinking they are things belonging to people or animals. After stealing, whether knowing or not knowing, it is judged as a grave offense because it violates the object. Two, ownerless objects come to replace them. After stealing, one never knows they are ownerless. Based on the intention to steal and the degree of preparation, it is judged as a grave convenience offense. Three, when stealing, one already knows they are ownerless, it is judged as a minor convenience offense. Two, the double lack has three situations: One is wanting to steal things belonging to people or animals, but other animals come to replace them, which is a lack in the object. In the above situation, one also suspects whether it is things belonging to people or animals, or things belonging to other animals, which is a lack in the intention to steal. After stealing, whether determined or undetermined, it is judged as a grave offense. Two, ownerless objects come to replace them, and one suspects whether they are owned or ownerless. After stealing, one does not know, it is judged as a grave convenience offense because there is a slight lack in the intention to steal. Three, after stealing with a doubtful mind, one knows they are ownerless, it is judged as a minor convenience offense because one knows the object and completely lacks a part of the intention to steal, so it is judged as a minor offense. The above two situations each have three types, two are 'Yi offenses' (Yi zui: refers to behavior that does not constitute a crime), two are grave convenience offenses, and two are minor convenience offenses, which can be understood. Thirdly, the lack of the third condition (referring to the thought of theft) has two distinctions: thought and doubt. There are five situations in thought. One is based on the initial confusion. Initially confused, one takes an owned object as an ownerless object, and taking it does not constitute a crime because all three conditions are lacking. Two, later knowing it is an owned object and not returning it, it is judged as a grave offense. Three, it is based on the changed thought. Wanting to steal an owned object, when approaching the place to steal it, one changes and thinks it is an ownerless object. After taking it, one does not know it is an owned object, it is judged as a convenience offense because it does not follow the initial thought, and it is after the lack in the middle. Based on the previous preparatory behavior, it is judged as a minor offense. Four, later knowing it is an owned object and not returning it, it is also judged as a grave offense. Five, if one has the thought of other animals for things belonging to people or animals, the initial confusion and the changed thought are both judged as grave offenses. Two, there are also five situations in doubt. First, for an object that originally belongs to an owner, one doubts whether it is an owned object or an ownerless object. After taking it, one can never be sure, it is judged as a grave convenience offense. Two, after taking it, one is determined not to return it, it is judged as a grave offense. If one returns it, it is judged as a minor offense, which is the same as the previous situation. Three, for different objects, that is, ownerless objects, one doubts whether they are ownerless objects or owned objects. After taking it, one does not know, it is judged as a grave convenience offense. Four, taking
已后決得輕方便。五人畜互疑俱皆重也。問云何名為無主物耶。答善見論云。子作惡事父母逐去。后時父母死者。是物名無主用即無罪。薩婆多論云。二國中間二邊村其相間空地有物。是名無主。若國破王走後王未綩。此中有物亦名無主。有心取用並皆不犯。次闕第四緣。本無盜心總無罪也。次關第五緣有二罪。一雖有盜心未起方便。彼有別緣還送此物來。生心受得方便罪。二不還心決得重罪。次闕第六緣有二。一無記心取亦重。二以大悲善心為救重苦即不犯。如下開緣中辨。次闕第七緣有二罪。一行至物所作己有想竟得重罪。二至物所生疑得方便罪也。
第六種類輕重者有四。初明物主。二明物體。三明盜心。四明盜法。初中物主種類有二。一三寶物。二別類物。初三寶物中作六門分別。一釋相。二明互用。三出貸。四待賓。五執人。六輕重。初中。先明佛物。有說。盜佛物不得重罪。以佛物無我所心故。無惱害故。如涅槃中得偷蘭者是。若善生經說。望護主結重。有說。一切俱重。以侵損劣位尚結重。況尊位財物天人供養。非理損盜豈得輕罪。塔有神守。非無護主。今依此經。菩薩戒宗一切皆重。涅槃經約小乘說故。若盜佛像及舍利等不作意偷者無犯。依薩婆多論說。為凈心供養自念云。彼即亦弟子我亦弟
【現代漢語翻譯】 現代漢語譯本 之後如果能決斷，就能獲得輕便之法。五人之間如果相互猜疑，都會變得沉重。問：『什麼叫做無主物呢？』答：善見論中說：『兒子做了惡事，父母把他趕走。後來父母去世，這些東西就叫做無主物，使用它就沒有罪。』薩婆多論中說：『兩國之間，兩個邊境村莊，它們之間的空地上有東西，這叫做無主物。如果國家滅亡，國王逃走，新的國王還沒有即位，這裡的東西也叫做無主物。』有心拿來使用，都不會犯戒。接下來缺少第四個因緣，本來沒有盜竊的心，總的來說就沒有罪。接下來關於第五個因緣，有兩種罪過。一種是雖然有盜竊的心，但還沒有開始行動，對方因為其他原因又把東西送了回來，產生接受的心，犯方便罪。另一種是不歸還，決定要佔為己有，犯重罪。接下來缺少第六個因緣，有兩種情況。一種是以無記心拿取，也犯重罪。另一種是以大悲心、善心爲了救助極度痛苦的人，就不算犯戒，如下面的開緣中會辨析。接下來缺少第七個因緣，有兩種罪過。一種是走到東西那裡，產生據爲己有的想法，最終犯重罪。另一種是走到東西那裡，產生懷疑，犯方便罪。
第六種是種類輕重，有四個方面。首先是物主，其次是物體，再次是盜心，最後是盜法。首先，物主的種類有兩種：一是三寶物（指佛、法、僧的財物），二是其他類別的財物。首先，三寶物中分為六個方面來分別：一是解釋含義，二是說明互相使用，三是出借，四是招待賓客，五是執事人，六是輕重。首先，先說明佛物。有人說，盜竊佛物不會犯重罪，因為佛物沒有『我所』的心，所以沒有惱害。就像《涅槃經》中得到偷蘭遮罪（一種輕罪）那樣。如果《善生經》說，希望守護主結重罪。有人說，一切都犯重罪，因為侵損低位的人尚且結重罪，更何況是尊位的財物，是天人供養的，不合理地損壞盜竊，怎麼能是輕罪呢？塔有神守護，並非沒有守護的主人。現在依據這部經，《菩薩戒》的宗旨是一切都犯重罪。《涅槃經》是就小乘來說的。如果盜竊佛像以及舍利等，沒有偷盜的意圖，就不算犯戒。依據《薩婆多論》說，爲了以清凈心供養，自己想：『他也是弟子，我也是弟子。』
【English Translation】 English version Afterwards, if one can decisively attain ease and convenience. Mutual suspicion among five people will make everything heavy. Question: 'What is called ownerless property?' Answer: The Shan Jian Lun (Good Viewpoint Treatise) says: 'If a son commits evil deeds, the parents drive him away. Later, if the parents die, these things are called ownerless property, and using them is not a sin.' The Sarvastivada ( সর্বাস্তিবাদ ) Treatise says: 'Between two countries, in the empty land between two border villages, if there are things, this is called ownerless property. If a country is destroyed and the king flees, and a new king has not yet ascended the throne, the things here are also called ownerless property.' Taking and using them with intention does not violate any precepts. Next, lacking the fourth condition, if there was no intention to steal, there is no sin at all. Next, regarding the fifth condition, there are two kinds of offenses. One is that although there was an intention to steal, no action was taken, and the other party returns the item for other reasons. Giving rise to the thought of accepting it constitutes an offense of expedient means. The second is not returning it, deciding to take it for oneself, which constitutes a serious offense. Next, lacking the sixth condition, there are two situations. One is taking it with an unmindful mind, which is also a serious offense. The other is taking it with great compassion and a good heart to relieve extreme suffering, which does not constitute an offense, as will be discussed in the following opening conditions. Next, lacking the seventh condition, there are two kinds of offenses. One is going to the item and having the thought of making it one's own, which ultimately constitutes a serious offense. The other is going to the item and having doubts, which constitutes an offense of expedient means.
The sixth category is the weight of the type, which has four aspects. First is the owner of the item, second is the item itself, third is the intention to steal, and fourth is the method of stealing. First, there are two types of owners: one is the property of the Three Jewels ( San Bao 三寶 - Buddha, Dharma, Sangha), and the other is other types of property. First, the property of the Three Jewels is divided into six aspects for distinction: one is explaining the meaning, two is explaining mutual use, three is lending, four is entertaining guests, five is managing affairs, and six is the weight. First, explain the property of the Buddha. Some say that stealing the property of the Buddha does not constitute a serious offense because the property of the Buddha has no sense of 'mine,' so there is no harm. It is like obtaining the thullana (偷蘭) offense (a minor offense) in the Nirvana Sutra (涅槃經). If the Shan Sheng Jing (善生經) says that hoping to protect the owner incurs a heavy offense. Some say that everything constitutes a heavy offense because harming those of lower status still incurs a heavy offense, let alone the property of those of higher status, which is offered by gods and humans. How can unreasonable damage and theft be a minor offense? The pagoda has gods guarding it, so it is not without a guarding owner. Now, according to this sutra, the principle of the Bodhisattva Precepts (菩薩戒) is that everything constitutes a heavy offense. The Nirvana Sutra is speaking from the perspective of the Hinayana (小乘). If stealing Buddha images and sariras (舍利) without the intention to steal, it does not constitute an offense. According to the Sarvastivada (薩婆多論) Treatise, for the sake of making offerings with a pure heart, one thinks: 'He is also a disciple, and I am also a disciple.'
子。如是者無犯。又作偷心取犯重。故摩得勒伽論云。盜佛像舍利滿五犯重。又此菩薩戒不待滿五也。二法物者一切皆重。若盜經論。佛言。以無價計紙墨皆重。五百問云。不得口吹經上塵土。像塵準同。若燒故經得重罪。如燒父母。若不知有罪者犯輕。準借他經論疏抄等不還皆重。若有壞損私卷還他不令主知亦重。正法念處經云。盜他秘方犯重。準此是私讀記取。或私抄寫。雖不損本以方法直物故皆結重。問凈心取像既不犯重。凈心取經應亦無犯。答不例。以像可遙敬。法要親讀。讀誦現違故結重也。若本造經通為一切。以凈心取計亦無犯。又若造像情局不通。取已生惱計亦應犯。三僧物有二種。一廣大二限局。初中二。一十方常住僧物。謂眾僧寺家常住𥼆麥果子等體通十方。不可分用故云常住。但盜一毫已上俱重。大集經中。盜眾僧田宅園林奴婢畜等物是名破戒相。失比丘法是波羅夷。非沙門。不得與如法眾僧同共止住。應當擯出。又善見論云。不打鐘食僧食者犯盜。又設打鐘閉門計亦應犯。二十方現前僧物。謂如僧得施及亡比丘物。未作法前通十方僧有取分義故云十方現前。取一毫已上十方一一僧邊各為一波羅夷。二限局者亦二。一眾僧物。謂即此亡比丘物等已作法竟為屬現前僧等。及有施主持物施與現在僧。
【現代漢語翻譯】 子。像這種情況不構成犯罪。如果以盜竊的心態拿取，則構成重罪。因此，《摩得勒伽論》（Matrakara-lun）中說，盜取佛像或舍利滿五次即犯重罪。而且，菩薩戒不等待滿五次才算犯戒。二、關於法物，一切盜取都構成重罪。如果盜取經論，佛說，因為經論的價值無法衡量，紙墨都算重物。 《五百問》中說，不得用口吹經書上的灰塵，佛像上的灰塵也同樣對待。如果焚燒舊經書，會犯下重罪，如同焚燒父母。如果不知道這樣做有罪，則犯輕罪。如果借他人的經論疏抄等而不歸還，都構成重罪。如果有損壞私人的經卷，歸還時不讓物主知道，也構成重罪。《正法念處經》（Saddharma-smrtyupasthana Sutra）中說，盜取他人的秘方犯重罪。因此，私自閱讀並記住，或私自抄寫，即使沒有損壞原本，因為方法的價值，都構成重罪。問：以清凈心拿取佛像既然不構成重罪，那麼以清凈心拿取經書也應該不構成犯罪。答：不能類比。因為佛像可以遙遠地敬拜，而佛法需要親自閱讀。閱讀的行為直接違背了（不予而取的行為），因此構成重罪。如果原本造經的目的就是爲了利益一切眾生，那麼以清凈心拿取，也不構成犯罪。反之，如果造像者的心意侷限，不願與人分享，拿取后讓他人產生惱怒，也應該構成犯罪。三、僧物有兩種：一是廣大僧物，二是限局僧物。首先說廣大僧物，又分為兩種：一是十方常住僧物，指眾僧寺院的常住穀物、麥子、果子等，其所有權屬於十方所有僧眾，不可分割使用，所以稱為常住。只要盜取一毫以上，都構成重罪。《大集經》（Mahasamgraha Sutra）中說，盜取眾僧的田地、宅院、園林、奴婢、牲畜等物，這叫做破戒相，失去比丘的資格，是波羅夷罪。不是沙門，不得與如法的眾僧共同居住，應當被擯除。另外，《善見論》（Samantapasadika）中說，不打鐘就食用僧眾的食物，犯盜罪。如果設定了打鐘的規矩，卻閉門不打鐘，也應該構成犯罪。二是十方現前僧物，指僧眾接受的佈施以及去世比丘的遺物。在沒有進行分配之前，十方僧眾都有取得的權利，所以稱為十方現前。盜取一毫以上，對十方每一位僧眾都構成一次波羅夷罪。二、限局僧物也分為兩種：一是眾僧物，指已經完成分配程式的去世比丘的遺物等，歸屬於現前僧眾等。以及有施主將財物佈施給現在的僧眾。 現代漢語譯本 English version Son, such actions do not constitute an offense. However, taking something with the intention of stealing constitutes a grave offense. Therefore, the Matrakara-lun states that stealing a Buddha statue or sarira (relic) five times constitutes a grave offense. Moreover, the Bodhisattva precepts do not wait until five times to be considered violated. Secondly, regarding Dharma objects, any theft constitutes a grave offense. If one steals scriptures, the Buddha said that because the value of scriptures is immeasurable, even the paper and ink are considered valuable. The Five Hundred Questions states that one should not blow dust off scriptures with one's mouth, and the same applies to dust on Buddha statues. If one burns old scriptures, one commits a grave offense, like burning one's parents. If one is unaware that such actions are sinful, one commits a minor offense. Borrowing scriptures, commentaries, or notes from others and not returning them constitutes a grave offense. If one damages private scriptures and returns them without the owner's knowledge, it also constitutes a grave offense. The Saddharma-smrtyupasthana Sutra states that stealing someone else's secret formula constitutes a grave offense. Therefore, privately reading and memorizing, or privately copying, even if the original is not damaged, constitutes a grave offense because of the value of the method. Question: Since taking a Buddha statue with a pure mind does not constitute a grave offense, then taking scriptures with a pure mind should also not constitute an offense. Answer: This cannot be compared. Because Buddha statues can be revered from afar, while the Dharma needs to be read personally. The act of reading directly violates (the act of taking without permission), therefore constituting a grave offense. If the original purpose of creating the scriptures was to benefit all beings, then taking them with a pure mind does not constitute an offense. Conversely, if the intention of the creator of the statue is limited and unwilling to share, and taking it causes annoyance to others, it should also constitute an offense. Thirdly, there are two types of Sangha property: vast Sangha property and limited Sangha property. First, vast Sangha property is divided into two types: one is the permanent Sangha property of the ten directions, referring to the permanent grains, wheat, fruits, etc., of the Sangha monasteries, the ownership of which belongs to all Sangha members in the ten directions and cannot be divided for individual use, so it is called permanent. As long as one steals even a hair's breadth, it constitutes a grave offense. The Mahasamgraha Sutra states that stealing the Sangha's fields, houses, gardens, slaves, livestock, etc., is called a sign of breaking the precepts, losing the status of a bhikshu (monk), and is a parajika (defeat) offense. One is not a sramana (ascetic) and must not live with the lawful Sangha, and should be expelled. Furthermore, the Samantapasadika states that eating the Sangha's food without ringing the bell constitutes theft. If there is a rule to ring the bell, but one closes the door and does not ring the bell, it should also constitute an offense. The second is the Sangha property of the ten directions present, referring to the offerings received by the Sangha and the belongings of deceased bhikshus. Before the distribution is made, all Sangha members in the ten directions have the right to obtain it, so it is called the Sangha property of the ten directions present. Stealing even a hair's breadth constitutes a parajika offense against each and every Sangha member in the ten directions. Secondly, limited Sangha property is also divided into two types: one is the property of the Sangha, referring to the belongings of deceased bhikshus that have completed the distribution process and belong to the present Sangha, etc. And when a donor gives property to the present Sangha.
【English Translation】 Son. Such a case does not constitute an offense. However, taking with a stealing mind constitutes a grave offense. Therefore, the Matrakara-lun (摩得勒伽論) says that stealing a Buddha image or sarira (舍利, relic) five times constitutes a grave offense. Moreover, the Bodhisattva precepts do not wait until five times to be considered violated. Secondly, regarding Dharma objects, any theft constitutes a grave offense. If one steals scriptures, the Buddha said that because the value of scriptures is immeasurable, even the paper and ink are considered valuable. The Five Hundred Questions (五百問) states that one should not blow dust off scriptures with one's mouth, and the same applies to dust on Buddha statues. If one burns old scriptures, one commits a grave offense, like burning one's parents. If one is unaware that such actions are sinful, one commits a minor offense. Borrowing scriptures, commentaries, or notes from others and not returning them constitutes a grave offense. If one damages private scriptures and returns them without the owner's knowledge, it also constitutes a grave offense. The Saddharma-smrtyupasthana Sutra (正法念處經) states that stealing someone else's secret formula constitutes a grave offense. Therefore, privately reading and memorizing, or privately copying, even if the original is not damaged, constitutes a grave offense because of the value of the method. Question: Since taking a Buddha statue with a pure mind does not constitute a grave offense, then taking scriptures with a pure mind should also not constitute an offense. Answer: This cannot be compared. Because Buddha statues can be revered from afar, while the Dharma needs to be read personally. The act of reading directly violates (the act of taking without permission), therefore constituting a grave offense. If the original purpose of creating the scriptures was to benefit all beings, then taking them with a pure mind does not constitute an offense. Conversely, if the intention of the creator of the statue is limited and unwilling to share, and taking it causes annoyance to others, it should also constitute an offense. Thirdly, there are two types of Sangha property: vast Sangha property and limited Sangha property. First, vast Sangha property is divided into two types: one is the permanent Sangha property of the ten directions, referring to the permanent grains, wheat, fruits, etc., of the Sangha monasteries, the ownership of which belongs to all Sangha members in the ten directions and cannot be divided for individual use, so it is called permanent. As long as one steals even a hair's breadth, it constitutes a grave offense. The Mahasamgraha Sutra (大集經) states that stealing the Sangha's fields, houses, gardens, slaves, livestock, etc., is called a sign of breaking the precepts, losing the status of a bhikshu (比丘, monk), and is a parajika (波羅夷, defeat) offense. One is not a sramana (沙門, ascetic) and must not live with the lawful Sangha, and should be expelled. Furthermore, the Samantapasadika (善見論) states that eating the Sangha's food without ringing the bell constitutes theft. If there is a rule to ring the bell, but one closes the door and does not ring the bell, it should also constitute an offense. The second is the Sangha property of the ten directions present, referring to the offerings received by the Sangha and the belongings of deceased bhikshus. Before the distribution is made, all Sangha members in the ten directions have the right to obtain it, so it is called the Sangha property of the ten directions present. Stealing even a hair's breadth constitutes a parajika offense against each and every Sangha member in the ten directions. Secondly, limited Sangha property is also divided into two types: one is the property of the Sangha, referring to the belongings of deceased bhikshus that have completed the distribution process and belong to the present Sangha, etc. And when a donor gives property to the present Sangha.
或一七二七等並未分之。二別人物。謂一比丘物及如上物已分者等俱重。善生經云。盜亡比丘物若未羯磨。從十方僧得罪。若已羯磨望現前僧得罪。若臨終時隨亡屬授物盜者。隨約所與人結罪也。第二明互用者有二種。一三寶互。二當分互。初中如僧祇中。摩摩帝互用佛法僧物。佛言。波羅夷。今有檢校塔像經等者。取僧食糧乘僧畜生使僧凈人。一毫俱重。又于僧房院地內造佛堂塔。及於塔院地中取井水等俱重。又準寶梁經云。佛法二物不得互用。由無能與佛法物作主。復無處可咨白。不同僧物常住招提互有所須。營事比丘和僧索欲行籌和合者得用。若用僧物修治佛塔。依法取。僧和合得用。不和合者勸俗人修治。若佛塔有物乃至一錢。以施主重心故舍。諸天及人於此物中應生佛想塔想。乃至風吹爛壞不得貨寶供養。以如來塔物無人作價。若準此文。僧物得和作佛法用。佛法物無有僧用義。又佛堂內設僧席。僧坊內建經像。妨僧受用共成互用。由三寶位別故。若暫安或不礙用理亦無犯。又五百問事云。本非佛堂設像在此中。比丘如法共宿作隔障者不犯。由佛在時亦與弟子同房宿故。又薩婆多論云。四方僧地不和合者。不得作佛塔及為佛種花果。若僧中分得者得聽。隨意供養。花多無限者。隨用供養。若經荒餓三寶園田
【現代漢語翻譯】 現代漢語譯本 或一七二七等並未分之。（指盜取未分割的僧眾財物，如田地等）二、別人物。（指盜取屬於特定個人的財物）謂一比丘物及如上物已分者等俱重。（指盜取一個比丘的財物，以及像上面提到的已經分割的財物，罪過同樣嚴重）《善生經》云：『盜亡比丘物若未羯磨（指未經過羯磨儀式的），從十方僧得罪（指從十方僧眾處獲得罪過）。若已羯磨（指已經經過羯磨儀式的）望現前僧得罪（指希望從現前僧眾處獲得罪過）。若臨終時隨亡屬授物盜者（指如果臨終時，隨著死者的意願將財物交給盜竊者），隨約所與人結罪也（指根據所給予的人來判定罪過）。』第二，明互用者有兩種。一、三寶互（指佛、法、僧三寶之間的互相使用）。二、當分互（指各自應得的份額之間的互相使用）。初中如僧祇中（指在僧祇律中），摩摩帝互用佛法僧物（指摩摩帝互相使用佛、法、僧的財物），佛言：『波羅夷（指觸犯波羅夷罪）。』今有檢校塔像經等者（指現在有檢查塔、佛像、經典等的人），取僧食糧乘僧畜生使僧凈人（指拿取僧眾的食物、乘坐僧眾的牲畜、役使僧眾的凈人），一毫俱重（指哪怕是一點點，罪過都同樣嚴重）。又于僧房院地內造佛堂塔（指在僧房的院子內建造佛堂和塔），及於塔院地中取井水等俱重（指在塔院的土地中取井水等，罪過都同樣嚴重）。又準《寶梁經》云：『佛法二物不得互用（指佛和法的財物不能互相使用）。』由無能與佛法物作主（指因為沒有人能為佛和法的財物做主），復無處可咨白（指也沒有地方可以請示）。不同僧物常住招提互有所須（指不同於僧眾的常住財物，可以互相滿足需求），營事比丘和僧索欲行籌和合者得用（指負責事務的比丘向僧眾請求同意，通過行籌的方式達成一致，就可以使用）。若用僧物修治佛塔（指如果用僧眾的財物來修繕佛塔），依法取，僧和合得用（指依法取得，僧眾達成一致就可以使用）。不和合者勸俗人修治（指如果僧眾沒有達成一致，就勸說俗人來修繕）。若佛塔有物乃至一錢（指如果佛塔有財物，哪怕是一文錢），以施主重心故舍（指因為施主非常重視而捐舍），諸天及人於此物中應生佛想塔想（指諸天和人們應該對這些財物產生對佛和塔的敬意）。乃至風吹爛壞不得貨寶供養（指即使被風吹爛損壞，也不能用來交易或供養）。以如來塔物無人作價（指因為如來塔的財物是無法估價的）。若準此文（指如果按照這段經文），僧物得和作佛法用（指僧眾的財物可以經過同意用於佛法），佛法物無有僧用義（指佛和法的財物沒有用於僧眾的道理）。又佛堂內設僧席（指在佛堂內設定僧眾的座位），僧坊內建經像（指在僧房內放置經書和佛像），妨僧受用共成互用（指妨礙僧眾的使用，共同構成互相使用）。由三寶位別故（指因為佛、法、僧三寶的地位不同）。若暫安或不礙用理亦無犯（指如果只是暫時安放，或者不影響使用，道理上也沒有犯戒）。又《五百問事》云：『本非佛堂設像在此中（指原本不是佛堂，而是後來在這裡設定佛像），比丘如法共宿作隔障者不犯（指比丘如法地共同居住，並設定隔斷，不犯戒）。』由佛在時亦與弟子同房宿故（指因為佛在世時也和弟子們同住一個房間）。又《薩婆多論》云：『四方僧地不和合者（指四方僧眾的土地，如果沒有達成一致），不得作佛塔及為佛種花果（指不能建造佛塔，也不能爲了佛而種植花果）。若僧中分得者得聽（指如果僧眾中有人分得土地，就可以允許）。隨意供養（指隨意供養）。花多無限者（指花很多，沒有限制），隨用供養（指隨意使用供養）。若經荒餓三寶園田（指如果遇到荒年，佛、法、僧三寶的園田）
【English Translation】 English version Or one, seven, two, seven, etc., are not divided. (Referring to stealing undivided Sangha property, such as land, etc.) Second, individual property. (Referring to stealing property belonging to a specific individual.) It is said that the property of a Bhikkhu and the above-mentioned divided property are equally serious. (Referring to stealing the property of a Bhikkhu, and the divided property mentioned above, the offense is equally serious.) The Śubhākara-siṃha Sūtra says: 'If the property of a deceased Bhikkhu is stolen without karma (referring to not having undergone the karma ritual), the offense is obtained from the Sangha of the ten directions (referring to obtaining the offense from the Sangha of the ten directions). If karma has been performed (referring to having undergone the karma ritual), it is hoped that the offense will be obtained from the Sangha present (referring to hoping to obtain the offense from the Sangha present). If, at the time of death, the deceased entrusts the stolen property to the thief (referring to if, at the time of death, the deceased entrusts the property to the thief according to their wishes), the offense is determined according to the person to whom it is given (referring to determining the offense based on the person to whom it is given).' Second, it is explained that there are two types of mutual use. First, mutual use among the Three Jewels (referring to the mutual use between the Buddha, Dharma, and Sangha). Second, mutual use of allotted shares (referring to the mutual use between their respective allotted shares). In the first case, as in the Mahāsaṃghika Vinaya, Mamatī mutually uses the property of the Buddha, Dharma, and Sangha (referring to Mamatī mutually using the property of the Buddha, Dharma, and Sangha), the Buddha said: 'Pārājika (referring to committing the Pārājika offense).' Now there are those who inspect pagodas, images, scriptures, etc. (referring to now there are those who inspect pagodas, Buddha images, scriptures, etc.), taking the Sangha's food, riding the Sangha's livestock, and employing the Sangha's attendants (referring to taking the Sangha's food, riding the Sangha's livestock, and employing the Sangha's attendants), even a hair's breadth is equally serious (referring to even a little bit, the offense is equally serious). Also, building Buddha halls and pagodas within the Sangha's monastery grounds (referring to building Buddha halls and pagodas within the Sangha's monastery grounds), and taking well water, etc., from the pagoda grounds is equally serious (referring to taking well water, etc., from the pagoda grounds, the offense is equally serious). Also, according to the Ratnakūṭa Sūtra, 'The property of the Buddha and Dharma cannot be used mutually (referring to the property of the Buddha and Dharma cannot be used mutually).' Because no one can be the master of the property of the Buddha and Dharma (referring to because no one can be the master of the property of the Buddha and Dharma), and there is no place to consult (referring to there is no place to consult). Unlike the permanent property of the Sangha, which can mutually meet needs (referring to unlike the permanent property of the Sangha, which can mutually meet needs), the Bhikkhu in charge of affairs can use it with the consent of the Sangha through the process of drawing lots (referring to the Bhikkhu in charge of affairs can use it with the consent of the Sangha through the process of drawing lots). If the Sangha's property is used to repair pagodas (referring to if the Sangha's property is used to repair pagodas), it should be taken lawfully, and the Sangha must agree to its use (referring to it should be taken lawfully, and the Sangha must agree to its use). If there is no agreement, persuade laypeople to repair it (referring to if there is no agreement, persuade laypeople to repair it). If the pagoda has property, even a single coin (referring to if the pagoda has property, even a single coin), it is given because the donor values it greatly (referring to it is given because the donor values it greatly), gods and humans should have thoughts of the Buddha and the pagoda towards this property (referring to gods and humans should have thoughts of the Buddha and the pagoda towards this property). Even if it is blown by the wind and rots, it cannot be traded or used for offerings (referring to even if it is blown by the wind and rots, it cannot be traded or used for offerings). Because the property of the Tathāgata's pagoda cannot be valued (referring to because the property of the Tathāgata's pagoda cannot be valued). According to this text (referring to according to this text), the Sangha's property can be used for the Buddha and Dharma with agreement (referring to the Sangha's property can be used for the Buddha and Dharma with agreement), but the property of the Buddha and Dharma cannot be used for the Sangha (referring to the property of the Buddha and Dharma cannot be used for the Sangha). Also, setting up seats for the Sangha in the Buddha hall (referring to setting up seats for the Sangha in the Buddha hall), and placing scriptures and images in the Sangha's monastery (referring to placing scriptures and images in the Sangha's monastery), obstruct the Sangha's use and constitute mutual use (referring to obstruct the Sangha's use and constitute mutual use). Because the positions of the Three Jewels are different (referring to because the positions of the Buddha, Dharma, and Sangha are different). If it is temporarily placed or does not hinder use, there is no offense in principle (referring to if it is temporarily placed or does not hinder use, there is no offense in principle). Also, the Five Hundred Questions says: 'Originally, this was not a Buddha hall, but images were placed here (referring to originally, this was not a Buddha hall, but images were placed here), Bhikkhus who live together lawfully and make partitions do not commit an offense (referring to Bhikkhus who live together lawfully and make partitions do not commit an offense).' Because the Buddha also lived in the same room with his disciples at that time (referring to because the Buddha also lived in the same room with his disciples at that time). Also, the Sarvāstivāda Vinaya says: 'If the land of the Sangha of the four directions is not in agreement (referring to if the land of the Sangha of the four directions is not in agreement), Buddha pagodas cannot be built, nor can flowers and fruits be planted for the Buddha (referring to Buddha pagodas cannot be built, nor can flowers and fruits be planted for the Buddha). If someone in the Sangha obtains a share, it is allowed (referring to if someone in the Sangha obtains a share, it is allowed). Offerings can be made at will (referring to offerings can be made at will). If there are many flowers without limit (referring to if there are many flowers without limit), they can be used for offerings at will (referring to they can be used for offerings at will). If the fields of the Three Jewels are barren and famine-stricken (referring to if the fields of the Three Jewels are barren and famine-stricken)
無有分別無可問處者。若僧和合隨意處分。若屬塔水用塔功力者僧用得重。若功力由僧。當籌量多少莫令過限。過即結重。若施主通施三寶者。皆全用得無犯。二明當分互者。先辨佛物有六重。一是佛寶物。應懸塔中供養。故多論云。佛在世時。若施主佛供養即色身受用。若言供養佛寶。即色身為不得受用。應著狐發塔中施心供養法身。法身長在故。二佛受用物。謂佛堂帳座等及佛衣缽等但曾經佛及像受用。皆不得易。以一切天人敬如塔故。如前寶梁經說。又五百問云。不得賣佛身上繒與佛作衣。又佛堂柱壞。施主換訖故柱施僧。僧不得用。準此文。佛堂基土及泥木金石曾作佛像及受用者。併合供養。不得轉用也。三屬佛物。謂入施佛許令出息等。十誦律云。以佛塔物出息。佛言。聽之。五百問云。佛物得賣供養具供養。又準後分涅槃經上捲雲。佛告阿難。若佛現在所施物。僧眾應知。若佛滅后一切信心處施佛物。應用造佛形像及造佛衣七寶幡蓋。買諸香油寶華以供養佛。除供養佛余不得用。用者即犯盜佛罪。又五百問云。佛物不得移至他寺。犯棄。若眾僧盡去白僧。僧聽將去無罪。比丘容作佛像書經。得物不得取。若得佛家人畜不得使。使得大罪。四供養佛物。加僧祇律云。供養佛華多聽轉賣香燈油。猶故多者轉賣
【現代漢語翻譯】 現代漢語譯本 無有分別無可問處者：對於沒有分別，沒有可以詢問之處的情況，如果僧團和合一致，可以隨意處置。如果屬於佛塔的水，或者使用佛塔的功力，僧人使用會構成重罪。如果功力來自僧人，應當衡量多少，不要超過限度，超過就會構成重罪。如果施主普遍佈施給三寶（佛、法、僧），都可以完全使用，沒有過失。 二、明當分互者：首先辨別佛物有六種重要的類別。第一是佛寶物（Buddha Jewel objects），應當懸掛在佛塔中供養。所以《多論》中說：『佛在世的時候，如果施主供養佛，就是色身（physical body）受用。如果說是供養佛寶，那麼色身就不能受用，應當放在狐發塔中，以施心供養法身（Dharma body），因為法身是永恒存在的。』第二是佛受用物（Buddha's personal belongings），比如佛堂的帳幔、座位等，以及佛的衣服、缽等，只要曾經被佛或佛像受用過，都不能輕易變動，因為一切天人都像對待佛塔一樣尊敬它們。就像前面《寶梁經》所說。另外，《五百問》中說：『不得賣佛身上的繒（silk fabric）給佛做衣服。』又比如佛堂的柱子壞了，施主更換后，把舊柱子佈施給僧人，僧人不得使用。根據這些經文，佛堂的地基、泥土、木材、金石，凡是曾經制作佛像或被佛像受用過的，都應當供養，不得轉作他用。第三是屬於佛的財物（property dedicated to the Buddha），比如佈施給佛並允許生息的財物。《十誦律》中說：『用佛塔的財物生息，佛說：可以。』《五百問》中說：『佛物可以賣掉，用來供養供養具。』又根據《後分涅槃經》上卷所說：佛告訴阿難：『如果佛在世時所接受的佈施，僧眾應當知曉。如果佛滅度后，一切有信心的人佈施給佛的財物，可以用來建造佛的形像，以及建造佛的衣服、七寶幡蓋，購買各種香油、寶華來供養佛。除了供養佛之外，不得用作他用，用作他用就犯了盜佛的罪。』另外，《五百問》中說：『佛物不得移至其他寺廟，否則就犯了棄罪。如果眾僧全部離開白僧（lay Buddhist），僧人聽從他們的意見將佛物帶走，就沒有罪過。比丘可以製作佛像、書寫經書，但得到的財物不得自己取用。如果得到佛的家人或牲畜，不得役使，役使就會犯下大罪。』第四是供養佛的財物（offerings to the Buddha）。《僧祇律》中說：『供養佛的花，大多可以轉賣香燈油，如果還有剩餘，可以轉賣。』
【English Translation】 English version Those without distinctions and without a place for questioning: If the Sangha (community of monks) is in harmony and agreement, they may dispose of it as they please. If it belongs to the stupa (reliquary mound) water or uses the power of the stupa, it is a serious offense for the Sangha to use it. If the power comes from the Sangha, it should be measured and not exceeded; exceeding it constitutes a serious offense. If a donor universally donates to the Three Jewels (Buddha, Dharma, Sangha), it can all be used without offense. Second, clarifying what should be divided and exchanged: First, distinguish six important categories of Buddha's property. The first is Buddha Jewel objects (Buddha Jewel objects), which should be hung in the stupa for offering. Therefore, the Mahavibhasa says: 'When the Buddha was alive, if a donor made offerings to the Buddha, it was the physical body (rupa-kaya) that received them. If it is said to be an offering to the Buddha Jewel, then the physical body cannot receive it; it should be placed in the fox-hair stupa, offering the Dharma body (Dharma-kaya) with a sincere mind, because the Dharma body is eternally present.' The second is Buddha's personal belongings (Buddha's personal belongings), such as the curtains and seats in the Buddha hall, as well as the Buddha's robes and bowls. Once they have been used by the Buddha or a Buddha image, they cannot be easily changed, because all devas (gods) respect them as they would a stupa, as mentioned in the Ratnakuta Sutra earlier. Furthermore, the Five Hundred Questions says: 'One must not sell the silk fabric (silk fabric) from the Buddha's body to make clothes for the Buddha.' Also, if the pillars of the Buddha hall are damaged and the donor replaces them, donating the old pillars to the Sangha, the Sangha must not use them. According to these texts, the foundation, soil, wood, metal, and stone of the Buddha hall, anything that has been used to make Buddha images or has been used by Buddha images, should all be offered and not used for other purposes. The third is property dedicated to the Buddha (property dedicated to the Buddha), such as property donated to the Buddha with permission to accrue interest. The Ten Recitation Vinaya says: 'Using the property of the Buddha stupa to accrue interest, the Buddha said: It is permissible.' The Five Hundred Questions says: 'Buddha's property can be sold to provide offerings for offering implements.' Furthermore, according to the upper scroll of the Later Nirvana Sutra, the Buddha told Ananda: 'If there are donations made while the Buddha is alive, the Sangha should be aware of them. If, after the Buddha's parinirvana (death), all those with faith donate property to the Buddha, it can be used to build Buddha images, as well as to make Buddha's robes, seven-jeweled banners and canopies, and to buy various fragrant oils and precious flowers to offer to the Buddha. Apart from offering to the Buddha, it must not be used for other purposes; using it for other purposes constitutes the crime of stealing from the Buddha.' Furthermore, the Five Hundred Questions says: 'Buddha's property must not be moved to other temples, otherwise, it constitutes the crime of abandonment. If all the Sangha leave the lay Buddhist (lay Buddhist), and the Sangha listens to their opinions and takes the Buddha's property away, there is no offense. Bhikshus (monks) may make Buddha images and write sutras, but they must not take the property they receive for themselves. If they receive the Buddha's family members or livestock, they must not use them for labor; using them for labor constitutes a great offense.' The fourth is offerings to the Buddha (offerings to the Buddha). The Samghika Vinaya says: 'Most of the flowers offered to the Buddha can be resold for incense, lamps, and oil; if there is still a surplus, it can be resold.'
著佛無盡財中。又云。有舍利者名塔。無舍利名支提。支提得安佛華蓋供養具。若有云。佛貪慾瞋癡已斷。用是精舍供養。為得越毗尼罪。業報重。又言。若佛生等大會日得持供養佛塔中。上者供養佛塔。下者供養支提。又五百問云。佛幡多欲作余佛事者得問施主不許不得。又智論云如畫作佛像。一以不好故壞得福。一以噁心故壞便得罪。五獻佛物。四分律云。供養佛塔食治塔人得食。善見論云。佛前獻飯侍佛比丘得食。若無比丘白衣侍佛亦得食。準此文。齊上佛盤應與掃治塔人食。六局佛物。如本造釋迦像后改作彌陀等。善見論云。欲供養此像乃供養彼像得小罪。準此。望境理實義通。俱違施心得互用罪。若作僧像及菩薩天神。理宜結重。若施心通。擬侍佛供養故理亦無犯。五百問云。用佛彩色作鳥獸形得罪。除在佛前為供養故若檢校佛物。于上六位應善分別勿令有互用。第二法物者亦六重。一法寶物。應著塔中供養多論云。若施法寶者應懸塔中。不得作經及與說戒人等。二法受用物。如軸帙箱巾函帊等類。準前不得余用。三施法物。多論云。若直言施法分作二分。一分與經。一分與讀誦經人。準前亦得出息等。四供養法物。五獻法物。並準佛應知。六局法物中。若本作大品經改作涅槃。理應非重。若改寫論及人集
【現代漢語翻譯】 現代漢語譯本：關於佛陀無盡的財富。《瑜伽師地論》中說：『有舍利子的叫做塔（stupa，佛塔），沒有舍利子的叫做支提（caitya，一種紀念性建築）。』支提可以安置佛的華蓋和供養具。如果有人說：『佛陀的貪慾、嗔恚、愚癡已經斷除，用這些精舍來供養，是否會觸犯毗尼罪（Vinaya，戒律）？』答案是業報很重。又說，如果在佛誕等大法會日，可以用持來的物品供養佛塔，上等的供養佛塔，次等的供養支提。《五百問經》中說，佛幡如果想用來做其他的佛事，可以問施主，施主不允許就不可以。又《大智度論》中說，如果畫佛像，因為畫得不好而毀壞，可以得到福報；如果因為惡意而毀壞，就會得到罪過。五、獻給佛的物品。《四分律》中說，供養佛塔的食物，管理佛塔的人可以食用。《善見律毗婆沙》中說，佛前獻的飯，侍奉佛的比丘可以食用。如果沒有比丘，侍奉佛的在家居士也可以食用。按照這些經文，供在佛前的食物應該給打掃管理佛塔的人食用。六、挪用佛的物品。例如，原本造的是釋迦牟尼佛像，後來改造成阿彌陀佛像。《善見律毗婆沙》中說，想要供養這個像卻供養那個像，會得到輕微的罪過。按照這個，從望境的道理上來說，實際上是違背了施主的心意，互相挪用會有罪過。如果做的是僧人像或者菩薩、天神像，理應結重罪。如果施主的心意是通達的，認為是爲了侍奉佛而供養，那麼在道理上也沒有罪過。《五百問經》中說，用佛的彩色來畫鳥獸的形狀會得到罪過，除非是在佛前爲了供養的緣故。如果檢查佛的物品，對於以上六種情況應該善加分別，不要讓它們互相挪用。第二種是法物，也有六重。一、法寶物。應該放在塔中供養。《瑜伽師地論》中說，如果佈施法寶，應該懸掛在塔中，不可以用來抄寫經書或者給說戒的人等等。二、法受用物。例如軸、帙（zhi，書套）、箱子、巾、函（盒子）、帊（pa，包袱）等。按照前面的說法，不可以挪作他用。三、佈施法物。《瑜伽師地論》中說，如果直接說佈施法物，可以分成兩份，一份給經書，一份給讀誦經書的人。按照前面的說法，也可以用來生息等。四、供養法物。五、獻法物。這些都參照佛物的情況來理解。六、挪用法物。如果原本抄寫的是《大品般若經》，後來改成《涅槃經》，道理上應該不算重罪。如果改寫論著或者個人文集
【English Translation】 English version: Concerning the Buddha's inexhaustible wealth. It is also said in the Yogācārabhūmi-śāstra: 'That which has relics is called a stupa (塔，Buddhist monument), and that which has no relics is called a caitya (支提, a type of commemorative shrine).' A caitya can house the Buddha's canopy and offerings. If someone says: 'The Buddha's greed, hatred, and delusion have been severed; is it a violation of the Vinaya (毗尼, monastic rules) to use these monasteries for offerings?' The answer is that the karmic retribution is heavy. It is also said that on the days of great assemblies such as the Buddha's birthday, one can use the items brought to make offerings to the stupa; the superior offerings are to the stupa, and the inferior offerings are to the caitya. It is said in the Five Hundred Questions Sutra that if one wants to use a Buddha banner for other Buddhist activities, one can ask the donor; if the donor does not allow it, it is not permitted. It is also said in the Mahāprajñāpāramitopadeśa that if one paints a Buddha image, destroying it because it is poorly painted can bring merit; destroying it out of malice will bring demerit. Five, items offered to the Buddha. The Dharmaguptaka Vinaya says that the food offered to the stupa can be eaten by the person who manages the stupa. The Samantapāsādikā says that the rice offered before the Buddha can be eaten by the bhikkhu who attends to the Buddha. If there is no bhikkhu, the layperson who attends to the Buddha can also eat it. According to these texts, the food offered before the Buddha should be given to the person who sweeps and manages the stupa. Six, misappropriating Buddha's items. For example, if an image originally made of Śākyamuni Buddha is later converted into an Amitābha Buddha image. The Samantapāsādikā says that wanting to make offerings to this image but making offerings to that image will incur a minor offense. According to this, from the perspective of the object, it actually violates the donor's intention, and mutual misappropriation will incur an offense. If the image made is of a monastic or a Bodhisattva or a deva, it should incur a heavier offense. If the donor's intention is understood, considering it is for the purpose of attending to the Buddha, then there is no offense in principle. It is said in the Five Hundred Questions Sutra that using the Buddha's colors to paint the shapes of birds and beasts will incur an offense, unless it is before the Buddha for the sake of making offerings. If inspecting the Buddha's items, one should carefully distinguish the above six situations and not allow them to be misappropriated. The second is Dharma items, which also have six aspects. One, Dharma treasures. They should be placed in the stupa for offerings. The Yogācārabhūmi-śāstra says that if one donates Dharma treasures, they should be hung in the stupa and not used for copying scriptures or for those who preach the precepts, etc. Two, Dharma items for use. Such as rollers, covers, boxes, cloths, cases, and wrappers. According to the previous statement, they cannot be used for other purposes. Three, donated Dharma items. The Yogācārabhūmi-śāstra says that if one directly says to donate Dharma items, they can be divided into two parts, one part for the scriptures and one part for the person who recites the scriptures. According to the previous statement, they can also be used for generating interest, etc. Four, Dharma items for offerings. Five, offered Dharma items. These should all be understood with reference to the situation of Buddha's items. Six, misappropriating Dharma items. If originally copying the Large Perfection of Wisdom Sutra and later changing it to the Nirvana Sutra, it should not be considered a heavy offense in principle. If rewriting treatises or personal collections
偽經。決判得重。若本施通寫理亦無犯。第三僧物者有五種。一僧寶物。多論云。若施僧寶凡夫僧聖人僧不得取分。以施僧寶故。此物應還付施主。若無施主應著塔中供養第一義諦僧。若言施眾僧者。聖僧凡僧俱得取分。以言無當故。準此文。受施者甚須善知。二常住僧物。摩得勒伽論云。持此四方僧物盜心度與余寺得小罪。以還為僧用故不犯重。準此。若將僧食不與余寺出界而食不還犯重。雖打鐘亦不免盜。以處攝定故。又五百問云。若為僧乞白僧聽將僧食在道若僧不許或不白行。還須償。不者犯重。準此文。若為僧使路無乞食處。聽和僧得食。未必鳴鐘。若僧家莊硙鳴鐘得食。不須和僧。若將余寺凈人畜等食此寺物。準前伽論得少罪。若為此寺作使。理亦無犯。若私用一毫已上俱重。又破戒及時全戒非時食俱成犯。若有請食至房非時安然而食。正當斯犯也。三十方現前僧物。將入常住亦重。比見知事。存好心人方便回施現前僧物。供常住用將為益僧。背正犯重。或為僧侵俗或為俗侵僧。或非法羯磨分衣物等。並盜十方現前僧物。又斷輕重割違文皆重。幸善思之。四眾僧物。如亡比丘物作如法羯磨竟屬現前一眾。或非分賊賣。或分可不均。或不和僧別賞餘人等俱重。五已界局僧物。如本施此寺現前僧回將余寺等。或
維那執疏越次差僧。或別人得疏私自獨受。皆以施主情䛷僧次故違獲重。若先受別請即后犯戒。第三齣貸者。僧祇中塔僧二物出息互貸。分明疏記某時貸某時還。若知事交代。當於僧中讀疏。分明唱說付囑後人。違者結罪。十誦中塔物出息取利。還著塔無盡財中。善見得貸借僧物作私房。善生經病人貸三寶物十倍還之。余不病僧似不開。此上並非佛等寶物。亦非佛法所受用物。以彼皆無迴轉義故。五百問云。佛物人貸互出息自用。同壞法身。若有施佛中牛奴不得受用及賣易之。若施軍器亦不得受。第四瞻待法者。準下文。有大乘法師來。迎接禮敬黃金百味等供給。十誦云。以此人替補我處故須供給。不言用何物供。準應是現前僧物。可和用故。五分律云。若白衣入寺僧不與食。便起嫌心。佛言。應好持與。又惡器盛食與之又生嫌心。佛言。好器與之。準此應是惡人覓僧過者不識業道之類也。若在家二眾及識達正士了僧物難消。即不應與。故大集經云。但是眾僧所食之物不得輒與一切俗人。亦不得云此是我物別眾與食。然于眾僧有損益者聽與。故僧祇云。損者益者應與。損者賊來詣寺索種種飲食。若不與者或能燒劫寺內。雖不應與畏作損事故隨多少與。益者若治僧房巧匠及撩理眾僧物事者。應與前食后食及涂身油非時漿
【現代漢語翻譯】 現代漢語譯本 維那（寺院中負責維持秩序和安排僧侶事務的僧人）執掌疏文時，越過僧侶的次序安排。或者有人得到供養的疏文，卻私自獨吞。這些都是因為施主的情面而違背了僧侶的次序，因此會獲重罪。如果事先接受了其他的邀請，之後再犯同樣的錯誤，罪加一等。第三種是關於出借財物的情況。僧祇（指僧團）中的塔（佛塔）和僧物，可以互相出借生息，但要分明地記錄在疏文中，寫明某時借出，某時歸還。如果知事（寺院的管理者）要交接事務，應當在僧眾中宣讀疏文，清楚地說明並囑託給後任。違背者會結罪。《十誦律》中說，塔的財物如果出息獲利，應當歸還到塔的無盡財中。《善見律毗婆沙》中說，不允許借用僧物作為私用。《善生經》中說，病人可以借用三寶（佛、法、僧）的財物，但要十倍償還。對於沒有生病的僧人，似乎是不允許借用的。以上所說的並非佛像等寶物，也不是佛法所受用的物品，因為這些都沒有可以迴轉的意義。五百問中說，佛的財物如果被人借用，互相出息自用，等同於破壞法身。如果有施捨給佛的牛或奴僕，不得受用或買賣。如果施捨的是軍器，也不得接受。第四種是關於瞻仰和對待說法者的情況。按照下文的說法，如果有大乘法師前來，要迎接禮敬，並提供黃金和百味飲食等供養。《十誦律》中說，因為這個人是來代替我說法的，所以需要供養。但沒有說用什麼東西供養，應該用現成的僧物，因為可以共同使用。《五分律》中說，如果有白衣（在家信徒）進入寺廟，僧人不給他食物，他就會產生嫌恨之心。佛說，應當好好地給他食物。如果用不好的器皿盛食物給他，他又會產生嫌恨之心。佛說，要用好的器皿給他。按照這個道理，應該是對於那些尋找僧人過失、不明白業報道理的人。如果是在家的二眾（比丘尼和優婆夷）以及明事理的正士，明白僧物難以消受，就不應該給他們。所以《大集經》中說，凡是眾僧所食用的東西，不得隨意給一切俗人，也不得說這是我的東西而私自分給。但是，對於眾僧有利益或損害的事情，可以給予。所以《僧祇律》中說，對於有損害或有利益的人，應當給予。損害的情況是指，有盜賊來到寺廟，索要各種飲食，如果不給，他們可能會燒殺搶劫寺廟。雖然不應該給，但因為害怕造成損害，所以可以根據情況給予少量。利益的情況是指，如果是有技巧的工匠來修理僧房，或者料理眾僧的物品，應當給予前食（早餐）后食（晚餐）以及涂身油和非時漿（非正餐時間提供的飲料）。
【English Translation】 English version The Vinaya master (Vina, the monk in charge of maintaining order and arranging monastic affairs) in charge of the petition (Shu, a written request or report) oversteps the order of the monks. Or someone obtains a donation petition but privately keeps it for themselves. These are all because of the donor's favor, violating the order of the monks, and thus incurring a heavy offense. If one accepts another invitation beforehand and then commits the same error, the offense is even greater. The third case concerns lending property. The stupa (Ta, pagoda) and Sangha (monastic community) property within the Sangha can be lent to each other for interest, but it must be clearly recorded in the petition, stating when it was borrowed and when it was returned. If the administrator (the manager of the monastery) is to hand over affairs, the petition should be read aloud in the Sangha, clearly explaining and entrusting it to the successor. Violators will incur offenses. The 'Ten Recitations Vinaya' states that if the stupa's property generates profit from interest, it should be returned to the stupa's inexhaustible treasury. The 'Samantapasadika' states that it is not allowed to borrow Sangha property for private use. The 'Sigalovada Sutta' states that a sick person can borrow the Three Jewels' (Buddha, Dharma, Sangha) property, but must repay it tenfold. For monks who are not sick, it seems that borrowing is not allowed. The above refers not to precious objects such as Buddha statues, nor to objects used by the Dharma, because these have no meaning of return. The 'Five Hundred Questions' states that if the Buddha's property is borrowed by people, mutually generating interest for personal use, it is equivalent to destroying the Dharma body. If there are cows or servants donated to the Buddha, they must not be used or sold. If military equipment is donated, it must not be accepted either. The fourth case concerns venerating and treating those who preach the Dharma. According to the following text, if a Mahayana Dharma master comes, they should be welcomed and respected, and provided with gold and various delicacies as offerings. The 'Ten Recitations Vinaya' states that because this person is here to replace me in preaching the Dharma, they need to be provided for. However, it does not say what should be used for the offering; it should be the readily available Sangha property, because it can be used communally. The 'Five-Part Vinaya' states that if a layperson (Baiyi, a lay devotee) enters the monastery and the monks do not give them food, they will develop resentment. The Buddha said that they should be given food properly. If food is served to them in bad utensils, they will develop resentment again. The Buddha said that they should be given good utensils. According to this principle, it should be for those who seek faults in monks and do not understand the principles of karma. If the two assemblies of laypeople (Bhikshunis and Upasikas) and righteous people who understand the difficulty of consuming Sangha property, they should not be given it. Therefore, the 'Mahasamghata Sutra' states that whatever is eaten by the Sangha, it must not be given to all laypeople at will, nor should it be said that this is my property and distributed privately. However, for matters that benefit or harm the Sangha, it can be given. Therefore, the 'Sanghika Vinaya' states that for those who cause harm or benefit, it should be given. Harmful situations refer to thieves coming to the monastery, demanding various foods and drinks. If they are not given, they may burn and loot the monastery. Although it should not be given, because of the fear of causing harm, a small amount can be given according to the situation. Beneficial situations refer to skilled craftsmen who come to repair the Sangha's buildings, or those who manage the Sangha's property, they should be given pre-meal food (breakfast), post-meal food (dinner), as well as body-anointing oil and non-seasonal beverages (drinks provided outside of regular meal times).
等。若王及諸大勢力者應與飲食。是名益者。十誦云。供給國王大臣薪火燭。得用十九錢。不須白僧。若更須用應白僧竟與。又有惡賤從知食比丘索食。比丘言。為僧故辨是食。不為汝等。便捉一比丘手腳截腰斷。諸比丘白佛。佛言。若有如是怖畏處。若乞少少與。若半乞半與。若全乞都與。莫以是因緣故得大衰惱。又十誦云。客作人雇得全日。卒遇難緣不得如契者。佛令量功與之。善見云。瞻待凈人法若分番上下者。當上與衣食。下者不得。長使者供給衣食。準上諸文。余不論者可以例之。問凡此所引多是小乘。云何得通菩薩性戒用。答菩薩性戒共學。攝論明文故得用也。問菩薩既守僧物不給貧弱。豈不違害本大悲耶。答此即為悲。何以故。若以僧物與人。二俱獲罪長劫受苦。何名大悲。故不與也。第五執三寶物人者。大集經三十二云。佛言。有二種人堪作僧事。何等為二。一者具八解脫阿羅漢人者。二者須陀洹等三果學人。堪知僧事供養眾僧。諸餘比丘戒不具足心不平等。不令是人為知僧事。寶梁經上卷佛告迦葉。我聽二種比丘得營眾事。何等為二。一者能持戒。二者畏於後世喻若金剛。復有二種。一者識知業報。二者有諸慚愧及以悔心。復有二種。一者阿羅漢。二者能修八背舍者。迦葉如是二種比丘我聽營事。
【現代漢語翻譯】 現代漢語譯本： 等等。如果國王以及其他有權勢的人需要飲食，這就是『益者』（指對僧團有益的人）。《十誦律》中說，供給國王、大臣柴火和蠟燭，可以用十九個錢，不需要稟告僧眾。如果需要更多，應該稟告僧眾后才能給予。還有一些惡劣卑賤的人向知道食物分配的比丘索要食物，比丘說：『這是爲了僧眾準備的食物，不是給你們的。』那些人就抓住一個比丘的手腳，截斷他的腰。眾比丘將此事稟告佛陀。佛陀說：『如果遇到這樣的恐怖情況，可以乞討少量的食物給他們，或者一半乞討一半給，或者全部乞討都給，不要因為這件事而遭受大的衰惱。』《十誦律》又說，如果僱傭的工人工作了一整天，但突然遇到困難無法完成契約，佛陀允許按照他完成的工作量給予報酬。《善見律毗婆沙》中說，如果負責照顧凈人的方法是輪流上下，那麼當輪到上方時，就給予衣食，下方則不給予。長期僱傭的工人則供給衣食。參照以上各種條文，其他沒有提到的情況可以類推。問：以上所引用的很多都是小乘的戒律，如何能夠適用於菩薩的性戒呢？答：菩薩的性戒是共同學習的。《攝大乘論》中有明確的說明，所以可以使用。問：菩薩既然守護僧眾的財物，不給予貧窮弱小的人，豈不是違背了本來的大悲心嗎？答：這正是爲了大悲。為什麼呢？如果把僧眾的財物給予他人，雙方都會獲罪，長久地遭受痛苦。這怎麼能稱作大悲呢？第五種是執掌三寶財物的人。《大集經》第三十二卷中說，佛說：『有兩種人可以管理僧眾的事務。』哪兩種人呢？一種是具有八解脫的阿羅漢（證悟者），另一種是須陀洹（入流果）、斯陀含（一來果）、阿那含（不來果）等三果的學人。他們能夠了解僧眾的事務，供養僧眾。其他戒律不具足、心不平等的比丘，不應該讓他們管理僧眾的事務。《寶梁經》上卷中，佛陀告訴迦葉（佛陀的弟子）：『我允許兩種比丘可以經營僧眾的事務。』哪兩種呢？一種是能夠持戒的比丘，另一種是畏懼後世果報的比丘，就像金剛一樣堅固。還有兩種，一種是瞭解業報的比丘，另一種是有慚愧心和懺悔心的比丘。還有兩種，一種是阿羅漢，另一種是能夠修習八背舍的比丘。迦葉，我允許這兩種比丘經營僧眾的事務。
【English Translation】 English version: Etc. If the king and other powerful individuals need food and drink, this is called an '益者' (yì zhě) [one who benefits, referring to someone beneficial to the Sangha]. The Ten Recitation Vinaya says that providing firewood and candles to the king and ministers can use nineteen coins without reporting to the Sangha. If more is needed, it should be given after reporting to the Sangha. There are also some wicked and lowly people who demand food from the Bhikshus (monks) who know the food distribution. The Bhikshu says, 'This food is prepared for the Sangha, not for you.' Those people then grab a Bhikshu's hands and feet and cut off his waist. The Bhikshus report this matter to the Buddha. The Buddha says, 'If you encounter such a terrifying situation, you can beg for a small amount of food to give them, or half beg and half give, or beg entirely and give it all, lest you suffer great distress because of this.' The Ten Recitation Vinaya also says that if a hired worker works for a whole day but suddenly encounters difficulties and cannot fulfill the contract, the Buddha allows giving him compensation according to the amount of work he has completed. The Samantapasadika says that if the method of taking care of the lay attendants is to rotate shifts, then when it is the upper shift's turn, they should be given clothing and food, but the lower shift should not. Long-term hired workers should be provided with clothing and food. Referring to the above various articles, other unmentioned situations can be inferred by analogy. Question: Many of the above quotations are from the Hinayana (Small Vehicle) precepts, how can they be applied to the Bodhisattva's (enlightenment being) inherent precepts? Answer: The Bodhisattva's inherent precepts are learned together. The Mahāyānasaṃgraha has a clear statement, so they can be used. Question: Since the Bodhisattva protects the Sangha's property and does not give it to the poor and weak, doesn't this violate the original great compassion? Answer: This is precisely for great compassion. Why? If the Sangha's property is given to others, both parties will be guilty and suffer for a long time. How can this be called great compassion? The fifth is the person who manages the Three Jewels' property. The Mahasamghata Sutra, volume thirty-two, says, 'The Buddha said, 'There are two kinds of people who can manage the Sangha's affairs.' What two kinds? One is an Arhat (worthy one) who has the eight liberations, and the other is a Stream-enterer, Once-returner, Non-returner, etc., the learners of the three fruits. They are able to understand the Sangha's affairs and make offerings to the Sangha. Other Bhikshus who do not have complete precepts and whose minds are not equal should not be allowed to manage the Sangha's affairs.' In the upper volume of the Ratnakuta Sutra, the Buddha told Kashyapa (Buddha's disciple), 'I allow two kinds of Bhikshus to manage the Sangha's affairs.' What two kinds? One is a Bhikshu who can uphold the precepts, and the other is a Bhikshu who fears the consequences of the afterlife, as firm as a diamond. There are also two kinds, one is a Bhikshu who understands karmic retribution, and the other is a Bhikshu who has shame and remorse. There are also two kinds, one is an Arhat, and the other is a Bhikshu who can practice the eight emancipations. Kashyapa, I allow these two kinds of Bhikshus to manage the Sangha's affairs.'
自無瘡疣。聖教既然。即為永誡。懼來報者幸自斟量。第六輕重者。此門約境三位俱重。以遮性具故。于中分別三種寶物及佛法受用並常住僧物理應最重。大集經三十二云。若四方常住僧物。現前僧物。篤信檀越重心施物。或華果等諸物。一切所須私自費用。或持出外乞。與知識親里白衣。此罪重於阿鼻地獄所受果報。又方等經華聚菩薩云。五逆四重我亦能救。盜僧物者我所不救。大集經云。盜僧物者罪同五逆。觀佛三昧經云。用僧祇物者過殺八萬四千父母等罪。又如靈巖寺記云。時有客比丘。率死至地獄中見觀世音。為舉石函出罪記錄。併爲取僧樹薪私用染作。皆受重罪。又不以取少而得不償。故迦葉佛時有比丘田中行。見谷甚好。取七粒谷安著口中。生墮牛中以身償之。智論中以盜五六粒栗故后受牛形。五百身已修道得羅漢。猶自牛呞。牛呞比丘是也。此為深誡。幸善思之。第二明別類物中二。先明主差別。二辨輕業重。前中有十。一為守護主。如善見云。比丘為三寶別人守護財。若謹慎掌護堅鎖藏戶。而賊從孔中竊取或逼迫強取。非是護主能禁之限者。不令徴守物人。若徴犯重。若掌懈慢不勤為賊所偷者。守物比丘必須償之。不償結犯。十誦云。若受寄物好看失不應償。若不好看失應償。又若好心誤破不須償。
噁心故破須償。今有好為他洗缽誤破。索倍隨得皆重。二賊施物不應受之。賊為施故盜。即是盜緣也。若從他乞即是教他盜也。故俱不得受。故瑜伽戒云。若知物是盜得不取無犯。義準若彼改過而施。計亦應受也。以悲心愍彼亦應受。但不從彼乞。恐更盜將施故。若小乘戒但有主施皆受。故十誦云。賊偷物來。或好心施。或因他逐恐怖故施。得取此物。莫從賊乞。自與者取。得取已染壞色而著。有識者若索還他。三奪賊物者有二。一為自二為他。初中四句。一自未作舍心。賊得想未成。奪取不犯重。故五分云。有比丘為賊所剝。爭得衣物。生疑問佛。佛言。不犯。若大乘戒應犯輕垢。以順慳貪違悲慧。故二自心未舍。賊已作得想。奪亦成重。以賊作得想物已屬賊賊業成竟。奪則自成賊。故律云。賊奪賊物。故多論云。先失物作心未舍還取此物。計錢成重。三自心已舍。賊未得想。取亦成重。以違本想故。謂已作舍心。物非己有。豈容得取。故多論云。先心已舍。正使己物不得取。取計成重。準此。若未覺失物賊已偷盜于外著用。后見本物奪取犯重。四己已舍賊已得。成重無疑。準此。若失物已後知埋藏處等。亦不得留意輒取及告人等。賊自致死便犯二夷。又毗奈耶云。若失物官人奪得還比丘者。得取無犯。二為他者有
二。一若於賊起瞋。於物起貪。為自親知。奪賊同前。四句準之。二若起慈心護三寶等物奪取無犯。同下開緣。如后說。四盜他物者。如已舍物施人後還取者犯重。故論云。施已還取亦成犯盜。五盜官物者。律云。比丘無輸稅法。不同白衣官稅。俗人物比丘為他隱認者得重。準此。今有屬致官人令應稅不稅。理應犯重。僧祇云。官稅比丘物方便自勉者不犯重。一我不共要。二非理稅我。薩遮尼乾子經云。不輪王課非盜。義準應是私度修道福資國主故非盜也。問山中柴木既屬國王。何因取時而不犯盜。答王意本舍擬給百姓。故隨取貼即為主也。若山中伏藏諸寶物王不捨故取便犯也。六盜狂人物者。伽論第七云。狂人邊得取衣不。或得或不得。云何得。不知父母等所在。自持施物比丘得取。云何不可取。父母等可知。不自手與不可取。七盜畜物者。多論云。一切鳥獸食殘取者得吉羅罪。準此戒得重。如田中掘鼠藏等亦重。八盜神物者。僧祇云。盜外道塔物神祠物得重。此菩薩戒文云。乃至鬼神物等義準若欲從鬼神乞知與不與者。應擲卜辨舍吝等。九盜鬼物。十盜天物。並準可知。二明業輕重者有六。一約報強弱。人物皆重。為攝護心強故。與聲聞小戒共故。余趣返上或亦應輕。二約惱苦多少。不問諸趣。但令憂苦深重亦即
【現代漢語翻譯】 現代漢語譯本 二。一如果對比丘對盜賊生起嗔恨，對財物生起貪婪，爲了自己的親屬或朋友，幫助盜賊，其罪過與盜賊相同。這四種情況可以參照之前的判例。 二如果比丘生起慈悲心，爲了保護三寶（佛、法、僧）的財物等而奪取，則不構成犯罪。這與下文開緣的情況相同，如後文所述。 四盜取他人財物的情況：如果已經將財物施捨給他人，之後又取回，則犯重罪。所以律論中說：『施捨之後又取回，也構成盜竊罪。』 五盜取官府財物的情況：律中說：『比丘沒有繳納稅賦的義務，這與白衣（在家信徒）繳納官稅不同。』如果俗人（在家之人）爲了比丘而隱瞞財物，使其逃避稅賦，則比丘犯重罪。根據這個原則，現在如果有人指使官府人員，使應納稅的財物不納稅，那麼比丘理應犯重罪。《僧祇律》中說：『官府徵稅時，比丘想方設法避免繳納，不犯重罪。』有以下兩種情況：一、我沒有共同約定；二、官府無理徵稅。薩遮尼乾子經中說：『不繳納國王的賦稅，不算盜竊。』從義理上推斷，這應該是由於私自度化他人修行，是爲了增進國主的福報，所以不算盜竊。問：山中的柴木既然屬於國王，為什麼取用時卻不構成盜竊？答：國王本意是捨棄這些柴木，用來供給百姓，所以隨意取用就相當於已經得到了主人的允許。如果山中有埋藏的寶物，國王沒有捨棄，那麼取用就構成盜竊。 六盜取瘋癲之人財物的情況：《伽論》第七卷中說：『可以從瘋癲之人那裡拿取衣服嗎？』有時可以，有時不可以。什麼情況下可以？如果不知道瘋癲之人的父母等親屬在哪裡，瘋癲之人自己施捨財物，比丘可以拿取。什麼情況下不可以？如果瘋癲之人的父母等親屬可以找到，瘋癲之人沒有親手給予，則不可以拿取。 七盜取畜生財物的情況：《多論》中說：『拿取一切鳥獸吃剩的食物，犯吉羅罪。』根據這條戒律，盜取畜生財物構成重罪。如同挖掘田地裡的老鼠洞，盜取老鼠儲藏的食物，也構成重罪。 八盜取神物的情況：《僧祇律》中說：『盜取外道塔廟的財物、神祠的財物，構成重罪。』菩薩戒文中說：『乃至鬼神之物等。』根據這個原則，如果想從鬼神那裡乞求財物，應該通過擲筊等方式來辨別鬼神是否願意給予，是否吝嗇。 九盜取鬼物。 十盜取天物。以上情況可以參照之前的原則來理解。 二、說明罪業的輕重，有六個方面：一、從果報的強烈程度來說，盜取人或物的罪過最重，因為攝護心（保護他人財物的心）最強，並且與聲聞乘的小乘戒律相同。其餘各道的罪過則相反，或許應該輕一些。二、從惱害痛苦的多少來說，不論是哪一道的眾生，只要令其憂愁痛苦深重，罪過就重。
【English Translation】 English version Two. One, if a Bhikshu (Buddhist monk) arises anger towards a thief, or greed towards an object, and for the sake of his relatives or friends, assists the thief, the offense is the same as the thief's. These four situations can be judged according to the previous cases. Two, if a Bhikshu arises a compassionate heart and takes something to protect the property of the Three Jewels (Buddha, Dharma, Sangha), it does not constitute an offense. This is the same as the opening exceptions below, as described later. Four, regarding stealing other people's property: if one has already given away property as alms and then takes it back, it constitutes a grave offense. Therefore, the Vinaya (monastic code) says: 'Taking back what has been given as alms also constitutes the offense of theft.' Five, regarding stealing government property: the Vinaya says: 'A Bhikshu has no obligation to pay taxes, unlike laypeople who pay government taxes.' If a layperson conceals property for a Bhikshu to evade taxes, the Bhikshu commits a grave offense. According to this principle, if someone instructs government officials to avoid taxing property that should be taxed, then the Bhikshu should be committing a grave offense. The Sanghika Vinaya says: 'If a Bhikshu tries to avoid government taxes on his property, he does not commit a grave offense.' There are two situations: one, 'I did not agree to it'; two, 'The government is taxing me unreasonably.' The Saccakanirgrantha Sutra says: 'Not paying the king's tax is not theft.' Logically, this should be because privately ordaining others to practice is to increase the merit of the ruler, so it is not theft. Question: Since firewood in the mountains belongs to the king, why is it not considered theft when taken? Answer: The king's intention is to give this firewood to the people, so taking it is equivalent to having received the owner's permission. If there are buried treasures in the mountains that the king has not given away, then taking them constitutes theft. Six, regarding stealing the property of a mad person: the seventh volume of the Galun says: 'Can one take clothes from a mad person?' Sometimes yes, sometimes no. When is it permissible? If the mad person's parents or relatives are unknown, and the mad person gives away property himself, the Bhikshu can take it. When is it not permissible? If the mad person's parents or relatives can be found, and the mad person does not give it himself, then it is not permissible. Seven, regarding stealing the property of animals: the Multisarvastivada Vinaya says: 'Taking the leftovers of all birds and beasts constitutes a Dukkhata offense.' According to this precept, stealing the property of animals constitutes a grave offense. Like digging up a rat's hole in a field and stealing the food stored by the rat, it also constitutes a grave offense. Eight, regarding stealing the property of deities: the Sanghika Vinaya says: 'Stealing the property of non-Buddhist temples or shrines constitutes a grave offense.' The Bodhisattva Precepts say: 'Even the property of ghosts and spirits, etc.' According to this principle, if one wants to beg for property from ghosts or spirits, one should discern whether the ghosts or spirits are willing to give it or are stingy by casting divination blocks (筊, jiǎo). Nine, stealing the property of ghosts. Ten, stealing the property of devas (gods). The above situations can be understood by referring to the previous principles. Two, explaining the severity of the offense has six aspects: One, in terms of the strength of the retribution, stealing from people or their property is the most serious offense because the mind of protection (the mind to protect others' property) is the strongest, and it is the same as the Hinayana (small vehicle) precepts of the Shravakas (disciples of the Buddha). The offenses in other realms are the opposite, and perhaps should be lighter. Two, in terms of the amount of suffering caused, regardless of which realm the sentient being is in, as long as the suffering is deep and heavy, the offense is serious.
應重。返此為輕。三約失濟。不問生惱多少。但使本自貧窮資緣先乏遇茲盜劫性命難全。理宜尤重。四約德。不問貧富。但使盜發菩提心諸有德者物。理亦重。五約恩。謂盜三寶物最重。六總辨者。有三事故重輕可知。一令生重苦惱。二彼先乏少令命難全。三三寶是有德或深或淺。父母師僧及余修行等。或成一盜于境具三。此應最重。闕一為次。闕二為下。俱闕下下。並準可知。三寶物重。僧最極重。此等約重業道中更明輕重。犯戒義齊故俱重也。第二約所盜物體者。通情非情。非情中有三。初約財等。二約六塵。三約六界。初中亦三。一有我所心有守護物。如匱中綿絹等。二有我所心無守護物。如田中五穀等。三無我所心無守護物。如地中伏藏等。此三隨盜皆重。若準律文。佛地僧地若有伏藏。隨出屬佛僧二位。亦無還主及遂與王。二盜六塵者。明瞭論中盜色極多。且約六根起非法行者。如諸仙人。是兇行師。有人蛇螫。作仙人書見者皆愈。然須價直比丘被害偷看得損。不問損不。看時即犯。準此。秘方要術不許人見愈亦重。盜聲者。如誦咒治病。欲學須直。密聽犯重。又盜聽耆婆藥鼓得病差等。香味偷嗅嘗觸準例可知。盜法者。若秘方要術病者心緣即差。得直方示得直聽寫。比丘受法就師心緣得差。不與價直故犯
重。三約六界者。如十誦云。若為田故相言得勝者重。不如者輕。若作異相過分者重。既不言理之曲直。義準若彼人已盜僧地屬己相成。依理得重。若彼未定應輕。若非分取地。理宜是重。盜水者。準僧祇。比丘為佛僧或自為盜。壞陂渠得越。入田蘭滿即夷。伽論云。計陂塘功過分而用水滿者結重。又僧祇云。若器先塞盜拔塞時越注入器中蘭注滿者重。若依此菩薩戒。入器即重。盜火者。如取僧廚火令釜冷等。可知盜風者。如了論中。有咒扇藥涂。比丘偷搖不與價直重。盜空者。若於界墻起閣。臨他空界妨他起造故是盜空。盜識者。是智慧也。了論中人有技倆不空度人。比丘就學不與價直故是盜識。如是一切應細準之。二盜有情者。僧祇盜四足者驅向所期。舉足邊遍犯重。不隨曏者輕。本期不定舉足遍即重。本主來逐心未得失者輕。善見云。盜空中鳥左翅至右翅尾至頭上下亦爾。俱得重罪。準此戒縱無主鳥身自為主。盜皆重也。準此。若獵殺生得殺盜二罪。若盜乘馬等亦重。謂盜功用也。二盜無足者。僧祇云。籠蛇等盜取犯重。若瞋罵言。何以籠系。即開放者越。五分若壞殺具無犯。不應示。十誦伽論慈心壞網吉羅。依此菩薩戒。若以盜心以取犯。以慈心解放應無犯。如下開緣中。三盜二足者。若盜良人男女作賤。隨
【現代漢語翻譯】 現代漢語譯本 重。三約六界者。如《十誦律》云：『若為田地之爭，爭辯得勝者判為重罪，不如者判為輕罪。若製造異象，超出應有之分者判為重罪。』這裡沒有提到道理的曲直，但可以推斷，如果有人已經盜取了僧團的土地，並將其據爲己有，這種情況依理應判為重罪。如果情況尚未確定，則應判為輕罪。如果並非分內應得而強行取地，理應判為重罪。盜水者，參照《僧祇律》，比丘爲了佛陀、僧團或自己盜水，破壞水渠堤壩，判為『越』罪（輕罪）。如果引水灌溉田地，水滿田埂，則判為『伽』罪（重罪）。《伽論》中說，計算水塘的功用，超過應得的份額而用水灌溉，水滿田埂者，判為重罪。又《僧祇律》云：『如果容器事先被堵塞，盜拔塞子時判為『越』罪，注入容器中，水滿容器者判為重罪。』如果依據菩薩戒，水一進入容器即判為重罪。盜火者，例如取用僧團廚房的火，導致鍋灶冷卻等情況，可以依此判斷。盜風者，如《了論》中記載，有人用咒語或藥塗抹扇子，比丘偷搖扇子而不支付價錢，判為重罪。盜空者，如果在界墻上建造樓閣，侵佔他人的空間，妨礙他人建造，這就是盜空。盜識者，指的是智慧。如《了論》中記載，有人有技能卻不免費教人，比丘去學習而不支付價錢，這就是盜識。像這樣的一切都應仔細衡量判斷。 二、盜有情者。《僧祇律》中說，盜竊四足動物，驅趕向預定的方向，每舉起一隻腳，就構成一次重罪。如果不隨預定的方向走，則判為輕罪。如果最初沒有確定方向，每舉起一隻腳都構成重罪。如果原來的主人來追趕，而盜竊者心中尚未確定是否要據爲己有，則判為輕罪。《善見律毗婆沙》中說，盜竊空中的鳥，從左翅到右翅，從尾巴到頭部，上下都是如此，都構成重罪。依據此條，即使是沒有主人的鳥，鳥本身也算是主人，盜竊都構成重罪。依據此條，如果獵殺動物，會同時犯下殺生和盜竊兩種罪。如果盜竊馬匹等交通工具，也構成重罪，因為盜竊了其功用。 二、盜無足者。《僧祇律》中說，用籠子等工具盜取蛇等無足動物，構成重罪。如果生氣地責罵說：『為什麼要用籠子囚禁？』然後將其放生，則判為『越』罪。《五分律》中說，如果毀壞殺生工具，則沒有罪過，但不應該展示殺生工具。《十誦律》、《伽論》中說，以慈悲心毀壞漁網，判為『吉羅』罪（輕罪）。依據此菩薩戒，如果以盜竊的心去拿取，則構成犯罪；如果以慈悲心去解放，則不構成犯罪，如下面的開緣中所說。 三、盜二足者。如果盜竊良民的男女，使其淪為奴隸，隨
【English Translation】 English version Grave. The third concerns the six realms. As the Daśabhāṇavāra (十誦律) states: 'If, for the sake of land, there is a dispute and one party wins, it is a grave offense; if not, it is a minor offense. If one creates unusual appearances exceeding what is proper, it is a grave offense.' Here, the right or wrong of the principle is not mentioned, but it can be inferred that if someone has already stolen the Saṃgha's (僧伽) land and appropriated it as their own, according to the principle, it should be considered a grave offense. If the situation is not yet determined, it should be a minor offense. If one takes land that is not rightfully theirs, it should be considered a grave offense. As for stealing water, according to the Mahāsaṃghika Vinaya (僧祇律), if a bhikṣu (比丘) steals water for the Buddha, the Saṃgha, or themselves, and damages the embankment, it incurs a sthūlātyaya (越) offense (a minor offense). If the water is used to irrigate a field and it fills the dikes, it incurs a saṃghāṭi (伽) offense (a grave offense). The Saṃghāṭi (伽論) states that if one calculates the merit of a pond and uses more water than their share, filling the dikes, it incurs a grave offense. Also, the Mahāsaṃghika Vinaya (僧祇律) states: 'If a container is initially blocked, stealing by removing the blockage incurs a sthūlātyaya (越) offense; if the water fills the container, it is a grave offense.' According to this Bodhisattva Precept, the moment water enters the container, it is a grave offense. As for stealing fire, such as taking fire from the Saṃgha's kitchen, causing the stove to cool down, it can be judged accordingly. As for stealing wind, as recorded in the Abhidharmakośa (了論), if someone uses a fan with incantations or medicated ointment, and a bhikṣu (比丘) steals it without paying, it is a grave offense. As for stealing space, if one builds a pavilion on the boundary wall, encroaching on another's space and hindering their construction, it is stealing space. As for stealing knowledge, it refers to wisdom. As recorded in the Abhidharmakośa (了論), if someone has skills but does not teach others for free, and a bhikṣu (比丘) learns without paying, it is stealing knowledge. All such cases should be carefully considered and judged. Second, stealing sentient beings. The Mahāsaṃghika Vinaya (僧祇律) states that stealing four-legged animals, driving them towards a predetermined direction, each step taken constitutes a grave offense. If they do not follow the predetermined direction, it is a minor offense. If the direction is not initially determined, each step taken constitutes a grave offense. If the original owner comes to chase after them, and the thief has not yet decided whether to keep them, it is a minor offense. The Samantapāsādikā (善見律毗婆沙) states that stealing a bird in the air, from the left wing to the right wing, from the tail to the head, up and down, all constitute grave offenses. According to this precept, even if the bird has no owner, the bird itself is considered the owner, and stealing it constitutes a grave offense. According to this, if one hunts and kills an animal, they commit both the offense of killing and the offense of stealing. If one steals a horse or other means of transportation, it is also a grave offense, because they are stealing its function. Second, stealing beings without feet. The Mahāsaṃghika Vinaya (僧祇律) states that stealing snakes or other footless creatures using cages or other tools constitutes a grave offense. If one angrily scolds, 'Why imprison them in cages?' and then releases them, it incurs a sthūlātyaya (越) offense. The Sarvāstivāda Vinaya (五分律) states that if one destroys killing tools, there is no offense, but one should not display killing tools. The Daśabhāṇavāra (十誦律) and the Saṃghāṭi (伽論) state that destroying fishing nets with a compassionate heart incurs a duṣkṛta (吉羅) offense (a minor offense). According to this Bodhisattva Precept, if one takes something with the intention of stealing, it constitutes an offense; if one releases it with a compassionate heart, it does not constitute an offense, as stated in the following exceptions. Third, stealing two-legged beings. If one steals free men and women, turning them into slaves, depending on
移二腳便重。故菩薩內戒經云。菩薩不得良民作奴婢。義準若引令出家于父母無惱應不犯。若父母交不濟者私引逃背。理亦應犯。必堪入道教令者孝養。即為菩薩正行也。問私引入道現闕王課。望損國王豈非犯重。答若是實行修道之人福資國王。過所稅財。故亦無犯。若茍避王役偷身入道亦應不勉。又若為無人驅使方便引作弟子。但圖其力使不教訓者。即盜其力用也。必有師資以法理教訓。豈少驅使而得報恩。何容彼有犯也。十誦中賊促弟子將去。師還奪取犯重。賊未決想無犯。弟子自偷身來者不犯。依菩薩戒。應贖弟子。或以身替。若弟子於後日受大苦。贖替不得奪應不犯。同開緣故。善見云。盜奴婢犯重。十誦見他奴婢語言。辛苦何不走去。如語去舉一足蘭。二足舉重。若奴婢已叛催令馳去。隨語得重。或言此儉彼豐。奴即叛去不教故不犯。或聞豐樂逐比丘去即驅使者逢難喚走皆不犯也。問既驅使豈不盜功力耶。答若奴未巡。力用屬曾主故。教私使使犯。奴既走後功力屬奴。奴自施力故無犯也。據此。但背尊私使畢皆犯也。次輕重者。唯是俱犯重。然草葉等小物小損業道應輕。反此為重。第三盜心者有二。一通二別。通中有三位。一約三性。謂善惡無記。二約三毒。謂貪嗔癡。三約三時心。謂初中后。此三位中各
有七句。謂三單三雙一合。即三七二十一句。輕重等相併準前戒應具廣論。二別者。十誦云。盜心有六種。謂苦切取。輕慢取。以他名字取觸愛取。受寄取。出息取。此中出息取輕。餘五重。摩得伽云。劫奪心有三種。謂強奪取。要語取。施已還取。四分中十種。一黑闇心者。謂癡心愚教生可學迷。隨作結重。如摩摩帝互用佛法僧物等。二邪心者。謂貪心規利詐現實德。邪命說法曲順前人而得利則名盜。三曲愛心者。謂與少慊恨現瞋多索。或示威怒得即成盜。四恐怖心者。謂迫喝取。或說地獄惡報。或以王官勢力取。皆犯重也。五常有盜心者。謂恒規懷奪以得物為任。六決定取者。謂內心籌慮方便已成。因必克果動物成犯。七恐怯取者。謂示身口相令畏敬而與物也。八寄物取者。或全拒捉。或以少還。或寄新還故。九見便時取者。謂伺求他慢見穩便時而取也。十倚托取者。或假名聞威德。或示親友勝人。或假託官人。或傳他名字。或持己言辨等。如是諸文雖在律論。然並意地細犯極順菩薩內心凈戒。故錄附之。冀修行者誠而護焉。第四盜法者約有十。一約書竟犯。謂斷亡僧物輕重互斷。下筆書成便犯。又綱維判僧物非理而用等也。又物上書字攝作己有。又非理斷與。非理斷與二俱結重。又善見云。書地作字。書一頭時
【現代漢語翻譯】 現代漢語譯本 有七句，指的是三單三雙一合，即三七二十一句。輕重等相，並按照之前的戒律進行廣泛討論。 第二種是別相。 《十誦律》中說，盜心有六種：苦切取（強取豪奪），輕慢取（輕視他人而盜取），以他名字取（假借他人名義盜取），觸愛取（因貪愛而盜取），受寄取（盜取寄託之物），出息取（在利息上做手腳而盜取）。 其中，出息取較輕，其餘五種較重。《摩得伽論》中說，劫奪心有三種：強奪取（強行搶奪），要語取（以威脅的言語索取），施已還取（施捨之後又反悔取回）。 《四分律》中有十種盜心：一是黑闇心（愚癡之心），指因愚昧無知，聽信錯誤的教導，以致迷惑而犯罪，隨其行為的輕重而結罪。例如，摩摩帝互相挪用佛法僧的財物等。二是邪心（不正之心），指因貪圖利益，偽裝欺詐，虛報功德。以不正當的手段獲取利益，就屬於盜。三是曲愛心（扭曲的愛），指因小小的怨恨，表面上生氣，實際上是爲了索取更多。或者因憤怒而盜取，即構成盜罪。四是恐怖心（恐懼之心），指通過威脅恐嚇來獲取財物，或者以地獄惡報來嚇唬人，或者以王官的勢力來強取，都犯重罪。五是常有盜心（長期懷有盜竊之心），指經常計劃奪取財物，並以此為目的。六是決定取（下定決心盜取），指內心經過周密考慮，制定好計劃，一旦實施，必然成功，只要動了念頭，就構成犯罪。七是恐怯取（使人恐懼而取），指通過展示身口行為，使他人畏懼而獻出財物。八是寄物取（盜取寄託之物），指全部拒絕歸還，或者只歸還少部分，或者以舊換新。九是見便時取（趁機盜取），指伺機尋找他人疏忽大意，趁機盜取。十是倚托取（依靠他人盜取），指假借名聲、威望，或者冒充親友、地位高的人，或者假託官府，或者冒用他人名義，或者以自己的辯才等手段來盜取。 以上這些內容雖然出自律論，但都涉及內心深處的細微之處，與菩薩內心清凈的戒律息息相關。因此記錄下來，希望修行者能夠真誠地守護。第四種盜法，大約有十種。一是關於書寫完畢后犯罪。指斷絕或損毀僧眾的財物，無論是輕是重，只要下筆書寫完成，就構成犯罪。此外，綱維（寺院執事）判決僧眾財物使用不合理等行為也屬於此類。又在物品上書寫文字，將其據爲己有。又非理斷與（不合理地分配），非理斷與兩種行為都會結重罪。又《善見律》中說，在地上書寫文字，書寫一頭時
【English Translation】 English version There are seven sentences, referring to three single, three double, and one combined, which is three times seven, twenty-one sentences. The severity and other aspects should be discussed extensively according to the previous precepts. The second is the specific aspect. The Daśabhāṇavāra-vinaya says that there are six types of thieving minds: taking by force, taking with contempt, taking in another's name, taking with attachment, taking what is entrusted, and taking interest. Among these, taking interest is lighter, while the other five are heavier. The Matrika says that there are three types of robbery minds: taking by force, taking by demanding words, and taking back what has been given. In the Caturvargīya-vinaya, there are ten types: First, the mind of darkness, which refers to the mind of ignorance, believing in wrong teachings, leading to confusion and committing offenses, incurring consequences according to the severity of the action. For example, the mutual misappropriation of the property of the Buddha, Dharma, and Sangha by the Mamas. Second, the evil mind, which refers to the mind of greed, scheming for profit, deceiving and falsely claiming virtues. Obtaining benefits through improper means is considered theft. Third, the mind of distorted love, which refers to showing anger over small grievances, but actually seeking more. Or stealing out of anger, which constitutes theft. Fourth, the mind of terror, which refers to obtaining property through threats and intimidation, or scaring people with the retribution of hell, or using the power of the king or officials to seize it, all of which are serious offenses. Fifth, the constant thieving mind, which refers to constantly planning to seize property and making it the goal. Sixth, the determined taking, which refers to carefully considering and planning in the mind, and once implemented, it is bound to succeed. As soon as the thought arises, it constitutes an offense. Seventh, taking by fear, which refers to showing bodily and verbal actions to make others fear and offer property. Eighth, taking entrusted objects, which refers to refusing to return them completely, or returning only a small part, or exchanging the old for the new. Ninth, taking advantage of the opportunity, which refers to seeking opportunities when others are negligent and taking advantage of them to steal. Tenth, taking by reliance, which refers to borrowing fame, prestige, or pretending to be relatives, friends, or superiors, or falsely claiming to be officials, or using another's name, or using one's own eloquence to steal. Although the above content comes from the Vinaya and Shastras, it involves subtle aspects of the inner mind and is closely related to the pure precepts of the Bodhisattva's inner mind. Therefore, it is recorded in the hope that practitioners can sincerely protect it. The fourth type of Dharma theft is approximately ten types. First, it concerns committing offenses after writing is completed. It refers to cutting off or damaging the property of the Sangha, whether light or heavy, as soon as the writing is completed, it constitutes an offense. In addition, the actions of the karmadāna (monastery officer) in judging the use of the Sangha's property unreasonably also fall into this category. Also, writing words on an object and claiming it as one's own. Also, unreasonable distribution, both unreasonable distribution will incur heavy offenses. Also, the Samantapāsādikā says that writing words on the ground, when writing one end
輕。書兩頭時重。二約言了犯。謂于言中非理割斷。善見。云盜心唱言定是我地。地主生疑偷蘭。決定失心者重。若來問僧。答同皆重。又如偷夏受施等。又以言辨誑惑不還等皆重。三約移掠犯。善見云。掠一舉時蘭。舉二掠重。乃至得一秡一麥皆重。地深無價繩彈亦爾。此約量地辨。四約主異色犯。謂如多論。氈耨氍𣯫上有樹枝葉花。令從樹葉上盜。牽至樹華上犯重。以異本色處故。五約壞色犯。謂如借衣等非理用損。望所損滅結重。故律文云。若壞色故。六約燒埋犯。謂如放火燒他林等。約損他財邊犯盜。約不應放火邊犯下輕垢。七約隨籌犯。如四分云。盜隱記數籌。分物籌致令欠少也。又為眾主分物不平等。八約轉齒犯。如十誦。樗蒲轉齒移棋子等皆重。九約咒犯。謂咒損他財。如文咒盜等。十約通犯。謂如空中吹物等打破他財等。又於此中所未辨者類既多種。並可準知。此等亦通論離處義也。然盜微細難持易犯。幸懷道者附事思之。故善見論云。戒律宜從慮護。此第二重戒事相難解。不得不曲碎解釋其義理分別。必當善思論文。如彼小乘防身口尚爾。況菩薩戒三業齊護意地偏深可以情得。上第六門竟。
第七盜業者。一者依十地論及對法等。果有三種。一異熟果。謂墮三惡趣中受劇苦。二等流果。謂人
【現代漢語翻譯】 現代漢語譯本 輕。關於書的兩頭時重的情況。二是關於言語上的違犯。指的是在言語中進行不合道理的分割判斷。《善見律毗婆沙》中說，如果盜竊者說『這一定是我的地』，地主因此產生懷疑，則犯偷蘭罪。如果確定是失心瘋的人，則罪重。如果有人來問僧人，僧人的回答與盜竊者相同，也罪重。又比如偷取夏季的受施物等。又比如用言語欺騙迷惑他人而不歸還財物等，都罪重。 三是關於移動掠奪的違犯。《善見律毗婆沙》中說，掠奪一次舉動時犯偷蘭罪，舉動兩次掠奪則罪重。乃至得到一秡（古代重量單位）或一麥（麥粒）都罪重。土地深遠無價，用繩子測量也是如此。這是關於測量土地的辨別。 四是關於改變物體顏色的違犯。比如《多論》中說，氈毯、地毯上有樹枝、樹葉、花朵，如果讓人從樹葉上盜竊，牽引到樹花上，則犯重罪，因為改變了原來的顏色。 五是關於破壞顏色的違犯。比如借用衣物等，不合理地使用導致損壞，根據損壞的程度來判斷是否構成重罪。所以律文中說，如果是故意破壞顏色。 六是關於焚燒埋藏的違犯。比如放火焚燒他人的森林等，從損害他人財物的角度來說，犯盜罪；從不應該放火的角度來說，犯下輕垢罪。 七是關於隨籌的違犯。如《四分律》中說，盜取隱藏的記數籌碼，或者分配物品時故意讓別人欠缺。 八是關於轉齒的違犯。如《十誦律》中說，玩樗蒲（古代一種賭博遊戲）時轉動齒輪，移動棋子等，都犯重罪。 九是關於詛咒的違犯。比如用詛咒來損害他人的財物，如用文字詛咒盜竊等。 十是關於共通的違犯。比如在空中吹動物體等，打破他人的財物等。又對於這裡沒有詳細辨別的情況，可以根據類似的例子來推斷。這些也都是關於離開處所的意義。 然而盜竊行為非常微細，難以把持，容易觸犯。希望修道之人仔細思考這些事情。《善見律毗婆沙》中說，戒律應該從謹慎思考開始守護。這是第二條重戒，事相難以理解，不得不詳細解釋其中的義理分別，必須好好思考論文。就像小乘戒律尚且要防護身口，何況菩薩戒要同時守護身口意三業，而且意地更加深刻，可以用情理來理解。以上是第六門的內容。 第七，關於盜業，根據《十地論》和《對法論》等，果報有三種：一是異熟果，指墮入三惡道中遭受劇烈的痛苦；二是等流果，指轉世為人
【English Translation】 English version Light. Heavy when both ends of the book are involved. Second, offenses related to speech. This refers to unreasonable divisions and judgments in speech. The 'Samantapasadika' says that if a thief claims, 'This must be my land,' and the landowner suspects theft, it constitutes a stulakaccaaya offense. If the person is confirmed to be mentally unstable, the offense is serious. If someone asks a monk, and the monk's answer is the same as the thief's, it is also a serious offense. Examples include stealing offerings received during the summer retreat. Also, deceiving and misleading others with words and not returning property are serious offenses. Third, offenses related to moving and plundering. The 'Samantapasadika' says that plundering with one action constitutes a stulakaccaaya offense, and plundering with two actions is a serious offense. Even obtaining one 'adhi' (an ancient unit of weight) or one grain of barley is a serious offense. The same applies to measuring deep, priceless land with a rope. This is about distinguishing offenses related to measuring land. Fourth, offenses related to changing the color of an object. For example, the 'Abhidharmakosa' says that if there are branches, leaves, and flowers on a felt rug or carpet, and someone is instructed to steal from the leaves and drag it to the flowers, it is a serious offense because the original color has been changed. Fifth, offenses related to damaging color. For example, borrowing clothes and using them improperly, causing damage, is judged as a serious offense based on the extent of the damage. Therefore, the Vinaya text says, 'If the color is intentionally damaged.' Sixth, offenses related to burning and burying. For example, setting fire to someone else's forest constitutes theft from the perspective of damaging their property; from the perspective of not setting fire, it constitutes a minor offense. Seventh, offenses related to following tallies. As the 'Dharmaguptaka Vinaya' says, stealing hidden tally marks or intentionally causing someone to receive less when distributing items. Eighth, offenses related to turning gears. As the 'Sarvastivada Vinaya' says, turning gears or moving chess pieces while playing pachisi (an ancient gambling game) constitutes a serious offense. Ninth, offenses related to curses. For example, using curses to harm someone else's property, such as cursing theft with words. Tenth, offenses related to common actions. For example, blowing objects in the air or breaking someone else's property. Furthermore, for situations not specifically distinguished here, inferences can be made based on similar examples. These are also about the meaning of leaving a place. However, theft is very subtle, difficult to control, and easy to commit. It is hoped that those who cultivate the Way will carefully consider these matters. The 'Samantapasadika' says that precepts should be guarded with careful thought. This is the second major precept, and its aspects are difficult to understand. It is necessary to explain its meaning and distinctions in detail, and one must carefully consider the texts. Just as the Hinayana precepts protect the body and speech, how much more so should the Bodhisattva precepts protect the body, speech, and mind simultaneously, and the mind-ground is even deeper, which can be understood with reason. The above is the content of the sixth section. Seventh, regarding the karma of theft, according to the 'Dasabhumika Sutra' and the 'Abhidharma,' there are three types of consequences: first, the vipaka-phala (result of maturation), which refers to falling into the three evil realms and suffering intense pain; second, the nisyanda-phala (result of outflow), which refers to being reborn as a human
中乏少財。及與財不得自在。三增上果。謂于外苗稼遭霜雹等。二依優婆塞戒經第四卷云。若人樂偷。是人亦得惡色惡力惡名短命。財物耗減眷屬分離。他人失物於己生疑。雖親附人人不見信。常為賢聖之處呵責。是名現在惡業之果。舍此身已入于地獄。得受惡色惡力惡名飢渴苦惱受命長遠。是名後世惡業之果。若得人身貧于財寶。雖得隨失。不為父母兄弟妻子之所受念。身常受苦心懷愁惱。是一惡人因緣力故。一切人民凡所食敢不得色力。是人惡果殃流萬姓。三依智度論第十三云。如佛說不與取有十罪。何等為十。一者物主常瞋。二者人疑。三非時行籌量。四朋儻惡人遠離賢善。五破善根。六得罪于官。七者財物沒入。八者種貧窮業因緣。九者死入地獄。十者若出為人勤苦求財五家所共。若賊若水若火若王若不愛子用。乃至藏埋失。
第八通局者。先通后局通有三類。一約想。二約事。三約密意。初想者。四分云。與想取己有想糞掃想暫取想親厚想皆無犯也。律中具七法名親厚。一難作能作。二難與能與。三難忍能忍。四密事相告。五互相覆藏。六遭苦不捨。七貧賤不輕。如是七法人能行者是善親友。準此量之。二約事者。如瑜伽戒本云。又如菩薩見劫盜賊奪他物。若僧伽物率堵婆物。取多物已執為己有。縱
【現代漢語翻譯】 現代漢語譯本 缺少財富，以及對於財富無法自主支配，這是三種增上果報。指的是外在的莊稼遭受霜凍冰雹等災害。二、依據《優婆塞戒經》第四卷所說，如果有人喜歡偷盜，這個人會得到醜陋的容貌、虛弱的體力、惡劣的名聲和短促的壽命，財物耗盡減少，眷屬親人分離，別人丟失東西會懷疑到自己身上，即使親近別人，別人也不會信任自己，常常受到賢聖之人的呵斥責罵，這叫做現在惡業的果報。捨棄這個身體後會墮入地獄，遭受醜陋的容貌、虛弱的體力、惡劣的名聲、飢餓乾渴的痛苦，受罪的時間漫長久遠，這叫做後世惡業的果報。如果得到人身，會貧窮缺少財寶，即使得到也會很快失去，不被父母兄弟妻子所關心愛護，身體常常遭受痛苦，內心充滿憂愁煩惱。因為這一惡人的因緣業力，一切人民所吃的東西都得不到好的色澤和力量，這個人的惡果會殃及萬姓。三、依據《智度論》第十三所說，如佛所說，不予而取有十種罪過。哪十種呢？一是物主常常嗔恨，二是人們懷疑，三是常常在不適當的時候進行算計，四是結交惡人，遠離賢善之人，五是破壞善根，六是得罪官府，七是財物被沒收，八是種下貧窮的業因，九是死後墮入地獄，十是如果轉世為人，辛勤勞苦求來的錢財會被五家所共有，即盜賊、水災、火災、國王以及不孝順的兒子揮霍，甚至藏起來也會丟失。
第八，關於通局的問題。先說通，后說局。通有三類：一是關於想，二是關於事，三是關於密意。首先說想，四分律說，認為是給予而拿取，認為是自己所有，認為是糞掃物，認為是暫時拿取，認為是親厚之人，這些都沒有罪過。律中具備七種條件才能稱為親厚：一是難做的事情能做，二是難給的東西能給，三是難忍的事情能忍，四是秘密的事情互相告知，五是互相掩蓋過錯，六是遭受苦難不捨棄，七是貧窮低賤不輕視。像這樣七種行為都能做到的人，才是善良的親友。可以以此來衡量。二、關於事，如《瑜伽師地論·戒品》所說，又如菩薩看見強盜劫奪他人的財物，或者是僧伽（Samgha，僧團）的財物，或者是窣堵波（Stupa，佛塔）的財物，拿走很多財物后據爲己有，放縱
【English Translation】 English version Lacking wealth and not having autonomy over wealth are the three augmented consequences. This refers to external crops suffering from frost, hail, and other disasters. Second, according to the fourth volume of the Upasaka Precept Sutra, if a person enjoys stealing, that person will receive an ugly appearance, weak strength, a bad reputation, and a short life. Their wealth will be depleted, their family members will be separated, others will suspect them of losing things, and even if they are close to others, they will not be trusted. They will often be scolded and rebuked by virtuous and wise people. This is called the consequence of evil deeds in the present life. After abandoning this body, they will fall into hell, suffering from an ugly appearance, weak strength, a bad reputation, hunger, and thirst, with a long lifespan of suffering. This is called the consequence of evil deeds in the afterlife. If they obtain a human body, they will be poor and lack wealth, and even if they obtain it, they will quickly lose it. They will not be cared for or loved by their parents, siblings, or spouse. Their body will often suffer, and their heart will be filled with sorrow and distress. Because of the karmic power of this evil person, all people will not obtain good color and strength from the food they eat. The evil consequences of this person will affect all people. Third, according to the thirteenth volume of the Mahaprajnaparamita Sastra, as the Buddha said, taking what is not given has ten faults. What are the ten? First, the owner of the object is always angry. Second, people are suspicious. Third, calculations are often made at inappropriate times. Fourth, associating with evil people and staying away from virtuous people. Fifth, destroying the roots of goodness. Sixth, offending the government. Seventh, property is confiscated. Eighth, planting the seeds of poverty. Ninth, after death, falling into hell. Tenth, if reborn as a human, the wealth earned through hard work will be shared by five entities: thieves, floods, fires, the king, and unfilial sons who squander it, or even if it is hidden, it will be lost.
Eighth, regarding the issue of generality and specificity. First, we discuss generality, then specificity. There are three types of generality: one is about thought, two is about action, and three is about secret intention. First, regarding thought, the Dharmaguptaka Vinaya says that taking something thinking it is given, thinking it is one's own, thinking it is discarded waste, thinking it is taken temporarily, or thinking it is a close friend, there is no offense. The Vinaya states that seven qualities are required to be considered a close friend: first, being able to do what is difficult to do; second, being able to give what is difficult to give; third, being able to endure what is difficult to endure; fourth, sharing secret matters with each other; fifth, concealing each other's faults; sixth, not abandoning each other in times of suffering; seventh, not looking down on each other in poverty and lowliness. A person who can practice these seven qualities is a good friend. This can be used as a measure. Second, regarding action, as stated in the Yogacarabhumi-sastra, Bodhisattva-bhumi, if a Bodhisattva sees robbers plundering the property of others, or the property of the Samgha (community of monks), or the property of a Stupa (Buddhist monument), and takes a lot of property and claims it as his own, indulging
情受用。菩薩見已起憐愍心。于彼有情發生利益安樂意。隨所能逼而奪取勿令受用。如是財故當受長夜無義無利。由此因緣所奪財寶若僧伽物還復僧伽。率堵婆物還率堵波。若有情物還復有情。又見眾主或園林主取僧伽物率堵婆物。言是己有縱情受用。菩薩見已思擇彼惡起憐愍心。勿令因此邪受用業當受長夜無利。隨力所能廢其所主。菩薩如是雖不與取。而無違犯生多功德。三約密意。如梁攝論云。云何行奪非他與。謂菩薩教化眾生。不從王主及父母等之所得故。二局者。乃至一念起取心即便成犯。文殊問經云。若起盜想犯菩薩波羅夷罪。
第九對治行者。略辨思惟十種行事。一菩薩持律儀戒時乃至夢中尚無草葉不與取想。何況其事。二持善法戒時乃至身命唸唸舍與一切眾生。何況有盜。三持攝眾生戒時慈悲方便常念饒益。何容得有損盜之事。四習少欲行。謂見他財物無量百千無所欲心。況有盜事。五知足行。謂身雖貧乏心恒自足終不餘求。經云。知足之人雖臥地上猶為安樂。六無貪行。謂縱自有百千財物。併爲眾生無有一念向己之心。七頓舍行。謂於一眾生一念頓舍恒河沙世界財寶身命。如是念念盡未來劫意猶不足。如一眾生一切亦爾。八歡喜行。謂若見眾生永離貧苦財富百千。歡喜無盡勝得天樂。九深悲行
【現代漢語翻譯】 現代漢語譯本：感受享用。菩薩見到這種情況，生起憐憫之心，對那些有情眾生髮起利益和安樂的意願。隨其所能，阻止他們，奪取那些財物，不讓他們受用。因為這些財物會讓他們在漫長的黑夜裡遭受沒有意義和利益的痛苦。由於這個因緣，所奪取的財寶，如果是僧伽（僧團）的財物，就歸還給僧伽；如果是率堵波（佛塔）的財物，就歸還給率堵波；如果是有情眾生的財物，就歸還給有情眾生。又見到眾主或者園林的主人，拿取僧伽的財物、率堵波的財物，說是自己的，放縱地享用。菩薩見到這種情況，思量他們的惡行，生起憐憫之心，不讓他們因為這種邪惡的受用行為，在漫長的黑夜裡遭受沒有利益的痛苦。隨其能力，廢除他們的主權。菩薩這樣做，雖然是不予而取，卻沒有違犯戒律，反而產生很多功德。三是關於密意。如《梁攝論》所說：『什麼是行奪非他與？』就是菩薩教化眾生，不是從國王、父母等人那裡取得財物。二是關於侷限性，乃至一念之間生起盜取之心，就立即構成違犯。《文殊問經》說：『如果生起盜竊的想法，就犯了菩薩的波羅夷罪（重罪）。』 第九，對治行者。簡略地辨別思惟十種行為。一是菩薩持守律儀戒時，乃至在夢中，尚且沒有拿取一草一葉而不給予的想法，更何況是實際行動。二是持守善法戒時，乃至身命，唸唸都舍給一切眾生，更何況是盜取財物。三是持守攝眾生戒時，慈悲方便，常常想著饒益眾生，怎麼可能有損害和盜取的事情發生。四是修習少欲行，就是見到他人的財物，即使數量無量百千，也沒有任何貪慾之心，更何況是盜取。五是知足行，就是自身雖然貧乏，內心卻常常知足，終不向外求取。經上說：『知足的人，即使睡在地上，也是安樂的。』六是無貪行，就是縱然自己有百千財物，都爲了眾生，沒有一念是為自己的。七是頓舍行，就是對於一個眾生，一念之間就捨棄恒河沙數世界的財寶和身命。這樣唸唸不斷，直到未來劫，意猶未足。如對一個眾生如此，對一切眾生也是如此。八是歡喜行，就是如果見到眾生永遠脫離貧困，擁有百千財富，歡喜無盡，勝過得到天上的快樂。九是深悲行。
【English Translation】 English version: Experiencing and enjoying. When a Bodhisattva sees this, they develop a compassionate heart, generating the intention to benefit and bring happiness to those sentient beings. To the best of their ability, they prevent them, seizing those possessions to prevent their enjoyment, because these possessions will cause them meaningless and unprofitable suffering in the long night. Due to this cause, the seized treasures, if they belong to the Sangha (monastic community), are returned to the Sangha; if they belong to a Stupa (reliquary), they are returned to the Stupa; if they belong to sentient beings, they are returned to sentient beings. Furthermore, seeing community leaders or garden owners taking the property of the Sangha or Stupa, claiming it as their own, and indulging in its use, the Bodhisattva contemplates their evil deeds, developing a compassionate heart, preventing them from suffering unprofitable pain in the long night due to this evil enjoyment. To the best of their ability, they abolish their authority. Although the Bodhisattva does this without permission, they do not violate the precepts but instead generate much merit. Thirdly, regarding the hidden meaning, as stated in the Liang She Lun: 'What is acting to seize without being given?' It is when a Bodhisattva teaches sentient beings, not taking possessions from kings, parents, or others. Secondly, regarding limitations, even a single thought of stealing immediately constitutes a violation. The Manjushri Questions Sutra states: 'If one generates the thought of stealing, one commits a Parajika offense (grave offense) for a Bodhisattva.' Ninth, for those who practice antidotes, briefly distinguish and contemplate ten practices. First, when a Bodhisattva upholds the precepts of discipline, even in dreams, they do not have the thought of taking a single blade of grass without permission, let alone actually doing it. Second, when upholding the precepts of good conduct, even their body and life are dedicated to all sentient beings in every moment, let alone stealing possessions. Third, when upholding the precepts of benefiting sentient beings, with compassion and skillful means, they constantly think of benefiting sentient beings, how could there be any harm or theft? Fourth, practicing contentment, even when seeing the possessions of others, even if they are countless, they have no desire for them, let alone stealing. Fifth, practicing knowing satisfaction, even if one is poor, one's heart is always content, never seeking anything else. The sutra says: 'A person who is content, even if sleeping on the ground, is still happy.' Sixth, practicing non-greed, even if one has hundreds of thousands of possessions, they are all for sentient beings, with not a single thought for oneself. Seventh, practicing instant giving, in a single thought, one gives away the treasures and life of countless worlds like the sands of the Ganges to one sentient being. Continuing in this way, moment after moment, until the end of future eons, one's intention is still not satisfied. Just as it is for one sentient being, so it is for all sentient beings. Eighth, practicing joy, if one sees sentient beings forever free from poverty, possessing hundreds of thousands of riches, one's joy is endless, surpassing the joy of obtaining heavenly bliss. Ninth, practicing profound compassion.
。謂見貧苦眾生悲徹心府流淚不止。十殊勝行。謂設以人天富樂及二乘涅槃授與眾生。非以為足。要令當得無上菩提方為究竟。將欲修行如是等行。何容得有偷劫等事。
第十釋文者。三義同前。一制斷惡業。二制修善行。三違制結犯。初中二。先舉過。后正制。前中四。初辨能盜。二盜方法。三顯所盜相。四所盜物。初中自盜教人皆成究竟。此中有二問答。皆同前戒可知。問前殺心中有四。謂自他贊喜。何故此中無後二耶。答文中存略。攝在方便中。謂讚歎隨喜俱非正盜故在方便中釋。此中嘆其盜法。見盜隨喜通不犯夷故存略也。前釋為勝。言方便盜者。或因市易。或餘種種但使方便侵損財物。又類非一故通名方便。盜因下明盜方法。于中因等四種亦四釋同前。謂一自作為因教他為緣。方便為法事畢為業。二約所盜者。謂一他人用功為得財之因。枉奪其功故名盜因。又如密作隱其少功枉取多直。皆盜彼財因故也。二他人應得賊破壞令其不得。盜彼賊緣故也。三受學法術不與其直。四侵損產業故云盜業。三約能盜者謂。一自為賊。二助賊為伴。三設諸方便法。四家為賊業。四約具緣者。一內有盜心。二外乏資具。三施功造趣。四舉離本處。十地論中初二是因離。次一是對治離。謂尚應施與。后一是果行離。謂何
【現代漢語翻譯】 現代漢語譯本：指的是見到貧窮困苦的眾生，悲傷到極點，發自內心，眼淚止不住地流。十種殊勝的修行。指的是即使用人間的富貴快樂以及二乘（聲聞乘和緣覺乘）的涅槃來給予眾生，（菩薩）也不認為足夠。一定要讓（眾生）最終獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）才算究竟。將要修行像這樣的行為，怎麼能容忍有偷盜搶劫之類的事情發生呢？
第十是解釋經文。三種意義和前面一樣。一是制止惡業，二是制修善行，三是違背禁令而犯戒。首先說制止惡業，其中分二部分。先列舉過失，然後正式制止。在列舉過失中又分四點。一是辨別能偷盜的人，二是偷盜的方法，三是顯示所偷盜的相狀，四是所偷盜的物品。首先說能偷盜的人，自己偷盜和教唆他人偷盜都算究竟。這裡面有兩個問答，都和前面的戒律一樣可以理解。問：前面殺戒的心念有四種，即自己、他人、讚歎、隨喜。為什麼這裡沒有後兩種呢？答：經文中有所省略，包含在方便之中。讚歎和隨喜都不是直接的偷盜行為，所以在方便中解釋。這裡讚歎的是偷盜的方法，見到偷盜隨喜並不構成犯戒，所以省略了。前面的解釋更勝一籌。說到方便偷盜，或者因為市場交易，或者其他種種，只要是方便侵佔損害財物，種類不止一種，所以統稱為方便。偷盜的原因下面說明偷盜的方法。其中原因等四種也和前面的四種解釋相同。一是自己作為原因，教唆他人作為緣，方便作為方法，事情完成作為業。二是根據所偷盜的對象來說，一是他人付出勞動而獲得財物的因，無理奪取他人的勞動成果，所以叫做盜因。又比如暗中減少他人的勞動量，卻枉取過多的報酬，都是偷盜他人的財物原因。二是他人應該得到的（財物），賊人破壞使他無法得到，偷盜了他人的緣。三是接受學習法術卻不支付報酬。四是侵佔損害產業，所以說是盜業。三是根據能偷盜的人來說，一是自己作為賊人，二是幫助賊人作為同夥，三是設定各種方便的方法，四是家成為賊人的行業。四是根據具備因緣的人來說，一是內心有偷盜的念頭，二是外部缺乏資財器具，三是施加功力去獲取，四是舉起（財物）離開原來的地方。《十地論》中，前兩種是原因上的離開，下一種是對治上的離開，指的是本應施捨給予，最後一種是果行上的離開，指的是什麼呢？
【English Translation】 English version: It refers to seeing poor and suffering beings, being extremely saddened, from the bottom of one's heart, with tears flowing uncontrollably. The ten supreme practices. It refers to even if giving beings the riches and pleasures of humans and gods, as well as the Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), (the Bodhisattva) does not consider it sufficient. It is necessary to ensure that (beings) ultimately attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the highest enlightenment) to be considered complete. When about to practice such actions, how can one tolerate theft and robbery?
The tenth is explaining the text. The three meanings are the same as before. First, to prohibit evil deeds; second, to cultivate good deeds; and third, to violate the precepts and commit offenses. First, discussing the prohibition of evil deeds, which is divided into two parts. First, listing the faults, and then formally prohibiting them. In listing the faults, there are four points. First, distinguishing the person capable of stealing; second, the method of stealing; third, revealing the appearance of what is stolen; and fourth, the items stolen. First, discussing the person capable of stealing, both stealing oneself and instigating others to steal are considered complete. There are two questions and answers here, which can be understood in the same way as the previous precepts. Question: In the previous precept on killing, there are four mental states: oneself, others, praise, and rejoicing. Why are the latter two missing here? Answer: The text is abbreviated, and they are included in the 'means'. Praise and rejoicing are not direct acts of stealing, so they are explained in the 'means'. Here, what is praised is the method of stealing, and seeing stealing and rejoicing does not constitute an offense, so it is omitted. The previous explanation is superior. Speaking of stealing by means, whether it is because of market transactions or other various means, as long as it is a means of encroaching upon and damaging property, there are more than one kind, so it is collectively called 'means'. The cause of stealing below explains the method of stealing. Among them, the four kinds of causes are also the same as the previous four explanations. First, oneself acts as the cause, instigating others as the condition, the means as the method, and the completion of the matter as the karma. Second, according to the object being stolen, first, the cause of others obtaining wealth through labor, unreasonably seizing the fruits of their labor, so it is called the cause of stealing. Also, for example, secretly reducing the amount of labor of others, but unjustly taking excessive compensation, are all causes of stealing the property of others. Second, (property) that others should have obtained, the thief destroys it so that they cannot obtain it, stealing the condition of others. Third, receiving and learning techniques but not paying remuneration. Fourth, encroaching upon and damaging property, so it is said to be the karma of stealing. Third, according to the person capable of stealing, first, oneself acts as the thief; second, helping the thief as an accomplice; third, setting up various convenient methods; fourth, the family becomes the thief's profession. Fourth, according to the person who possesses the conditions, first, there is a thought of stealing in the mind; second, there is a lack of resources and tools externally; third, exerting effort to obtain; fourth, lifting (the property) away from its original place. In the Ten Bhumi Sutra, the first two are the departure from the cause, the next one is the departure from the antidote, referring to what should have been given, and the last one is the departure from the fruit action, referring to what?
況盜取。並可知。三所盜相者。盜取其物方便多種。下至咒盜故偏舉之。準前戒有乃至字故得知也。以盜心咒物令屬己等。又托彼咒緣枉取他物。俱名咒盜。四乃至下顯所盜物于中二。先約主。謂通五趣唯除地獄。始從人天至非人故云乃至鬼神也。但是有主必犯故云有主。又為己奪他劫賊之物。又可劫他賊物故云劫賊物。二約物體。謂一針一草者明極少尚犯不待滿五也。二言不得故盜者立制禁斷。謂誤取無犯故云不得故也。第二而菩薩下明制修善行。亦是攝善戒行也。亦是治彼惡之行。于中有二。一起心二作益。前中應起四心。然有四釋。一起四種心。一起佛性心。二孝順心。三慈心。四悲心。以上生字貫下。以下心字通上。故初二緣上位。尚須供養。何得有盜。后二緣下位。尚須救濟。何容有盜。為對治盜故起此心也。二依佛性起二心。謂生佛性之孝順佛性之慈悲。以此二心雖緣上下二類眾生。而常隨順本性平等故云佛性。即同前戒中常住字也。三以此佛性有二義故生二心也。一常住義。經云。其藥本味停住山中。約此本性清凈義故生孝順心而尊敬。如常不輕菩薩敬四眾等。二約隨緣義。經云。隨其流處成種種味。約此成染義故生慈悲心而救度。如常啼菩薩愍四眾等。又以常住即隨緣隨緣即常住不二故。是菩薩緣眾
【現代漢語翻譯】 現代漢語譯本 況且是盜取。並且可以知道，構成盜取行為的三個要素。盜取財物的方式有很多種，甚至包括用咒語盜取，所以特別提出來。根據前面的戒律，因為有『乃至』這個詞，所以可以得知這一點。用盜竊的心念，用咒語使財物歸自己所有等等，或者假借咒語的因緣，不合理地獲取他人的財物，都叫做咒盜。第四，『乃至』以下，顯示被盜財物的情況，其中分為兩點。首先從財物的主人方面來說，包括五道眾生，唯獨不包括地獄道的眾生。從人天道開始，到非人，所以說『乃至鬼神』。只要是有主人的財物，盜取就一定犯戒，所以說『有主』。還有，為自己搶奪他人或強盜搶劫來的財物，或者可以搶劫強盜的財物，所以說『劫賊物』。第二，從財物本身來說，『一針一草』表明即使是極少的財物，盜取也會犯戒，不必等到價值滿五錢。第二句說『不得故盜』，是說制定禁令來禁止盜竊行為。如果是誤取，則不犯戒，所以說『不得故也』。 第二，『而菩薩下』說明制定修行善行的戒律，這也是攝善戒行，也是爲了對治盜竊這種惡行。其中分為兩點：一起心，二作益。前面『起心』中，應該生起四種心。然而有四種解釋：一生起四種心：一、起佛性心；二、孝順心；三、慈心；四、悲心。以上『生』字貫穿下面，以下『心』字貫穿上面。所以前兩種心是針對上位者，尚且需要供養，怎麼可以盜取？后兩種心是針對下位者，尚且需要救濟，怎麼可以容忍盜取？爲了對治盜竊，所以生起這些心。二、依靠佛性生起兩種心，即生起佛性的孝順和佛性的慈悲。用這兩種心，雖然針對上下兩類眾生，但常常隨順本性，平等對待，所以說是『佛性』，就如同前面戒律中的『常住』二字。三、因為佛性有兩種含義，所以生起兩種心。一、常住的含義。經中說：『其藥本味停住山中。』依據這種本性清凈的含義，生起孝順心而尊敬，如同常不輕菩薩尊敬四眾等。二、依據隨緣的含義。經中說：『隨其流處成種種味。』依據這種成就染污的含義，生起慈悲心而救度，如同常啼菩薩憐憫四眾等。又因為常住即是隨緣，隨緣即是常住，二者不二，所以是菩薩緣眾
【English Translation】 English version Moreover, it is stealing. And it can be known that there are three aspects of stealing. There are many ways to steal things, even including stealing with spells, so it is specifically mentioned. According to the previous precepts, because there is the word 'even', it can be known. Using a stealing mind, using spells to make things belong to oneself, etc., or taking other people's things unreasonably under the pretext of spells, are all called spell-stealing. Fourth, 'even' below shows the situation of the stolen property, which is divided into two points. First, from the perspective of the owner of the property, it includes the five realms of sentient beings, except for the hell realm. Starting from the human and heavenly realms, to non-humans, so it is said 'even ghosts and gods'. As long as the property has an owner, stealing it will definitely violate the precepts, so it is said 'has an owner'. Also, taking property that others or robbers have plundered for oneself, or being able to rob the property of robbers, so it is said 'robber's property'. Second, from the perspective of the property itself, 'a needle or a blade of grass' indicates that even if it is extremely little property, stealing it will violate the precepts, and it is not necessary to wait until the value is five coins. The second sentence says 'must not steal intentionally', which means that making rules to prohibit stealing. If it is taken by mistake, it does not violate the precepts, so it is said 'must not be intentional'. Second, 'and Bodhisattva below' explains the precepts for cultivating good deeds, which is also the precept of embracing goodness, and it is also to counteract the evil deed of stealing. It is divided into two points: first, arising the mind; second, creating benefit. In the previous 'arising the mind', four kinds of minds should arise. However, there are four explanations: first, arising four kinds of minds: 1. Arising the mind of Buddha-nature; 2. Filial piety mind; 3. Loving-kindness mind; 4. Compassionate mind. The word 'arising' above runs through the following, and the word 'mind' below runs through the above. Therefore, the first two minds are for superiors, who should be offered to, how can they be stolen from? The latter two minds are for inferiors, who should be helped, how can stealing be tolerated? To counteract stealing, these minds are aroused. Second, relying on Buddha-nature to arise two minds, that is, arising the filial piety of Buddha-nature and the loving-kindness and compassion of Buddha-nature. With these two minds, although they are for the two kinds of sentient beings, superiors and inferiors, they often follow the original nature and treat them equally, so it is said 'Buddha-nature', just like the word 'permanence' in the previous precepts. Third, because Buddha-nature has two meanings, two minds arise. First, the meaning of permanence. The sutra says: 'The original taste of the medicine remains in the mountains.' According to the meaning of this original pure nature, filial piety arises and is respected, just like Sadāparibhūta (Never Disparaging) Bodhisattva respected the four assemblies. Second, according to the meaning of conditioned arising. The sutra says: 'It becomes various tastes according to where it flows.' According to the meaning of achieving defilement, loving-kindness and compassion arise and are saved, just like Sadāprarudita (Ever Weeping) Bodhisattva had compassion for the four assemblies. Also, because permanence is conditioned arising, and conditioned arising is permanence, the two are not different, so it is the Bodhisattva's connection with sentient beings.
生常具二心也。又義準眾生皆有二義。一是所依佛性具有二義。如上辨。二是能依雜染亦二義。一緣成似有義。二無性即空義。由此染法有即空義故。所依佛性常凈不反也。由此染法有似有義故。所依佛性隨緣成染也。今此文中不約染法。但就佛性二義說二心也。四約自性住佛性在纏。可愍生慈悲心也。約引出及至得果出障。可尊生孝順心也。二常助一切下明依心作益。于中言常助者明長時無間也。一切人者。明廣攝無餘。生福者令種樂因也。生樂者令得樂果也。此二通世出世大小二乘可知。準瑜伽。但生現樂無福利。或俱無菩薩皆不作。或但生福利。或俱生菩薩皆作。是故此中具生福樂二種益事。第三而反下違制結犯有三義。一違前斷惡。又違后修善制。謂盜他物令他生苦生罪。乖福樂故。二應益生而不益生犯攝生戒。應施不施犯攝善戒。不應盜而盜犯律儀戒。故此一盜具違三戒。結為重罪。三應助生福樂。而反盜生罪苦。違反之甚故結重罪。下示罪名可知。盜戒竟。
菩薩戒本疏卷第二(終) 大正藏第 40 冊 No. 1813 梵網經菩薩戒本疏
梵網經菩薩戒本疏第三
魏國西寺沙門法藏撰
初篇淫戒第三
將釋此戒十門同前。
初制意者略有十義。一業道重
【現代漢語翻譯】 現代漢語譯本：眾生通常具有兩種心。此外，依據義理，眾生都具有兩種含義。一是作為所依的佛性具有兩種含義，如上文辨析。二是能依的雜染也具有兩種含義：一是因緣和合而成的『似有』之義，二是無自性即是『空』之義。由於染法具有『有即是空』的含義，所以作為所依的佛性恒常清凈，不會退轉。由於染法具有『似有』的含義，所以作為所依的佛性隨順因緣而成為染污。現在這段文字不涉及染法，只是就佛性的兩種含義來說明兩種心。四是就自性住佛性被纏縛的狀態，生起可憐憫的慈悲心。就引導出離以及證得果位、脫離障礙的狀態，生起可尊敬的孝順心。二是『常助一切』以下，說明依心而產生的利益。其中說『常助』，表明長時間沒有間斷。『一切人』，表明廣泛攝受沒有遺漏。『生福』，是使眾生種下安樂的因。『生樂』，是使眾生得到安樂的果。這兩種利益，通於世間和出世間、大乘和小乘，可以理解。依據《瑜伽師地論》，只是產生現世的安樂而沒有福利，或者兩者都沒有，菩薩都不會去做。或者只是產生福利，或者兩者都產生，菩薩都會去做。因此，這裡具備產生福樂兩種利益的事情。第三，『而反』以下，違背戒律而結罪有三種含義：一是違背了前面斷惡，又違背了後面修善的戒律。比如偷盜他人的財物，使他人產生痛苦和罪過，違背了福樂。二是應該利益眾生而不利益眾生，觸犯了攝生戒；應該佈施而不佈施，觸犯了攝善戒；不應該偷盜而偷盜，觸犯了律儀戒。因此，這一件偷盜的行為，同時違背了三種戒律，結為重罪。三是應該幫助眾生產生福樂，反而偷盜使眾生產生罪過和痛苦，違反的程度很深，所以結為重罪。下面說明罪名，可以知道。偷盜戒結束。 《菩薩戒本疏》卷第二（終） 大正藏第 40 冊 No. 1813 《梵網經菩薩戒本疏》
《梵網經菩薩戒本疏》第三
魏國西寺沙門法藏撰
初篇 淫戒第三
將要解釋此戒，十門與前面相同。
最初制定此戒的用意，略有十種含義。一是業道重。
【English Translation】 English version: Sentient beings usually possess two minds. Furthermore, according to the principle, all sentient beings have two meanings. First, the Buddha-nature (Fo Xing) [Buddha-nature] as the basis has two meanings, as analyzed above. Second, the dependent defilements (Za Ran) [defilements] also have two meanings: one is the meaning of 'illusory existence' arising from conditions, and the other is the meaning of no self-nature, which is 'emptiness'. Because defilements have the meaning of 'existence is emptiness', the Buddha-nature as the basis is always pure and does not regress. Because defilements have the meaning of 'illusory existence', the Buddha-nature as the basis becomes defiled according to conditions. This passage does not involve defilements, but only explains the two minds in terms of the two meanings of Buddha-nature. Fourth, regarding the state of the self-nature abiding Buddha-nature being bound, generate a compassionate mind of pity. Regarding guiding liberation and attaining the fruit, escaping obstacles, generate a respectful mind of filial piety. Second, 'Always assisting all' below, explains the benefits arising from the mind. Among them, saying 'always assisting' indicates a long time without interruption. 'All people' indicates broad acceptance without omission. 'Generating blessings' is to enable sentient beings to plant the cause of happiness. 'Generating joy' is to enable sentient beings to obtain the fruit of happiness. These two benefits are common to both mundane and supramundane, Mahayana and Hinayana, and can be understood. According to the Yogacarabhumi-sastra, if it only produces present happiness without benefits, or neither, Bodhisattvas will not do it. Or if it only produces benefits, or both, Bodhisattvas will do it. Therefore, this includes the matter of generating both blessings and joy. Third, 'but instead' below, violating the precepts and incurring offenses has three meanings: First, it violates the previous cessation of evil, and also violates the subsequent precept of cultivating good. For example, stealing other people's property causes others to generate suffering and sin, which violates blessings and joy. Second, one should benefit sentient beings but does not benefit sentient beings, violating the precept of embracing sentient beings; one should give but does not give, violating the precept of embracing good; one should not steal but steals, violating the precept of disciplinary precepts. Therefore, this one act of stealing violates all three precepts simultaneously, resulting in a heavy offense. Third, one should help sentient beings generate blessings and joy, but instead steals, causing sentient beings to generate sin and suffering, the degree of violation is very deep, so it results in a heavy offense. The following explains the names of the offenses, which can be known. The precept against stealing ends. Commentary on the Bodhisattva Precepts, Volume 2 (End) Taisho Tripitaka, Volume 40, No. 1813, Commentary on the Bodhisattva Precepts of the Brahma Net Sutra
Commentary on the Bodhisattva Precepts of the Brahma Net Sutra, Volume 3
Composed by the Sramana Fazang (Fa Tsang) [Dharma Store] of Xisi (Hsi Ssu) [Western Temple] Temple in the Wei Kingdom
First Section: Third Precept Against Lust
To explain this precept, the ten aspects are the same as before.
The initial intention of establishing this precept has roughly ten meanings. First, the path of karma is heavy.
故。謂若是邪十惡業攝。負此重愆不堪入道故須制也。二繫縛深故。謂生死獄中愛為枷鎖。智論云。淫慾心雖不惱眾生。心繫縛故為大罪也。三生死本故。由貪染淫蕩生死輪迴。慾海愛河漂溺無岸。四壞功德故。僧祇律云。可畏之甚無過女人。敗正毀德莫不由之。染心看者越毗尼。小乘尚爾。況菩薩等。地持云。菩薩怖生死過等聲聞百千萬倍。五壞世間故。正法念處經云。世間男得苦皆由於女婦。非少非中年莫不由此因。女人壞世間令善悉滅盡。天中大系縛莫過於女色。女人縛諸天將至三惡道。六亂靜心故。謂慾火喧心令失禪失念。慾海波浪破定水故。七入魔網故。斤舐刀刃之密貪毒花之色。損害眾生是魔意願。經云。此五欲者是眾魔境界。八失神通故。如仙人見女生染失通墮落。又如獨角仙人騰空巖岫。后為淫女騎頸將至人間。九障涅槃故。律中淫慾為初戒。比丘犯此今世不得涅槃。十障菩提故。經云。五欲者是障道法。能障生天。況無上道。如是等無量過失故須制也。
第二釋名者。染情逸蕩耽滯專固故謂之淫。約俗書此字有二。水邊淫者是為過咎也。女邊淫者是為邪私也。故滯雨多者名淫雨。滯書多者名淫書。故皇甫士安讀書三年經時不識春秋。乘馬不知牝牡。今情滯色慾名淫慾亦名淫色亦名為淫荒。故
【現代漢語翻譯】 現代漢語譯本 因此，如果屬於邪淫的十惡業所攝，揹負如此深重的罪過，不堪進入佛道，所以必須加以禁止。第二，因為繫縛很深。指的是在生死輪迴的牢獄中，愛慾是枷鎖。智度論說：『淫慾之心雖然不直接惱害眾生，但因為心被繫縛，所以是很大的罪過。』第三，是生死的根本。由於貪戀染著，導致生死輪迴，在慾海愛河中漂流沉溺，沒有邊際。第四，會破壞功德。僧祇律說：『可怕的東西沒有超過女人的。敗壞正道，毀壞德行，沒有不是因為女人的。』以染污心去看女人，就違越了毗尼。小乘尚且如此，更何況是菩薩等。地持經說：『菩薩畏懼生死的程度，超過聲聞百千萬倍。』第五，會破壞世間。正法念處經說：『世間男子所受的苦，都是因為女人。無論年少還是中年，沒有不是因為這個原因。女人敗壞世間，使善良全部滅盡。天界中最大的繫縛，莫過於女色。女人束縛諸天，將他們帶到三惡道。』第六，擾亂清凈心。指的是會使心喧鬧，導致失去禪定和正念。慾海的波浪會破壞禪定的清水。第七，進入魔網。就像舔舐刀刃上的蜜，貪戀毒花的顏色一樣，損害眾生是魔的意願。經中說：『這五欲是眾魔的境界。』第八，失去神通。就像仙人看到女子產生染著而失去神通墮落一樣。又如獨角仙人騰空于巖石山峰之間，後來被**騎在脖子上帶到人間。第九，障礙涅槃。律中淫慾是初戒。比丘如果犯了這條戒，今生就無法證得涅槃。第十，障礙菩提。經中說：『五欲是障礙佛道的法，能夠障礙生天，更何況是無上道。』像這樣有無量過失，所以必須加以禁止。
第二，解釋名稱。染著情慾，放蕩不羈，沉溺執著，所以叫做淫。按照世俗的說法，這個字有兩種含義。水字旁的淫，是過錯的意思。女字旁的淫，是邪惡私通的意思。所以雨水過多叫做淫雨。書籍過多叫做。所以皇甫士安讀書三年，不認識春秋，騎馬不知道雌雄。現在情慾沉溺叫做淫慾，也叫做，也叫做淫荒。
【English Translation】 English version Therefore, if it is included in the ten evil deeds of sexual misconduct, bearing such heavy sins, it is not suitable to enter the path of Buddhism, so it must be prohibited. Second, because the bondage is deep. It refers to the prison of birth and death, where lust is the shackle. The Mahaprajnaparamita Sastra says: 'Although the mind of lust does not directly harm sentient beings, because the mind is bound, it is a great sin.' Third, it is the root of birth and death. Due to greed and attachment to **, it leads to the cycle of birth and death, drifting and sinking in the sea of desire and the river of love, without end. Fourth, it destroys merit. The Sanghika Vinaya says: 'There is nothing more terrifying than women. The destruction of the right path and the destruction of virtue are all due to women.' Looking at women with a defiled mind violates the Vinaya. Even Hinayana is like this, let alone Bodhisattvas. The Bhumisparsha Sutra says: 'The Bodhisattva's fear of birth and death exceeds that of the Sravakas by hundreds of thousands of times.' Fifth, it destroys the world. The Saddharma Smrityupasthana Sutra says: 'The suffering that men in the world suffer is all because of women. Whether young or middle-aged, there is no one who is not because of this reason. Women destroy the world, causing all goodness to be destroyed. The greatest bondage in the heavens is none other than lust. Women bind the gods and bring them to the three evil realms.' Sixth, it disturbs the pure mind. It refers to ** causing the mind to be noisy, leading to the loss of Samadhi and mindfulness. The waves of the sea of desire will destroy the clear water of Samadhi. Seventh, entering the net of Mara. Just like licking honey from a knife's edge, being greedy for the color of poisonous flowers, harming sentient beings is the intention of Mara. The Sutra says: 'These five desires are the realm of all Maras.' Eighth, losing supernatural powers. Just like immortals who see women and develop attachment, losing their supernatural powers and falling. Also, like the unicorn immortal soaring among the rocky peaks, later being ridden on the neck by ** and brought to the human world. Ninth, obstructing Nirvana. In the Vinaya, lust is the first precept. If a Bhikkhu violates this precept, he will not be able to attain Nirvana in this life. Tenth, obstructing Bodhi. The Sutra says: 'The five desires are the Dharma that obstructs the path, able to obstruct rebirth in the heavens, let alone the unsurpassed path.' There are countless faults like this, so it must be prohibited.
Second, explaining the name. Being attached to lust, being dissolute and unrestrained, being immersed and attached, is called lust. According to secular terms, this word has two meanings. The 'yin' with the water radical means fault. The 'yin' with the woman radical means evil fornication. Therefore, excessive rain is called 'yin rain'. Excessive books are called . Therefore, Huangfu Shi'an studied for three years and did not recognize the Spring and Autumn Annals, and did not know the difference between male and female horses. Now, being immersed in lust is called lust, also called , also called licentiousness.
書云。內作色荒外作禽荒。約內典名不凈行。謂愛染污心名為不凈。行非法境污凈戒品故云行。行即業也。亦名非梵行。戒者。聖對斯過立制遮防故云戒也。從所製爲名矣。又此經中莫問在家出家菩薩俱絕淫慾。是故文中不簡邪正一切皆斷。問若爾何故在家菩薩有妻子耶。答在家有二類。若約初心人。則未受戒前先有妻子。若約得位已去。為化眾生現有妻子。是方便力。故華嚴中十行菩薩持凈戒時。有無量魔女惱亂菩薩。不生一念欲。心凈如佛。除其方便教化眾生。寧捨身命不加惡於人。如是準之。故知並是方便。實無慾想。又如瑜伽戒本。許在家菩薩為化眾生方便從欲者。謂心凈如佛而行。方便猶尚不開出家菩薩。何況心凈不能同佛。
三次第者。若依十善戒經。淫但防邪。殺盜不爾。故居后。此順彼位而總斷為異。又釋。身業犯中殺望前境違惱最極。是故在初。盜違其次。淫違最劣。或順貪心故在第三。問若爾何故聲聞戒中此戒最初。答淫慾為生死本。聲聞正為厭捨生死速趣涅槃故先制此。菩薩不爾故在第三。又釋。彼戒是待犯方制之戒。淫最初犯。制匪后立。此戒既不待犯方制。故依古戒順十善業不同彼也。
四具緣成犯者。通緣如前應知。別緣準論亦有七。一是有情類。以木等無犯重故。死屍未
【現代漢語翻譯】 現代漢語譯本：經書上說：『在內（心）造作，就會有色慾的荒亂；在外（行為）造作，就會有禽獸般的荒亂。』從內典（佛教經典）的角度來說，這叫做『不凈行』。所謂的『不凈』，是指愛染的污濁之心。『行』，是指行為觸犯了非法的境界，玷污了清凈的戒律品行，所以叫做『行』。『行』就是業。也叫做『非梵行』。『戒』，是聖人爲了防止這種過失而設立的制度和遮止，所以叫做『戒』。這是從所制定的內容來命名的。而且，這部經中，無論是出家菩薩還是在家菩薩，都要斷絕淫慾。因此，經文中不區分邪淫和正淫，一切都要斷除。問：如果這樣，為什麼在家菩薩會有妻子呢？答：在家菩薩有兩種情況。如果是初發心的人，那麼是在受戒之前就已經有了妻子。如果是已經證得果位的菩薩，爲了教化眾生而示現有妻子，這是一種方便之力。所以，《華嚴經》中，十行位的菩薩持守清凈戒律時，有無數的魔女來惱亂菩薩，菩薩卻不生起一絲一毫的慾念，心像佛一樣清凈。這是因為他們有方便教化眾生的能力。他們寧願捨棄生命，也不會對人加以惡行。像這樣來衡量，就知道這些都是方便示現，實際上並沒有慾念。又如《瑜伽師地論·戒本》，允許在家菩薩爲了教化眾生而方便隨順欲事，這是指內心清凈如佛而行方便，但即使這樣，也不允許出家菩薩這樣做，更何況內心不清凈，不能像佛一樣呢？ 三次第方面。如果依據《十善戒經》，淫戒只是防止邪淫，殺戒和盜戒不是這樣，所以淫戒放在後面。這裡總斷一切淫慾，和《十善戒經》的位次不同。另一種解釋是，在身業的罪過中，殺業相對於前面的罪過，對所違背的境界惱害最嚴重，所以放在第一位。盜業違背的程度次之，淫業違背的程度最輕。或者說，順應貪心的程度，所以淫業放在第三位。問：如果這樣，為什麼聲聞戒中，淫戒放在最前面呢？答：淫慾是生死的根本，聲聞乘正是爲了厭離生死，迅速趨向涅槃，所以首先制定這條戒律。菩薩不是這樣，所以放在第三位。另一種解釋是，聲聞戒是等待犯戒之後才制定的戒律，淫慾是最容易犯的，所以戒律的制定不能放在後面。菩薩戒不是等待犯戒之後才制定的，所以依據古戒，順應十善業，和聲聞戒不同。 四具緣成犯方面。共同的因緣和前面說的一樣，應該知道。特別的因緣，依據論典，也有七種。第一是有情類，因為對木頭等無情物造淫業，不犯重罪。死屍未
【English Translation】 English version: The scriptures say: 'Internal actions create the wilderness of lust; external actions create the wilderness of bestiality.' In terms of the inner scriptures (Buddhist scriptures), this is called 'impure conduct.' 'Impure' refers to the defiled mind of attachment and desire. 'Conduct' refers to actions that violate unlawful realms, defiling the pure precepts and conduct, hence the term 'conduct.' 'Conduct' is karma. It is also called 'non-brahmacharya' (non-virtuous conduct). 'Precepts' are the systems and prohibitions established by the sages to prevent such faults, hence the term 'precepts.' This is named after what is being prohibited. Moreover, in this scripture, whether they are ordained or lay Bodhisattvas, all must sever lust. Therefore, the text does not distinguish between improper and proper sexual conduct; all must be cut off. Question: If so, why do lay Bodhisattvas have wives? Answer: There are two types of lay Bodhisattvas. If it is someone who has just begun, then they already had a wife before taking the precepts. If it is a Bodhisattva who has already attained a certain level, they manifest having a wife to teach sentient beings; this is a power of skillful means. Therefore, in the Avatamsaka Sutra, when Bodhisattvas of the Tenth Practice stage uphold pure precepts, countless demonesses disturb the Bodhisattvas, but they do not generate a single thought of desire; their minds are as pure as the Buddha. This is because they have the skillful means to teach sentient beings. They would rather give up their lives than inflict evil upon others. Judging in this way, we know that these are all expedient manifestations; in reality, they have no desire. Furthermore, as in the Yoga-carabhumi-sastra, the Precepts Section, lay Bodhisattvas are permitted to expediently engage in sexual activity to transform sentient beings, meaning they act with a mind as pure as the Buddha. Even with such skillful means, it is still not permitted for ordained Bodhisattvas, let alone those whose minds are not as pure as the Buddha? Regarding the three orders. If based on the Ten Wholesome Precepts Sutra, the precept against sexual misconduct only prevents improper sexual conduct, while the precepts against killing and stealing are not like this, so the precept against sexual misconduct is placed last. Here, all sexual misconduct is completely cut off, which is different from the order in that sutra. Another explanation is that among the transgressions of bodily actions, killing is the most extreme in terms of harming the object, so it is placed first. Stealing is the next most severe, and sexual misconduct is the least severe. Or, it is placed third because it follows the degree of greed. Question: If so, why is this precept first in the Sravaka (Hearer) precepts? Answer: Sexual desire is the root of birth and death. Sravakas (Hearers) are precisely trying to renounce birth and death and quickly attain Nirvana, so this precept is established first. Bodhisattvas are not like this, so it is placed third. Another explanation is that the Sravaka (Hearer) precepts are established after a transgression has occurred. Sexual misconduct is the first transgression, so the precept cannot be established later. The Bodhisattva precepts are not established after a transgression has occurred, so they follow the ancient precepts and accord with the ten wholesome actions, which is different from the Sravaka (Hearer) precepts. Regarding the four conditions for completing a transgression. The common conditions are as mentioned before and should be understood. The specific conditions, according to the Sastra, are also seven. The first is sentient beings, because committing sexual acts with inanimate objects like wood does not constitute a grave offense. A corpse is not
壞等是情類攝故。問此中何故不同前二戒有簡異自身立他緣耶。答以自盜不成盜自淫即成淫。如律中弱脊自淫成重等。是故不同也。二是正境。謂女三男二等。以余處不犯重故。三起彼想。謂以迷生為木及迷道為非道皆不犯重故。四有淫心。以睡眠等不犯故。五有三毒。以在家菩薩正慧御心方便化生開不犯故。若約出家不開則無此緣。六造趣。以不動身儀不成重故。七與境合。謂入如毛頭等。若為怨逼開與境合禁其受樂。
五闕緣義者。闕通可知。別中若闕初緣有二罪。闕第二有六罪。同前。謂異道想若決不決俱重。若非道同差畢竟不決。約心重方便。后若知非道得輕方便。又若二道互差。于彼起疑亦不決俱重。若非道差起彼疑不決中方便。若決輕方便。次闕第三緣亦想疑二別。想有四句。一本迷。謂無心犯重元趣非道。錯侵正道。后不知錯應結方便。二後知入道結重方便。不同小乘。以對法五緣中有起彼想故也。又以大乘業思在意。多約心結故不同也。三本心趣重。臨至正道忽轉想迷謂為非道。犯已知道暢遂本心。雖闕中心理亦應重。以心多境全故。小乘應據此義而說。四畢竟不知闕中后二心得重方便。二疑中二句。一疑道為非道。後心知道亦應結重。二后畢竟不知應得重方便。余異道想疑等俱重。以皆是犯
【現代漢語翻譯】 現代漢語譯本：因為『壞等』屬於情類所攝。問：為什麼在這裡不同於前兩條戒律，有關於自身和他緣的簡別呢？答：因為自己盜竊不能構成盜竊，但自淫就能構成淫戒。如同律典中，身體虛弱的人自淫構成重罪等。所以不同。二是正境（指正確的對象）。指女性三種，男性兩種等。因為在其他地方不犯重罪。三是起彼想（產生那種想法）。指把迷路的地方當成樹木，以及把非道當成道，都不犯重罪。四是有淫心（有淫慾之心）。因為睡眠等情況不犯戒。五是有三毒（貪嗔癡）。因為在家菩薩以正慧駕馭內心，方便化生，所以開許不犯。如果針對出家人不開許，就沒有這種緣由。六是造趣（實際行動）。因為不動身體的姿勢不能構成重罪。七是與境合（與對像結合）。指進入像毛髮尖端那樣。如果被怨家逼迫，開許與境合，但禁止享受其中的快樂。 五種缺少因緣的情況：缺少通用的情況可以知道。特別的情況中，如果缺少第一個因緣，有兩種罪過。缺少第二個因緣，有六種罪過。與前面相同。指異道想（不同的道路的想法），如果確定或不確定都是重罪。如果非道（不是正道）相同，差別在於畢竟不確定。根據內心來判斷是重罪還是方便罪。之後如果知道不是正道，得到輕微的方便罪。又如果兩條道路互相差別，對於那條道路產生懷疑，也是不確定，都是重罪。如果非道差別，產生懷疑但不確定，是中等方便罪。如果確定，是輕微的方便罪。其次缺少第三個因緣，也有想法和懷疑兩種區別。想法有四種情況：一是原本迷惑。指無心犯重罪，原本走向非道，錯誤地侵犯了正道。之後不知道錯誤，應該結方便罪。二是之後知道進入了正道，結重罪和方便罪。這不同於小乘，因為對法五緣中有『起彼想』的緣故。又因為大乘的業思在意，多根據內心來判斷罪過，所以不同。三是原本內心走向重罪，臨近正道時忽然轉變想法，迷惑地認為是非道。犯戒後知道暢快，遂了本心。雖然缺少中間的心理，但從道理上來說也應該是重罪。因為內心和對象都是完整的。小乘應該根據這個意義來說。四是畢竟不知道，缺少中間和後面的兩個心理，得到重方便罪。二是懷疑中有兩種情況：一是懷疑道為非道，之後內心知道是道，也應該結重罪。二是之後畢竟不知道，應該得到重方便罪。其餘的異道想和懷疑等都是重罪。因為這些都是犯戒。
【English Translation】 English version: Because 'bad, etc.' are included in the category of emotions. Question: Why is it different here from the previous two precepts, having distinctions regarding oneself and external conditions? Answer: Because self-theft cannot constitute theft, but self-indulgence immediately constitutes the precept of indulgence. Like in the Vinaya, a weak person's self-indulgence constitutes a grave offense, etc. Therefore, it is different. Second is the correct object (zheng jing) (referring to the correct object). It refers to three types of women, two types of men, etc. Because in other places, it does not constitute a grave offense. Third is arising that thought (qi bi xiang) (generating that thought). It refers to mistaking a lost place for trees, and mistaking a non-path for the path, which do not constitute grave offenses. Fourth is having lustful intent (you yin xin) (having lustful thoughts). Because situations like sleep do not violate the precept. Fifth is having the three poisons (san du) (greed, hatred, and delusion). Because a bodhisattva at home uses correct wisdom to control the mind, and expediently transforms beings, so it is permitted not to violate. If it is not permitted for monks, then there is no such condition. Sixth is the act of proceeding (zao qu) (actual action). Because not moving the body does not constitute a grave offense. Seventh is union with the object (yu jing he) (union with the object). It refers to entering like the tip of a hair. If forced by enemies, it is permitted to unite with the object, but forbidden to enjoy the pleasure within. The meaning of the five missing conditions: Missing the common conditions can be known. Among the special conditions, if the first condition is missing, there are two offenses. If the second condition is missing, there are six offenses. The same as before. It refers to the thought of a different path (yi dao xiang) (thought of a different path), whether certain or uncertain, both are grave offenses. If the non-path (fei dao) (not the right path) is the same, the difference lies in ultimately being uncertain. Judging based on the mind, it is a grave offense or an expedient offense. Afterwards, if one knows it is not the right path, one obtains a slight expedient offense. Also, if two paths differ from each other, and one has doubts about that path, it is also uncertain, and both are grave offenses. If the non-path differs, and one has doubts but is uncertain, it is a medium expedient offense. If certain, it is a slight expedient offense. Next, lacking the third condition, there are also two distinctions of thought and doubt. There are four situations for thought: First, originally confused. It refers to unintentionally committing a grave offense, originally heading towards the non-path, mistakenly violating the right path. Afterwards, not knowing the mistake, one should incur an expedient offense. Second, afterwards knowing that one has entered the right path, one incurs a grave offense and an expedient offense. This is different from the Hinayana, because the five conditions of Abhidharma include the condition of 'arising that thought'. Also, because the karma of Mahayana is in the mind, and offenses are mostly judged based on the mind, so it is different. Third, originally the mind was heading towards a grave offense, but near the right path, the thought suddenly changed, mistakenly thinking it was the non-path. After violating the precept, one knows it was pleasant, fulfilling the original intention. Although the middle mind is missing, logically it should also be a grave offense. Because the mind and the object are complete. The Hinayana should explain according to this meaning. Fourth, ultimately not knowing, lacking the middle and later two minds, one obtains a grave expedient offense. Second, there are two situations for doubt: First, doubting the path as the non-path, and afterwards the mind knows it is the path, one should also incur a grave offense. Second, afterwards ultimately not knowing, one should obtain a grave expedient offense. The remaining thoughts of different paths and doubts, etc., are all grave offenses. Because these are all violations of the precept.
境故。次闕第四緣者有三句。一怨持菩薩陰置女根中。由嚙指等禁心不受樂即總不犯。反此成犯。二菩薩睡眠為他所淫。畢竟不覺理亦無犯。三覺已不受樂無犯。受樂已成犯。次闕第五緣者有二句。一約位。在家菩薩闕此無犯。出家成犯。二約三時心中。二心明慧一心闇惑應重方便。二惑一慧理應成重。次闕第六緣者有二句。一若不動身無犯。以是身業犯故。二若但起身即得方便罪。以未至身故非重。次闕第七緣有二句。一縱動身儀至境未對便止得方便。二至境將處毛分未侵便止得重方便。
第六輕重者。略就六位顯之。一約境。二約心。三合辨。四約數。五約造趣。六約損。七種類。初犯境有十。一死屍未壞。二與鬼交通。三畜生。四人。五諸親。六女妹等。七在家二眾持五八戒等。八出家二眾具大戒等。九父母。十聖人。如犯羅漢尼等。皆前輕後重可知。二約心者亦有十種。一有增上貪心。謂貪心猛盛于父母等前無羞恥等。二中品貪雖具羞恥而戀著極深。三下品貪謂具羞恥戀著非深。重輕可知。四約嗔心。謂嗔彼人故作淫事。五約癡。以謂如說欲不障道。而故作之。六具貪嗔。謂嗔為方便貪心究竟。七具貪癡。謂以癡為方便貪心究竟。八嗔癡方便貪心究竟。上五位皆前輕後重可知。九無記方便癡貪究竟。十
【現代漢語翻譯】 現代漢語譯本 關於境的緣故。其次，缺少第四個緣由有三種情況：一、怨持菩薩（對持戒不滿的菩薩）將陰部置於女子性器官中，由於嚙指等禁制內心不受快樂，總的來說不構成犯戒。反之則構成犯戒。二、菩薩在睡眠中被他人強姦，完全沒有察覺，從道理上講也不構成犯戒。三、醒來后不受快樂，不構成犯戒；如果接受了快樂，則構成犯戒。其次，缺少第五個緣由有兩種情況：一、從身份上說，在家菩薩缺少此緣由不構成犯戒，出家菩薩則構成犯戒。二、從三種心境來說，兩種心境明智，一種心境迷惑，應該加重懲罰；兩種迷惑，一種明智，理應加重懲罰。其次，缺少第六個緣由有兩種情況：一、如果不動身體，不構成犯戒，因為這是身體上的罪過。二、如果只是起身，就構成方便罪（未遂罪），因為還沒有接觸到身體，所以不是重罪。其次，缺少第七個緣由有兩種情況：一、即使身體動了，但性器官到達對像處但尚未接觸就停止，構成方便罪。二、到達對像處，將要接觸但毛髮尚未侵入就停止，構成重方便罪（較重的未遂罪）。
第六，關於輕重罪。大致從六個方面來顯明：一、關於對象。二、關於心。三、合併辨別。四、關於次數。五、關於造作的趨向。六、關於損害。七、關於種類。首先，觸犯的對象有十種：一、未腐爛的屍體。二、與鬼交通。三、畜生。四、人。五、各種親屬。六、姐妹等。七、在家男女二眾持五戒、八戒等。八、出家男女二眾具足大戒等。九、父母。十、聖人，如觸犯阿羅漢尼（證得阿羅漢果位的比丘尼）等。都是前面的輕，後面的重，可以知道。其次，關於心也有十種：一、有強烈的貪心，指貪心非常強烈，在父母等面前毫無羞恥等。二、中等貪心，雖然有羞恥心，但戀著非常深。三、下等貪心，指有羞恥心，戀著不深。輕重可以知道。四、關於嗔心，指因為嗔恨那個人而做淫事。五、關於癡，認為如說淫慾不妨礙修行，而故意去做。六、具有貪嗔，指以嗔恨為方便，貪心最終實現。七、具有貪癡，指以癡為方便，貪心最終實現。八、嗔癡為方便，貪心最終實現。以上五種情況都是前面的輕，後面的重，可以知道。九、無記（非善非惡）為方便，癡貪最終實現。十
【English Translation】 English version Regarding the cause of the object. Next, the absence of the fourth condition has three situations: 1. A 'resentful' Bodhisattva (one who is dissatisfied with upholding precepts) places their genitals in a woman's sexual organ. Because of restraints like biting fingers, the mind does not receive pleasure, so generally, it does not constitute a transgression. The opposite constitutes a transgression. 2. A Bodhisattva is raped while sleeping, and is completely unaware. Logically, this also does not constitute a transgression. 3. Upon waking, if they do not receive pleasure, it does not constitute a transgression; if they receive pleasure, it constitutes a transgression. Next, the absence of the fifth condition has two situations: 1. In terms of status, a lay Bodhisattva lacking this condition does not commit a transgression, while an ordained Bodhisattva does. 2. In terms of the three states of mind, if two minds are wise and one mind is confused, the punishment should be increased; if two are confused and one is wise, the punishment should logically be increased. Next, the absence of the sixth condition has two situations: 1. If the body does not move, there is no transgression, because it is a physical transgression. 2. If one only gets up, it constitutes a 'convenience' offense (attempted offense), because there has been no contact with the body, so it is not a serious offense. Next, the absence of the seventh condition has two situations: 1. Even if the body moves, but the sexual organ reaches the object but stops before contact, it constitutes a 'convenience' offense. 2. Reaching the object, about to make contact but stopping before even a hair touches, it constitutes a 'heavy convenience' offense (a more serious attempted offense).
Sixth, regarding the severity of offenses. Roughly, it is shown from six aspects: 1. Regarding the object. 2. Regarding the mind. 3. Combined discernment. 4. Regarding the number of times. 5. Regarding the tendency of the action. 6. Regarding the harm. 7. Regarding the type. First, there are ten types of objects that can be violated: 1. An un-decayed corpse. 2. Intercourse with a ghost. 3. An animal. 4. A person. 5. Various relatives. 6. Sisters, etc. 7. Lay male and female followers upholding the five or eight precepts, etc. 8. Ordained male and female followers fully upholding the great precepts, etc. 9. Parents. 10. Sages, such as violating an Arhat nun (a Bhikkhuni who has attained Arhatship), etc. It is understood that the former are lighter and the latter are heavier. Second, there are also ten types of minds: 1. Having excessive greed, meaning the greed is very strong, with no shame in front of parents, etc. 2. Medium greed, although there is shame, the attachment is extremely deep. 3. Lower greed, meaning there is shame, but the attachment is not deep. The severity can be known. 4. Regarding anger, meaning committing sexual acts because of anger towards that person. 5. Regarding ignorance, believing that sexual desire does not hinder practice, and intentionally doing it. 6. Having both greed and anger, meaning using anger as a means to ultimately fulfill greed. 7. Having both greed and ignorance, meaning using ignorance as a means to ultimately fulfill greed. 8. Using anger and ignorance as a means to ultimately fulfill greed. In the above five situations, the former are lighter and the latter are heavier, as can be known. 9. Using non-defined (neither good nor evil) as a means to ultimately fulfill greed. 10.
善心方便慈貪究竟。亦前重后輕可知。三合辨者有十種。一重心對前重境。二中心對前重境。三輕心對重境。四重心對中境。五中心對中境。六輕心對中境。七重心輕境。八中心輕境。九輕心輕境。十善心中下境。並有輕重。準事可知。四約數者有五種。一暫犯生怖即悔永斷。二數犯自後懺之斷。三數犯懺連綿不斷。四犯已相續終身不改。五見犯為益。無持戒心無懺悔意。執犯為是。以畢竟終身。皆前輕後重可知。五約造趣者有三種。一極私竊。二少避人。三公然行。皆前輕後重。六約損者有五種。一如慾火燒天祠等。二壞自他梵行等。三惡事顯彰多人生謗。四惡名流佈壞他信心。五不壞他信。前重后輕可知。七約種類者。謂摩觸漏失粗語媒嫁等類皆不應犯耳。涅槃經第三十一云。若有菩薩自言戒凈。雖不與女人和合。見女人時生嘲調言語戲笑。如是菩薩成就欲法毀破凈戒。污辱梵行令戒雜穢。不得名為凈戒具足。
第七得果者。依十地論及對法等亦有三種。一異熟果。墮三惡趣中受劇苦等。二等流果。謂於人中受二妻相競及婦不貞良。三增上果。謂人中所感外物多有怨競。又依優婆塞戒經第四云。若復有人樂為邪淫。是人不能護自他身。一切眾生見皆生疑。所作之事妄語在先。於一切時常受苦惱。心常散亂不
【現代漢語翻譯】 現代漢語譯本 善心、方便、慈悲和貪慾，最終的結果如何，也可以通過先前的行為和之後的結果的輕重來判斷。三種情況的結合辨析有十種：一是重心（指強烈的意圖）面對先前較重的境界（指已經造成的嚴重後果）；二是中心（指一般的意圖）面對先前較重的境界；三是輕心（指微弱的意圖）面對較重的境界；四是重心面對中等境界；五是中心面對中等境界；六是輕心面對中等境界；七是重心面對輕微境界；八是中心面對輕微境界；九是輕心面對輕微境界；十是善心中產生的下等境界。這些都存在輕重之分，可以根據具體情況來判斷。四種關於數量的情況有五種：一是偶爾犯戒后產生恐懼，立即懺悔並永遠斷除；二是多次犯戒后才懺悔並斷除；三是多次犯戒，懺悔卻連綿不斷；四是犯戒后持續不斷，終身不改；五是認為犯戒有益，沒有持戒之心，沒有懺悔之意，堅持犯戒是正確的，最終一生如此。這些都可以通過先前輕微，之後嚴重來判斷。五種關於行為趨向的情況有三種：一是極其隱秘地偷竊；二是稍微避開他人；三是公然進行。這些都是先前輕微，之後嚴重。六種關於損害的情況有五種：一是像焚燒天祠等；二是破壞自己和他人的梵行等；三是惡事被揭露，引起許多人誹謗；四是惡名流傳，破壞他人信心；五是不破壞他人信心。這些都可以通過先前輕微，之後嚴重來判斷。七種關於種類的情況，指的是摩觸（指不凈觸控）、漏失（指精液遺失）、粗語（指惡語）、媒嫁（指促成不正當的婚姻）等，這些都是不應該觸犯的。 《涅槃經》第三十一卷說：『如果有菩薩自稱戒律清凈，即使不與女人發生性關係，見到女人時卻用嘲諷的言語戲笑。這樣的菩薩成就了欲法，毀壞了清凈的戒律，玷污了梵行，使戒律變得雜穢，不能被稱為戒律具足。』 第七，關於獲得果報的情況，依據《十地論》和《對法》等，也有三種：一是異熟果（Vipāka-phala），墮入三惡趣中遭受劇烈的痛苦等；二是等流果（Nisyanda-phala），指在人中遭受兩個妻子爭鬥，或者妻子不貞良；三是增上果（Adhipati-phala），指在人中所感應的外物多有怨恨爭鬥。另外，依據《優婆塞戒經》第四卷說：『如果有人喜歡邪淫，這個人不能保護自己和他人的身體，一切眾生見到都會產生懷疑，所做的事情總是以妄語開始，在任何時候都常常遭受苦惱，內心常常散亂。』
【English Translation】 English version The ultimate consequences of wholesome intention, skillful means, compassion, and greed can be understood by observing the relative weight of prior actions and subsequent results. There are ten types of distinctions based on three combinations: 1. A heavy mind (intense intention) facing a previously heavy circumstance (serious consequences already caused). 2. A medium mind (general intention) facing a previously heavy circumstance. 3. A light mind (weak intention) facing a heavy circumstance. 4. A heavy mind facing a medium circumstance. 5. A medium mind facing a medium circumstance. 6. A light mind facing a medium circumstance. 7. A heavy mind facing a light circumstance. 8. A medium mind facing a light circumstance. 9. A light mind facing a light circumstance. 10. An inferior circumstance arising from a wholesome mind. All these have varying degrees of weight, which can be determined based on the specific situation. There are five types of situations based on four considerations of quantity: 1. Occasionally violating a precept, then becoming fearful, immediately repenting, and permanently ceasing. 2. Repeatedly violating precepts, then repenting and ceasing. 3. Repeatedly violating precepts, with continuous and unending repentance. 4. Violating precepts continuously, without change throughout life. 5. Considering violation beneficial, having no intention to uphold precepts, no intention to repent, insisting that violation is correct, and ultimately living this way for life. These can all be understood as progressing from light to heavy. There are three types of situations based on five considerations of the direction of actions: 1. Stealing extremely secretly. 2. Slightly avoiding others. 3. Acting openly. These all progress from light to heavy. There are five types of situations based on six considerations of harm: 1. Such as burning a heavenly shrine, etc. 2. Destroying one's own and others' pure conduct (Brahmacarya), etc. 3. Evil deeds being revealed, causing many to slander. 4. A bad reputation spreading, destroying others' faith. 5. Not destroying others' faith. These can all be understood as progressing from light to heavy. There are seven types of situations based on kinds, referring to inappropriate touching (impure touch), loss of semen, harsh speech, arranging improper marriages, etc., all of which should not be violated. The thirty-first chapter of the Nirvana Sutra states: 'If a Bodhisattva claims to be pure in precepts, but even if he does not engage in sexual relations with women, he uses mocking and joking language when seeing women. Such a Bodhisattva fulfills the law of desire, destroys pure precepts, defiles pure conduct, and cannot be called complete in precepts.' Seventh, regarding the attainment of results, according to the Ten Bhumi Sutra (Dashabhumika Sutra) and Abhidharma texts, there are also three types: 1. The Vipāka-phala (result of maturation), falling into the three evil realms and suffering intense pain, etc. 2. The Nisyanda-phala (result of outflow), referring to experiencing two wives fighting in the human realm, or a wife being unchaste. 3. The Adhipati-phala (result of dominance), referring to external objects in the human realm causing much resentment and strife. Furthermore, according to the fourth chapter of the Upasaka Precept Sutra: 'If someone enjoys engaging in sexual misconduct, that person cannot protect their own and others' bodies. All beings will become suspicious upon seeing them. Their actions always begin with false speech, and they constantly suffer distress at all times, with their minds always scattered.'
能修善。喪失財物。所有妻子心不戀慕。壽命短促。是名邪淫現在惡果。舍此身已處在地獄。受惡色身飢渴長命無量苦惱。是名後世惡業果報。若得人身惡色惡力。人不喜見。不能守護妻妾男女。是一惡人因緣力故一切外物不得自在。又大菩薩藏經第十云。舍利子我說。一切習近欲時。無有小惡而不造者。彼若報熟。無有小苦而不攝受。是故我說。一切三千世界中眾生大怨無過妻妾女色諸欲。又云。若有眾生味著男女妻妾諸女色慾。當知即是味著利刀之刃。即是味著大熱鐵丸。即是味著坐熱鐵床。即味著熱鐵梯橙。又云。當知婦人滅聖慧眼。乃至廣說。又正法念經云。妙色毒花如觸猛火炎。欲樂亦如是。后受大苦惱。如火益眾薪其火不可滅。自他俱能燒。欲樂亦如是。飛蛾投火不見燒害苦。欲樂亦如是。癡人不覺知。又云。如是女欲網繫縛甚堅牢。能令諸眾生輪轉于有獄。身縛尚可解。心縛不可脫。心既欲為縛常受諸苦惱。又真偽沙門經云。比丘有二事墮鑊湯中。一者常念愛慾心。二者喜愛結知友。聖言如此。意念尚墮鑊湯。況身語過患甚重。智論十二云。又有十罪。如彼應知。又律云。寧以男根置毒蛇口中終不近女人。以毒蛇唯損一生女害多生故。蛇害不入地獄。女害入地獄故。蛇害完身。女害法身故。幸諸智者用
【現代漢語翻譯】 現代漢語譯本 能修善，但因邪淫而喪失財物，導致所有妻子不再愛慕，並且壽命短促。這被稱為邪淫在現世所招致的惡果。捨棄此身之後，將墮入地獄，承受醜陋的身體，以及無盡的飢渴和苦惱。這被稱為來世的惡業果報。如果轉生為人，則會相貌醜陋、體弱無力，不被人喜歡，無法守護妻妾子女。因為這一惡人的因緣，一切外物都無法自在。此外，《大菩薩藏經》第十卷中說，舍利子，我說，一切人只要是習慣於親近性慾，沒有不造作小惡的。如果這些惡業成熟，沒有不受苦的。因此我說，在整個三千世界中，眾生最大的怨敵莫過於妻妾女色和各種慾望。又說，如果眾生貪戀男女妻妾和各種女色，應當知道這就像是在品嚐利刀的刀刃，就像是在品嚐燒紅的鐵丸，就像是坐在燒紅的鐵床上，就像是攀登燒紅的鐵梯。又說，應當知道婦人能滅聖人的智慧之眼，乃至更多。此外，《正法念經》中說，美妙的顏色如同有毒的花朵，如同接觸猛烈的火焰，性慾的快樂也是如此，之後會承受巨大的苦惱。如同火焰新增柴火，火焰無法熄滅，自身和他人都會被燒燬，性慾的快樂也是如此。飛蛾撲火，看不到燒傷的痛苦，性慾的快樂也是如此，愚癡的人不會覺察到。又說，這樣的女色慾望之網束縛得非常牢固，能夠讓眾生在有獄中輪迴。身體的束縛尚且可以解開，內心的束縛卻無法擺脫。內心一旦被慾望束縛，就會常常承受各種苦惱。此外，《真偽沙門經》中說，比丘有兩種行為會墮入鑊湯地獄：一是常常思念愛慾之心，二是喜愛結交惡友。聖人的教誨是如此，僅僅是意念尚且會墮入鑊湯地獄，更何況是身語的過患，罪過非常嚴重。《智度論》第十二卷中說，還有十種罪過，應當像前面所說的那樣瞭解。此外，戒律中說，寧願將男根放在毒蛇的口中，也終究不要親近女人，因為毒蛇只會損害一生，而女人會損害多生。毒蛇的危害不會讓人墮入地獄，而女人的危害會讓人墮入地獄。毒蛇的危害是損害身體，而女人的危害是損害法身。希望各位智者慎用智慧。
【English Translation】 English version One can cultivate goodness, but due to sexual misconduct, one loses wealth, causing all wives to no longer be affectionate, and one's lifespan is shortened. This is called the evil consequence of sexual misconduct in the present life. After abandoning this body, one will fall into hell, enduring an ugly body and endless hunger, thirst, and suffering. This is called the evil karmic retribution in the afterlife. If one is reborn as a human, one will be ugly in appearance, weak in strength, disliked by people, and unable to protect one's wives, concubines, and children. Because of the karma of this evil person, one cannot be free with external things. Furthermore, the tenth volume of the Mahābodhisattva-saṃgraha-sūtra states, 'Śāriputra (舍利子), I say that whoever is accustomed to approaching sexual desire will not fail to commit small evils. If these evil karmas mature, there is no suffering that one will not endure. Therefore, I say that in the entire three thousand worlds, the greatest enemies of sentient beings are wives, concubines, female beauty, and various desires.' It also says, 'If sentient beings are attached to men, women, wives, concubines, and various female forms, they should know that it is like tasting the blade of a sharp knife, like tasting a red-hot iron ball, like sitting on a red-hot iron bed, like climbing a red-hot iron ladder.' It also says, 'One should know that women can extinguish the eyes of holy wisdom,' and so on. Furthermore, the Saddharma-smṛtyupasthāna-sūtra states, 'Beautiful colors are like poisonous flowers, like touching fierce flames. The pleasure of sexual desire is also like this, and afterward, one will endure great suffering. Like adding firewood to a fire, the fire cannot be extinguished, and both oneself and others will be burned. The pleasure of sexual desire is also like this. Moths fly into the fire, not seeing the pain of being burned. The pleasure of sexual desire is also like this, and foolish people do not realize it.' It also says, 'Such a net of female desire binds very firmly, and it can cause sentient beings to revolve in the prison of existence. The bondage of the body can still be untied, but the bondage of the mind cannot be escaped. Once the mind is bound by desire, one will always endure various sufferings.' Furthermore, the True and False Śrāmaṇa Sūtra states, 'Bhikṣus (比丘) who have two things will fall into the cauldron hell: one is constantly thinking of lustful desires, and the other is liking to make bad friends.' The teachings of the sages are like this. Even mere thoughts will cause one to fall into the cauldron hell, let alone the faults of body and speech, which are very serious offenses. The twelfth volume of the Mahāprajñāpāramitopadeśa states, 'There are also ten sins, which should be understood as described earlier.' Furthermore, the Vinaya (律) states, 'Rather put one's male organ into the mouth of a poisonous snake than approach a woman, because a poisonous snake only harms one life, while a woman harms many lives. The harm of a snake does not cause one to fall into hell, while the harm of a woman causes one to fall into hell. The harm of a snake harms the body, while the harm of a woman harms the Dharma body.' I hope all wise people will use their wisdom carefully.
深自誡。
第八通塞者。先通中謂得位菩薩有在家者為化眾生有開不犯。如瑜伽戒本云。又如菩薩處在居家。見有女色現無系屬。習淫慾法繼心菩薩求非梵行。菩薩見已作意思惟。勿令心恚多生非福。若隨其欲便得自在。方便安處令種善根。亦當令其舍不善業。住慈愍心行非梵行。雖習如是穢染之法而無所犯。生多功德。出家菩薩為護聲聞聖所教戒令不壞滅。一切不應行非梵行。又清凈毗尼經云。問曰。頗有犯戒成尸波羅密不。文殊師利答言。有。謂菩薩教化眾生不自觀戒。二塞者。如涅槃三十一云。復有菩薩自言戒凈。雖不與彼女人身合。嘲調談笑。于壁障外遙聞女人瓔珞镮釧種種諸聲心生愛著。如是菩薩成就欲法毀破凈戒。污辱梵行令戒雜穢。不得名為凈戒具足。復有菩薩自言戒凈。雖不與女人和合言語嘲調聽其音聲。然見男子隨逐女時。或見女人隨逐男時。便生貪著。如是菩薩成就欲法毀破凈戒。污辱梵行令戒雜穢。不得名為凈戒具足。復有菩薩自言戒凈。雖復不與女人和合言語嘲調聽其音聲見男女相隨。然為生天受五欲樂。如是菩薩成就欲法毀破凈戒。污辱梵行令戒雜穢。不得名為凈戒具足。善男子若有菩薩清凈持戒。而不為戒不為尸波羅密。不為果報不為利益。不為菩提不為涅槃不為聲聞辟支佛。唯
【現代漢語翻譯】 現代漢語譯本： 深刻地自我告誡。
第八，關於通達和閉塞的方面。首先，通達是指，證得果位的菩薩，爲了教化眾生，有時會開許不違犯某些戒律。例如，《瑜伽師地論·戒品》中說：『又如菩薩處於居家，見到沒有歸屬的女子，如果修習淫慾之法能接引菩薩，使其不造非梵行。菩薩見到后，應當這樣思惟：不要讓（對方）心生嗔恚，反而多造惡業。如果順從她的慾望，便能讓她自在，方便地引導她種下善根，也應當讓她捨棄不善之業。以慈悲之心行非梵行。』雖然修習如此污穢染著的法，卻沒有違犯戒律，反而能生出許多功德。而出家菩薩爲了守護聲聞乘聖者所教導的戒律，使其不被破壞，一切都不應該行非梵行。』又《清凈毗尼經》中說：『問：難道有犯戒反而成就尸羅波羅蜜（Śīla-pāramitā，戒波羅蜜）的情況嗎？文殊師利（Mañjuśrī）回答說：有。就是菩薩教化眾生時不執著于自己的戒律。』
閉塞是指，如《涅槃經》第三十一卷中說：『又有些菩薩自稱戒律清凈，雖然不與女人有身體上的接觸，卻嘲弄調笑，在墻壁外遙遙聽到女人的瓔珞、手鐲等各種聲音，心中生起愛著。這樣的菩薩成就了欲法，毀壞了清凈的戒律，玷污了梵行，使戒律變得雜穢，不能稱為戒律具足。』『又有些菩薩自稱戒律清凈，雖然不與女人和合言語、嘲弄調笑、聽其聲音，但見到男子追逐女子時，或者見到女子追逐男子時，便生起貪著。這樣的菩薩成就了欲法，毀壞了清凈的戒律，玷污了梵行，使戒律變得雜穢，不能稱為戒律具足。』『又有些菩薩自稱戒律清凈，雖然不與女人和合言語、嘲弄調笑、聽其聲音，也不見男女互相追逐，卻爲了生天享受五欲之樂。這樣的菩薩成就了欲法，毀壞了清凈的戒律，玷污了梵行，使戒律變得雜穢，不能稱為戒律具足。』『善男子，如果有菩薩清凈地持戒，卻不爲了戒律本身，不爲了尸羅波羅蜜（Śīla-pāramitā，戒波羅蜜），不爲了果報，不爲了利益，不爲了菩提（bodhi，覺悟），不爲了涅槃（nirvāṇa，寂滅），不爲了聲聞、辟支佛，唯
【English Translation】 English version: Deeply self-admonish.
Eighth, regarding those who are open and those who are closed. First, 'open' refers to the fact that Bodhisattvas who have attained a certain level, in order to transform sentient beings, may sometimes be allowed to not violate certain precepts. For example, the Yogaśāstra's section on precepts says: 'Furthermore, if a Bodhisattva is in a layperson's home and sees a woman who is unattached, if practicing the Dharma of sexual desire can lead the Bodhisattva to avoid non-brahmacarya (non-celibate) conduct, the Bodhisattva should think: 'Do not let (the other person) generate anger, which would create more negative karma. If I comply with her desire, I can allow her to be at ease, conveniently guide her to plant roots of virtue, and also cause her to abandon unwholesome actions. With a heart of loving-kindness, I will engage in non-brahmacarya conduct.' Although practicing such defiled Dharma, there is no violation of precepts, and instead, much merit is generated.' However, ordained Bodhisattvas, in order to protect the precepts taught by the Śrāvaka (hearer) saints and prevent them from being destroyed, should never engage in non-brahmacarya conduct.' Also, the Clear Vinaya Sutra says: 'Question: Is it possible to violate precepts and yet accomplish Śīla-pāramitā (perfection of morality)? Mañjuśrī (gentle glory) replied: Yes. This is when a Bodhisattva teaches sentient beings without being attached to their own precepts.'
'Closed' refers to, as the thirty-first chapter of the Nirvana Sutra says: 'Furthermore, some Bodhisattvas claim to have pure precepts, but although they do not have physical contact with women, they mock and joke, and from outside the wall, they hear the various sounds of women's necklaces and bracelets, and generate attachment in their hearts. Such Bodhisattvas accomplish the Dharma of desire, destroy pure precepts, defile brahmacarya, and make the precepts impure, and cannot be called complete in pure precepts.' 'Furthermore, some Bodhisattvas claim to have pure precepts, but although they do not engage in speech, mockery, or listening to the sounds of women, when they see men chasing after women, or women chasing after men, they generate attachment. Such Bodhisattvas accomplish the Dharma of desire, destroy pure precepts, defile brahmacarya, and make the precepts impure, and cannot be called complete in pure precepts.' 'Furthermore, some Bodhisattvas claim to have pure precepts, but although they do not engage in speech, mockery, or listening to the sounds of women, nor do they see men and women chasing after each other, they do it for the sake of being born in the heavens to enjoy the pleasures of the five desires. Such Bodhisattvas accomplish the Dharma of desire, destroy pure precepts, defile brahmacarya, and make the precepts impure, and cannot be called complete in pure precepts.' 'Good men, if there are Bodhisattvas who purely uphold the precepts, but not for the sake of the precepts themselves, not for the sake of Śīla-pāramitā (perfection of morality), not for the sake of karmic rewards, not for the sake of benefits, not for the sake of bodhi (enlightenment), not for the sake of nirvāṇa (liberation), not for the sake of Śrāvakas or Pratyekabuddhas, but only'
為最上第一義故護持凈戒。善男子是名菩薩凈戒具足。釋相可知。
第九對治行者。約三聚辨。先就攝律儀有二。先約境。謂此實是屎尿不凈等。不凈觀此中具說。又智論五種不凈等具錄。二約心。謂此慾念皆從邪思惟起。若止此思欲不生。故如說頌曰 欲欲知汝本。但從思想生。我今不思汝。還不得生。又此色境並是自心虛誑顯現。如攝論云。於一端嚴淫女身出家耽欲。及饑狗臭尸。昌艷美飲食。三種分別悉不同。故知貪取唯取自心。如狗嚙枯骨自食津液等。又知能取所取皆此虛妄空無所有故無不離。二約攝善法。菩薩正應修習正智正觀諸波羅密無邊善根。安有習行如此非穢。三約饒益有情。菩薩理宜以世出世無量善法利益眾生。眾生若起如此煩惱。正應救彼。何容自以非穢及之。是故經云。寧捨身命不加惡於人。若加惡於人無有是處故也。正法念經云。乃至畫婦女眼尚不欲觀。破欲堅明慧故名得解脫。
第十釋文者三義同前。就初舉過制斷中有二。先標過總制。二顯示過相。初中先標過。謂自作教他等。二不得故淫者總制也。謂淫穢染欲非梵行所宜。故云一切女人不得淫。然以故簡誤故云不得故也。準於此文及集論等故知有境想。二示過相中。先釋顯前自他作位有四作。謂因緣法業亦同前四釋。一約
【現代漢語翻譯】 現代漢語譯本 爲了最上第一義（指最高的、最根本的真理）的緣故，護持清凈的戒律。善男子，這叫做菩薩凈戒具足。其中所說的各種相可以通過解釋來了解。
第九，對治行者（修行人）的（方法），從三聚（指攝律儀戒、攝善法戒、饒益有情戒）來辨析。首先就攝律儀戒來說，有兩方面。第一是就境界而言，要認識到這（身體）實際上是屎尿等不凈之物。關於不凈觀，在其他經典中有詳細說明，例如《智論》中記載了五種不凈等等。第二是就內心而言，要認識到這些慾望都從邪思惟產生。如果停止這些思惟，慾望就不會產生。所以經中說偈語道：『慾望啊慾望，要知道你的根本，只是從思想產生。我現在不去想你，你就不會產生。』而且這些色境都是自心虛妄顯現。如《攝論》所說：『對於一個端莊美麗的**身，出家人耽著慾望，就像飢餓的狗看到臭尸，就像看到鮮艷美味的飲食，這三種分別完全不同。』所以要知道貪取只是取自心。就像狗啃咬枯骨，只是在吃自己的津液一樣。又要知道能取（能貪取的）和所取（被貪取的）都是虛妄空無所有，所以沒有什麼不能捨離的。
第二，關於攝善法戒。菩薩正應該修習正智正觀，以及各種波羅蜜（到達彼岸的方法）和無邊善根。怎麼能習行如此非穢（不清凈）之法呢？
第三，關於饒益有情戒。菩薩理應以世間和出世間無量善法利益眾生。眾生如果生起這樣的煩惱，正應該去救助他們。怎麼能自己用非穢之法去加害他們呢？所以經中說：『寧可捨棄身命，也不要對人加以惡行。如果對人加以惡行，那是絕對不行的。』《正法念經》說：『乃至畫婦女的眼睛，尚且不應該觀看，破除慾望，堅定明慧，所以叫做得到解脫。』
第十，解釋經文，其中三個含義與前面相同。就最初的舉出過失並加以制止來說，有兩方面。第一是標出過失並總的加以制止。第二是顯示過失的相狀。第一點中，先標出過失，說『自作教他』等等。第二點，『不得故淫』是總的制止。意思是說，淫穢染欲不適合梵行（清凈的行為）。所以說『一切女人不得淫』。但是因為『故』（故意）字，排除了誤犯的情況，所以說『不得故』。根據這段經文以及《集論》等，可以知道有境想（對境界的想像）。
第二，顯示過失的相狀中，首先解釋說明前面的自作他作的位次，有四種『作』，即因、緣、法、業，也與前面的四種解釋相同。第一是關於...
【English Translation】 English version For the sake of the supreme first meaning (referring to the highest and most fundamental truth), uphold the pure precepts. Good man, this is called the Bodhisattva's complete possession of pure precepts. The various aspects mentioned therein can be understood through explanation.
Ninth, the countermeasures for practitioners are analyzed from the three aggregates (referring to the precepts of restraining from evil, accumulating good deeds, and benefiting sentient beings). First, regarding the precepts of restraining from evil, there are two aspects. The first is in terms of the object, recognizing that this (body) is actually impure substances such as feces and urine. The contemplation of impurity is explained in detail in other scriptures, such as the five types of impurity recorded in the Mahaprajnaparamita Shastra. The second is in terms of the mind, recognizing that these desires arise from wrong thinking. If these thoughts are stopped, desires will not arise. Therefore, the scripture says in a verse: 'Desire, O desire, know your root, it arises only from thought. Now I do not think of you, and you will not arise.' Moreover, these objects of form are all illusory manifestations of one's own mind. As the Compendium of Abhidharma says: 'Regarding a dignified and beautiful female body, a renunciant indulging in desire is like a hungry dog seeing a stinking corpse, like seeing bright and delicious food. These three kinds of distinctions are completely different.' Therefore, know that grasping is only grasping one's own mind. It is like a dog gnawing on a dry bone, only eating its own saliva. Also, know that the grasper (the one who grasps) and the grasped (the one who is grasped) are both illusory and empty, so there is nothing that cannot be abandoned.
Second, regarding the precepts of accumulating good deeds. Bodhisattvas should cultivate right wisdom, right contemplation, and various paramitas (methods of reaching the other shore) and boundless roots of goodness. How can they practice such impure dharmas?
Third, regarding the precepts of benefiting sentient beings. Bodhisattvas should benefit sentient beings with countless worldly and supramundane good dharmas. If sentient beings develop such afflictions, they should be helped. How can one harm them with impure dharmas? Therefore, the scripture says: 'Rather sacrifice one's life than inflict evil on others. If one inflicts evil on others, that is absolutely not allowed.' The Saddharma Smrtyupasthana Sutra says: 'Even the eyes of a painted woman should not be looked at, breaking desire, strengthening clear wisdom, therefore it is called liberation.'
Tenth, explaining the text, the three meanings are the same as before. Regarding the initial pointing out of faults and prohibiting them, there are two aspects. The first is to point out the faults and generally prohibit them. The second is to show the characteristics of the faults. In the first point, the faults are first pointed out, saying 'doing it oneself, teaching others,' etc. In the second point, 'not deliberately engaging in sexual misconduct' is a general prohibition. It means that obscene and lustful desires are not suitable for brahmacharya (pure conduct). Therefore, it says 'all women must not be engaged in sexually'. However, because of the word 'deliberately', accidental violations are excluded, so it says 'must not deliberately'. According to this passage and the Abhidharmasamuccaya, it can be known that there is an object of thought (imagination of the object).
Second, in showing the characteristics of the faults, first explaining the positions of doing it oneself and having others do it, there are four 'actions', namely cause, condition, dharma, and karma, which are also the same as the previous four explanations. The first is about...
能釋。謂因者內起染心邪思惟等。緣者外畜脂粉等莊身令染。法者作姿態等。又說艷言詞等。又施設淫事方法。業者以淫為家業。二約所釋中。因者正道處。緣者摩觸等。法者詩對法等。業者令他動作以成業等。三約通釋中。因者內起貪心。緣者外境現前。法者造趣方便。業者正犯結業。四約自他作釋中。因者自作也。緣者助他成。法者說法教他。業者自他業成。此等釋上自作教人竟。次釋前一切女。謂越人至畜故云乃至畜生。通下論有十種。一畜。二天。三鬼。四神。五人。六六親。七姊妹。八己女。九母。十非道。謂下部及口俱是所犯也。第二而菩薩下制修善行中有二。先起心后成益。前中敬同上位起孝順心。愍其下位起慈悲心。此心綺互文寄在後。此中具有。二成益者。救令離苦度令入法也。凈法與人者。授與凈戒令修梵行。此是菩薩所應行。第三而反下違制結犯。于中有四重。一不作前益已乖正行。二況更起惡法加人。三況貪慾熾盛不擇禽獸。四況于母等。此等四雖輕重不同。俱違正行同結重愆故云波羅夷也。
初篇妄語戒第四
將釋此戒十門同前。
初制意者亦十義同前。一業道重故。謂十不善業惡趣因果。負此重業豈堪入道。二非所應故。謂誑惑於人尚非世間好人所作。況入道之人以
【現代漢語翻譯】 現代漢語譯本：能釋：所謂『因』，是指內心生起染污之心，邪惡的思念等等。『緣』，是指外在的裝飾，如塗脂抹粉等，使身體產生染污。『法』，是指做出各種姿態等等，或者說一些妖艷的言辭等等，或者施設淫事的方法。『業』，是指以淫亂作為家業。
二、約所釋中：『因』，是指正道之處。『緣』，是指摩觸等等。『法』，是指詩歌對答等等。『業』，是指使他人動作以成就淫業等等。
三、約通釋中：『因』，是指內心生起貪心。『緣』，是指外在境界顯現於前。『法』，是指製造趣向淫慾的方便。『業』，是指真正犯戒而結下罪業。
四、約自他作釋中：『因』，是指自己造作。『緣』，是指幫助他人成就淫事。『法』，是指說法教導他人。『業』，是指自己和他人共同成就淫業。這些解釋了上面所說的自己做和教唆他人。
接下來解釋前面所說的一切女性，包括從人類到畜生，所以說『乃至畜生』。總的來說，下面討論的有十種：一、畜生。二、天人。三、鬼。四、神。五、人。六、六親。七、姐妹。八、自己的女兒。九、母親。十、非道（指下部和口部），這些都是所犯的對象。
第二，而菩薩制定戒律來修習善行，其中有兩點：先是發起善心，然後是成就利益。前者，以恭敬之心對待上位者，生起孝順之心；以憐憫之心對待下位者，生起慈悲之心。這種心是相互交織的，體現在後面的行為中。這裡包含了這兩種心。
二、成就利益：救助眾生脫離痛苦，引導他們進入佛法。將清凈的佛法傳授給他人，授予他們清凈的戒律，使他們修習梵行。這是菩薩應該做的事情。
第三，如果違反戒律，就會結下罪過。其中有四種重罪：一、不去做前面的利益眾生的事情，已經違背了正行。二、更何況還生起惡法來加害他人。三、更何況貪慾熾盛，不分人畜。四、更何況對母親等等做出淫亂之事。這四種罪過雖然輕重不同，但都違背了正行，同樣結下重罪，所以說是波羅夷（Parajika，斷頭罪）。
初篇妄語戒第四
將要解釋這條戒律，十個方面與前面相同。
最初制定這條戒律的用意也有十個方面與前面相同：一、因為這是嚴重的業道。指的是十不善業（Ten Non-Virtuous Actions），是導致惡趣的因果。揹負著這種沉重的罪業，怎麼能堪入佛道？二、因為這是不應該做的事情。欺騙迷惑他人，尚且不是世間好人所為，更何況是入道之人，怎麼能這樣做呢？
【English Translation】 English version: To explain: 'Cause' refers to the arising of defiled thoughts and evil intentions within the mind. 'Condition' refers to external adornments, such as applying makeup, that defile the body. 'Action' refers to making various gestures, speaking seductive words, or devising methods for engaging in sexual acts. 'Karma' refers to making sexual misconduct one's livelihood.
Secondly, regarding the explanation of what is being explained: 'Cause' refers to the place of the right path. 'Condition' refers to touching, etc. 'Action' refers to the method of poetic exchanges, etc. 'Karma' refers to causing others to act in order to complete the act of sexual misconduct, etc.
Thirdly, regarding the general explanation: 'Cause' refers to the arising of greed in the mind. 'Condition' refers to the appearance of external objects. 'Action' refers to creating convenient means for pursuing sexual desire. 'Karma' refers to actually violating the precepts and accumulating karmic offenses.
Fourthly, regarding the explanation of self-doing and other-doing: 'Cause' refers to doing it oneself. 'Condition' refers to helping others to complete the act. 'Action' refers to teaching and instructing others. 'Karma' refers to the completion of the act by oneself and others. These explain what was said above about doing it oneself and instructing others.
Next, explaining all women mentioned earlier, including humans and animals, hence 'even animals.' In general, the following discussion involves ten categories: 1. Animals. 2. Devas (gods). 3. Ghosts. 4. Spirits. 5. Humans. 6. Six kinds of relatives. 7. Sisters. 8. One's own daughter. 9. Mother. 10. Non-organs (referring to the lower body and mouth), all of which are objects of offense.
Secondly, the Bodhisattva establishes precepts to cultivate good deeds, which involves two aspects: first, generating good intentions, and then, accomplishing benefits. In the former, one respects those of higher status, giving rise to filial piety; one has compassion for those of lower status, giving rise to compassion. These intentions are intertwined and reflected in subsequent actions. Both intentions are included here.
Two, accomplishing benefits: rescuing beings from suffering and guiding them into the Dharma. Imparting the pure Dharma to others, bestowing upon them pure precepts, and enabling them to cultivate pure conduct. This is what a Bodhisattva should do.
Thirdly, violating the precepts results in accumulating offenses. There are four major offenses: 1. Not performing the aforementioned benefits for others, thus deviating from the right conduct. 2. Moreover, creating evil actions to harm others. 3. Moreover, being consumed by intense desire, without distinguishing between humans and animals. 4. Moreover, committing sexual misconduct with one's mother, etc. Although these four offenses vary in severity, they all violate the right conduct and result in serious offenses, hence they are called Parajika (defeat).
First Chapter, Fourth Precept of False Speech
When explaining this precept, the ten aspects are the same as before.
The initial intention for establishing this precept also has ten aspects, the same as before: 1. Because it is a serious path of karma. It refers to the Ten Non-Virtuous Actions, which are the cause and effect of leading to evil realms. Bearing such heavy karma, how can one be fit to enter the path? 2. Because it is something that should not be done. Deceiving and misleading others is not something that even good people in the world would do, let alone someone who has entered the path. How could they do such a thing?
誠實為最。三閉善路故。智論十五云。妄語之人先自誑身然後誑人。以實為虛以虛為實。虛實顛倒不受善法。譬如覆瓶水不得入。妄語之人心無慚愧。閉塞天道涅槃之門。觀知此罪。是故不作。四實語益故。彼論云。複次觀知實語其利甚廣。實語之利自從己出。甚為易得。是為一切出家人力。如是功德居家出家人共有此利。善人之相。五易解脫故。彼論云。複次實語之人其心端直易得免苦。譬稠林曳木直者易出也。六法不入心故。彼論云。複次佛子羅云其年幼稚未知慎口。人來問之。世尊在不。詭言不在。若不在時人問羅云。世尊在不。詭言佛在。有人語佛。佛語羅云。澡盤取水與吾洗足。洗足已語羅云。覆此澡盤。如敕即覆。佛言。以水注。注已住。問言。水入中不。答言。不入。佛告羅云。無慚愧人妄語覆心。道法不入亦復如是。七壞法行故。彼論云。呵多比丘雖行法施。以妄語故死入地獄。八幽靈棄故。經云。妄語之人諸天鬼神皆悉見之舍不護故。九開過門故。謂殺盜等過皆有妄語而助成故。十具遮性故。是故寧捨身命終不起犯。菩提資糧論偈云。雖由實語死。退失轉輪王。及以諸天王。唯應作實語。解云。以性重故為己損益殞命不開。
第二釋名者。言非稱實為妄。令他領解為語。戒防此失。此從所治
【現代漢語翻譯】 現代漢語譯本 誠實為最。因為持守誠實能關閉惡趣之門，開啟善趣之路。《大智度論》第十五卷說：『說妄語的人，先是欺騙自己，然後欺騙他人。把真實的當成虛假的，把虛假的當成真實的。這樣虛實顛倒，就不能接受善法。譬如倒扣的瓶子，水無法進入。說妄語的人心中沒有慚愧，閉塞了通往天道和涅槃的門徑。』觀察到妄語的這些罪過，所以不去做。 因為說實話有利益。《大智度論》說：『再說，觀察到說實話的利益非常廣泛。說實話的利益，從自身發出，非常容易獲得。這是所有出家人應該努力做到的。』這樣的功德，在家居士和出家人共同享有這種利益，這是善人的標誌。 因為容易解脫。《大智度論》說：『再說，說實話的人，他的心正直，容易免除痛苦。譬如在茂密的樹林里拖木頭，筆直的木頭容易拖出來。』 因為佛法無法進入內心。《大智度論》說：『再說，佛弟子羅睺羅（Rahula），年紀幼小，不知道謹慎說話。有人來問他，世尊（釋迦牟尼佛的尊稱，Sakyamuni Buddha）在不在。他故意說不在。如果世尊不在的時候，有人問羅睺羅，世尊在不在。他又故意說佛在。』有人告訴佛陀（Buddha），佛陀告訴羅睺羅：『拿洗腳盆取水來給我洗腳。』洗完腳后，佛陀告訴羅睺羅：『把這個洗腳盆倒扣過來。』羅睺羅按照佛陀的吩咐，立即倒扣了洗腳盆。佛陀說：『把水倒進去。』水倒進去後就停住了。佛陀問：『水能進入盆中嗎？』羅睺羅回答說：『進不去。』佛陀告訴羅睺羅：『沒有慚愧的人，妄語覆蓋了他的心，道法也無法進入，就像這樣。』 因為會破壞修行。《大智度論》說：『呵多比丘（Adu 比丘）雖然行法佈施，但因為說妄語，死後墮入地獄。』 因為會被幽靈拋棄。《經》中說：『說妄語的人，諸天鬼神都看見他，捨棄他而不守護。』 因為會打開作惡之門。殺盜等罪過，都有妄語的幫助而促成。 因為具有遮止（一切罪惡）的性質。所以寧可捨棄生命，也終究不犯妄語。《菩提資糧論》的偈頌說：『即使因為說實話而死，退失轉輪王（轉輪聖王，Chakravarti）以及諸天王的地位，也應該說實話。』解釋說：因為（妄語）的性質嚴重，爲了自己的損害或利益，即使喪命也不應該開（妄語）的先例。 第二，解釋名稱。言語不符合事實稱為『妄』。使他人領會理解稱為『語』。戒律防止這種過失。這是從所要對治的對象來命名的。
【English Translation】 English version Honesty is paramount. Because upholding honesty closes the doors to evil destinies and opens the paths to good destinies. The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), Volume 15, states: 'A person who lies first deceives himself and then deceives others. He takes the real as the unreal and the unreal as the real. In this way, with reality and unreality inverted, he cannot receive good Dharma. It is like an overturned bottle, into which water cannot enter. A person who lies has no shame in his heart, blocking the paths to heavenly realms and Nirvana.' Observing these faults of lying, one does not engage in it. Because telling the truth has benefits. The Mahaprajnaparamita-sastra states: 'Furthermore, observing that the benefits of telling the truth are very extensive. The benefits of telling the truth originate from oneself and are very easy to obtain. This is what all monks should strive to do.' Such merit is shared by both laypeople and monks; it is a mark of a virtuous person. Because it is easy to attain liberation. The Mahaprajnaparamita-sastra states: 'Furthermore, a person who tells the truth has an upright heart and is easily freed from suffering. It is like dragging wood in a dense forest; a straight piece of wood is easy to pull out.' Because the Dharma cannot enter the heart. The Mahaprajnaparamita-sastra states: 'Furthermore, the Buddha's (Sakyamuni Buddha) disciple Rahula (Rahula), being young, did not know how to be careful with his words. When someone came and asked him, 'Is the World-Honored One (a respectful title for Sakyamuni Buddha) present?' He would deliberately say he was not. If the World-Honored One was not present, and someone asked Rahula, 'Is the World-Honored One present?' He would deliberately say the Buddha was present.' Someone told the Buddha. The Buddha told Rahula: 'Take the washbasin and fetch water for me to wash my feet.' After washing his feet, the Buddha told Rahula: 'Turn this washbasin upside down.' Rahula immediately turned the washbasin upside down as the Buddha instructed. The Buddha said: 'Pour water into it.' The water stopped after being poured in. The Buddha asked: 'Can the water enter the basin?' Rahula replied: 'It cannot enter.' The Buddha told Rahula: 'A shameless person has his heart covered by lies, and the Dharma cannot enter, just like this.' Because it destroys practice. The Mahaprajnaparamita-sastra states: 'Although the Adu Bhikshu (Adu Bhikshu) practiced Dharma giving, he fell into hell after death because he lied.' Because it is abandoned by spirits. The Sutra states: 'A person who lies is seen by all the gods and spirits, who abandon him and do not protect him.' Because it opens the door to evil deeds. Sins such as killing and stealing are all aided and abetted by lying. Because it has the nature of preventing (all evils). Therefore, one would rather give up one's life than commit the offense of lying. The verse in the Bodhisattva-sambhāraka-śāstra (Treatise on the Accumulation of Provisions for Enlightenment) says: 'Even if one dies from telling the truth, losing the status of a Chakravarti (Wheel-Turning King) and the kings of the heavens, one should only speak the truth.' The explanation is: Because (lying) is of a serious nature, even at the cost of one's life, one should not set a precedent (for lying) for one's own harm or benefit. Second, explaining the name. Words that do not conform to reality are called 'false' (wang). Causing others to understand is called 'speech' (yu). The precept prevents this fault. This is named from the object to be treated.
為名。智論十五云。妄語者不凈心。欲誑他覆隱實。出異語生口業。是名妄語。解云。此中亦攝惡口兩舌綺語等三。從首為名。以過患相起故。智論云。四種口業中妄語最重故。複次但說妄語已攝三事。複次諸法中實為最大。若實語四種正語皆已攝得。
第三次第者。先身業次語業為次第。問何故身三別制。語四同遮。答彼無相攝。此可通收故。又釋。下文說毀及謗攝餘三故。
第四具緣成犯者。別緣亦七。一對眾生。二起彼想。三起誑心。四覆實事。五具三毒。六言明了。七令他解。
第五闕緣者。闕初緣有三義。一中邊及異趣相差。若領解俱重。若彼不領不知重方便。若知輕方便。二非情差知與不知亦輕重二方便。三若帶疑雙闕亦有三罪。輕重準之。次闕第二緣亦三罪。謂起中邊異趣想領解重。不知其不領重方便。知則輕方便。本迷轉想同前戒準之。次闕第三緣。或總不犯。以無誑心故。或犯輕。以不審故。誤他故。次闕第四緣有二義。一于有謂無誑言有。於事雖無覆以覆想為重。二本迷轉想及疑皆犯方便可知。次闕第五緣有二。謂或無犯。以善心故。或生福。以利益故。如瑜伽。入開緣故。次闕第六緣得重方便。以雖疾疾語然他領意故。又如啞人指揮誑人。令他領解同於言了俱是重也。次闕
【現代漢語翻譯】 現代漢語譯本： 名為妄語。 《智度論》第十五卷說：『妄語者心不清凈，想要欺騙他人，掩蓋事實，說出虛假的言語，產生口業，這叫做妄語。』解釋說：『這裡也包括了惡口、兩舌、綺語等三種。』以妄語為首要，因為過患由此而起。《智度論》說：『四種口業中，妄語最為嚴重。』而且，只說妄語已經包含了其他三種。再者，一切法中，真實最為重要，如果說真實語，四種正語就都包含在內了。
第三是次第問題。先是身業，然後是語業，這是次第。問：為什麼身的三種罪業要分別制定，而語的四種罪業要一起禁止呢？答：因為身的三種罪業之間沒有相互包含的關係，而語的四種罪業可以互相包含。又解釋說：下文會說到誹謗包含了其餘三種罪業。
第四是構成犯罪的條件。具體的條件有七個：一、對象是眾生；二、認為對象是眾生；三、生起欺騙的心；四、掩蓋事實；五、具有貪嗔癡三毒；六、言語清晰明白；七、使對方理解。
第五是缺少構成犯罪的條件。缺少第一個條件有三種情況：一、對象是中間人、邊緣人或不同道的眾生，領會和理解都很重要。如果對方不領會，不知道，就是重方便罪。如果知道，就是輕方便罪。二、對象是非生命，知道與不知道也有輕重兩種方便罪。三、如果帶有懷疑，同時缺少兩個條件，也有三種罪過，輕重程度可以參照之前的戒律。其次，缺少第二個條件也有三種罪過，即認為對象是中間人、邊緣人或不同道的眾生，領會和理解都很重要。不知道對方不領會，是重方便罪。知道則為輕方便罪。原本迷惑而產生錯誤的認知，與之前的戒律相同。其次，缺少第三個條件，或者完全不犯戒，因為沒有欺騙的心。或者犯輕罪，因為沒有審慎考慮，誤導了他人。其次，缺少第四個條件有兩種情況：一、對於存在的事物說不存在，用虛假的言語說存在。對於事物雖然不存在，卻用掩蓋的想法，這是重罪。二、原本迷惑而產生錯誤的認知以及懷疑，都犯方便罪，可以知道。其次，缺少第五個條件有兩種情況：或者不犯戒，因為是善心。或者產生福報，因為利益了他人。如《瑜伽師地論》所說，屬於開緣的情況。其次，缺少第六個條件，得到重方便罪，因為即使說話很快，對方也能領會意思。又如啞人用手勢欺騙他人，使他人領會理解，與言語清晰明白一樣，都是重罪。其次，缺少
【English Translation】 English version: It is called false speech. The fifteenth chapter of the Mahaprajnaparamita Shastra says: 'A liar has an impure mind, wanting to deceive others, concealing the truth, uttering false words, creating verbal karma, this is called false speech.' The explanation says: 'This also includes harsh speech, divisive speech, and frivolous speech.' False speech is the foremost, because the faults arise from it. The Mahaprajnaparamita Shastra says: 'Among the four verbal karmas, false speech is the most serious.' Moreover, just speaking of false speech already includes the other three. Furthermore, among all dharmas, truth is the most important. If one speaks truthfully, all four right speeches are included.
Third is the order. First is bodily karma, then verbal karma, this is the order. Question: Why are the three bodily karmas separately prescribed, while the four verbal karmas are prohibited together? Answer: Because there is no mutual inclusion between the three bodily karmas, while the four verbal karmas can be mutually included. Another explanation says: The following text will say that slander includes the remaining three karmas.
Fourth is the conditions for committing an offense. The specific conditions are seven: 1. The object is a sentient being; 2. The thought that the object is a sentient being; 3. A mind of deception arises; 4. Concealing the truth; 5. Possessing the three poisons of greed, anger, and ignorance; 6. Speech is clear and understandable; 7. Causing the other party to understand.
Fifth is the lack of conditions for committing an offense. Lacking the first condition has three situations: 1. The object is a middle person, a marginal person, or a being of a different path, understanding and comprehension are both important. If the other party does not understand, does not know, it is a heavy preparatory offense. If they know, it is a light preparatory offense. 2. The object is a non-sentient being, knowing and not knowing also have light and heavy preparatory offenses. 3. If there is doubt, and two conditions are lacking simultaneously, there are also three offenses, the severity can be referred to the previous precepts. Secondly, lacking the second condition also has three offenses, namely, thinking the object is a middle person, a marginal person, or a being of a different path, understanding and comprehension are both important. Not knowing that the other party does not understand is a heavy preparatory offense. Knowing is a light preparatory offense. Originally confused and generating wrong cognition is the same as the previous precepts. Secondly, lacking the third condition, one either does not violate the precept at all, because there is no deceptive mind. Or one commits a light offense, because of not considering carefully, misleading others. Secondly, lacking the fourth condition has two situations: 1. Saying that something exists when it does not, using false words to say that something exists. Although the thing does not exist, using the thought of concealing it, this is a heavy offense. 2. Originally confused and generating wrong cognition, as well as doubt, all commit preparatory offenses, which can be known. Secondly, lacking the fifth condition has two situations: either not violating the precept, because it is a good intention. Or generating merit, because it benefits others. As the Yogacarabhumi-sastra says, it belongs to the situation of an exception. Secondly, lacking the sixth condition, one obtains a heavy preparatory offense, because even if speaking quickly, the other party can understand the meaning. Also, like a mute person deceiving others with gestures, causing others to understand, it is the same as clear and understandable speech, both are heavy offenses. Secondly, lacking
第七緣有三。知他不領輕方便。亦不知重方便。令他疑亦重方便。
第六輕重者。此過難護人皆易犯。于中有二。先通后別。通論有五。一大妄語。二小妄語。三起妄語想。皆前重后輕。四闕緣無犯。五方便得福。二別辨亦五。一約境。二約事。三約所為。四約心。五約言。初中有三。一誑恩境尊人等。二多人大眾等。三於他極惱等。理應更重。二約事者亦三。一約出世法。言得聖等。多論云。自言是佛不成重。以他不信故。二約凈法。言得禪等。三約世事。不見言見等。皆前重后輕。三約所為有四。一由妄語得聖名利。及見為功德常行不息。二得世名利廣多無量。三率爾誑他於己無益。四視避免苦誑他等。皆前重后輕。四約心者。謂三性心。單雙一合輕重準前。就噁心中亦三。單三雙一合輕重準之。五約言者。十誦云。或云。我今日不入世定。前人問云。昨日云何。答言。亦不入。犯蘭。皆謂言近相故。或云。我是學人。前人急問。云何名學人。便答言。我是多聞利根禪誦慧者。犯蘭。若言無漏學者重。或言。我是無學。乃至答言。懈怠不學。蘭。說聖無學重。解云。依此宗準輕重可知。又釋。依十住論第八卷調伏心品。以五種分別妄語輕重。彼論云。以眾生分別故。事分別故。時分別故。五眾分別故。住處
【現代漢語翻譯】 現代漢語譯本 第七種緣有三種情況：知道對方不理解淺顯的方便法門，或者不知道深奧的方便法門，以及使他人產生疑惑，這些都是深奧的方便法門。
第六種是關於輕重罪的區分。這種過失難以防範，人們很容易犯。其中分為兩個方面：先總說，后別說。總的來說有五種情況：一是大妄語，二是小妄語，三是產生妄語的想法，都是前面重，後面輕。四是缺少因緣，沒有犯戒。五是使用方便法門可以獲得福報。別的情況也有五種：一是關於對象，二是關於事情，三是關於所為，四是關於心，五是關於言語。首先，關於對像有三種：一是欺騙有恩于自己的人、尊敬的人等等；二是欺騙很多人、大眾等等；三是使他人非常惱怒等等。按道理說，這些應該更重。二是關於事情也有三種：一是關於出世法（Lokottara-dharma），例如說自己證得了聖果等等。《多論》（Vinaya-pitaka）中說：『如果自己說自己是佛（Buddha），不算重罪，因為他人不相信。』二是關於清凈法，例如說自己得到了禪定（Dhyana）等等。三是關於世俗的事情，例如沒看見說看見等等。都是前面重，後面輕。三是關於所為有四種：一是由於妄語得到聖人的名利，並且認為這是功德而經常這樣做；二是得到世俗的名利，而且數量很多；三是隨便欺騙他人，對自己沒有好處；四是僅僅爲了避免痛苦而欺騙他人等等。都是前面重，後面輕。四是關於心，指的是三性心（善、惡、無記）。單、雙、一合，輕重程度參照前面所說。在噁心中也有三種情況：單、三、雙、一合，輕重程度參照前面所說。五是關於言語，《十誦律》（Dasa-bhānavāra-vinaya）中說：『或者說：我今天不入世俗的禪定。』前面的人問：『昨天怎麼樣？』回答說：『也不入。』犯蘭罪（Sthūlātyaya）。這都是因為言語接近事實。或者說：『我是個學人。』前面的人急切地問：『怎麼叫學人？』就回答說：『我是多聞、利根、禪誦、有智慧的人。』犯蘭罪。如果說『我是無漏的學人』，罪就更重。或者說：『我是無學（Aśaikṣa）。』乃至回答說：『懈怠不學。』犯蘭罪。說自己是聖無學罪更重。』解釋說：『依據這個宗派，輕重罪的區分就可以知道了。』又解釋說：『依據《十住論》（Daśa-bhūmika-sūtra）第八卷《調伏心品》，用五種方法來區分妄語的輕重。』該論中說：『因為眾生的分別，事情的分別，時間的分別，五蘊（Skandha）的分別，住處的分別。
【English Translation】 English version The seventh condition has three aspects: knowing that others do not understand simple expedient means, or not knowing profound expedient means, and causing others to have doubts, which are also profound expedient means.
The sixth is about distinguishing between light and heavy offenses. This fault is difficult to guard against, and people easily commit it. It is divided into two aspects: first, a general discussion, then a specific discussion. Generally speaking, there are five situations: first, a major lie; second, a minor lie; third, having the thought of lying; all of these are heavier at the beginning and lighter at the end. Fourth, lacking the necessary conditions, there is no offense. Fifth, using expedient means can bring blessings. There are also five specific distinctions: first, regarding the object; second, regarding the matter; third, regarding the action; fourth, regarding the mind; fifth, regarding the speech. First, regarding the object, there are three aspects: first, deceiving those who have been kind to oneself, those who are respected, etc.; second, deceiving many people, the masses, etc.; third, causing others great annoyance, etc. Logically, these should be more serious. Second, regarding the matter, there are also three aspects: first, regarding supramundane dharma (Lokottara-dharma), such as saying that one has attained sainthood, etc. The Vinaya-pitaka says: 'If one says that one is a Buddha (Buddha), it is not a serious offense, because others do not believe it.' Second, regarding pure dharma, such as saying that one has attained dhyana (Dhyana), etc. Third, regarding worldly matters, such as saying that one has seen something when one has not, etc. All of these are heavier at the beginning and lighter at the end. Third, regarding the action, there are four aspects: first, obtaining fame and profit as a saint through lying, and constantly doing so because one considers it meritorious; second, obtaining worldly fame and profit, and in great quantities; third, casually deceiving others, which brings no benefit to oneself; fourth, deceiving others merely to avoid suffering, etc. All of these are heavier at the beginning and lighter at the end. Fourth, regarding the mind, this refers to the three types of mind (wholesome, unwholesome, and neutral). The severity of single, double, and combined actions should be judged according to what was said earlier. Within the unwholesome mind, there are also three situations: single, triple, double, and combined actions, and their severity should be judged accordingly. Fifth, regarding speech, the Dasa-bhānavāra-vinaya says: 'Or one says: I will not enter worldly samadhi today.' The person in front asks: 'What about yesterday?' The answer is: 'I did not enter it either.' This is an offense of sthūlātyaya (Sthūlātyaya). This is because the words are close to the truth. Or one says: 'I am a learner.' The person in front urgently asks: 'What is called a learner?' Then one answers: 'I am learned, have sharp faculties, practice dhyana and recitation, and am wise.' This is an offense of sthūlātyaya. If one says 'I am a non-outflow learner,' the offense is more serious. Or one says: 'I am a non-learner (Aśaikṣa).' And even answers: 'I am lazy and do not learn.' This is an offense of sthūlātyaya. Saying that one is a holy non-learner is a more serious offense.' The explanation is: 'According to this school, the distinction between light and heavy offenses can be known.' Another explanation is: 'According to the eighth chapter, Subduing the Mind, of the Daśa-bhūmika-sūtra, five methods are used to distinguish the severity of lying.' That treatise says: 'Because of the distinctions made by sentient beings, the distinctions of matters, the distinctions of time, the distinctions of the five aggregates (Skandha), and the distinctions of dwelling places.'
分別故。則有輕重。雖輕妄語習久則重。重能失菩提心。一眾生分別者。斷善根邪見者及余深煩惱者是則為重。二事分別者。若說過人法及破僧是。三時分別者。出家人妄語則重。四五眾分別者。如波羅夷僧伽婆尸沙罪則重。五住處分別者。僧中妄語若證則重。解云。此亦文顯可知。余戒亦準此五種應知。
第七得果者。遮罪報如下文顯。其性罪得三種果。十地經云。妄語之罪亦令眾生墮于地獄畜生餓鬼。若生人中得。二種果報。一多被誹謗。二恒多人所誑。對法論中更加增上果。謂種不結實。又智論十五如佛所說。妄語有十罪。一口氣嗅。二善神遠之非人得便。三雖有實語人不信受。四智人謀議常不參預。五常被誹謗醜惡之聲周聞天下。六人所不敬。雖有教敕人不承用。七常多憂愁。八種誹謗業因緣。九身壞命終當墮地獄。十若生為人常被誹謗。
第八通局者。先局后通。局者。謂為自起念便犯。文殊問經但起一念妄語想犯波羅夷。二通者。為他或有不犯。如瑜伽戒云。又如菩薩為多有情解脫命難囹圄縛難刪手足難劓鼻刵耳割眼等難。雖諸菩薩為自命難亦不正知說于妄語。然為救脫彼有情故知而思擇故說妄語。以要言之。菩薩唯觀有情義利非無義利。自無染心唯為饒益諸有情故。覆想正知而異說語。是
【現代漢語翻譯】 現代漢語譯本： 區別在於，妄語有輕重之分。即使是輕微的妄語，如果長期習以為常，也會變得嚴重，嚴重到足以失去菩提心（Bodhi-citta，覺悟之心）。
一、就眾生（sentient beings）而言，斷善根（severing roots of goodness）者、持邪見（wrong views）者以及其他有深重煩惱者，他們的妄語罪業較重。
二、就事件而言，如果妄語內容是關於過人的神通或破壞僧團（Sangha，佛教僧侶團體），罪業較重。
三、就時間而言，出家人（monastics）妄語罪業較重。
四、就五眾（five assemblies）而言，如果觸犯波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）等罪，罪業較重。
五、就住處而言，在僧團中妄語，如果涉及證悟，罪業較重。
解釋：這些內容從字面上就可以理解。其他戒律也應參照這五種情況來判斷輕重。
第七，關於果報：遮罪（prohibition of transgression）的果報將在下文闡述。性罪（intrinsic transgression）會帶來三種果報。《十地經》（Dasabhumika Sutra）中說，妄語的罪業也會使眾生墮入地獄、畜生、餓鬼道。如果轉生為人，會得到兩種果報：一是經常被人誹謗，二是總是被人欺騙。《對法論》（Abhidharma texts）中還增加了一種增上果（result of intensification），即所種的種子不能結出果實。此外，《大智度論》（Mahaprajnaparamita Sastra）第十五卷中，如佛所說，妄語有十種罪過：一是口氣惡臭；二是善神遠離，非人（non-human beings）得便；三是即使說真話，人們也不相信；四是智者的謀劃，常不參與；五是常被誹謗，醜惡之名傳遍天下；六是不被人尊敬，即使有教令，人們也不聽從；七是常常憂愁；八是種下誹謗的業因；九是身壞命終后，當墮入地獄；十是如果轉生為人，常常被人誹謗。
第八，關於通局：先說局，后說通。局是指，為自己而起念頭，就構成犯罪。《文殊問經》（Manjushri Questions Sutra）中說，只要生起一個妄語的念頭，就犯波羅夷罪。通是指，為他人而妄語，或者有些情況不構成犯罪。如《瑜伽師地論》（Yogacarabhumi-sastra）中說，如果菩薩（Bodhisattva，立志成佛的修行者）爲了使眾多有情（sentient beings）解脫性命之難、牢獄之難、斷手足之難、割鼻耳眼等難，即使菩薩爲了自己的性命之難，也不應明知而說妄語。然而，爲了救脫那些有情，明知而經過思慮后說妄語是可以的。總而言之，菩薩只關注有情的利益，而不是無意義的事情。自己沒有染污之心，只是爲了饒益諸有情，即使顛倒想法，正確認知，而說不同於事實的話，也是可以的。 English version: The difference lies in the severity of the lie. Even a minor lie, if habitually practiced, can become serious, serious enough to lose Bodhi-citta (the mind of enlightenment).
Firstly, concerning sentient beings, those who sever roots of goodness, hold wrong views, and have deep afflictions, their lies carry heavier consequences.
Secondly, concerning events, if the lie pertains to supernatural abilities or disrupting the Sangha (Buddhist monastic community), the consequences are heavier.
Thirdly, concerning time, lies told by monastics carry heavier consequences.
Fourthly, concerning the five assemblies, if the transgression involves Parajika (defeat), Sanghavasesa (formal meeting), etc., the consequences are heavier.
Fifthly, concerning dwelling places, lies told within the Sangha, especially if related to realization, carry heavier consequences.
Explanation: These points are self-explanatory. Other precepts should also be judged according to these five aspects.
Seventh, concerning the results: The results of prohibited transgressions will be explained below. Intrinsic transgressions yield three types of results. The Dasabhumika Sutra states that the sin of lying also causes sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two types of retribution: first, frequent slander; second, constant deception by others. The Abhidharma texts add an intensifying result: the seeds sown do not bear fruit. Furthermore, in the Mahaprajnaparamita Sastra, Volume 15, as the Buddha said, lying has ten faults: first, bad breath; second, virtuous deities stay away, and non-human beings take advantage; third, even when speaking the truth, people do not believe; fourth, wise people do not include one in their plans; fifth, constant slander, with an ugly reputation spreading throughout the world; sixth, lack of respect, and people do not heed instructions; seventh, frequent sorrow; eighth, sowing the seeds of slanderous karma; ninth, falling into hell after death; tenth, if reborn as a human, constant slander.
Eighth, concerning scope: First, the limited scope, then the general scope. The limited scope refers to committing an offense simply by having the intention for oneself. The Manjushri Questions Sutra states that merely having a thought of lying constitutes a Parajika offense. The general scope refers to lying for others, or situations where it is not an offense. For example, the Yogacarabhumi-sastra states that if a Bodhisattva (one who aspires to Buddhahood) is trying to liberate many sentient beings from life-threatening situations, imprisonment, mutilation, cutting off hands and feet, noses, ears, or gouging out eyes, even if the Bodhisattva faces a life-threatening situation, they should not knowingly lie. However, to save those sentient beings, knowingly and deliberately lying is permissible. In short, a Bodhisattva only considers the benefit of sentient beings, not meaningless things. Without selfish intentions, solely for the benefit of sentient beings, even if reversing thoughts, with correct understanding, and speaking differently from the truth, it is permissible.
【English Translation】 The difference lies in the severity of the lie. Even a minor lie, if habitually practiced, can become serious, serious enough to lose Bodhi-citta (the mind of enlightenment). Firstly, concerning sentient beings (sentient beings), those who sever roots of goodness (severing roots of goodness), hold wrong views (wrong views), and have deep afflictions, their lies carry heavier consequences. Secondly, concerning events, if the lie pertains to supernatural abilities or disrupting the Sangha (Sangha, Buddhist monastic community), the consequences are heavier. Thirdly, concerning time, lies told by monastics (monastics) carry heavier consequences. Fourthly, concerning the five assemblies, if the transgression involves Parajika (Parajika, defeat), Sanghavasesa (Sanghavasesa, formal meeting), etc., the consequences are heavier. Fifthly, concerning dwelling places, lies told within the Sangha, especially if related to realization, carry heavier consequences. Explanation: These points are self-explanatory. Other precepts should also be judged according to these five aspects. Seventh, concerning the results: The results of prohibited transgression (prohibition of transgression) will be explained below. Intrinsic transgression (intrinsic transgression) yield three types of results. The Dasabhumika Sutra (Dasabhumika Sutra) states that the sin of lying also causes sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If reborn as a human, one will receive two types of retribution: first, frequent slander; second, constant deception by others. The Abhidharma texts (Abhidharma texts) add an intensifying result (result of intensification): the seeds sown do not bear fruit. Furthermore, in the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra), Volume 15, as the Buddha said, lying has ten faults: first, bad breath; second, virtuous deities stay away, and non-human beings (non-human beings) take advantage; third, even when speaking the truth, people do not believe; fourth, wise people do not include one in their plans; fifth, constant slander, with an ugly reputation spreading throughout the world; sixth, lack of respect, and people do not heed instructions; seventh, frequent sorrow; eighth, sowing the seeds of slanderous karma; ninth, falling into hell after death; tenth, if reborn as a human, constant slander. Eighth, concerning scope: First, the limited scope, then the general scope. The limited scope refers to committing an offense simply by having the intention for oneself. The Manjushri Questions Sutra (Manjushri Questions Sutra) states that merely having a thought of lying constitutes a Parajika offense. The general scope refers to lying for others, or situations where it is not an offense. For example, the Yogacarabhumi-sastra (Yogacarabhumi-sastra) states that if a Bodhisattva (Bodhisattva, one who aspires to Buddhahood) is trying to liberate many sentient beings (sentient beings) from life-threatening situations, imprisonment, mutilation, cutting off hands and feet, noses, ears, or gouging out eyes, even if the Bodhisattva faces a life-threatening situation, they should not knowingly lie. However, to save those sentient beings, knowingly and deliberately lying is permissible. In short, a Bodhisattva only considers the benefit of sentient beings, not meaningless things. Without selfish intentions, solely for the benefit of sentient beings, even if reversing thoughts, with correct understanding, and speaking differently from the truth, it is permissible.
語說時于菩薩戒無所違犯生多功德。
第九對治行者。理實此中通離四過。但妄語為初故偏舉耳。十地經中二地菩薩具離四失故。彼經云。離於妄語常作實語諦語時語。是菩薩乃至夢中不起覆見忍見。無心欲作誑他語。何況故妄語。又離於兩舌。無破壞心。不恐怖心。不惱亂心。此聞不向彼說。此壞故彼聞不向此說。彼壞故不破同意者。己破者不令增長。不喜離別心。不樂離別心。不樂說離別語。不作離別語。若實若不實又離於惡口所有語言。侵惱語。粗橫語。苦他語。令他瞋恨語。現前語。不現前語。不斷語。鄙惡語。不喜聞語。不悅語．嗔惱語．心火能燒語．心熱惱語．不愛語．不樂語。不善自壞身亦壞他人語。如是等語皆悉舍離。所有語言美妙悅耳。所謂潤益語。軟語。妙語。喜聞語。樂聞語。入心語。順理語。多人愛念語。多人喜樂語。和悅語。心遍喜語。能生自心他心歡喜敬信語。常說如是種種美妙語。又離於綺語。常善思語。時語。實語。義語。法語。順道理語。毗尼語。隨時籌量語。善知心所樂語。是菩薩乃至戲笑尚不綺語。何況故作綺語。解云。具釋此文如十地論第四卷中應知。又言覆見忍見者。俱約心約境。語有八種犯不犯。言四犯者。一實有報言無。二實無報言有。此二心境俱違。三實有
【現代漢語翻譯】 現代漢語譯本：如果這樣說，對於菩薩戒就沒有違犯，反而會產生很多功德。
第九，對治（妄語）的行者。實際上，這裡通離四種過失。但因為妄語是最初的，所以特別提出來。在《十地經》中，二地菩薩完全遠離四種過失。該經說：『遠離妄語，經常說真實語、諦語、時語。這位菩薩乃至在夢中都不會生起覆藏的見解和忍受的見解。沒有心思想要說欺騙別人的話，更何況是故意說妄語。』又遠離兩舌，沒有破壞心、不恐怖心、不惱亂心。聽到這些話，不會向那些人說，因為破壞的緣故；聽到那些話，不會向這些人說，因為破壞的緣故；不破壞同意的人，已經破壞的人不令其增長。不喜悅離別的心，不樂於離別的心，不樂於說離別的話，不作離別的話，無論是真實的還是不真實的。又遠離惡口，所有語言，侵犯惱害的語言，粗暴蠻橫的語言，使他人痛苦的語言，令他人嗔恨的語言，當面說的語言，不在當面說的語言，不間斷的語言，鄙陋惡劣的語言，不喜悅聽聞的語言，不愉快的語言，嗔怒惱害的語言，心中像火一樣燃燒的語言，心中熱惱的語言，不喜愛的語言，不喜歡的語言，不能很好地使自己和他人受益的語言。像這樣的語言全部捨棄。所有語言都是美妙悅耳的，所謂潤澤有益的語言，柔和的語言，美妙的語言，喜歡聽聞的語言，樂於聽聞的語言，入心的語言，順應道理的語言，符合毗奈耶（Vinaya，戒律）的語言，隨時衡量的語言，善於瞭解他人心所喜好的語言。這位菩薩乃至在戲笑時尚且不說綺語，更何況是故意作綺語。』解釋說：『詳細解釋這段文字，應該在《十地論》第四卷中瞭解。』又說覆見忍見，都是就心和境而言的。語言有八種犯戒和不犯戒的情況。四種犯戒的情況是：一是實際有（功德）卻說沒有，二是實際沒有（功德）卻說有。這兩種情況都是心和境相違背。三是實際有
【English Translation】 English version: Speaking in this way, there is no violation of the Bodhisattva precepts, and much merit is generated.
Ninth, the practitioner who counteracts (false speech). In reality, all four faults are generally avoided here. However, because false speech is the first, it is specifically mentioned. In the Ten Bhumi Sutra (Dashabhumika Sutra), the Bodhisattva of the second Bhumi completely avoids the four faults. That sutra says: 'Away from false speech, always speaking truthful words, true words, timely words. This Bodhisattva does not even give rise to concealed views or tolerant views in dreams. There is no intention to speak deceitful words to others, let alone intentionally speaking false words.' Also, away from divisive speech, without destructive intent, without terrifying intent, without disturbing intent. Hearing these words, they will not be spoken to those people, because of the cause of destruction; hearing those words, they will not be spoken to these people, because of the cause of destruction; not destroying those who agree, not allowing those who have already been destroyed to increase. Not rejoicing in the heart of separation, not delighting in the heart of separation, not delighting in speaking words of separation, not making words of separation, whether true or untrue. Also, away from harsh speech, all words, offensive and harmful words, rude and violent words, words that cause suffering to others, words that cause others to be angry, words spoken face to face, words not spoken face to face, incessant words, base and evil words, words that are not pleasing to hear, unpleasant words, angry and harmful words, words that burn like fire in the heart, words that cause heat and annoyance in the heart, unloved words, disliked words, words that do not benefit oneself or others well. All such words are abandoned. All words are beautiful and pleasing to the ear, so-called moisturizing and beneficial words, soft words, wonderful words, words that are pleasing to hear, words that are delightful to hear, words that enter the heart, words that accord with reason, words that conform to the Vinaya (Vinaya, discipline), words that are measured at all times, words that are good at understanding what others like in their hearts. This Bodhisattva does not even speak frivolous words when joking, let alone intentionally making frivolous words.' The explanation says: 'A detailed explanation of this passage should be understood in the fourth volume of the Treatise on the Ten Bhumis (Dashabhumika-shastra).' It is also said that concealed views and tolerant views are both in terms of mind and object. There are eight kinds of situations in language, involving violations and non-violations. The four kinds of violations are: first, actually having (merit) but saying there is none, second, actually not having (merit) but saying there is. These two situations are both contrary to mind and object. Third, actually having
謂無報言有。四實無謂有報言無。此二違心不違境。俱約違自見心故云覆見等也。反此四種則為非非犯。非犯四中。前二如想亦如事。后二如想不如事。並可知。又金剛般若功德論四語中雲云檢耳。
第十釋文者。三分同前。初舉過正制中有三。一能作犯。謂自作教人俱重。言方便者。謂假託異事令他別解。謂如上云。我今日不入世定等。二妄語因下明所用妄法。自作為因教他為緣。方便名法事成為業。又釋。一內起誑心。二外為所規。三巧說妄法。四常作為業。此四各別。犯釋此四合成一犯。可知。三乃至下所成妄語。于中有三業。初語業中但六識於六境各有成妄語。今但論眼見。略余云乃至。身妄語者。如律中。有問。誰得羅漢果者起著脫僧伽梨。有非羅漢應言著脫。雖不發言身成妄語。又如善生經。身作口業者是也。心妄語者。謂虛誑心亦如上覆見等。二而菩薩下辨所行。菩薩理應自作十種正語。謂如事如想故云正語正見。無損有益故復云正也。及勸他人亦為此業。三而反下違制結犯謂理宜正語。反起邪見語業言違害至深故結重罪。又亦教他妄語。他謂為是。是故云邪見。恒作此顛倒行故云邪見業。上來四戒大小乘同犯名為共戒。自下六種小乘非重名不共戒。
初篇酤酒戒第五
將釋此戒十
【現代漢語翻譯】 現代漢語譯本：說沒有回報的事情為有。四種真實的事情卻說沒有回報。這兩種情況是違背自己的心，而不是違背外在的境，都是因為違背了自己的見解和心意，所以說是『覆見』等。與這四種情況相反，就是『非非犯』。在『非犯』的四種情況中，前兩種情況是想法和事實相符，后兩種情況是想法和事實不符。這些都可以理解。另外，在《金剛般若功德論》的四種語言中，可以查閱相關內容。
第十是解釋經文。分為三分，和前面一樣。首先，在舉出過失並正式制定戒律中有三點：一是能作犯，指自己做和教唆他人做都是重罪。所說的『方便』，是指假託其他事情讓別人產生別的理解，比如上面說的『我今天不入世俗的禪定』等等。二是妄語因下文說明所使用的虛妄方法。自己做是因，教唆他人是緣，方便是法，事情完成是業。又解釋說：一是內心生起欺騙的心，二是外在有想要達到的目的，三是巧妙地說虛妄的話，四是經常這樣做。這四種情況各自不同，犯戒的解釋是將這四種情況合在一起成為一個犯戒，可以理解。三是乃至下文說明所造成的妄語。其中有三種業。首先，語業中只有六識對六境各自構成妄語。現在只討論眼見，省略其他，說『乃至』。身妄語，比如律中，有人問：『誰證得了阿羅漢果？』就脫下僧伽梨。如果不是阿羅漢，應該說脫下。雖然沒有說話，身體卻構成了妄語。又如《善生經》所說，身體造作口業就是這種情況。心妄語，是指虛假欺騙的心，也像上面說的『覆見』等。二是而菩薩下文辨別所行。菩薩理應自己說十種正確的語言，就像事實和想法相符，所以說是『正語正見』。沒有損害而有益處，所以又說是『正』。以及勸導他人也做這種事業。三是而反下文違背戒律而構成犯戒，因為理應說正確的語言，反而生起邪見，語業的危害非常深重，所以構成重罪。又教唆他人說妄語，他人認為是對的，所以說是『邪見』。經常做這種顛倒的行為，所以說是『邪見業』。以上四種戒律，大小乘共同違犯，稱為『共戒』。從下面六種戒律開始，小乘不是重罪，稱為『不共戒』。
初篇 酤酒戒第五
將要解釋這條戒律的十個方面。
【English Translation】 English version: To say 'there is' about something that has no retribution. To say 'there is no' about four kinds of real things. These two are against one's own mind, not against the external environment. Both are said to be 'concealing views' etc. because they violate their own views and minds. The opposite of these four situations is 'non-non-offense'. Among the four types of 'non-offense', the first two are like thought and like fact, and the latter two are like thought but not like fact. These can be understood. In addition, in the four languages of the Diamond Prajna Paramita Sutra Merit Treatise, relevant content can be consulted.
The tenth is to explain the text. It is divided into three parts, the same as before. First, there are three points in citing faults and formally establishing precepts: First, the ability to commit an offense, which means that both doing it yourself and instigating others to do it are serious offenses. The so-called 'expedient' refers to using other things as a pretext to make others have other understandings, such as the above-mentioned 'I will not enter worldly samadhi today' and so on. Second, the following text on the cause of false speech explains the false methods used. Doing it yourself is the cause, instigating others is the condition, expedient is the method, and the completion of the matter is the karma. It is also explained that: First, a deceptive mind arises internally, second, there is an external purpose to be achieved, third, false words are cleverly spoken, and fourth, this is done frequently. These four situations are different from each other. The explanation of the offense is to combine these four situations into one offense, which can be understood. Third, the following text explains the false speech that is created. Among them, there are three kinds of karma. First, in verbal karma, only the six consciousnesses constitute false speech towards the six objects. Now only eye-seeing is discussed, and others are omitted, saying 'even'. Body false speech, such as in the Vinaya, someone asks: 'Who has attained the Arhat fruit?' and takes off the sanghati. If it is not an Arhat, one should say to take it off. Although no words are spoken, the body constitutes false speech. Also, as the Good Life Sutra says, the body creating verbal karma is this situation. Mind false speech refers to a false and deceptive mind, also like the above-mentioned 'concealing views' etc. Second, the following text distinguishes what Bodhisattvas should do. Bodhisattvas should speak ten kinds of correct language themselves, just like facts and thoughts are consistent, so it is said to be 'correct speech and correct view'. There is no harm but benefit, so it is also said to be 'correct'. And also persuading others to do this business. Third, the following text violates the precepts and constitutes an offense, because one should speak correct language, but instead generates wrong views, and the harm of verbal karma is very serious, so it constitutes a serious offense. Also, instigating others to speak false words, and others think it is right, so it is said to be 'wrong view'. Constantly doing this upside-down behavior, so it is said to be 'wrong view karma'. The above four precepts are jointly violated by both Mahayana and Hinayana, and are called 'common precepts'. Starting from the following six precepts, Hinayana is not a serious offense, and is called 'uncommon precepts'.
First section: The fifth precept of selling alcohol.
Ten aspects will be explained regarding this precept.
門同前。
初制意者又略辨十種。一成他惡業故。謂昏醉無惡不造。乃至能作五逆等罪。智論十五酒三十六失中雲。一行不善法也。二失他善行故。謂由酒醉放逸應生善不生。已生善皆滅。智論云。朋黨惡人疏遠賢善。無慚無愧不守六情。縱色放逸棄捨善法也。三損害他故。謂令他現在損依正報。智論云。現世財物空竭。何以故。人飲酒醉心無節限費用無度。無度故眾病之門斗諍之本。裸露無恥醜名惡聲人所不敬。伏慝之事盡向人說。身力轉少身色亦壞也。四失禮儀故。智論云。不敬佛法僧。不敬父母及諸尊長。何以故。醉悶恍惚無所別故。五破凈戒故。謂由睧醉一切戒品皆悉不護。智論云。能作破戒人故。六失定慧故。謂酒醉亂心昏正明慧。智論云。覆沒智慧故。七開過患門故。謂由昏醉引一切諸煩惱業。智論云。不應嗔而嗔故。八種癡狂因故。謂現在酒癡令多生狂愚。智論云。種狂癡因緣也。九障聖道故。謂于諸道行皆不能修故。智論云。遠離涅槃故。又如伏龍比丘醉伏吐地。蝦蟆口邊食吐。佛言。此人能伏毒龍。今乃不能伏蝦蟆也。十墮惡道故。智論云。身壞命終墮惡道泥梨中。若得為人常當狂族。如是等種種過失故不應酤亦不自飲。又智論引頌云。酒失智覺相。身色渴而惡。智心動而亂。慚愧已被劫。
【現代漢語翻譯】 門（指飲酒的過患）與之前所說相同。
最初制定禁酒的意義，還可以略微辨析十種原因：
一、成就他人惡業：因為昏醉之後，什麼惡事都可能做出來，甚至能犯下五逆等重罪。《大智度論》第十五卷中提到飲酒有三十六種過失，其中說：『做一切不善法。』
二、喪失他人善行：因為飲酒醉後放縱，本應產生的善行無法產生，已經產生的善行也會消滅。《大智度論》中說：『親近惡人，疏遠賢善，無慚無愧，不守護六根，縱情聲色，拋棄善法。』
三、損害他人：指使他人現在遭受依報（生活環境）和正報（身心）的損害。《大智度論》中說：『現世的財物耗盡。為什麼呢？因為人飲酒醉后，心中沒有節制，花費沒有限度。因為沒有節制，所以是各種疾病的根源，爭鬥的起因，名聲醜陋，惡名遠揚，為人所不尊敬，隱藏的惡事都向人說出，身體的力量逐漸減少，容貌也變得醜陋。』
四、喪失禮儀：《大智度論》中說：『不尊敬佛、法、僧三寶，不尊敬父母以及各位尊長。為什麼呢？因為醉酒後昏聵恍惚，什麼都分辨不清。』
五、破壞凈戒：因為昏醉，一切戒律都不能守護。《大智度論》中說：『能使人破戒。』
六、喪失定慧：因為酒醉會擾亂心智，使人昏昧，失去正知正見。《大智度論》中說：『覆蓋智慧。』
七、開啟過患之門：因為昏醉會引發一切煩惱和惡業。《大智度論》中說：『不應該嗔怒卻嗔怒。』
八、種下癡狂之因：指現在因飲酒而愚癡，導致未來多生愚笨瘋狂。《大智度論》中說：『種下狂癡的因緣。』
九、障礙聖道：指對於各種修行都無法進行。《大智度論》中說：『遠離涅槃。』又如伏龍比丘醉酒後嘔吐在地，青蛙在嘔吐物旁食用。佛說：『這個人能降伏毒龍，現在卻不能降伏青蛙。』
十、墮入惡道：《大智度論》中說：『身死命終后墮入惡道地獄中，如果轉世為人，也常常會是瘋狂的族類。』像這樣有種種過失，所以不應該賣酒，也不應該自己飲用。還有，《大智度論》引用偈頌說：『酒使人喪失智慧和覺悟，身形憔悴醜陋，心智動搖混亂，慚愧之心也被奪走。』
【English Translation】 The faults (of drinking alcohol) are the same as previously mentioned.
Initially establishing the meaning of prohibiting alcohol, we can also briefly analyze ten reasons:
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Accomplishing others' evil deeds: Because after being drunk, one can commit any evil deed, even committing the five rebellious acts (five heinous crimes in Buddhism). The fifteenth volume of the Mahaprajnaparamita Shastra mentions thirty-six faults of drinking alcohol, saying: 'Doing all kinds of unwholesome deeds.'
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Losing others' good deeds: Because after being drunk, one becomes unrestrained, and the good deeds that should arise cannot arise, and the good deeds that have already arisen will be destroyed. The Mahaprajnaparamita Shastra says: 'Associating with evil people, alienating virtuous people, being shameless and without remorse, not guarding the six senses, indulging in sensual pleasures, and abandoning good deeds.'
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Harming others: Refers to causing others to suffer harm to their present dependent retribution (living environment) and direct retribution (body and mind). The Mahaprajnaparamita Shastra says: 'Exhausting worldly possessions. Why? Because when people are drunk, their minds have no restraint, and their expenses are limitless. Because there is no restraint, it is the root of various diseases, the cause of disputes, the reputation is ugly, the bad name spreads far and wide, and they are not respected by people. Hidden evil deeds are told to others, the strength of the body gradually decreases, and the appearance also becomes ugly.'
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Losing etiquette: The Mahaprajnaparamita Shastra says: 'Not respecting the Buddha, Dharma, and Sangha (Three Jewels), not respecting parents and elders. Why? Because after being drunk, one is confused and dazed, and cannot distinguish anything clearly.'
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Breaking pure precepts: Because of being drunk, all precepts cannot be guarded. The Mahaprajnaparamita Shastra says: 'Able to make people break precepts.'
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Losing samadhi (concentration) and prajna (wisdom): Because being drunk will disturb the mind, making one confused and losing right knowledge and right view. The Mahaprajnaparamita Shastra says: 'Covering wisdom.'
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Opening the door to faults: Because being drunk will lead to all kinds of afflictions and evil karma. The Mahaprajnaparamita Shastra says: 'Angering when one should not be angry.'
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Planting the cause of madness: Refers to being foolish due to drinking alcohol now, leading to foolishness and madness in many future lives. The Mahaprajnaparamita Shastra says: 'Planting the cause of madness.'
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Obstructing the holy path: Refers to being unable to practice various kinds of cultivation. The Mahaprajnaparamita Shastra says: 'Being far away from Nirvana.' Also, for example, the Bhikshu (Buddhist monk) Subhaga vomited on the ground after being drunk, and a frog ate beside the vomit. The Buddha said: 'This person can subdue a poisonous dragon, but now he cannot subdue a frog.'
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Falling into evil realms: The Mahaprajnaparamita Shastra says: 'After death, falling into the evil realm of hell, and if reborn as a human, one will often be a madman.' Like this, there are various faults, so one should not sell alcohol, nor should one drink it oneself. Also, the Mahaprajnaparamita Shastra quotes a verse saying: 'Alcohol makes people lose wisdom and awareness, the body becomes haggard and ugly, the mind becomes agitated and confused, and the sense of shame is also taken away.'
失念增嗔心。失歡毀宗族 如是雖名飲實為飲死毒。不應嗔而嗔。不應笑而笑。不應哭而哭。不應打而打。不應語而語。與狂人無異。奪諸善功德。知愧者不飲。
第二釋名者。令人昏醉名酒。貨授與人曰酤。防止此患為戒。亦從所治為名。智論云。酒者能令人心動放逸。是名為酒。一切不應飲。是名不飲酒。解云。彼論就五戒故但防飲。
第三次第者。前四同聲聞四重。此戒非彼故在第五。又五戒中此當第五不飲酒戒。但以飲唯損己一身。過未深故屬下輕垢。酤損多人故今制重。又為菩薩二利之中利他為最。但乖益生已為非理。況乃成損故非所宜。是故未論自飲先制授他。
第四具緣成犯者。別緣有六緣。一是酒。二酒想。三酤意。四受得直。五授與酒。六前人領入手便犯。
第五闕緣者。闕初緣畢竟不知得重方便罪。以酢等於他非昏亂故。若後知生喜輕。生悔重。又若兼疑重方便。闕第二緣有三。一本迷總不犯。後知生喜重方便。生悔亦不犯。二轉想輕方便。以有前心故。後知生悔輕。三疑亦重方便。後知生喜亦重方便。以闕少許心以成重故不喜生悔宜小輕。闕第三緣得一輕垢罪。如下文過與他五百生無等。闕第四緣有二義。一得重方便。以不得直不成酤故。二正犯大重。以施人酒罪過
【現代漢語翻譯】 現代漢語譯本： 喪失正念會增長嗔恨心，失去歡樂會毀壞宗族。像這樣，雖然名為飲酒，實際上是飲用致命的毒藥。不應該嗔怒的時候嗔怒，不應該歡笑的時候歡笑，不應該哭泣的時候哭泣，不應該打人的時候打人，不應該說話的時候說話，這與瘋狂的人沒有區別，會喪失各種善功德。知道羞愧的人不應該飲酒。
第二，解釋名稱：使人昏沉醉倒的叫做酒。販賣酒給他人叫做『酤』（販賣）。防止這種禍患叫做戒。也從所要治理的對象來命名。《智度論》說：『酒能使人心神動搖放縱，所以叫做酒。一切都不應該飲用，這叫做不飲酒。』解釋說：那部論是針對五戒而言，所以只防止飲酒。
第三，關於次第：前四條戒與聲聞乘的四重戒相同，這條戒與它們不同，所以在第五條。而且在五戒中，這是第五條不飲酒戒。但因為飲酒僅僅損害自身，罪過不深，所以屬於下等的輕罪。販賣酒給他人損害很多人，所以現在制定為重罪。而且對於菩薩來說，在自利和利他之中，利他最為重要。僅僅是違背利益眾生就已經是不合道理的了，更何況是造成損害呢？所以不先討論自己飲酒，而是先禁止販賣給他人。
第四，具足因緣構成犯戒：個別的因緣有六種：一是酒，二是酒想（認為是酒），三是酤意（販賣的意圖），四是獲得錢財，五是授與酒，六是對方拿到酒就構成犯戒。
第五，缺少因緣的情況：缺少第一個因緣，畢竟不知道，得到重罪的方便罪。因為醋等東西對於他人來說不會造成昏亂。如果後來知道而生起歡喜心，是輕罪；生起後悔心，是重罪。如果同時懷疑，也是重罪的方便罪。缺少第二個因緣有三種情況：一是根本迷惑，完全不犯戒。後來知道而生起歡喜心，是重罪的方便罪；生起後悔心，也不犯戒。二是轉變想法，是輕罪的方便罪，因為有之前的想法。後來知道而生起後悔心，是輕罪。三是懷疑，也是重罪的方便罪。後來知道而生起歡喜心，也是重罪的方便罪。因為缺少少許心意而構成重罪，所以不歡喜而生起後悔心，應該算是輕罪。缺少第三個因緣，得到一個輕垢罪，如下文所說，過失與給予他人五百生的生命相等。缺少第四個因緣有兩種說法：一是得到重罪的方便罪，因為沒有得到錢財，所以沒有構成販賣。二是正式犯下大重罪，因為施捨酒給他人，罪過很重。
【English Translation】 English version: Losing mindfulness increases anger. Losing joy destroys the clan. Like this, though named drinking, it is actually drinking deadly poison. One should not be angry when one should not be angry. One should not laugh when one should not laugh. One should not cry when one should not cry. One should not hit when one should not hit. One should not speak when one should not speak. This is no different from a madman, depriving one of all good merits. Those who know shame should not drink.
Second, explaining the name: That which makes people dizzy and drunk is called 'wine'. Selling wine to others is called 'gu' (酤) (selling). Preventing this harm is called a precept. It is also named from what it governs. The Śāstra on the Great Perfection of Wisdom says: 'Wine can make people's minds move and become unrestrained, so it is called wine. One should not drink it at all, this is called not drinking wine.' The explanation says: That treatise is aimed at the five precepts, so it only prevents drinking.
Third, regarding the order: The first four precepts are the same as the four major precepts of the Śrāvakayāna (聲聞乘) (Vehicle of the Hearers). This precept is different from them, so it is in the fifth place. Moreover, in the five precepts, this is the fifth precept of not drinking wine. But because drinking only harms oneself, and the transgression is not deep, it belongs to the lower minor offenses. Selling wine to others harms many people, so it is now established as a major offense. Moreover, for Bodhisattvas (菩薩) (Enlightenment Beings), among benefiting oneself and benefiting others, benefiting others is the most important. Merely going against benefiting sentient beings is already unreasonable, let alone causing harm? Therefore, without first discussing drinking oneself, one first prohibits selling it to others.
Fourth, fulfilling the conditions to constitute an offense: The individual conditions are six: First, it is wine. Second, the thought of wine (thinking it is wine). Third, the intention to sell (gu 酤). Fourth, obtaining money. Fifth, giving the wine. Sixth, the other person receiving the wine constitutes the offense.
Fifth, situations where conditions are lacking: Lacking the first condition, after all, one does not know, one obtains the preparatory offense of a major offense. Because vinegar and other things do not cause confusion for others. If one later knows and generates joy, it is a minor offense; generating regret, it is a major offense. If one simultaneously doubts, it is also the preparatory offense of a major offense. Lacking the second condition, there are three situations: First, one is fundamentally confused, one does not commit an offense at all. Later knowing and generating joy is the preparatory offense of a major offense; generating regret, one also does not commit an offense. Second, changing the thought is the preparatory offense of a minor offense, because there was a previous thought. Later knowing and generating regret is a minor offense. Third, doubting is also the preparatory offense of a major offense. Later knowing and generating joy is also the preparatory offense of a major offense. Because lacking a little intention constitutes a major offense, so not being happy and generating regret should be considered a minor offense. Lacking the third condition, one obtains a minor offense, as the text below says, the fault is equal to giving others five hundred lives. Lacking the fourth condition, there are two explanations: First, one obtains the preparatory offense of a major offense, because one did not obtain money, so selling was not constituted. Second, one formally commits a major offense, because giving wine to others, the transgression is very heavy.
取直故。闕第五緣得重方便。以他強奪不成酤故。闕第六緣亦重方便。以前人不飲不成酤故。
第六輕重者。略就五位以明輕重。一約事。二約境。三約損。四約心。五約合辨。初中有四。一酒有醲醨。二酤有多少也。三時有長短。四期限有無。皆有輕重準可知。二約境者有七種。一酤與非人。二畜生。三無戒人。四五八戒人。五出家未受具戒人。六具戒人。七具菩薩戒人。皆前輕後重。又此中復有具前四位。輕重可知。三約損者有二。先約乖善有四種。一令他飲酒防修仁禮。二廢修世善。三失二乘善。四乖修菩薩道。皆前輕後重可知。次明起惡亦有四種。一令他飲酒起諸煩惱。二造十惡業。三犯四重等。四作五逆等。皆前輕後重可知。四約心者有三種。一約三性心。二約三時心。三約三毒心。初善心犯者。謂為和諍等又愍其疲乏及寒等苦授酒應輕。二無記心犯者。謂心弱境強應次。三噁心犯者。謂作損害意為重。二約三時者。謂前三性心於初中后三時等有輕重可知。三約三毒者。有三單三雙一合。謂貪輕嗔次癡重。初貪有二。一若貪不自濟。恐命不存。暫作應輕。二資緣不闕貪利無厭故宜亦重。二嗔亦二。一以有嫌恨授與令昏癡稱順本心。二起上品嗔令造惡妨善以快本心。應前輕後重。三癡亦二。一自謂非重
【現代漢語翻譯】 現代漢語譯本：因為直接給予（酒）的緣故。（如果）缺少第五個條件（對方接受），就需要額外的方便（手段），因為如果對方強烈拒絕，就無法完成售酒的行為。缺少第六個條件（對方飲用）也需要額外的方便（手段），因為如果對方不喝，也無法完成售酒的行為。
第六，關於輕重的問題，大致可以從五個方面來闡明輕重：一是關於行為本身，二是關於對象，三是關於損害，四是關於發心，五是關於綜合判斷。首先，關於行為本身，有四種情況：一是酒有濃淡之分，二是售酒的數量有多少，三是時間有長短，四是是否有期限。這些都有輕重之分，可以根據具體情況判斷。其次，關於對象，有七種情況：一是售酒給非人（指鬼神等），二是畜生，三是無戒之人，四是受持五戒或八戒之人，五是出家但未受具足戒之人，六是受持具足戒之人，七是受持菩薩戒之人。總的來說，前者較輕，後者較重。此外，在這些情況中，又可以結合前面的四種情況（酒的濃淡、數量、時間、期限）來判斷輕重。第三，關於損害，有兩種情況。首先，從違背善行的角度來看，有四種情況：一是使他人飲酒，妨礙其修習仁義禮儀，二是荒廢修習世間善行，三是失去聲聞、緣覺的善行，四是違背修習菩薩道。總的來說，前者較輕，後者較重。其次，從引發惡行的角度來看，也有四種情況：一是使他人飲酒，引發各種煩惱，二是造作十惡業，三是觸犯四重戒等，四是造作五逆罪等。總的來說，前者較輕，後者較重。第四，關於發心，有三種情況：一是關於三性心（善、惡、無記），二是關於三時心（過去、現在、未來），三是關於三毒心（貪、嗔、癡）。首先，如果是以善心而犯戒，比如爲了調和爭端，或者憐憫對方疲憊、寒冷等痛苦而給予酒，應該較輕。如果是以無記心而犯戒，比如內心軟弱，受環境影響，應該算其次。如果是以噁心而犯戒，比如帶有損害對方的意圖，就比較重。其次，關於三時心，指的是前面的三性心在過去、現在、未來三個時間段等，也有輕重之分，可以根據具體情況判斷。第三，關於三毒心，有三種單一的情況，三種雙重的情況，以及一種綜合的情況。總的來說，貪心較輕，嗔心其次，癡心最重。首先，關於貪心，有兩種情況：一是如果貪酒是爲了救濟自己，恐怕性命不保，暫時飲用應該較輕。二是如果資財充足，卻貪得無厭，這種情況應該較重。其次，關於嗔心，也有兩種情況：一是因為對某人懷有嫌隙，故意給對方酒喝，使其昏沉迷亂，以順應自己的心意。二是生起強烈的嗔恨心，使對方造作惡業，妨礙善行，以滿足自己的私慾。前者較輕，後者較重。第三，關於癡心，也有兩種情況：一是自認為（飲酒）不算重罪
【English Translation】 English version: Because of directly giving (alcohol). (If) the fifth condition (acceptance by the other party) is missing, additional means are needed, because if the other party strongly refuses, the act of selling alcohol cannot be completed. If the sixth condition (the other party drinks) is missing, additional means are also needed, because if the other party does not drink, the act of selling alcohol cannot be completed.
Sixth, regarding the issue of severity, we can roughly clarify the severity from five aspects: first, regarding the action itself; second, regarding the object; third, regarding the harm; fourth, regarding the intention; and fifth, regarding the comprehensive judgment. First, regarding the action itself, there are four situations: first, alcohol has different strengths; second, the amount of alcohol sold varies; third, the time has different lengths; and fourth, whether there is a time limit or not. These all have different degrees of severity, which can be judged based on the specific situation. Second, regarding the object, there are seven situations: first, selling alcohol to non-humans (referring to ghosts and spirits, etc.); second, animals; third, people without precepts; fourth, people who observe the five or eight precepts; fifth, people who have left home but have not received full ordination; sixth, people who have received full ordination; and seventh, people who have taken the Bodhisattva precepts. In general, the former is lighter and the latter is heavier. In addition, in these situations, we can also combine the previous four situations (strength, amount, time, and time limit of the alcohol) to judge the severity. Third, regarding the harm, there are two situations. First, from the perspective of violating good deeds, there are four situations: first, causing others to drink alcohol, hindering their cultivation of benevolence, righteousness, and etiquette; second, neglecting the cultivation of worldly good deeds; third, losing the good deeds of Sravakas and Pratyekabuddhas; and fourth, violating the cultivation of the Bodhisattva path. In general, the former is lighter and the latter is heavier. Second, from the perspective of causing evil deeds, there are also four situations: first, causing others to drink alcohol, causing various afflictions; second, committing the ten evil deeds; third, violating the four major precepts, etc.; and fourth, committing the five rebellious acts, etc. In general, the former is lighter and the latter is heavier. Fourth, regarding the intention, there are three situations: first, regarding the three natures of mind (good, evil, and neutral); second, regarding the three times of mind (past, present, and future); and third, regarding the three poisons of mind (greed, anger, and ignorance). First, if one violates the precept with a good intention, such as giving alcohol to reconcile disputes, or out of compassion for the other party's fatigue, cold, or other suffering, it should be lighter. If one violates the precept with a neutral mind, such as being weak-willed and influenced by the environment, it should be considered secondary. If one violates the precept with an evil intention, such as with the intention of harming the other party, it is more serious. Second, regarding the three times of mind, it refers to the previous three natures of mind in the past, present, and future three time periods, etc., which also have different degrees of severity, which can be judged based on the specific situation. Third, regarding the three poisons of mind, there are three single situations, three double situations, and one comprehensive situation. In general, greed is lighter, anger is secondary, and ignorance is the heaviest. First, regarding greed, there are two situations: first, if one is greedy for alcohol to save oneself, fearing for one's life, temporary drinking should be lighter. Second, if one has sufficient resources but is insatiably greedy, this situation should be heavier. Second, regarding anger, there are also two situations: first, because one harbors resentment towards someone, one deliberately gives the other person alcohol to drink, causing them to become confused and disoriented, in order to satisfy one's own intentions. Second, one generates strong anger, causing the other party to commit evil deeds and hinder good deeds, in order to satisfy one's own selfish desires. The former is lighter and the latter is heavier. Third, regarding ignorance, there are also two situations: first, one believes that (drinking alcohol) is not a serious offense.
念言。此既水米所作。但令情不昏醉。理應無罪。是以常作不休。二見有勝德。謂將為得色得力能益眾生。縱令飲有得無失。執此惡見自作教人。理應最重。二三雙者。貪瞋輕貪癡次嗔癡重。一合最重。此上總有三三輕重可知。此上有共戒不共戒。準相可知。
第七犯得報者。謂如經中有三。初酒河地獄是釀酒家罪。二酒池地獄是酤酒家罪。三灌口地獄是飲酒人罪。又十輪經第四校量此罪頌曰。十壓油輪罪。等彼一淫坊。置彼十淫坊。等一酒坊罪。置十酒坊罪。等彼一屠坊。置彼十屠坊。罪等王等一。
第八對治行者。菩薩思惟。我應以明慧正行授與眾生。何容反與昏狂之飲令作大罪。甚為不可。略明十事應與眾生。一我應授與世智令識尊卑禮或修孝義等行。二應令深信三寶脩敬養等行。三應令明識善惡業果避罪修福。四應令知出世善業修出離行。五應令知二乘所有行果。六應令知大乘行果殊勝之相。七應令知菩薩地位分齊。謂十發趣等。八令知菩薩所應行行。謂應作不應作等。九令知佛果神力解脫不思議處。令知生欣欲等。十令知法界法門真俗平等無礙法。
第九通局者。初通。謂救眾生命難等時。為藥應開故。如殺盜等。又如末利夫人所作等。二局者。乃至一毛渧等起一念等皆有犯義故皆閉也
【現代漢語翻譯】 現代漢語譯本：念言，這既然是用水和米釀造的，只要能保持神智清醒不至於昏醉，按道理來說應該沒有罪過。因此，經常釀造飲用也不會停止。二見有勝德，指的是認為飲酒能夠增添色彩和力量，能夠利益眾生。即使飲酒只有好處沒有壞處，如果執持這種錯誤的見解，自己飲用還教唆別人飲用，按道理來說罪過是最重的。二三雙指的是，貪慾和嗔恚相比，貪慾輕而愚癡重；嗔恚和愚癡相比，嗔恚輕而愚癡重。一合是最重的。以上總共有三種輕重程度可以得知。這以上有共戒和不共戒，可以根據具體情況來判斷。 第七，觸犯飲酒戒所得的果報。正如經中所說，有三種地獄。第一種是酒河地獄，是釀酒之人的罪報。第二種是酒池地獄，是賣酒之人的罪報。第三種是灌口地獄，是飲酒之人的罪報。另外，《十輪經》第四卷校量此罪時說：『十個榨油輪的罪過，等於一個淫坊的罪過。十個淫坊的罪過，等於一個酒坊的罪過。十個酒坊的罪過，等於一個屠宰場的罪過。十個屠宰場的罪過，等於一個國王的罪過。』 第八，對治之行。菩薩應當思惟，我應該以明智和正行教導眾生，怎麼能反而給予他們使人昏狂的酒，讓他們造下大罪呢？這太不應該了。簡略說明十件事應該給予眾生：一，我應該給予他們世間的智慧，讓他們懂得尊敬長輩、遵守禮儀，或者修行孝道和仁義等行為。二，應該讓他們深信三寶（佛Buddha、法Dharma、僧Sangha），修行恭敬供養等行為。三，應該讓他們明白善惡業果，避免罪惡，修習福德。四，應該讓他們知道出世間的善業，修習出離輪迴的修行。五，應該讓他們知道聲聞乘和緣覺乘所有的修行和果位。六，應該讓他們知道大乘的修行和果位的殊勝之處。七，應該讓他們知道菩薩的地位和層次，比如十發趣等。八，讓他們知道菩薩應該修行的行為，比如應該做什麼，不應該做什麼等。九，讓他們知道佛果的神力、解脫和不可思議之處，讓他們知道生起欣慕之心等。十，讓他們知道法界、法門、真諦和俗諦平等無礙的法理。 第九，通和局。初通，指的是在救助眾生性命危難等時候，爲了治病，應該開許飲酒，如同殺盜等情況。又如末利夫人所做的事情等。二局，指的是哪怕是一毛滴的酒，生起一念飲酒的念頭等，都有觸犯戒律的含義，所以都要禁止。
【English Translation】 English version: Nian said, 'Since this is made from water and rice, as long as one's mind remains clear and not intoxicated, there should be no sin. Therefore, constant brewing and drinking will not cease.' The second view is that there is superior virtue, referring to the belief that drinking can add color and strength, and benefit sentient beings. Even if drinking has only benefits and no harm, if one holds this evil view, drinking oneself and teaching others to drink, the sin should be the heaviest. 'Two or three pairs' refers to, compared to greed and anger, greed is lighter and ignorance is heavier; compared to anger and ignorance, anger is lighter and ignorance is heavier. 'One combination' is the heaviest. In total, there are three levels of severity that can be known. Above this, there are common precepts and uncommon precepts, which can be judged according to the specific situation. Seventh, the retribution for violating the precept against drinking. As stated in the scriptures, there are three types of hells. The first is the River of Alcohol Hell, which is the retribution for brewers. The second is the Pool of Alcohol Hell, which is the retribution for sellers of alcohol. The third is the Gulping Hell, which is the retribution for drinkers. Furthermore, the fourth volume of the Daśacakra-kṣitigarbha Sūtra weighs this sin, saying: 'The sin of ten oil presses is equal to the sin of one brothel. The sin of ten brothels is equal to the sin of one brewery. The sin of ten breweries is equal to the sin of one slaughterhouse. The sin of ten slaughterhouses is equal to the sin of one king.' Eighth, the practice of counteracting. A Bodhisattva should contemplate, 'I should teach sentient beings with wisdom and right conduct. How can I instead give them intoxicating drinks that cause them to commit great sins? This is very inappropriate.' Briefly explain ten things that should be given to sentient beings: First, I should give them worldly wisdom, so that they understand respecting elders, observing etiquette, or cultivating filial piety and righteousness. Second, they should deeply believe in the Three Jewels (Buddha, Dharma, Sangha), and practice reverence and offerings. Third, they should understand the karmic consequences of good and evil, avoid sins, and cultivate blessings. Fourth, they should know the wholesome deeds of transcending the world, and cultivate the practice of liberation from samsara. Fifth, they should know all the practices and fruits of the Śrāvakayāna and Pratyekabuddhayāna. Sixth, they should know the superior aspects of the practices and fruits of the Mahāyāna. Seventh, they should know the positions and levels of Bodhisattvas, such as the Ten Faiths. Eighth, they should know the actions that Bodhisattvas should practice, such as what should be done and what should not be done. Ninth, they should know the divine power, liberation, and inconceivable aspects of the Buddha's fruit, and let them know to generate admiration and desire. Tenth, they should know the Dharma Realm, the Dharma Gate, the truth and the conventional truth, the principle of equality and unobstructedness. Ninth, general and specific. The first, general, refers to when saving sentient beings from life-threatening situations, etc., it should be permissible to drink alcohol for medicinal purposes, as in cases of killing and stealing, etc. Also, like the actions of Queen Mallikā, etc. The second, specific, refers to even a drop of alcohol, or the arising of a thought to drink alcohol, etc., all have the meaning of violating the precepts, so they must all be prohibited.
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第十釋文中三分同前。初中先舉過。二正制。三釋意。初中二。先舉犯位。謂自作教他俱成犯故。二辨犯法亦四種亦四釋。一約位。謂自作為因。教他為緣。巧說其法同作為業。二約能。謂置麹米等為因。畜槽具等為緣。合和為法。常酤為業。三約所為。謂賣前因緣與他為因。自須往酤與他為緣。示他方法為法。令他作成為業。四約具。謂規利及酒為因。他求為緣。價直及斟量為法。授受成業。二一切酒下正制。依智論十五酒有三種。一谷酒。二果酒。三藥草木等酒。若干若濕若清若濁不得酤。乃至一毛頭等故云一切酒不得酤。三是酒下明釋意。謂以酒是諸過患本能作一切重惡。能犯一切禁戒。無不由酒起。故云起罪緣。謂三十六失如智論十三說。二而菩薩下明所應行中。應生眾生明達慧者。謂諸菩薩法爾皆應令諸眾生明知俗諦因果差別。則通達真諦平等。一味勝慧成行斷惑得果。何容反授昏狂之藥令重顛倒。違理之甚故結重。文可知。
初篇說過戒第六
初制意者略有三意。一為壞信心故。菩薩理宜弘護三寶過惡揚善以生物信。何容說過。廢黷信心乖利他行。故須深制也。二招重釁故。故謂初心菩薩豈免微失。理應贊其實德成自正行。而反以噁心茍求其短言陳彼過。自負重愆。故須制也。三
【現代漢語翻譯】 現代漢語譯本： 第十釋文中，三分結構與前文相同。首先闡述過失，其次正式制定戒律，最後解釋其含義。在闡述過失部分，分為兩點：一是指出觸犯戒律的情況，即自己做、教唆他人做都會構成觸犯；二是辨析觸犯戒律的方式，也有四種，並分別解釋：一是根據行為主體，自己做是因，教唆他人是緣，巧妙地講解釀酒方法等同於自己做；二是根據能力，設定酒麴米等是因，準備釀酒器具等是緣，混合釀造是方法，經常賣酒是行為；三是根據所為，將之前的因緣賣給他人是因，自己需要去買酒給他人是緣，告訴他人方法是法，讓他人釀成是行為；四是根據工具，謀取利益和酒是因，他人請求是緣，價格和斟酌份量是方法，授受完成是行為。接下來，『一切酒下正制』正式制定戒律。依據《智論》第十五，酒有三種：谷酒、果酒、藥草木等酒。無論乾溼、清濁，都不得賣酒，哪怕只是一毛頭那麼一點點，所以說『一切酒不得酤』。第三部分，『三是酒下明釋意』，解釋含義，認為酒是各種過患的根本，能引發一切嚴重的惡行，能觸犯一切禁戒，沒有不是由酒引起的，所以說是『起罪緣』，即《智論》第十三所說的三十六種過失。『二而菩薩下明所應行中』，說明菩薩應該做什麼，應該使眾生明白事理，具有智慧。菩薩本應使眾生明白世俗諦的因果差別，從而通達真諦的平等，以純一的殊勝智慧成就修行，斷除迷惑，獲得果位。怎麼能反而給予使人昏聵瘋狂的藥物，使人更加顛倒呢？這與道理相悖，所以結論是重罪，文義顯而易見。
初篇說過戒第六
最初制定戒律的意圖大致有三個：一是破壞信心。菩薩理應弘揚和護持三寶，宣揚善行，揭露惡行，以建立眾生的信心。怎麼能宣揚過失，荒廢和褻瀆信心，違背利益他人的行為呢？所以必須嚴厲禁止。二是招致嚴重的罪過。剛開始修行的菩薩難免會有小的過失，理應讚揚他們的實際功德，成就自己的正行。反而以噁心去尋找他們的缺點，宣揚他們的過失，自己承擔嚴重的罪過。所以必須禁止。三
【English Translation】 English version: In the tenth explanation, the three-part structure is the same as before. First, the faults are presented; second, the precepts are formally established; and third, the meaning is explained. In the part explaining the faults, there are two points: first, pointing out the circumstances of violating the precepts, that is, doing it oneself or instigating others to do it both constitute a violation; second, analyzing the ways of violating the precepts, there are also four kinds, and explaining them separately: first, according to the actor, doing it oneself is the cause, instigating others is the condition, cleverly explaining the method of brewing wine is equivalent to doing it oneself; second, according to ability, setting up koji (麹) and rice etc. is the cause, preparing brewing utensils etc. is the condition, mixing and brewing is the method, and frequently selling wine is the action; third, according to what is done, selling the previous causes and conditions to others is the cause, needing to buy wine for others oneself is the condition, telling others the method is the dharma, and letting others brew it is the action; fourth, according to the tools, seeking profit and wine is the cause, others' requests are the condition, the price and measuring the amount are the dharma, and giving and receiving completes the action. Next, 『一切酒下正制』 (yī qiē jiǔ xià zhèng zhì) [『all alcohol below formally established』] formally establishes the precepts. According to the fifteenth chapter of the Mahaprajnaparamita Shastra (智論 zhī lùn), there are three kinds of alcohol: grain alcohol, fruit alcohol, and medicinal herbs and wood alcohol. Whether dry or wet, clear or turbid, one must not sell alcohol, even if it is only as small as a hair, so it says 『一切酒不得酤』 (yī qiē jiǔ bù dé gū) [『all alcohol must not be sold』]. The third part, 『三是酒下明釋意』 (sān shì jiǔ xià míng shì yì) [『the third is alcohol below explains meaning』], explains the meaning, believing that alcohol is the root of all faults, can cause all serious evil deeds, can violate all precepts, and there is nothing that is not caused by alcohol, so it is said to be 『起罪緣』 (qǐ zuì yuán) [『the cause of arising sins』], that is, the thirty-six faults mentioned in the thirteenth chapter of the Mahaprajnaparamita Shastra (智論 zhī lùn). 『二而菩薩下明所應行中』 (èr ér pú sà xià míng suǒ yīng xíng zhōng) [『second and Bodhisattva below explains what should be done』], explains what Bodhisattvas should do, they should make sentient beings understand reason and have wisdom. Bodhisattvas should enable sentient beings to understand the differences between the causes and effects of mundane truth, thereby understanding the equality of ultimate truth, and achieve cultivation with pure and supreme wisdom, cut off delusions, and attain fruition. How can they instead give drugs that make people confused and crazy, making people even more upside down? This is contrary to reason, so the conclusion is a serious crime, and the meaning of the text is obvious.
初篇說過戒第六 (chū piān shuō guò jiè dì liù) [First Section on the Precept Against Speaking of Transgressions, Sixth]
The initial intention of establishing the precepts is roughly threefold: first, to destroy faith. Bodhisattvas should promote and protect the Three Jewels, proclaim good deeds, and expose evil deeds in order to establish the faith of sentient beings. How can they proclaim faults, abandon and desecrate faith, and violate the behavior of benefiting others? Therefore, it must be strictly prohibited. Second, to incur serious sins. Bodhisattvas who have just begun to practice inevitably have small faults, and their actual merits should be praised to achieve their own correct behavior. Instead, they seek their shortcomings with evil intentions, proclaim their faults, and bear serious sins themselves. Therefore, it must be prohibited. Third,
背恩德故。謂由三寶恩及戒法防身。加成勝德當獲大果。理宜粉骨碎身護持遺寄。而今反以惡言說其罪。背恩之甚。故須制也。
第二釋名者。說在家出家菩薩僧尼罪過戒。然位居不足。誰免其失。故云罪過。非理唱陳故云說。防此業非故云戒。此則語。從所說為名。戒約所防受稱。皆依主釋。又說三寶長短。如經云云。
第三次第者。於此十戒中。初四同聲聞四重。后四同瑜伽菩薩四重。中間更加酤酒說過。酤酒粗顯故先辨。說過細隱故后論。
第四具緣成犯者有七緣。一是正境。如文四位。問此中何故制說小乘僧尼過耶。答俱是佛法相住持故。是自內眾故。問何故不制說佛及法過。答以彼無過故。若無失而說則是謗。故屬第十戒。修行之者劣位有失。易嫌說故制也。二作彼想。三作說過意。四對外人。五作外人想。六言彰了。七前人領解。故成犯也。
第五闕緣者。若闕初緣有五。一自四境相差皆重。二非境差說已畢竟不知是非境。約心重方便。三後知非境不喜。應得中方便。喜自不犯應輕。四帶疑不知重方便。五後知輕方便。闕第二緣者。亦想疑二別。初中本迷后不知。及後知生怖。俱不犯輕方便。以說他眾生過生自快心。非無失故。二後知生快得重方便。三轉想后不知。及知已怖。
【現代漢語翻譯】 現代漢語譯本：背棄恩德的緣故。這是說由於三寶（佛、法、僧）的恩德以及戒律的防護，使自身增添殊勝的功德，應當獲得大的果報。按道理應該粉身碎骨來護持佛陀的遺教。而現在反而用惡語來說他們的罪過，這是極大的背恩行為。所以需要制定這條戒律。
第二是解釋名稱。這條戒律是關於說在家居士、出家僧人、菩薩、尼姑的罪過的戒律。然而，即使地位很高，誰能免於過失呢？所以稱為『罪過』。無理地宣揚陳述，所以稱為『說』。爲了防止這種業行，所以稱為『戒』。這裡是根據所說的內容來命名的。『戒』是根據所要防止的對象來稱呼的，都是依主釋（一種語法結構）。又如經典所說，可以談論三寶的長處和短處。
第三是關於次第。在這十條戒律中，前四條與聲聞乘的四重戒相同，后四條與《瑜伽師地論》中菩薩的四重戒相同。中間額外增加了酤酒（賣酒）和說過（說人過失）兩條。酤酒這種行為比較粗顯，所以先辨析。說過這種行為比較隱蔽，所以後討論。
第四是具足因緣構成犯戒的情況，共有七種因緣。一是正境，如文中所說的四種對像（在家居士、出家僧人、菩薩、尼姑）。有人問，為什麼這裡要制定關於說小乘僧尼過失的戒律呢？回答是，因為他們都是佛法相的住持者，是自己內部的僧眾。有人問，為什麼不制定關於說佛和法過失的戒律呢？回答是，因為佛和法沒有過失。如果沒有過失而說，那就是誹謗，所以屬於第十條戒律（邪見）。修行的人在地位低下時會有過失，容易被嫌棄和議論，所以制定這條戒律。二是認為是那個對象。三是存心要說對方的過失。四是針對外人（非僧團內部的人）。五是認為是外人。六是言語表達清楚明白。七是對方領會理解。這樣就構成犯戒。
第五是缺少因緣的情況。如果缺少第一個因緣（正境），有五種情況。一是自己所說的對象與四種對像不符，都屬於重罪。二是非正境，說了之後完全不知道是否是正境，這屬於用心較重的方便罪。三是後來知道不是正境，不感到高興，應該得到中等的方便罪。如果高興自己沒有犯戒，應該較輕。四是帶有懷疑，不知道是否是正境，屬於較重的方便罪。五是後來知道，屬於較輕的方便罪。缺少第二個因緣（作彼想）的情況，也有認為是和懷疑是兩種區別。最初心中迷惑，後來不知道，以及後來知道后產生恐懼，都不算犯戒，屬於較輕的方便罪。因為說其他眾生的過失，自己產生快樂的心，並非沒有過失。二是後來知道后產生快樂，得到較重的方便罪。三是轉變想法后不知道，以及知道後感到害怕。
【English Translation】 English version: The reason for betraying kindness. It means that due to the kindness of the Three Jewels (Buddha, Dharma, Sangha) and the protection of precepts, one's own virtues are enhanced, and one should obtain great rewards. In principle, one should protect the Buddha's teachings with all one's strength. But now, one uses evil words to speak of their faults, which is a great betrayal of kindness. Therefore, this precept needs to be established.
Second is the explanation of the name. This precept is about speaking of the faults of lay people, monks, Bodhisattvas, and nuns. However, even if one is in a high position, who can avoid faults? Therefore, it is called 'faults'. To proclaim and state unreasonably is called 'speaking'. To prevent this karma, it is called 'precept'. Here, the name is based on what is said. 'Precept' is named according to the object to be prevented, both are possessive determinative compounds (a type of grammatical structure). Also, as the scriptures say, one can talk about the strengths and weaknesses of the Three Jewels.
Third is about the order. Among these ten precepts, the first four are the same as the four major precepts of the Sravakas, and the last four are the same as the four major precepts of the Bodhisattvas in the Yogacarabhumi-sastra. In the middle, the precepts of selling alcohol and speaking of faults are added. Selling alcohol is more obvious, so it is discussed first. Speaking of faults is more subtle, so it is discussed later.
Fourth is the situation where the complete conditions constitute a violation of the precept, there are seven conditions. First is the correct object, such as the four objects mentioned in the text (lay people, monks, Bodhisattvas, and nuns). Someone asks, why is there a precept against speaking of the faults of Hinayana monks and nuns here? The answer is, because they are all upholders of the Dharma, and they are members of our own Sangha. Someone asks, why are there no precepts against speaking of the faults of the Buddha and the Dharma? The answer is, because the Buddha and the Dharma have no faults. If one speaks without faults, it is slander, so it belongs to the tenth precept (wrong view). Practitioners may have faults when they are in a low position, and they are easily disliked and discussed, so this precept is established. Second is to think of that object. Third is to intend to speak of the other person's faults. Fourth is to target outsiders (people outside the Sangha). Fifth is to think of them as outsiders. Sixth is to express the words clearly. Seventh is that the other party understands. This constitutes a violation of the precept.
Fifth is the situation where conditions are lacking. If the first condition (correct object) is lacking, there are five situations. First, if the object one speaks of does not match the four objects, it is a serious offense. Second, if it is not the correct object, and after speaking, one does not know whether it is the correct object, this is a preparatory offense with a heavy intention. Third, if one later knows that it is not the correct object and is not happy, one should receive a medium preparatory offense. If one is happy that one has not violated the precept, it should be lighter. Fourth, if one is doubtful and does not know whether it is the correct object, it is a heavy preparatory offense. Fifth, if one knows later, it is a light preparatory offense. If the second condition (thinking of that object) is lacking, there are also two distinctions: thinking it is and doubting it is. If one is initially confused and does not know later, and if one knows later and becomes afraid, neither constitutes a violation, it is a light preparatory offense. Because speaking of the faults of other beings, one's own mind produces happiness, it is not without fault. Second, if one feels happy after knowing, one receives a heavy preparatory offense. Third, if one changes one's mind and does not know, and if one feels afraid after knowing.
俱重方便。四後知已快重方便。二疑中不知。及知已怖。俱重方便。知已快得重。雖闕小心而過重故。闕第三緣。不作說過意言錯無犯。或正說法言次而論。或教誡門人。皆不犯。闕第四緣。自眾來差畢竟不知。約心應重。後知喜不喜準得輕重二方便。疑亦同前可知。闕第五緣。想疑等準前可知。闕第六緣。疾疾語等言不彰了得重方便。闕第七緣。無人領解亦重方便可知。
第六輕重者略約六位。一約所說境。二約所對人。三約言辭。四約心念。五合辨。六約自他。初中有六。一見地上菩薩為物逆行。謂非而說。二見三賢菩薩及四果聖人微失而說。三說自和上阇梨之過。四說傳法住持人過。五說同類凈戒過。六說破戒人無戒人過。此六皆初重次輕應知。二約所對人者有五。一對國王大臣說其過。令彼舍信破壞三寶。二對外道惡人伺求過者說其罪過。增彼邪見誹謗佛法。三信心白衣說過壞其信心。上三位初重次中後下。四雖對自眾而快意說得方便罪。五為眾中舉罪呵責及說向彼師令彼教誨等此不犯也。三約言辭者有二。一以極鄙惡言磣切而說。二以泛言而說。重輕可知。若作書與人等亦同犯。四約心者有三。初約噁心者有三。初約單。一以癡心謂說為德。不懼破戒等。二瞋心酬彼怨說已暢情等。三為貪利養為名聞
【現代漢語翻譯】 現代漢語譯本 都著重方便（upāya，善巧）。四種情況：後知已（後來知道）快速著重方便。兩種情況：懷疑中不知，以及知道後感到害怕，都著重方便。知道后快速獲得著重。雖然缺少小心謹慎，但因為太過重視，所以缺少第三個緣（動機）。不作說過意的話，錯說沒有犯戒。或者正在說法時談論其他事情，或者教誡門人，都不犯戒。缺少第四個緣（對像）。自己被大眾差遣，最終也不知道（對方的過失），從內心來說應該重視。後來知道喜不喜歡，按照所得的輕重兩種方便來判斷。懷疑也和前面一樣可以知道。缺少第五個緣（認知）。想、疑等等，按照前面可以知道。缺少第六個緣（表達）。急促、快速說話等，言語不清楚明白，得到著重方便。缺少第七個緣（理解）。沒有人領會理解，也著重方便可以知道。
第六，輕重罪的判斷，大致可以分為六個方面：一、根據所說的對象；二、根據所針對的人；三、根據言辭；四、根據心念；五、綜合判斷；六、根據自己和他人。首先，根據所說的對象，有六種情況：一、見到見地上的菩薩（bodhisattva）爲了度化眾生而逆行，認為不是而說（其過失）。二、見到三賢位的菩薩以及四果聖人有輕微過失而說（其過失）。三、說自己和尚（upādhyāya，親教師）或阿阇梨（ācārya，軌範師）的過失。四、說傳法住持人的過失。五、說同類持凈戒者的過失。六、說破戒或沒有戒律的人的過失。這六種情況，依次由重到輕，應該知道。二、根據所針對的人，有五種情況：一、對國王大臣說他們的過失，導致他們捨棄信仰，破壞三寶（佛、法、僧）。二、對外道惡人，伺機尋找過失的人，說他們的罪過，增加他們的邪見，誹謗佛法。三、對有信心的在家居士說（過失），破壞他們的信心。以上三種情況，依次由重到中到輕。四、即使是對自己的僧團，但因為一時痛快而說（過失），得到方便罪。五、爲了在僧團中舉罪呵責，或者告訴他們的老師讓他們教誨等等，這些不犯戒。三、根據言辭，有兩種情況：一、用極其鄙俗惡劣的言語尖刻地說（過失）。二、用一般的言語來說（過失）。輕重可以知道。如果寫信給他人等等，也同樣犯戒。四、根據心念，有三種情況。首先，根據噁心，有三種情況。首先，根據單一的噁心：一、以愚癡心認為說（過失）是美德，不害怕破戒等等。二、以嗔恨心報復對方，說（過失）後感到暢快等等。三、爲了貪圖利養，爲了名聞利養。
【English Translation】 English version All emphasize expedient means (upāya). Four situations: Knowing later and quickly emphasizing expedient means. Two situations: Not knowing while doubting, and being afraid after knowing, both emphasize expedient means. Knowing and quickly obtaining emphasis. Although lacking carefulness, it is because of overemphasis, thus lacking the third condition (motivation). Not making intentional statements of transgression, mistakenly speaking is not an offense. Or discussing other matters while teaching the Dharma, or instructing disciples, are not offenses. Lacking the fourth condition (object). Being dispatched by the assembly and ultimately not knowing (the other's fault), from the heart, it should be emphasized. Later knowing whether one likes it or not, judge according to the light and heavy two expedient means obtained. Doubt is also the same as before and can be known. Lacking the fifth condition (cognition). Thought, doubt, etc., can be known according to the previous. Lacking the sixth condition (expression). Hurried, quick speech, etc., words not clear and understandable, obtain heavy expedient means. Lacking the seventh condition (understanding). No one comprehends or understands, also heavy expedient means can be known.
Sixth, the judgment of light and heavy offenses can be roughly divided into six aspects: One, according to the object being spoken about; Two, according to the person being addressed; Three, according to the words; Four, according to the mind; Five, comprehensive judgment; Six, according to oneself and others. First, according to the object being spoken about, there are six situations: One, seeing a Bodhisattva (bodhisattva) on the ground acting in reverse to save sentient beings, thinking it is not right and speaking (of their faults). Two, seeing Bodhisattvas in the Three Worthies positions and Arhats of the Four Fruits with slight faults and speaking (of their faults). Three, speaking of the faults of one's Upādhyāya (upādhyāya, preceptor) or Ācārya (ācārya, teacher). Four, speaking of the faults of the Dharma-transmitting abbot. Five, speaking of the faults of fellow practitioners who uphold pure precepts. Six, speaking of the faults of those who have broken precepts or have no precepts. These six situations, in order from heavy to light, should be known. Two, according to the person being addressed, there are five situations: One, speaking of the faults of the king or ministers, causing them to abandon faith and destroy the Three Jewels (Buddha, Dharma, Sangha). Two, speaking of the sins of heretics and evil people who seek faults, increasing their wrong views and slandering the Buddha Dharma. Three, speaking (of faults) to lay practitioners with faith, destroying their faith. The above three situations, in order from heavy to medium to light. Four, even if it is to one's own Sangha, but because of speaking (of faults) in a moment of pleasure, one obtains an expedient offense. Five, in order to accuse and reprimand in the Sangha, or to tell their teacher to teach them, etc., these are not offenses. Three, according to the words, there are two situations: One, speaking (of faults) harshly with extremely vulgar and evil words. Two, speaking (of faults) with general words. The weight can be known. If writing letters to others, etc., one also commits an offense. Four, according to the mind, there are three situations. First, according to the evil mind, there are three situations. First, according to a single evil mind: One, with a foolish mind, thinking that speaking (of faults) is a virtue, not fearing breaking precepts, etc. Two, with an angry mind, retaliating against the other party, feeling happy after speaking (of faults), etc. Three, in order to be greedy for profit and offerings, for fame and offerings.
故說他罪過令名利向己等。二約三雙三單一合。並準前。此上輕重可知。二約無記心。率爾輕心忘念而說亦犯非染污。三善心為調伏故等要具五德(云云)。撿取此則不犯。五約合辨者起上初心以上初言對上初人說上初境為最重。餘次相合及非合皆有輕重應知。六約自他者。自己一說過患猶輕。教他勸人處處傳說亦為重也。
第七犯得報者。說菩薩及僧尼罪過業道極重。如經中。入拔舌地獄耕其舌等云云。又如不思議光菩薩經中。饒財菩薩說賢天菩薩過故。九十一劫常墮淫女腹中。生生已棄之。為狐狼所食。一言之失苦惱如是。足為龜鏡。
第八修治行者。諸菩薩常應讚歎一切眾生所有功德。況于菩薩及內諸僧尼。是故常應歡喜讚歎三寶功德。已見眾生少善即便贊說。諸法無行經云。若見破戒人不說其過惡。應當念彼人不久亦得道。涅槃經云。為彼眾生全無善可讚。當唸佛性之善而讚歎之。勿說其過以自污心(云云)。
第九通局者。若慈心舉罪呵擯等。若因說彼惡行調伏等。若便王等力而方調伏等應不犯。反此乃起一念嫌心欲說等悉皆成犯。
第十釋文者。三分同前。初舉過正制中二。先自他二位說四位持戒人。謂初二持菩薩戒。后二持聲聞戒。以俱是自佛法內眾為人天福田故不合說過。
【現代漢語翻譯】 現代漢語譯本：因此說他人罪過是爲了令名利傾向自己等等。二、約三雙三單一合，都按照前面的原則。以上輕重可以知曉。二、約無記心，率爾輕心，忘念而說，也犯非染污。三、善心爲了調伏的緣故等等，要具備五德（云云）。檢查選取此則不犯。五、約合辨者，起上初心以上，初言對上初人說上初境為最重。其餘次相合及非相合都有輕重，應當知曉。六、約自他者，自己一說過患還輕，教他人勸人處處傳說也為重。 第七，犯得報者。說菩薩（Bodhisattva，指追求覺悟的修行者）及僧尼（monk and nun）罪過業道極重。如經中所說，入拔舌地獄耕其舌等等。又如《不思議光菩薩經》中，饒財菩薩說賢天菩薩過故，九十一劫常墮**腹中，生生已棄之，為狐狼所食。一言之失苦惱如是，足為龜鏡。 第八，修治行者。諸菩薩常應讚歎一切眾生所有功德，何況于菩薩及內諸僧尼。是故常應歡喜讚歎三寶（the Three Jewels，指佛、法、僧）功德。已見眾生少善即便贊說。《諸法無行經》云：『若見破戒人不說其過惡，應當念彼人不久亦得道。』《涅槃經》云：『為彼眾生全無善可讚，當唸佛性之善而讚歎之。勿說其過以自污心（云云）。』 第九，通局者。若慈心舉罪呵擯等，若因說彼惡行調伏等，若便王等力而方調伏等應不犯。反此乃起一念嫌心欲說等悉皆成犯。 第十，釋文者。三分同前。初舉過正制中二。先自他二位說四位持戒人。謂初二持菩薩戒，后二持聲聞戒。以俱是自佛法內眾為人天福田故不合說過。
【English Translation】 English version: Therefore, speaking of others' faults is to make fame and profit incline towards oneself, etc. Two, regarding three pairs, three singles, and one combination, all should follow the previous principles. The severity of the above can be understood. Two, regarding the mind of non-remembrance (無記心), speaking rashly, lightly, or forgetfully also constitutes a non-defilement offense. Three, a good intention for the sake of taming, etc., requires possessing the five virtues (etc.). Examining and selecting this, one does not commit an offense. Five, regarding those who discern combinations, starting with the initial intention, the initial word spoken to the initial person about the initial situation is the most serious. The remaining combinations and non-combinations have varying degrees of severity, which should be understood. Six, regarding oneself and others, speaking of one's own faults is still lighter, but teaching others and encouraging them to spread the word everywhere is also serious. Seventh, those who commit offenses receive retribution. Speaking of the faults of Bodhisattvas (菩薩, those who seek enlightenment) and monks and nuns (僧尼) creates extremely heavy karmic consequences. As stated in the scriptures, one enters the Tongue-Pulling Hell and plows one's tongue, etc. Furthermore, as in the Inconceivable Light Bodhisattva Sutra, because the Bodhisattva Abundant Wealth spoke of the faults of the Bodhisattva Virtuous Heaven, for ninety-one kalpas he constantly fell into the womb of a , and was abandoned in every life to be eaten by foxes and wolves. The suffering from a single word's mistake is like this, enough to serve as a warning. Eighth, those who cultivate practice. All Bodhisattvas should constantly praise the merits of all sentient beings, especially Bodhisattvas and the monks and nuns within the Sangha. Therefore, one should always joyfully praise the merits of the Three Jewels (三寶, Buddha, Dharma, Sangha). Upon seeing even a small amount of goodness in sentient beings, one should immediately praise and speak of it. The Sutra on the Absence of Actions in All Dharmas says: 'If you see someone who has broken precepts, do not speak of their faults; you should think that they will soon attain the Way.' The Nirvana Sutra says: 'For those sentient beings who have no good to praise, you should think of the goodness of their Buddha-nature and praise it. Do not speak of their faults to defile your own mind (etc.).' Ninth, regarding scope and limitations. If one points out faults with a compassionate heart for the sake of admonishment, or if one speaks of their evil deeds for the sake of taming, or if one relies on the power of the king, etc., to tame them, then one should not commit an offense. Conversely, if one arises with a single thought of dislike and desires to speak, etc., then all constitute offenses. Tenth, regarding explaining the text. The three divisions are the same as before. First, pointing out faults is the primary prohibition in the second part. First, from the positions of oneself and others, speak of the four types of precept holders. The first two hold Bodhisattva precepts, and the latter two hold Śrāvakayana precepts. Because both are within the Buddha-dharma and are fields of merit for humans and devas, it is not appropriate to speak of their faults.
經云。占匐華雖萎猶勝諸餘花。破戒諸比丘猶勝諸外道。又經云。有犯名菩薩。無犯名外道。是故彼犯猶不可輕。如牛雖死牛黃益人。破戒比丘猶能生於人天十種功德。如十輪經說。又大悲經中。諸出家人左手攜男右手攜女。從一酒家至一酒家。不出賢劫當般涅槃等。是故見有少許佛法所被之處皆應讚歎。二罪用說法四門釋同前。一約能說者。一三毒染心為說過因。二罪為所求等為說過緣。三方便施設便他識過為說過法。四常以說過為業。二約所說者。一不正說其過。俱說彼罪過因。令此前人知彼有過。為罪過因也。二亦不正說過。而說彼造過之所為。亦令前怨領知過狀故。為說過罪緣。三說其違犯凈戒之法。不說其彼過。彼已知故。四說其處犯罪過之業。三合釋者。一謂內有說心。二外遇惡緣境。三曾見過法。四陳說成業。四自他分可知。二辨應行中先簡非。謂外道惡人通說佛法內人非住正法非修律儀行。又二乘人不信大乘故。亦說行大乘人言非法律。又此約菩薩。前約僧尼。如有威儀比丘等云云 二教正。謂菩薩聞此則應起悲心。不得起嗔嫌等心。俱應方便教化令止說過而生凈信。此為作業故云常生等也。三違理結犯中。聞他說過忍不教勸。已為非理。況復聞已自更助說佛法中過。違害至深。是故結示重罪。
【現代漢語翻譯】 現代漢語譯本 經中說：即使占匐花（Champaka，一種香花）已經凋謝，也勝過其他所有的花。破戒的比丘也勝過所有的外道。經中又說：『有犯戒的叫做菩薩，沒有犯戒的叫做外道。』因此，他們的過犯也不可輕視。就像牛雖然死了，牛黃仍然對人有益。破戒的比丘仍然能夠給人天帶來十種功德，如《十輪經》所說。又如《大悲經》中說：『出家人左手牽著男子，右手牽著女子，從一家酒館到另一家酒館，也能在賢劫（Bhadrakalpa，佛教中的一個時期）中證得般涅槃（Parinirvana，完全的涅槃）。』因此，見到有少許佛法所覆蓋的地方，都應該讚歎。 用說法四門來解釋兩種罪過，與前面相同。一是就能說的人而言：一，以三毒（貪嗔癡）染污的心作為說過的原因；二，以罪過為所求等作為說過的緣；三，方便施設使他人認識到過錯作為說過的法；四，經常以說人過錯為職業。二是就所說的事而言：一，不正當地說別人的過錯，一起說那罪過的原因，使先前的人知道他人的過錯，這是罪過的原因。二，也是不正當地說別人的過錯，而說他造過錯的行為，也使先前的怨家領會到過錯的樣子，所以是說人過錯的罪緣。三，說他違犯清凈戒律的法，不說他人的過錯，因為他已經知道了。四，說他在什麼地方犯了罪過。 三者合起來解釋：一，內心有想說的心；二，外面遇到惡劣的因緣境界；三，曾經見過過錯的事情；四，陳述出來就成為業。四，自己和他人可以區分。二，辨別應該做的事情，首先要簡別不應該做的事情。就是說，外道惡人普遍地說佛法，內部的人不遵守正法，不修習律儀。還有，二乘人不相信大乘，所以也說修行大乘的人言語不合法律。這又是針對菩薩而言，前面是針對僧尼而言。如有威儀的比丘等等。二，教導正法。就是說，菩薩聽到這些，就應該生起悲憫之心，不得生起嗔恨嫌棄等心，都應該方便教化，使他們停止說人過錯，而生起清凈的信心。這是因為作業的緣故，所以說『常生』等等。 三，違背道理而結罪的情況：聽到別人說人過錯，忍住不教導勸誡，已經是不合道理了。更何況聽到之後，自己又幫助別人說佛法中的過錯，危害就更深了。因此，總結指示了嚴重的罪過。
【English Translation】 English version The Sutra says: Even a withered Champaka (a fragrant flower) is superior to all other flowers. A precept-breaking Bhikshu (monk) is superior to all heretics. The Sutra also says: 'One who violates precepts is called a Bodhisattva (enlightenment being), one who does not violate precepts is called a heretic.' Therefore, their transgressions should not be taken lightly. Just as even when a cow is dead, its bezoar (cow gallstone) is beneficial to people. A precept-breaking Bhikshu can still bring ten kinds of merits to humans and devas (gods), as stated in the Dashacakra Sutra (Ten Wheels Sutra). Furthermore, as stated in the Great Compassion Sutra: 'Even if renunciants hold a man in their left hand and a woman in their right hand, going from one tavern to another, they will attain Parinirvana (complete Nirvana) within the Bhadrakalpa (fortunate aeon).' Therefore, wherever even a small amount of the Buddha's Dharma (teachings) is present, it should be praised. The explanation of the two kinds of offenses using the four aspects of speech is the same as before. First, in terms of the speaker: 1. The mind defiled by the three poisons (greed, hatred, and delusion) is the cause of speaking of faults; 2. The offense being sought, etc., is the condition for speaking of faults; 3. Skillful means to make others aware of faults is the method of speaking of faults; 4. Constantly making a profession of speaking of others' faults. Second, in terms of what is spoken: 1. Improperly speaking of others' faults, together with the cause of that offense, causing the previous person to know of others' faults, this is the cause of the offense. 2. Also improperly speaking of others' faults, and speaking of the actions by which they committed the offense, also causing the previous enemy to understand the nature of the offense, therefore it is the condition for the offense of speaking of faults. 3. Speaking of the Dharma of violating pure precepts, without speaking of others' faults, because they already know. 4. Speaking of the actions of committing offenses in certain places. The combined explanation of the three: 1. Having the intention to speak inwardly; 2. Encountering adverse conditions and circumstances outwardly; 3. Having previously seen the faults; 4. Stating them becomes karma (action). The distinction between self and others can be understood. Second, in discerning what should be done, first distinguish what should not be done. That is to say, heretics and evil people universally speak of the Buddha's Dharma, while internal people do not abide by the correct Dharma and do not practice the precepts. Furthermore, those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) do not believe in the Mahayana (Great Vehicle), so they also say that the words of those who practice the Mahayana are not in accordance with the law. This is in reference to Bodhisattvas, while the previous was in reference to monks and nuns. Such as monks with dignified conduct, etc. Second, teaching the correct Dharma. That is to say, when Bodhisattvas hear these things, they should give rise to compassion, and should not give rise to anger, aversion, etc., and should skillfully teach and transform them, causing them to stop speaking of others' faults and to give rise to pure faith. This is because of the action of creating karma, therefore it is said 'constantly giving rise' etc. Third, in the case of incurring offenses by violating reason: Hearing others speak of others' faults, and enduring without teaching and admonishing, is already unreasonable. How much more so if, after hearing, one helps others to speak of faults within the Buddha's Dharma, the harm is even deeper. Therefore, a severe offense is concluded and indicated.
初篇自讚毀他戒第七
初制意者略由四意。一乖正行故。菩薩理宜密行內蘊讚揚他德攬曲向已推直與人。何容反揚自德非理毀他。失行之甚故須制也。二成大損故。謂自讚乃耗減善根。毀他便招罪業。三自讚壞他信心。毀他便不受化。四誤累眾生故。謂他人仿習失善成惡。損物之甚故宜制也。
第二釋名者。謂無德自揚為贊。越過辱他為毀。又顯揚己德為自讚。恥辱有德名毀他。防治此失故稱為戒。
第三次第者。前戒依過而說。所患猶輕。今乃越過加毀。為失尤重。是故次後說也。亦是菩薩四波羅夷之中此居初故先辨也。
第四具緣成犯者具六緣。一正境謂自他。二起彼想。三作贊毀意。四為名利等。五正加毀贊。六前人領贊受毀便犯。
第五闕緣義者。闕初緣有五。一單自讚亦重。如善戒經說。彼云。菩薩若為貪利養故自讚身得犯菩薩戒住地。是名菩薩第五重法。樓戒經亦同此說。二單毀他亦重。如此文云。他受毀者犯重故。三毀張人王人及余趣來替等皆重。以俱正境故。四非情替后不知重方便。後知中方便。五自讚戒德錯贊定等亦重。以俱是正境故。闕第二緣有二。一起余趣想及疑毀俱重。二起非情想輕方便。疑中方便。又本迷轉想可知。于戒作定想贊等俱重。闕第三緣有
【現代漢語翻譯】 現代漢語譯本
初篇 自讚毀他戒 第七
最初制定此戒的意義，略有四個方面：一是違背了正確的行為。菩薩的道理應當是秘密地修行，內心蘊藏美德，讚揚他人的優點，將委屈攬向自己，將正直推給別人。怎麼能反過來宣揚自己的美德，不合道理地詆譭他人呢？這是行為上的嚴重缺失，所以必須制定此戒。二是造成巨大的損害。自讚會耗減善根，毀他便會招致罪業。三是自讚會破壞他人對你的信心，毀他便不能使他人接受教化。四是誤導和連累眾生。他人如果效仿學習，就會失去善行而成就惡行。損害非常嚴重，所以應該制定此戒。
第二，解釋名稱。沒有德行而自我宣揚叫做『贊』。超過限度地侮辱他人叫做『毀』。又，顯揚自己的德行叫做『自讚』，羞辱有德之人叫做『毀他』。爲了防止這些過失，所以稱為『戒』。
第三，說明次第。前面的戒是根據過失而說的，所造成的危害還比較輕微。現在是超過限度地加上詆譭，過失就更加嚴重。所以放在後面說。這也是菩薩四波羅夷（Pārājika，斷頭罪）之中排在首位的，所以先辨明它。
第四，具足因緣構成犯罪，需要具備六個條件：一是正確的對象，即自己和他人。二是生起對對像（自或他）的認知。三是產生讚揚或詆譭的意圖。四是爲了名利等目的。五是真正實施讚揚或詆譭的行為。六是對方領會了讚揚或接受了詆譭，這樣就構成犯罪。
第五，缺少因緣的情況。缺少第一個因緣有五種情況：一是單獨自讚也很嚴重，如《善戒經》（Śīlaskandha，戒蘊）所說。經中說：『菩薩如果爲了貪圖利養而自讚自身，就觸犯了菩薩戒的住地（根本戒）。』這被稱為菩薩第五條重法。』《樓戒經》的說法也相同。二是單獨毀他也很嚴重。如此文所說：『他人接受了詆譭，就犯了重罪。』三是詆譭長官、國王以及其他前來替代的人，都很嚴重，因為他們都是正確的對象。四是對非情之物進行替代，事後不知是輕罪的方便行為，事後知道是中等罪的方便行為。五是自讚戒德，錯誤地讚揚禪定等，也很嚴重，因為這些都是正確的對象。缺少第二個因緣有兩種情況：一是生起對其他趣（道）的認知以及懷疑，詆譭都很嚴重。二是對非情之物生起認知，是輕罪的方便行為；懷疑，是中等罪的方便行為。另外，原本迷惑而產生錯誤的認知可以類推。對戒律產生禪定的想法而讚揚等，都很嚴重。缺少第三個因緣有……
【English Translation】 English version
Chapter Seven: The Precept Against Praising Oneself and Disparaging Others
The initial establishment of this precept is roughly due to four reasons: First, it goes against proper conduct. The principle for Bodhisattvas is to practice secretly, inwardly cultivate virtues, praise the merits of others, take on grievances themselves, and offer straightforwardness to others. How can one turn around to proclaim one's own virtues and unreasonably disparage others? This is a severe lapse in conduct, hence the need for this precept. Second, it causes great harm. Self-praise diminishes good roots, while disparaging others invites karmic offenses. Third, self-praise destroys others' faith in you, while disparaging others prevents them from accepting teachings. Fourth, it misleads and harms sentient beings. If others imitate and learn this, they will lose good deeds and accomplish evil. The harm is very severe, so this precept should be established.
Second, explaining the name. To proclaim oneself without virtue is called 'praise'. To insult others excessively is called 'disparagement'. Furthermore, to display one's own virtues is called 'self-praise', and to shame virtuous people is called 'disparaging others'. To prevent these faults, it is called a 'precept'.
Third, explaining the order. The previous precepts were based on faults, and the harm caused was relatively minor. Now, it is excessively adding disparagement, so the fault is even more serious. Therefore, it is discussed later. This is also the first of the four Pārājikas (Pārājika, expulsion offense) of a Bodhisattva, so it is clarified first.
Fourth, the conditions for committing an offense require six factors: First, the correct object, which is oneself and others. Second, arising the perception of that object (self or other). Third, generating the intention to praise or disparage. Fourth, for the purpose of fame, gain, etc. Fifth, actually performing the act of praising or disparaging. Sixth, the other person understands the praise or accepts the disparagement, thus constituting the offense.
Fifth, the meaning of lacking conditions. Lacking the first condition has five situations: First, praising oneself alone is also serious, as stated in the Śīlaskandha (Śīlaskandha, Aggregate of Morality) Sutra. The sutra says: 'If a Bodhisattva praises himself for the sake of greed for profit and offerings, he violates the Bodhisattva precept of dwelling on the ground (fundamental precept).' This is called the fifth grave offense of a Bodhisattva. The Loujie Sutra (likely refers to a commentary or related text on monastic discipline) says the same. Second, disparaging others alone is also serious. As this text says: 'If others accept the disparagement, a grave offense is committed.' Third, disparaging superiors, kings, and others who come to replace them is very serious, because they are all correct objects. Fourth, replacing non-sentient beings, not knowing afterward is a light offense of expedient action; knowing afterward is a medium offense of expedient action. Fifth, praising one's own virtue of precepts, mistakenly praising meditation, etc., is also serious, because these are all correct objects. Lacking the second condition has two situations: First, arising the perception of other realms (of existence) and doubt, disparagement is very serious. Second, arising the perception of non-sentient beings is a light offense of expedient action; doubt is a medium offense of expedient action. Furthermore, originally being confused and generating mistaken perceptions can be inferred by analogy. Having the thought of meditation about the precepts and praising, etc., is very serious. Lacking the third condition has...
二。一雖不作毀他意。然不護他過令他生惱重方便。二舉罪呵嘖等以慈心故不作毀意故不犯。或呵嘖門徒等亦為生他信心故自讚若他生譏得方便。若生信則不犯。闕第四緣有三。一單名單利俱重等恭敬門徒等。理亦應重。二依慢心以無為得重方便。三為益眾生理應不犯。仍須思量善巧。不得云我但作益生意無罪救。自謂不犯。然名聞微細難識。自賊壞行莫先於此。幸深自誡以存內德。闕第五緣言不明瞭等重方便。闕第六緣有二。一前人志強拒逆不受其毀。二雖自讚德無人信受故皆得重方便。
第六輕重者。于中有六。一約境。二約言。三約對。四約損。五約心。六約行。初中有二。先明所毀之境通有四。一人。二人。三人。四大眾。別有七。一聖人。二賢人。三已師。四傳法住持人。五凡諸有德人。六無德人。七非人畜生等。如次重輕可知。二自讚境有三。一實自破戒無德無慚無愧。二雖不破戒然無餘道行。三有戒有行。此三如次前重后輕。二約言中亦二。先毀他中五。一毀德言過。二有德言無。三多德言少。四無罪言有。五少罪言多巧令他信。輕重可知。以上通別二境入此五中。次與非次輕重可知。二自讚中三。一自言得聖。二言具三學。三言具戒等一學。重輕可知。此三歷於前三境若言得聖。三俱是大賊出
【現代漢語翻譯】 現代漢語譯本 二。一，即使沒有譭謗他人的意圖，但不維護他人的過失，導致他人產生惱怒，這是重方便罪。二，爲了慈悲的緣故而舉罪呵斥他人，因為沒有譭謗的意圖，所以不犯戒。或者呵斥門徒等，也是爲了使他人產生信心，所以讚揚自己，如果他人產生譏諷，就犯重方便罪；如果他人產生信心，則不犯戒。缺少第四個緣由有三種情況：一，僅僅爲了名利，對恭敬門徒等行為也應該重視。二，依仗傲慢心，以無為法獲得重方便罪。三，爲了利益大眾，這樣做理應不犯戒。仍然需要思考善巧方便，不能說我只是爲了利益眾生，所以沒有罪過，自我辯解說不犯戒。然而，名聞利養非常細微難以察覺，自我損害修行沒有比這更嚴重的了。希望深深地自我告誡，以保持內在的德行。缺少第五個緣由是言語不明確等，屬於重方便罪。缺少第六個緣由有兩種情況：一，對方意志堅強，拒絕接受你的譭謗。二，即使自我讚揚德行，也沒有人相信接受，所以都屬於重方便罪。
第六，輕重罪的區分，其中有六個方面：一，約境（對像）。二，約言（言語）。三，約對（針對）。四，約損（損害）。五，約心（心意）。六，約行（行為）。首先，約境方面有二個方面。先說明所譭謗的對象，總共有四種：一，個人。二，二人。三，三人。四，大眾。分別來說，有七種：一，聖人（證得聖果的人）。二，賢人（有德行的人）。三，已師（已經教導過你的老師）。四，傳法住持人（弘揚佛法，住持道場的人）。五，凡是具有德行的人。六，沒有德行的人。七，非人（鬼神等）和畜生等。按照次序，輕重程度可以得知。二，自我讚揚的對象有三種：一，實際上已經破戒，沒有德行，沒有慚愧心。二，雖然沒有破戒，但是沒有其他的修行。三，有戒律，有修行。這三種情況，按照次序，前者重，後者輕。二，約言方面也有二個方面。先說譭謗他人，有五種情況：一，譭謗他人有德行卻說成有過失。二，說有德行的人沒有德行。三，說德行多的人德行少。四，說沒有罪過的人有罪過。五，把小罪說成大罪，巧妙地使他人相信。輕重程度可以得知。以上總的和別的對象都包含在這五種情況中。按照次序和不按照次序，輕重程度可以得知。二，自我讚揚方面有三種情況：一，自己說已經證得聖果。二，說自己具足三學（戒定慧）。三，說自己具足戒律等一學。輕重程度可以得知。這三種情況對應於前面的三種對象，如果說自己證得聖果，三種情況都是大賊罪。
【English Translation】 English version 2. 1. Even without the intention to slander others, failing to protect their faults, causing them annoyance, constitutes a grave expedient offense. 2. Reproaching or rebuking others out of compassion, without the intention to slander, does not constitute an offense. Alternatively, rebuking disciples, etc., to generate faith in others, praising oneself—if it causes others to ridicule, it constitutes a grave expedient offense; if it generates faith, it does not constitute an offense. Lacking the fourth condition involves three situations: 1. Solely for the sake of fame and gain, treating the respect for disciples, etc., should also be valued. 2. Relying on arrogance, attaining grave expedient offenses through non-action. 3. For the benefit of the multitude, it should not constitute an offense. Still, one must contemplate skillful means, not claiming, 'I am only acting for the benefit of beings, so I am without fault,' self-justifying that one does not commit an offense. However, fame and subtle gains are difficult to discern; nothing is more destructive to one's practice than this. Hopefully, deeply admonish oneself to preserve inner virtue. Lacking the fifth condition, unclear speech, etc., constitutes a grave expedient offense. Lacking the sixth condition involves two situations: 1. The person is strong-willed, resisting and not accepting the slander. 2. Even if one praises one's own virtues, no one believes or accepts it, so all constitute grave expedient offenses.
- Distinguishing between light and grave offenses involves six aspects: 1. Regarding the object (境, jìng). 2. Regarding speech (言, yán). 3. Regarding the target (對, duì). 4. Regarding the harm (損, sǔn). 5. Regarding the intention (心, xīn). 6. Regarding the action (行, xíng). First, regarding the object, there are two aspects. First, clarifying the object of slander, there are four general categories: 1. An individual. 2. Two individuals. 3. Three individuals. 4. The multitude. Specifically, there are seven types: 1. A sage (聖人, shèngrén) (one who has attained sainthood). 2. A virtuous person (賢人, xiánrén). 3. One's former teacher (已師, yǐshī). 4. A Dharma-transmitting abbot (傳法住持人, chuánfǎ zhùchírén). 5. Any virtuous person. 6. A person without virtue. 7. Non-humans (鬼神, guǐshén) and animals, etc. The order of gravity can be understood accordingly. Second, the object of self-praise involves three types: 1. Actually having broken precepts, lacking virtue, and being without shame or remorse. 2. Although not having broken precepts, lacking other practices. 3. Having precepts and practices. The order of gravity is that the former is grave, and the latter is light. Second, regarding speech, there are also two aspects. First, regarding slandering others, there are five situations: 1. Slandering a virtuous person by saying they have faults. 2. Saying a virtuous person has no virtue. 3. Saying a person with much virtue has little virtue. 4. Saying a person without fault has faults. 5. Exaggerating small faults into large faults, skillfully making others believe it. The order of gravity can be understood. The above general and specific objects are included in these five situations. The order of gravity, whether in sequence or not, can be understood. Second, regarding self-praise, there are three situations: 1. Claiming to have attained sainthood. 2. Claiming to possess the three learnings (三學, sānxué) (sila, samadhi, prajna). 3. Claiming to possess one learning, such as precepts. The order of gravity can be understood. These three situations correspond to the previous three objects; if one claims to have attained sainthood, all three situations constitute a great thief offense.
佛藏經。若言具三學二位是賊。以第三非虛故。若言具戒等一位是賊。以後二非妄故。但初破戒者而自言戒凈者。此望前二猶非極重。然聖教中名為大賊。況前二位甚為可畏故。善見論中有五種大賊。一者犯七聚自言清凈。乃至五者從他聞法言自解也。然此自讚與毀他各有單輕雙重。就雙中有俱重非俱輕。次與非次輕重可知。三約所對人。一對一人。二對眾人。三對大眾。於此三處皆有現前毀不現前毀各有輕重。四不對餘人。於此四處各有自讚毀他之輕重。復攝取分前二門通辨之復有輕重可知。四約損者有四。一由毀傳法人令一方佛法不行。此罪最重。十輪經中廣說可知。二毀一眾令他壞信以增異見。三毀一德非傳法人。但令他生苦惱。皆前重后輕可知。四自讚令他仿習。亦人有多少。為損有輕重。又有消自善根以成重罪可知。五約心者有四。一若為令他起信心故贊自毀他。是福非犯。二若由放逸無記心犯是犯非染污。三若於他人有愛恚犯。是染污非重。四為貪名聞利養恭敬。是重非輕。此第四中有三品。一若由煩惱現行非極猛利或發慚愧。是為下品。二雖或猛利亦無慚愧。未見為德。猶有中品。三都無慚愧深生愛樂見為功德。是名上品最重也。又此門中貪癡心犯為重。余心或輕及無犯等。余義準前應知。六約行者。
【現代漢語翻譯】 現代漢語譯本 《佛藏經》中說，如果說具備三學（戒、定、慧）中的兩種是賊，因為第三種（慧）不是虛假的。如果說具備戒等一種是賊，因為后兩種（定、慧）不是虛妄的。只是最初破戒卻自稱戒律清凈的人，相對於前面兩種情況，還不是最嚴重的。然而在聖教中，也被稱為大賊。更何況前面兩種情況，非常可怕。善見論中提到有五種大賊：一是違犯七聚戒（比丘、比丘尼的七種戒律）卻自稱清凈；直到第五種是從他人那裡聽聞佛法，卻說自己已經理解了。 然而這種自我讚揚和詆譭他人，各有單輕和雙重的情況。在雙重的情況中，又有俱重和非俱輕的區別。其次，按照次第和非次第，輕重可以得知。第三，根據所面對的人，分為對一人、對眾人、對大眾。在這三種情況下，都有當面詆譭和背後詆譭，各有輕重。第四，不對其他人。在這四種情況下，各有自讚和詆譭他人的輕重。再綜合前面的兩種情況來辨別，還有輕重可以得知。第四，根據損害的對象，有四種情況：一是由於詆譭傳法的人，導致一方的佛法無法推行，這種罪過最重。《十輪經》中有詳細說明。二是詆譭一個僧團，導致他人失去信心，增長異見。三是詆譭一個有德行但不是傳法的人，只是讓他人產生痛苦煩惱。這些情況，都是前者重於後者。四是自我讚揚，導致他人效仿，也根據人數的多少，對損害有輕重。還有，消耗自己的善根，從而構成重罪，可以得知。第五，根據心念，有四種情況：一是如果爲了讓他人升起信心而讚揚自己、詆譭他人，這是福德而不是犯戒。二是如果由於放逸、無記心而犯戒，這是犯戒但不是染污。三是如果對他人有愛或嗔恨而犯戒，這是染污但不是重罪。四是爲了貪圖名聞利養恭敬而犯戒，這是重罪而不是輕罪。這第四種情況中，又有三品：一是如果由於煩惱現行，但不是非常猛烈，或者還感到慚愧，這是下品。二是雖然或許猛烈，也沒有慚愧，沒有認識到這是不好的，這還是中品。三是完全沒有慚愧，深深地喜愛，認為這是功德，這叫做上品，最嚴重。而且，在這種情況下，以貪心和癡心犯戒為重，其餘的心或許輕，或者沒有犯戒等。其餘的含義，參照前面應該知道。第六，根據修行者。
【English Translation】 English version In the Buddha-pitaka Sutra, if it is said that possessing two of the three learnings (sila (morality), samadhi (concentration), prajna (wisdom)) is a thief, it is because the third (wisdom) is not false. If it is said that possessing one, such as morality, is a thief, it is because the latter two (concentration, wisdom) are not illusory. However, someone who initially breaks the precepts but claims to be pure in morality is not as severely culpable as the previous two cases. Nevertheless, in the sacred teachings, such a person is called a great thief. How much more fearful are the previous two cases! In the Samantapasadika, there are five kinds of great thieves: first, one who violates the seven categories of precepts (the seven classes of offenses for monks and nuns) but claims to be pure; and fifth, one who hears the Dharma from others but claims to have understood it themselves. However, this self-praise and disparagement of others each have single light and double heavy situations. In the double situations, there are both heavy and non-heavy distinctions. Secondly, according to the order and non-order, the severity can be known. Third, according to the person being faced, it is divided into facing one person, facing many people, and facing the masses. In these three situations, there are both face-to-face slander and behind-the-scenes slander, each with varying degrees of severity. Fourth, not facing other people. In these four situations, there are varying degrees of severity in self-praise and disparagement of others. Furthermore, combining the previous two situations for analysis, there are still varying degrees of severity that can be known. Fourth, according to the object of harm, there are four situations: first, due to slandering the person who transmits the Dharma, causing the Buddha-dharma to be unable to be promoted in one area, this sin is the heaviest. The Dasacakraksitigarbha Sutra explains this in detail. Second, slandering a Sangha, causing others to lose faith and increase wrong views. Third, slandering a virtuous person who is not a Dharma transmitter, only causing others to experience suffering and affliction. These situations are such that the former is heavier than the latter. Fourth, self-praise, causing others to imitate, also has varying degrees of severity depending on the number of people. Furthermore, depleting one's own roots of goodness, thereby constituting a serious offense, can be known. Fifth, according to the mind, there are four situations: first, if one praises oneself and disparages others in order to cause others to generate faith, this is merit and not an offense. Second, if one commits an offense due to negligence or an uncharacterized mind, this is an offense but not defilement. Third, if one commits an offense due to love or hatred towards others, this is defilement but not a serious offense. Fourth, if one commits an offense out of greed for fame, gain, respect, and offerings, this is a serious offense and not a light offense. In this fourth situation, there are three grades: first, if it is due to afflictions manifesting, but not extremely intense, or if one still feels ashamed, this is the lower grade. Second, although it may be intense, there is no shame, and one does not recognize it as bad; this is still the middle grade. Third, there is no shame at all, one deeply loves it, and one sees it as a merit; this is called the upper grade, which is the most serious. Moreover, in this situation, committing an offense with a greedy or ignorant mind is serious, while other minds may be light, or there may be no offense, etc. The remaining meanings should be understood by referring to the previous explanations. Sixth, according to the practitioner.
佛法內人多約四位起行。謂三學及雜行。初約戒學者有二類。一矯異。謂雖不破戒性非質直。依邪思計現異威儀。炫耀世間以求名利。本無凈心以求出離。然普抑餘人無異威儀者悉為無德。此是沙門賊亦是威儀賊也。如迦葉經寶積經等說。二約淺識者。謂性非深智。恃己戒行將為出離。陵他乘急戒緩之眾。聞諸法空便生恐怖。此是佛法怨賊也。出佛藏經。二約定學者亦二類。一約貪誑者。謂性樂名利久在山中。心少澄靜現得定相。炫耀世人招大名聞。普抑餘人無此相者悉以為非。此是阿蘭若賊也。出花手經。又經云。納衣在空閑自稱阿蘭若等。二約邪慢者。謂性非多聞依山習定。鬼神加令心念定。有見他不善覺知。即待此起慢。當招大名聞。陵蔑餘人悉以為非傷害佛法。此是魔儻大賊也。起信論及花手經說。三約慧學者亦有二類。一約淺者。謂性少聰明誦學無次第。為名利衝心急預講說。己見臆斷非毀古今。唯求名利元無出意。恃自無行亦輕侮戒定。此是賣佛法賊。當招大苦。出花嚴經中魔業中也。二約深者。謂性少明辨。雖於二乘三藏文義少通。然猶未得佛意。既當傳法唯贊名利以勸後學。非毀古今愿自獨絕。恃此為德起慢陵人。但誦持法藥而不滅病已負染愆。況更法中起病甚不可救奇哉。水中出火以何滅之。此是
【現代漢語翻譯】 現代漢語譯本 佛法修行之人通常從四個方面入手：戒學、定學、慧學以及雜行。 首先，從戒學方面來說，又分為兩類。第一類是矯揉造作、標新立異之人。他們雖然沒有破根本戒，但心性不正直，依憑邪思妄想，做出奇異的威儀舉止，在世間炫耀自己，以求取名利。他們內心並沒有清凈之心，也不是爲了求解脫。並且普遍貶低那些沒有奇異威儀的人，認為他們都沒有德行。這些人是僧團中的賊，也是威儀上的賊。正如《迦葉經》、《寶積經》等經典所說。 第二類是見識淺薄之人。他們心性不具備深刻的智慧，仗恃自己的戒行，認為這樣就能得到解脫，輕視修習其他法門、重視戒律鬆緩的修行人。聽到諸法皆空的道理，便心生恐懼。這些人是佛法的怨賊。出自《出佛藏經》。 其次，從定學方面來說，也分為兩類。第一類是貪圖名利、喜歡欺騙之人。他們貪戀名利，長期住在山中，內心很少清凈，卻顯現出得到禪定的表象，以此來迷惑世人，博取大的名聲。普遍貶低那些沒有這種禪定表象的人，認為他們都不對。這些人是阿蘭若（Aranya，意為寂靜處，指適合修行的場所）中的賊。出自《花手經》。還有經文說：『穿著糞掃衣，住在空閑處，自稱是阿蘭若』等等。 第二類是邪慢之人。他們心性不具備廣博的聞思，依靠在山中習禪，鬼神加持使他們心中產生禪定的念頭，一旦見到別人的不善之處，就立刻以此生起傲慢之心，認為自己將要獲得大的名聲，輕蔑貶低其他人，認為他們都不對，從而傷害佛法。這些人是魔的同夥，是大賊。出自《起信論》和《花手經》。 再次，從慧學方面來說，也分為兩類。第一類是見識淺薄之人。他們心性缺少聰明才智，誦讀學習經典沒有次第，爲了名利衝昏頭腦，急於講解佛法。用自己的見解隨意判斷，誹謗古今，只求名利，根本沒有出離之心。仗恃自己沒有修行，也輕視戒律和禪定。這些人是出賣佛法的賊，將來會招致巨大的痛苦。出自《華嚴經》中的魔業品。 第二類是明辨能力不足之人。雖然對二乘（聲聞乘和緣覺乘）和三藏（經、律、論）的文義略有通達，但仍然沒有領悟佛的真實意圖。既然要傳法，卻只讚歎名利來勸導後來的學習者，誹謗古今，希望自己獨一無二。仗恃這些為自己的德行，生起傲慢之心，輕視他人。只是誦持法藥，卻不能消除疾病，已經犯下了過錯。更何況在佛法中製造疾病，那就更加不可救藥了。奇哉！水中出現火焰，要用什麼來熄滅它呢？這些人是...
【English Translation】 English version Those who practice the Buddha-dharma often begin with four aspects: Śīla (戒, morality), Samādhi (定, concentration), Prajñā (慧, wisdom), and miscellaneous practices. Firstly, regarding Śīla (戒, morality), there are two categories. The first is those who are artificial and eccentric. Although they do not break the fundamental precepts, their minds are not honest. Relying on wrong thinking, they display strange behaviors and postures, dazzling the world to seek fame and profit. They have no pure intention to seek liberation. Moreover, they universally belittle those who do not have such strange behaviors, considering them to be without virtue. These are thieves within the Sangha (沙門, monastic community), and also thieves of conduct. As stated in the Kāśyapa Sūtra (迦葉經), Ratnakūṭa Sūtra (寶積經), and other scriptures. The second category is those with shallow understanding. Their minds lack profound wisdom. They rely on their own moral conduct, thinking that this alone will lead to liberation, and they despise those who practice other vehicles or those who are lenient with precepts. When they hear the doctrine of emptiness (諸法空), they become frightened. These are enemies and thieves of the Buddha-dharma. From the Sutra of Emerging Buddha (出佛藏經). Secondly, regarding Samādhi (定, concentration), there are also two categories. The first is those who are greedy for fame and profit and like to deceive. They crave fame and profit, stay in the mountains for a long time, and their minds are rarely pure, yet they display the appearance of having attained Samādhi (定, concentration), using this to deceive the world and gain great fame. They universally belittle those who do not have this appearance of Samādhi (定, concentration), considering them to be wrong. These are thieves in the Aranya (阿蘭若, quiet place for practice). From the Flower Hand Sutra (花手經). Also, the sutra says: 'Wearing patched robes, living in secluded places, calling themselves Aranyas (阿蘭若)' and so on. The second category is those with perverse pride. Their minds lack extensive learning and contemplation. Relying on practicing meditation in the mountains, ghosts and spirits cause thoughts of Samādhi (定, concentration) to arise in their minds. Once they see the faults of others, they immediately become arrogant, thinking that they will gain great fame, and they despise and belittle others, considering them to be wrong, thereby harming the Buddha-dharma. These are accomplices of Mara (魔, demon), and great thieves. From the Awakening of Faith in the Mahayana (起信論) and the Flower Hand Sutra (花手經). Thirdly, regarding Prajñā (慧, wisdom), there are also two categories. The first is those with shallow understanding. Their minds lack intelligence, they recite and study scriptures without order, and driven by fame and profit, they rush to lecture on the Dharma. They arbitrarily judge based on their own views, slandering the past and present, seeking only fame and profit, and having no intention of liberation. Relying on their lack of practice, they also despise morality and concentration. These are thieves who sell the Buddha-dharma, and they will incur great suffering. From the Mara Karma section of the Avatamsaka Sutra (花嚴經). The second category is those who lack the ability to discern clearly. Although they have some understanding of the meaning of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) and the Three Pitakas (三藏, Sūtra, Vinaya, Abhidharma), they still have not grasped the true intention of the Buddha. Since they are to transmit the Dharma, they only praise fame and profit to encourage later learners, slandering the past and present, hoping to be unique. Relying on these as their virtues, they become arrogant and despise others. They only recite and uphold the Dharma medicine, but cannot eliminate the disease, and have already committed faults. Moreover, to create disease within the Buddha-dharma is even more incurable. How strange! If fire appears in water, what can be used to extinguish it? These are...
害佛法之賊。出佛藏十輪經。四約雜行者亦有二類。一約福行者。謂性非質直茍奸計共崇奇福。炫耀世人招引重嚫。意在以少呼多。用此活命。既遂其所求即恃此起慢。陵蔑餘人無利養者。悉以茍非。利養既爾。名聞亦然。此是賣佛法賊。出迦葉經。二約余行者。謂性非慧悟。隨學一法即便封著眩此所學以招名利。撥余所修皆非究竟。此亦愚人蠹害佛法賊也。此上略舉四位。理實通一切行皆有誑偽。並應準簡。勸諸後學勿令自心墜中。即其寶積寶梁迦葉佛藏等經請讀在心府。養菩提心方可為要耳。
第七得報者有三。初通論者。護國菩薩經云。菩薩有四種墜落之法。一者不恭敬他。二者背恩諂曲。三者多求利養名聞。四者詐善揚德。是為四種墜落之法。二別約毀他者。如謗佛經中。有十人譭謗一辯積法師。遂令當處佛法少分陵遲。此十人後墮地獄經無量劫受拔舌等苦。后多生無目。末後逢釋迦佛。出家多時苦行竟無所得后便還落。乃至廣說。三別約自讚。如扇提羅等五人。四人在林間坐。一人于聚落唱云。林中有羅漢還大得供養。后墮地獄備受眾苦。出已為人。與本施主作擔輿持穢器人等。乃至廣如律文。
第八修治行者此有三義。一菩薩常自顯己過令他聞知。不作一念覆藏之心。恐增長故慮難滅故。于
【現代漢語翻譯】 現代漢語譯本
危害佛法的賊。出自《佛藏十輪經》。四、關於雜行者，也有兩類。一類是關於福行者。這些人天性不質樸正直，而是狡猾奸詐，崇尚奇異的福報，用以炫耀世人，招引豐厚的供養。他們的目的是以小博大，用這種方式來維持生計。一旦達到目的，就依仗這些而生起傲慢之心，輕視其他沒有利益供養的人，認為他們都是虛偽的。對於名聲也是如此。這就是出賣佛法的賊。出自《迦葉經》。另一類是關於其他修行者。這些人天性沒有智慧覺悟，隨便學習一種法門就固執地執著於此，用所學的法門來炫耀，以求得名利，否定其他修行方法都不是究竟的。這也是愚蠢的人，是蠹魚，是危害佛法的賊。以上只是簡略地列舉了四種情況。實際上，一切修行都可能存在虛偽欺騙，都應該按照這些標準來加以簡別。勸告後來的學人，不要讓自己的心墮入其中。應該將《寶積經》、《寶梁經》、《迦葉經》、《佛藏經》等經典銘記在心，培養菩提心才是最重要的。 第七、關於得到果報，有三種情況。第一種是總的論述。《護國菩薩經》中說，菩薩有四種墮落之法：一是，不恭敬他人；二是，背棄恩情，諂媚奸詐；三是，貪求利益供養和名聞利養；四是，虛假地表現善良，宣揚自己的功德。這就是四種墮落之法。第二種是特別針對譭謗他人的人。例如在謗佛經中，有十個人譭謗一辯積法師（Dianji Dharma Master），導致當地的佛法稍微衰落。這十個人後來墮入地獄，經歷了無量劫的拔舌等痛苦。之後多次轉生都雙目失明。最後遇到了釋迦佛（Sakyamuni Buddha），出家修行了很長時間，苦行卻一無所獲，最終還是墮落了，乃至更多內容，經中有詳細說明。第三種是特別針對自我讚揚的人。例如扇提羅（Shantira）等五個人，其中四個人在樹林里打坐，一個人在村落里宣揚說：『樹林里有羅漢（Arhat），可以得到大量的供養。』後來墮入地獄，備受各種痛苦。出來之後轉生為人，給原來的施主做挑夫，拿著裝滿污穢之物的器具等等。乃至更多內容，律文中有詳細記載。 第八、關於修治行為，有三種含義。一是菩薩經常主動揭露自己的過失，讓別人知道，不作一絲一毫的隱瞞，因為害怕過失增長，擔心難以消除。對於
【English Translation】 English version
The thief who harms the Buddha Dharma. From the Sutra of the Ten Wheels of the Treasury of the Buddha. Fourth, regarding those who practice miscellaneous deeds, there are also two categories. The first category is about those who practice meritorious deeds. These people are not honest and upright by nature, but are cunning and deceitful, advocating strange blessings to dazzle the world and attract generous offerings. Their purpose is to gain much from little, using this method to make a living. Once they achieve their goals, they rely on these to become arrogant, despising others who have no benefits or offerings, considering them all hypocritical. The same applies to fame. This is the thief who sells the Buddha Dharma. From the Kashyapa Sutra. The second category is about those who practice other deeds. These people are not wise and enlightened by nature, and once they learn a certain Dharma, they stubbornly cling to it, using what they have learned to boast and seek fame and fortune, denying that other practices are not ultimate. These are also foolish people, termites, thieves who harm the Buddha Dharma. The above is just a brief list of four situations. In reality, all practices may involve hypocrisy and deception, and should be distinguished according to these standards. I advise later learners not to let their minds fall into them. They should keep the Sutra of the Heap of Jewels (Ratnakuta Sutra), the Sutra of the Jewel Beam (Ratnarashmi Sutra), the Kashyapa Sutra (Kashyapa Sutra), and the Sutra of the Treasury of the Buddha (Buddha-pitaka Sutra) in their hearts, and cultivating Bodhicitta (the mind of enlightenment) is the most important thing. Seventh, regarding the retribution received, there are three situations. The first is a general discussion. The Sutra of the Protecting the Country Bodhisattva (Nations-Protection Sutra) says that Bodhisattvas have four kinds of falling methods: first, not respecting others; second, betraying kindness and being flattering and deceitful; third, being greedy for benefits, offerings, and fame; fourth, falsely displaying goodness and proclaiming one's own merits. These are the four kinds of falling methods. The second is specifically for those who slander others. For example, in the Sutra of Slandering the Buddha (Slander of the Dharma Sutra), there were ten people who slandered Dianji Dharma Master (辯積法師), causing the local Buddha Dharma to decline slightly. These ten people later fell into hell, experiencing countless kalpas (eons) of suffering such as tongue-pulling. After many rebirths, they were all blind. Finally, they met Shakyamuni Buddha (釋迦佛), practiced asceticism for a long time after becoming monks, but gained nothing, and eventually fell again, and so on, as detailed in the sutra. The third is specifically for those who praise themselves. For example, Shantira (扇提羅) and five others, four of whom were sitting in the forest, and one of whom proclaimed in the village: 'There are Arhats (羅漢) in the forest who can receive a lot of offerings.' Later, they fell into hell and suffered all kinds of suffering. After coming out, they were reborn as people, working as porters for the original benefactors, carrying utensils filled with filth, and so on, as detailed in the Vinaya (律文). Eighth, regarding the practice of cultivation and rectification, there are three meanings. First, Bodhisattvas often take the initiative to reveal their own faults and let others know, without concealing anything, because they are afraid that the faults will increase and worry that they will be difficult to eliminate. Regarding
己功德常不顯說。不起一念耀己之心。恐耗損故慮不增故。二菩薩常應於他有情不見其惡唯見其善。是故忍惡於己。推善與人心恒清凈。此為常行。問若自無惡而認若他無善而推。豈非諂曲而妄語耶。答自居不足。安得無失。謂無失者唯佛一人。以累盡故。又他無餘善猶有佛性。即是真善。若意至此而認推者。非直無諂亦無妄語。而乃具發無量善根。令戒清凈故為持也。三菩薩常應于名聞起處多利養處則不居之。以傷害故。論云。利養如霜雹。損功德苗故。又如毛繩。為損甚故。如法得之尚須遠避。經云。利養交至遠避三由旬外。況由贊毀非理得耶。是故菩薩理不應為。護國菩薩經云。有四種法應當棄捨。一者菩薩棄捨居家。二者既出家已不貪利養。三者離諸檀越。四者不惜身命。是為四法。應當棄捨。如是準也。
第九通局中有二。先通后局。言通者有三。先明自讚亦三。一讚自所行之法令他修學。二為令眾生未信者生信。三已信者增長。若實有此益不雜貪慢自讚無犯。不讚有罪乖利益故。二明毀他亦三。一毀邪道令歸正見。二毀執見令離著。三毀惡行令舍離。若不雜瞋慢應時有益毀他不犯。不毀有罪。三求名利有二。一為益眾生。二求出世間真實名利故。此求不犯。不求有罪。如是準之。二局者。于上三位
【現代漢語翻譯】 現代漢語譯本 菩薩自己所修的功德，常常不顯露也不宣說，不起一絲一毫炫耀自己的心念，這是因為害怕功德耗損，顧慮功德不能增長。菩薩應當常常看到其他眾生沒有惡行，只看到他們的善行。因此，要忍受自己身上的惡行，推舉善行給他人，內心恒常保持清凈。這是菩薩的常行。問：如果自己並非沒有惡行，卻認為自己沒有；認為他人沒有善行，卻推舉他人，這難道不是諂媚和妄語嗎？答：自認為自己足夠好，怎麼可能沒有過失？所謂沒有過失的，只有佛一人，因為他已經斷盡了所有的煩惱。而且，即使他人沒有其他的善行，仍然有佛性，這就是真正的善。如果意念達到這種程度，而認可和推舉他人，不僅沒有諂媚，也沒有妄語，而且能夠具足發起無量的善根，使戒律清凈，所以說是持戒。菩薩應當常常遠離那些容易產生名聞利養的地方，因為這些地方會帶來傷害。《瑜伽師地論》中說：『利養就像霜雹，會損害功德的苗芽。』又像毛繩一樣，會造成很大的損害。即使是如法獲得的利養，尚且需要遠遠避開。《護國經》中說：『利養交至，遠避三由旬外。』更何況是通過讚揚或詆譭等不正當手段獲得的利養呢？所以，菩薩在道理上不應該這樣做。《護國菩薩經》中說：『有四種法應當捨棄：一是菩薩捨棄居家生活；二是出家后不貪圖利養；三是遠離施主；四是不吝惜身命。』這就是應當捨棄的四種法。應當按照這個標準來要求自己。 第九，關於通和局。其中有先通后局。所謂『通』，有三種情況。首先是讚揚自己，也有三種情況：一是讚揚自己所修行的法，令他人修學；二是為令眾生未生信者生信；三是已生信者增長信心。如果確實有這樣的利益，不夾雜貪婪和傲慢，那麼讚揚自己就沒有過錯。不讚揚反而有罪，因為違背了利益眾生的原則。二是詆譭他人，也有三種情況：一是詆譭邪道，令他人歸於正見；二是詆譭執著的見解，令他人遠離執著；三是詆譭惡行，令他人舍離惡行。如果不夾雜嗔恨和傲慢，並且能夠及時產生利益，那麼詆譭他人就沒有過錯。不詆譭反而有罪。三是追求名利，有兩種情況：一是為利益眾生；二是為求出世間的真實名利。這樣追求就沒有過錯，不追求反而有罪。應當按照這個標準來衡量。二是『局』，指的是在以上三種情況下。
【English Translation】 English version A Bodhisattva should always refrain from displaying or speaking about their own merits. They should not give rise to even a single thought of glorifying themselves, fearing the depletion of their merits and concerned that they will not increase. A Bodhisattva should always see no evil in other sentient beings, but only see their good qualities. Therefore, they should endure evil within themselves and attribute goodness to others, constantly maintaining purity of mind. This is the constant practice of a Bodhisattva. Question: If one is not without evil themselves but claims to be, and if one sees no good in others but promotes them, is this not flattery and false speech? Answer: To consider oneself sufficient is to invite mistakes. Those without fault are only the Buddhas, because they have exhausted all afflictions. Moreover, even if others have no other good qualities, they still possess Buddha-nature, which is true goodness. If one's intention reaches this point when acknowledging and promoting others, it is not only without flattery or falsehood, but also fully generates immeasurable roots of goodness, making the precepts pure, and therefore it is considered upholding them. A Bodhisattva should always avoid places where fame and gain easily arise, because these places bring harm. The Yogacarabhumi-sastra says: 'Gains are like frost and hail, damaging the sprouts of merit.' They are also like a hair rope, causing great harm. Even gains obtained lawfully should be avoided from afar. The Protecting the Nation Sutra says: 'When gains come pouring in, avoid them from three yojanas (a unit of distance) away.' How much more so should one avoid gains obtained through praise or slander by improper means? Therefore, a Bodhisattva should not do this in principle. The Protecting the Nation Bodhisattva Sutra says: 'There are four things that should be abandoned: first, a Bodhisattva abandons household life; second, after leaving home, they do not crave gains; third, they stay away from donors; fourth, they do not spare their own lives.' These are the four things that should be abandoned. One should measure oneself against this standard. Ninth, concerning the general and the specific. There is first the general, then the specific. The 'general' refers to three situations. First, praising oneself, which also has three aspects: first, praising the Dharma (teachings) that one practices, so that others may study and practice it; second, to generate faith in those sentient beings who have not yet developed faith; third, to increase the faith of those who already have faith. If there is indeed such benefit, without mixing in greed or arrogance, then praising oneself is not a fault. Not praising is a fault, because it goes against the principle of benefiting sentient beings. Second, criticizing others, which also has three aspects: first, criticizing wrong paths, so that others may return to right view; second, criticizing clinging to views, so that others may be free from attachment; third, criticizing evil conduct, so that others may abandon evil actions. If it is without anger or arrogance, and can produce benefit in a timely manner, then criticizing others is not a fault. Not criticizing is a fault. Third, seeking fame and gain, which has two aspects: first, for the benefit of sentient beings; second, to seek true fame and gain for the sake of transcending the world. Seeking in this way is not a fault; not seeking is a fault. One should measure oneself against this standard. The 'specific' refers to the above three situations.
或總或別以纏相應心起念欲犯。雖未至重是則為犯。以是所害法故深須防護也。余義可知。
第十釋文者。就第一舉過正制中二。先舉過亦二。初犯位。謂自作教他準前亦應有四。同前略故也。二犯相。四犯同前。亦同三釋。略無自讚。理應具有四。一約能者。貪慢等為因。二名利等為緣。三巧設軌摸成自揚陵彼之則為法。四常作此事為業。二約所者。一不正贊毀但說彼因遂令自德顯揚。他人被毀故云因也。二毀他種族等故云緣。自讚亦爾。三毀他所依法等故云法。四毀他所依業等故云業。自讚亦爾。三合辨者。一內因。二外境。三加毀。四成業。自讚亦爾。上來舉過竟。準上此中合有第二正制文。應云一切不應自讚毀他。又略不具也。第三而菩薩下明所應行。亦是釋上立制所由。謂佛故制不自讚毀他。以諸菩薩法合代他受于加毀。若不代受已乖菩薩行。況更自加毀。違害定誠深故結重科。文意如此。于中非理陵欺名加毀。令其恥報為辱。又菩薩為眾生髮菩提心。決令眾生舍惡使盡。是故眾生惡事是菩薩所有。以攝是已任故。已為眾生修善根故。是故己善根並他有故。須與他也。第四若自揚下非理違犯並可知。
梵網經疏第三(終) 大正藏第 40 冊 No. 1813 梵網經菩薩戒本疏
【現代漢語翻譯】 現代漢語譯本：或者總是，或者個別地，以與煩惱相應的心理狀態，生起想要違犯戒律的念頭。即使尚未達到嚴重的程度，這也算是違犯。因為這種行為會損害佛法，所以需要深深地防護。其餘的含義可以類推得知。
第十是解釋經文。在第一部分『舉出過失，正式制定戒律』中，分為兩部分。首先是舉出過失，也分為兩部分。第一是違犯的位次，即自己做，教唆他人做，按照前面的原則，也應該有四種情況。因為與前面相似，所以省略了。第二是違犯的相狀。四種違犯與前面相同，也與第三種解釋相同。省略了自我讚揚，但理應具有四種情況。一是關於能，以貪婪、傲慢等為原因。二是關於名利等為緣。三是巧妙地設計模式，成就自我讚揚、貶低他人的行為，這便是法。四是經常做這件事，這便是業。二是關於所，一是不正當地讚揚或誹謗，只是說出他人的原因，從而使自己的德行顯揚，他人被誹謗，所以說是『因』。二是誹謗他人的種族等，所以說是『緣』。自我讚揚也是如此。三是誹謗他人所依據的佛法等，所以說是『法』。四是誹謗他人所從事的行業等，所以說是『業』。自我讚揚也是如此。三是合併辨別，一是內在的原因。二是外在的境界。三是加以誹謗。四是成就惡業。自我讚揚也是如此。以上是舉出過失完畢。按照上面的原則，這裡應該有第二部分『正式制定戒律』的經文，應該說『一切不應該自我讚揚、誹謗他人』。這裡也省略了，不完整。第三部分『而菩薩下』，說明了應該做的事情，也是解釋上面制定戒律的原因。因為佛陀制定了不自我讚揚、誹謗他人的戒律，因為諸位菩薩的法則是代替他人承受加害和誹謗。如果不代替他人承受，就已經違背了菩薩的修行。更何況是自己加以加害和誹謗，違背和損害了堅定和真誠，所以結論為重罪。文意是這樣。其中，不合道理的欺凌叫做加害和誹謗，使他人感到羞恥和報復叫做侮辱。而且菩薩爲了眾生髮菩提心（bodhicitta，覺悟之心），決心讓眾生捨棄惡行，使之完全斷絕。所以眾生的惡事就是菩薩的事，因為承擔了這種責任。已經為眾生修習善根，所以自己的善根也屬於他人，所以必須給予他人。第四部分『若自揚下』，不合道理的違犯都可以類推得知。
《梵網經疏》第三（終） 《大正藏》第40冊 No. 1813 《梵網經菩薩戒本疏》
【English Translation】 English version: Either generally or individually, with a mind associated with afflictions, arising the intention to violate the precepts. Even if it has not reached a serious level, it is still considered a violation. Because this behavior harms the Dharma (teachings), it needs to be deeply guarded against. The remaining meanings can be inferred.
The tenth is explaining the text. In the first part, 'Pointing out faults and formally establishing precepts,' it is divided into two parts. First is pointing out faults, which is also divided into two parts. The first is the position of violation, that is, doing it oneself, instigating others to do it, according to the previous principles, there should also be four situations. Because it is similar to the previous, it is omitted. The second is the appearance of violation. The four violations are the same as before, and also the same as the third explanation. Self-praise is omitted, but it should logically have four situations. One is about the 'able,' with greed, arrogance, etc., as the cause. Two is about fame and profit, etc., as the condition. Three is cleverly designing a pattern, achieving self-praise and belittling others, this is the 'Dharma.' Four is constantly doing this, this is the 'karma.' Two is about the 'object,' one is improperly praising or slandering, only stating the reasons of others, thereby making one's own virtues manifest, and others being slandered, so it is said to be the 'cause.' Two is slandering the race of others, etc., so it is said to be the 'condition.' Self-praise is also the same. Three is slandering the Dharma (teachings) that others rely on, etc., so it is said to be the 'Dharma.' Four is slandering the occupation that others engage in, etc., so it is said to be the 'karma.' Self-praise is also the same. Three is combining and distinguishing, one is the internal cause. Two is the external realm. Three is adding slander. Four is accomplishing evil karma. Self-praise is also the same. The above is the completion of pointing out faults. According to the above principles, there should be a second part here, the text of 'formally establishing precepts,' which should say 'One should not praise oneself and slander others.' This is also omitted here, incomplete. The third part, 'And the Bodhisattva below,' explains what should be done, and also explains the reason for establishing the precepts above. Because the Buddha (Buddha, enlightened one) established the precepts of not praising oneself and slandering others, because the Dharma (teachings) of the Bodhisattvas (Bodhisattva, beings on the path to enlightenment) is to bear harm and slander on behalf of others. If one does not bear it on behalf of others, one has already violated the practice of the Bodhisattva. Moreover, adding harm and slander oneself violates and harms steadfastness and sincerity, so the conclusion is a grave offense. The meaning of the text is like this. Among them, unreasonable bullying is called harm and slander, making others feel ashamed and retaliate is called humiliation. Moreover, Bodhisattvas generate Bodhicitta (Bodhicitta, the mind of enlightenment) for sentient beings, determined to make sentient beings abandon evil deeds and completely eradicate them. Therefore, the evil deeds of sentient beings are the affairs of the Bodhisattvas, because they have assumed this responsibility. Having already cultivated good roots for sentient beings, one's own good roots also belong to others, so they must be given to others. The fourth part, 'If self-praise below,' unreasonable violations can be inferred.
《Brahma Net Sutra Commentary》 Third (End) 《Taisho Tripitaka》 Volume 40 No. 1813 《Brahma Net Sutra Bodhisattva Precepts Commentary》
梵網經菩薩戒本疏第四
魏國西寺沙門法藏撰
初篇故慳戒第八
初制意者。初檀為萬行首故。攝六度故。是舍慳成施。略由十意。如華嚴經十行品中初歡喜行雲。此菩薩為大施主。悉能捨離一切所有。等心惠施一切眾生。施已無悔。不望果報。不求名譽。不求生勝處。不求利養。言十者。一但欲救護一切眾生。二欲攝取一切眾生。三欲饒益一切眾生。四欲學一切諸佛本行。五欲正心憶念諸佛本行。六慾清凈諸佛本行。七欲受持諸佛本行。八欲顯現諸佛本行。九欲廣說諸佛本行。十欲令一切眾生離苦得涅槃樂。是為十。由此當知菩薩理無不施之行。
二釋名者。吝惜財法不濟所求稱曰故慳。戒防此失。依主立名。
三次第者。前贊毀自他以求名利。望未得之財追求時過。今約已得屬己慳吝不捨財。貯畜時過。前粗此細。義次第故來也。
四具緣成犯者。然此戒中犯有四處。一自慳。二教他。三隨喜。四贊慳。今且約自辨具緣。餘三準之。自具六緣成。一自有財法。二乞者現前。三具前二想。四起慳噁心。五對緣正違。六前人空回故。
五闕緣義者。且闕初緣有三義。一若彼全無一針一草可施與者。應以善言深心垂淚慰謝乞者。仍作是念。我今薄福不能果遂眾生所愿。是
【現代漢語翻譯】 現代漢語譯本 梵網經菩薩戒本疏第四
魏國西寺沙門法藏撰
初篇故慳戒第八
初制意者。最初的佈施是所有善行的開端，因為它涵蓋了六度（六種波羅蜜），是捨棄慳吝而成就佈施。大致有十個方面的意義。如《華嚴經·十行品》中初歡喜行所說：『此菩薩為大施主，悉能捨離一切所有，等心惠施一切眾生，施已無悔，不望果報，不求名譽，不求生勝處，不求利養。』所說的十個方面是：一、只是想要救護一切眾生；二、想要攝取一切眾生；三、想要饒益一切眾生；四、想要學習一切諸佛的根本行為；五、想要以正念憶念諸佛的根本行為；六、想要清凈諸佛的根本行為；七、想要受持諸佛的根本行為；八、想要顯現諸佛的根本行為；九、想要廣說諸佛的根本行為；十、想要令一切眾生離苦得涅槃之樂。』這就是十個方面。由此應當知道菩薩在道理上沒有不佈施的行為。
二釋名者。吝惜財物和佛法，不救濟他人的請求，稱為『故慳』（故意慳吝）。戒律是爲了防止這種過失，因此依所防止的對象而立名。
三次第者。前面是讚揚自己、詆譭他人來求取名利，希望得到尚未得到的財富，追求的時間已經過去。現在是針對已經得到、屬於自己的財物，慳吝而不捨得佈施，貯藏的時間已經過去。前面是粗略的，這裡是細緻的。因為意義上的次第關係，所以放在這裡。
四具緣成犯者。然而此戒中，犯戒有四個方面：一、自己慳吝；二、教唆他人慳吝；三、隨喜他人慳吝；四、讚歎慳吝。現在先就自己慳吝來辨析構成犯戒的條件。其餘三種情況可以類推。自己慳吝構成犯戒需要六個條件：一、自己擁有財物或佛法；二、乞求者出現在面前；三、具備前兩種情況的認知；四、生起慳吝的噁心；五、針對所緣境做出違背佈施的行為；六、乞求者空手而回。
五闕緣義者。如果缺少第一個條件，有三種情況：一、如果自己完全沒有一針一線、一草一木可以施捨給他人，應該用善言和深切的同情，流著眼淚安慰謝絕乞求者，並且這樣想：『我現在福報淺薄，不能完全滿足眾生的願望。』
【English Translation】 English version 梵網經 (Brahma Net Sutra) Bodhisattva Precepts Commentary, Volume 4
Composed by Śrāmaṇa Fǎzàng (Dharma Treasury) of Xī Temple in the Wei Kingdom
Initial Section: The Eighth Precept Against Deliberate Stinginess
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Initial Intent: The initial act of giving (dāna) is the head of all virtuous practices because it encompasses the Six Perfections (ṣaṭ-pāramitā) and is the abandonment of stinginess to accomplish generosity. Roughly, there are ten aspects, as stated in the 'First Joyful Practice' of the 'Ten Practices Chapter' in the Avataṃsaka Sūtra: 'This Bodhisattva is a great benefactor, capable of relinquishing all possessions, bestowing equally upon all beings, without regret after giving, not expecting reward, not seeking fame, not seeking rebirth in superior realms, not seeking profit.' The ten aspects are: 1. Merely desiring to rescue and protect all beings; 2. Desiring to gather and embrace all beings; 3. Desiring to benefit all beings; 4. Desiring to learn the fundamental practices of all Buddhas; 5. Desiring to correctly remember the fundamental practices of all Buddhas; 6. Desiring to purify the fundamental practices of all Buddhas; 7. Desiring to uphold the fundamental practices of all Buddhas; 8. Desiring to manifest the fundamental practices of all Buddhas; 9. Desiring to widely expound the fundamental practices of all Buddhas; 10. Desiring to enable all beings to leave suffering and attain the bliss of nirvāṇa.' These are the ten aspects. From this, it should be known that, in principle, a Bodhisattva has no practice of not giving.
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Explanation of the Name: To be miserly with wealth and Dharma, not aiding those who seek help, is called 'deliberate stinginess' (故慳, gù qiān). The precept is to prevent this fault, so the name is established based on what it prevents.
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Order of Succession: Previously, one praised oneself and disparaged others to seek fame and profit, hoping to obtain wealth not yet acquired, and the time for pursuit has passed. Now, it concerns wealth already obtained and belonging to oneself, being stingy and unwilling to give, and the time for hoarding has passed. The former is coarse, the latter is refined. Because of the sequential relationship in meaning, it comes here.
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Complete Conditions for Committing an Offense: However, in this precept, there are four aspects of committing an offense: 1. Being stingy oneself; 2. Instructing others to be stingy; 3. Rejoicing in others' stinginess; 4. Praising stinginess. Now, let's first analyze the conditions for committing an offense based on one's own stinginess. The other three situations can be inferred by analogy. One's own stinginess requires six conditions to constitute an offense: 1. One possesses wealth or Dharma; 2. A beggar appears before one; 3. One has the awareness of the previous two conditions; 4. One generates a stingy and evil mind; 5. One directly acts against giving in relation to the object of giving; 6. The beggar returns empty-handed.
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Meaning of Missing Conditions: If the first condition is missing, there are three situations: 1. If one has absolutely nothing, not even a needle, a thread, or a blade of grass, to give to others, one should use kind words and deep compassion, with tears in one's eyes, to comfort and decline the beggar, and think thus: 'I am now of meager merit and cannot fully fulfill the wishes of beings.'
我罪咎。我當精勤修行令愿成滿即如言勤勇。是謂不犯。二若恃自無物慢心不謝而無愧悔。應得小罪。三若為乞人不信其無頻頻抑索。遂起嫌心即犯中罪。若便起嗔即犯后瞋戒。法施亦同。次闕第二緣有四義。一無乞不犯。二自有財等。見貪苦人彼不能乞或羞不乞。而不施與亦犯。三自有財。見同修行者乏少衣食廢修正行。彼人儉己而不求索不與犯。四先貯多財。雖無乞者而不捨施福田故。此後三位皆得方便罪。非正犯重故。闕第三緣有二。先謂上二位各有想疑二別。想不犯。疑犯方便。並可準之。闕第四緣有二。若以悲心調伏彼故不與無犯。若無記心犯方便可知。次闕第五緣有四。初許與不與犯重。二許多與小。三許勝與劣。四違時後與。后三俱方便。次闕第六緣有二。一若不空回無犯。二若雖空不回意猶未絕犯方便。
第六輕重者有五。一約物。二約田。三約損。四約心。五合釋。初中財法無畏。財施有三。謂外內俱。就外財中通說有十。一食等。二藥等。三衣等。四財等。五畜生等。六奴婢。七名聞。八王位。九妻妾。十男女。皆前前不與應重。後後不與應輕。二內身中有五。一暫請驅使。二取發抓等。三將作奴婢。四取支節血完。五全取身命。前前不與皆重。後後不與皆輕。二法施中三。一世法。二二
【現代漢語翻譯】 現代漢語譯本： 我（如果）有罪過，我應當精勤修行，令我的願望圓滿，就像（佛）所說的那樣勤奮勇猛。這叫做不犯戒。第二種情況，如果仗恃自己沒有東西，生起傲慢之心，不感謝也不慚愧悔恨，應當得到小罪。第三種情況，如果因為乞討的人不相信自己沒有（東西），而頻繁地抑制和索取，於是生起嫌惡之心，就犯中等罪。如果因此生起嗔恨，就犯了隨嗔戒。法佈施也相同。接下來，缺少第二個條件有四種情況。第一，沒有乞討者，不犯戒。第二，自己有財物等，看見貪婪痛苦的人，他們不能乞討或者羞於乞討，而不施捨，也犯戒。第三，自己有財物，看見一同修行的道友缺少衣食，修行受到影響，那人節儉自己而不求索，不給予就犯戒。第四，事先儲存了很多財物，即使沒有乞討者，也不捨棄佈施給福田（指值得佈施的對象），因此，後面三種情況都得到方便罪（嘗試犯罪），不是正式的重罪。缺少第三個條件有兩種情況。首先，對於上面兩種情況，各有想（確定）和疑（懷疑）兩種區別。想（確定）不犯戒，疑（懷疑）犯方便罪。都可以參照這個標準。缺少第四個條件有兩種情況。如果因為悲憫之心調伏對方的緣故而不給予，沒有罪過。如果以無記之心（既非善也非惡）不給予，犯方便罪可以知道。接下來，缺少第五個條件有四種情況。最初，答應給予而不給予，犯重罪。第二，答應給予很多，卻給予很少。第三，答應給予好的，卻給予差的。第四，違背時間，過後才給予。後面三種情況都是方便罪。接下來，缺少第六個條件有兩種情況。第一，如果沒有白白地拒絕，沒有罪過。第二，即使白白地拒絕，但心裡仍然沒有斷絕（給予的念頭），犯方便罪。
第六，（關於佈施的）輕重有五種情況。第一，從財物方面來說。第二，從福田方面來說。第三，從損害方面來說。第四，從心意方面來說。第五，綜合解釋。首先，在財物方面，有財佈施、法佈施、無畏佈施。財佈施有三種，即外財、內財、內外俱舍。就外財來說，總的來說有十種。第一，食物等。第二，藥物等。第三，衣服等。第四，財物等。第五，畜生等。第六，奴婢。第七，名聞。第八，王位。第九，妻妾。第十，男女。都是前面的不給予應該更重，後面的不給予應該更輕。第二，內身中有五種。第一，暫時請（我）驅使。第二，取（我的）頭髮、抓（我的身體）等。第三，將（我）作為奴婢。第四，取（我的）肢體、血肉。第五，完全取（我的）身命。前面的不給予都重，後面的不給予都輕。第二，法佈施中有三種。第一，世間法。第二，二...
【English Translation】 English version: If I have transgressions, I should diligently practice to fulfill my vows, just as it is said to be diligent and courageous. This is called not violating the precepts. Secondly, if one relies on having nothing, becomes arrogant, and is neither grateful nor remorseful, one should receive a minor offense. Thirdly, if a beggar does not believe that one has nothing and repeatedly presses and demands, thus giving rise to resentment, one commits a medium offense. If one then becomes angry, one violates the precept against subsequent anger. The same applies to Dharma giving. Next, lacking the second condition has four aspects. First, if there is no beggar, there is no offense. Second, if one has wealth, etc., and sees greedy and suffering people who cannot beg or are ashamed to beg, and does not give, one also commits an offense. Third, if one has wealth and sees fellow practitioners lacking clothing and food, hindering their practice, and that person is frugal and does not ask, not giving is an offense. Fourth, if one has stored much wealth beforehand, even if there are no beggars, and does not relinquish it to give to fields of merit (worthy recipients), therefore, the latter three situations all incur an offense of attempt (convenience offense), not a formal serious offense. Lacking the third condition has two aspects. First, regarding the above two situations, there are distinctions of thought (certainty) and doubt (uncertainty). Certainty does not incur an offense, doubt incurs an offense of attempt. This can be used as a standard. Lacking the fourth condition has two aspects. If one does not give out of compassion to subdue the other, there is no offense. If one does not give with an indifferent mind (neither good nor evil), it can be known that one commits an offense of attempt. Next, lacking the fifth condition has four aspects. Initially, promising to give and not giving incurs a serious offense. Second, promising to give much but giving little. Third, promising to give good but giving inferior. Fourth, violating the time and giving later. The latter three are all convenience offenses. Next, lacking the sixth condition has two aspects. First, if one does not reject outright, there is no offense. Second, even if one rejects outright, but the intention to give has not been completely abandoned, one commits an offense of attempt.
Sixth, there are five aspects regarding the weight of (giving). First, in terms of the object. Second, in terms of the field of merit. Third, in terms of the harm. Fourth, in terms of the intention. Fifth, a comprehensive explanation. First, in terms of the object, there are material giving (財佈施, cai bu shi), Dharma giving (法佈施, fa bu shi), and fearlessness giving (無畏佈施, wu wei bu shi). Material giving has three types: external wealth, internal wealth, and both internal and external. Regarding external wealth, generally speaking, there are ten types. First, food, etc. Second, medicine, etc. Third, clothing, etc. Fourth, wealth, etc. Fifth, livestock, etc. Sixth, servants. Seventh, fame. Eighth, the throne. Ninth, wives and concubines. Tenth, sons and daughters. Not giving the former should be more serious, not giving the latter should be lighter. Second, there are five types of internal wealth. First, temporarily asking (me) to drive (me). Second, taking (my) hair, scratching (my body), etc. Third, taking (me) as a servant. Fourth, taking (my) limbs and flesh. Fifth, completely taking (my) life. Not giving the former is all serious, not giving the latter is all light. Second, there are three types of Dharma giving. First, worldly Dharma. Second, two...
乘法。三菩薩道法。三無畏施亦三。一舍惡。二舍苦。三救命。上二位皆亦前前不與而輕。後後不與為重可知。二約田有四。一恩田謂父母師主等。二德田謂三寶等。三悲田謂饑窮眾生等。四苦田謂困厄眾生等。皆前前不與為重。後後不與應輕。三約損者。于上四境各有二種。一由不給濟令彼命盡。二命雖不盡令大苦惱等。皆有前重后輕可知。四約心者亦有三毒單雙一合等。準上知之。又慳有三品。如盧至長者等最重。其中下可知。五約合辨者。或於劣物起上慳對勝境為最重。或於勝物對劣境起下慳應輕。余句並準之。
第七得報者略辨十種。一生餓鬼中。如目連母等。二或余趣受苦。如疥癩野干。乃至無一毛可以覆身等。三於人中受貧窮苦困。四耗減損減宿世善根。五失於菩薩檀波羅密。六由慳法世世常受愚癡。善生經云。若有于財法食生慳。當知是人于無量世得癡貧報。七由匿法眼恒無眼目。八由不施無畏生生常懷恐怖無暫安穩。九恒為怨家而得其便。十令三檀六度俱不成。余如別說。
第八治行者略顯十種。一思惟己身及以財物皆是無常磨滅之法。一旦廢壞非惜能留。是故慳惜都無所益。二況此並是王賊水火惡子等分。彼既未侵速應舍施置堅牢藏令永屬己。三若慳不施則種世世貧窮之業以隨自身。
【現代漢語翻譯】 現代漢語譯本 乘法。菩薩道的修行方法有三種。無畏佈施也有三種：一是捨棄惡行，二是捨棄痛苦，三是救人性命。對於以上兩種情況，給予前者而不給予後者，罪過較輕；給予後者而不給予前者，罪過較重，這是可以理解的。 二、從佈施的對象（田）來說，有四種：一是恩田，指父母、師長、主人等；二是德田，指佛、法、僧三寶等；三是悲田，指飢餓貧窮的眾生等；四是苦田，指困厄受苦的眾生等。對於以上四種情況，給予前者而不給予後者，罪過較重；給予後者而不給予前者，罪過較輕。 三、從損害的對象來說，對於以上四種境況，各有兩種情況：一是由於不給予救濟而使他們喪命；二是即使沒有喪命，也使他們遭受極大的痛苦等。這些情況都是給予前者而不給予後者，罪過較重；給予後者而不給予前者，罪過較輕，這是可以理解的。 四、從內心來說，也有貪、嗔、癡三種毒，有單一的、雙重的、混合的等情況。可以參照以上原則來理解。此外，慳吝也有上、中、下三品。例如盧至長者（Lu zhi zhang zhe）等屬於最重的慳吝，其餘的中品和下品可以類推得知。 五、從綜合辨析來說，或者對於低劣的物品產生強烈的慳吝，而對殊勝的境況吝嗇不施，這是最重的罪過。或者對於殊勝的物品，對低劣的境況吝嗇不施，罪過應該較輕。其餘情況可以依此類推。 第七、關於所得的果報，簡要說明十種：一是投生到餓鬼道中，例如目連（Mu lian）的母親等；二是或者在其他的惡道中受苦，例如生為疥癩野干，乃至沒有一根毛可以遮蓋身體等；三是在人道中遭受貧窮困苦；四是耗損、減少宿世所積累的善根；五是失去菩薩的佈施波羅蜜（檀波羅密，Tan bo luo mi）；六是由於慳吝佛法，世世代代常常遭受愚癡的果報。《善生經》說：『如果有人對於財物、佛法、食物產生慳吝，應當知道這個人將在無量世中得到愚癡貧窮的果報。』 七、由於隱匿佛法，生生世世常常沒有眼睛；八、由於不施無畏，生生世世常常懷有恐怖，沒有片刻的安穩；九、常常被怨家所趁；十、導致佈施、持戒、忍辱三檀和佈施、持戒、忍辱、精進、禪定、智慧六度都不能成就。其餘的詳細情況可以參考其他經典。 第八、關於對治慳吝的方法，簡要說明十種：一是思維自己的身體以及財物，都是無常敗壞之法，一旦毀壞，即使吝惜也無法挽留。因此，慳吝沒有任何益處；二是何況這些財物都是會被國王、盜賊、水火、惡子等瓜分的。既然他們還沒有侵奪，就應該趕快捨棄佈施，將其放置在堅固的倉庫中，使其永遠屬於自己；三是如果慳吝不施，就會種下世世代代貧窮的惡業，從而跟隨自身。
【English Translation】 English version Multiplication. There are three practices in the Bodhisattva path. There are also three kinds of fearlessness giving: first, abandoning evil deeds; second, abandoning suffering; and third, saving lives. Regarding the above two situations, giving to the former but not to the latter is a lesser offense; giving to the latter but not to the former is a greater offense, which is understandable. Second, in terms of the field of giving, there are four types: first, the field of gratitude, referring to parents, teachers, masters, etc.; second, the field of merit, referring to the Three Jewels (San Bao), etc.; third, the field of compassion, referring to hungry and poor beings, etc.; and fourth, the field of suffering, referring to beings in distress and suffering. Regarding the above four situations, giving to the former but not to the latter is a greater offense; giving to the latter but not to the former is a lesser offense. Third, in terms of the object of harm, for each of the above four situations, there are two cases: first, due to not providing relief, they lose their lives; second, even if they do not lose their lives, they suffer great pain, etc. In all these cases, giving to the former but not to the latter is a greater offense; giving to the latter but not to the former is a lesser offense, which is understandable. Fourth, in terms of the mind, there are also the three poisons of greed, anger, and ignorance, with single, double, and combined forms, etc. This can be understood by referring to the above principles. In addition, stinginess has three levels: high, medium, and low. For example, Elder Lu zhi (Lu zhi zhang zhe) is the most severe form of stinginess, and the remaining medium and low levels can be inferred. Fifth, in terms of comprehensive analysis, if one has strong stinginess towards inferior objects but is stingy towards superior situations, this is the most serious offense. Or, if one is stingy towards superior objects but stingy towards inferior situations, the offense should be lighter. The remaining situations can be inferred accordingly. Seventh, regarding the resulting retribution, briefly explain ten types: first, being born into the realm of hungry ghosts, such as the mother of Maudgalyāyana (Mu lian), etc.; second, or suffering in other evil realms, such as being born as a mangy jackal, even without a single hair to cover the body, etc.; third, suffering poverty and hardship in the human realm; fourth, depleting and reducing the good roots accumulated in past lives; fifth, losing the Bodhisattva's giving pāramitā (檀波羅密, Tan bo luo mi); sixth, due to stinginess towards the Dharma, one often suffers the retribution of ignorance in lifetime after lifetime. The Good Life Sutra says: 'If someone is stingy towards wealth, Dharma, and food, know that this person will receive the retribution of ignorance and poverty in countless lifetimes.' Seventh, due to concealing the Dharma, one often has no eyes in lifetime after lifetime; eighth, due to not giving fearlessness, one often harbors fear in lifetime after lifetime, without a moment of peace; ninth, one is often taken advantage of by enemies; tenth, one causes the three dānas (giving, morality, patience) and the six pāramitās (giving, morality, patience, diligence, meditation, wisdom) to be unfulfilled. For other details, refer to other sutras. Eighth, regarding the methods to counteract stinginess, briefly explain ten types: first, contemplate that one's own body and possessions are all impermanent and perishable, and once destroyed, even if one is stingy, one cannot retain them. Therefore, stinginess is of no benefit; second, moreover, these possessions will be divided by kings, thieves, water, fire, and evil sons, etc. Since they have not yet invaded, one should quickly abandon them and give them away, placing them in a secure storehouse so that they will belong to oneself forever; third, if one is stingy and does not give, one will plant the evil karma of poverty in lifetime after lifetime, which will then follow oneself.
四又由我先世不串習施故今有財慳而不能施。若我今者不勵力施。此習不破更增長能障大施故。我今應勵意違慳而行惠施。五又若自貧乏恐不存濟。而慳不施則當思惟。貧是施障。為破此障。應當忍苦勵力行施。我因宿業曾受種種飢渴等苦。不能饒益於一眾生。今我行施得饒益他。設受眾苦乃至殞命而終不令乞者空回。況當猶有餘菜葉等可以活命。是故應當忍此貧苦而行佈施。六若於身命及所重財而不能捨即當思惟。我於三界大師前發大菩提心時。一切內外皆已舍訖。如何今乃違本誓孤負眾生。七又使令我犯菩薩波羅夷罪。則為欺誑十方諸佛。甚為不可。八我今舍此不堅固物臭穢之身。今我當得清凈法身堅固之法。此既益我。若不行施則失大利。九此身及財是虛妄物。尚不捨滿眾生愿。何能當以無上菩提饒益眾生。十我當觀察一切法空無我我所。而今於此虛妄身財慳吝不捨。何能證入平等法性。思惟如是十種對治。于諸慳吝無不能捨。具如華嚴智論瑜伽等說。
第九通局者。依瑜伽第三十九。略有三十種不施無犯。一若知種種內外施物于彼眾生唯令安樂不作利益或非安樂非利益。皆不施與。二若有來求為伴侶。欲作非理逼迫損害誑惑於他。便不以身而施於彼。三若諸菩薩於行施意樂清凈。見有無量利眾生事正現
【現代漢語翻譯】 現代漢語譯本 四、又因為我前世不習慣佈施，所以今生吝嗇錢財而不能佈施。如果我現在不努力佈施，這種吝嗇的習氣不破除，反而會增長，障礙廣大的佈施。所以我現在應該努力克服吝嗇，實行惠施。 五、又如果自己貧窮，恐怕不能維持生計，而吝嗇不施捨，就應當這樣思惟：貧窮是佈施的障礙。爲了破除這種障礙，應當忍受困苦，努力行佈施。我因為宿世的業力，曾經遭受種種飢渴等苦，不能饒益一個眾生。現在我行佈施，能夠饒益他人。即使遭受種種困苦，乃至喪失性命，也始終不讓乞討者空手而回。何況還有剩餘的菜葉等可以活命。所以應當忍受這種貧困，而行佈施。 六、如果對於身命以及珍重的財物而不能捨棄，就應當思惟：我在三界大師（指佛陀）前發大菩提心的時候，一切身外之物和自身都已捨棄完畢。如今怎麼能違背當初的誓言，辜負眾生呢？ 七、又如果使我犯菩薩波羅夷罪（菩薩戒中最重的罪），那就是欺騙十方諸佛，非常不可取。 八、我現在捨棄這個不堅固、臭穢的身體，將來我應當得到清凈法身（佛的清凈之身），堅固之法（佛法）。這既能利益我，如果不實行佈施，就會失去大利益。 九、這個身體和錢財都是虛妄之物，尚且不能滿足眾生的願望，又怎麼能用無上菩提（最高的覺悟）來饒益眾生呢？ 十、我應當觀察一切法空無我我所（一切事物都是空性的，沒有真實的自我和屬於我的東西），而現在對於這個虛妄的身體和錢財慳吝不捨，怎麼能證入平等法性（佛法的真性）？思惟像這樣的十種對治方法，對於各種慳吝沒有不能捨棄的。具體內容如《華嚴經》、《智論》、《瑜伽師地論》等所說。 第九、關於通局（普遍性和侷限性）：依據《瑜伽師地論》第三十九卷，略有三十種不施捨沒有罪過的情況。一、如果知道種種內外施物，對於那些眾生只是讓他們感到安樂，不能給他們帶來實際利益，或者既不能帶來安樂也不能帶來利益，都不施與。二、如果有人來請求做伴侶，想要做不合理的事情，逼迫損害、欺騙迷惑他人，就不把身體施捨給他們。三、如果諸位菩薩在行佈施時意樂清凈，看到有無量利益眾生的事情正在發生。
【English Translation】 English version 4. Furthermore, because in my previous lives I did not cultivate the habit of giving, I am now miserly with wealth and unable to give. If I do not strive to give now, this habit of miserliness will not be broken but will instead grow, obstructing great giving. Therefore, I should now strive to overcome miserliness and practice generosity. 5. Moreover, if I am poor and fear that I cannot sustain my livelihood, and am miserly and do not give, then I should contemplate thus: poverty is an obstacle to giving. To break this obstacle, I should endure suffering and strive to practice giving. Because of the karma from my past lives, I have suffered various hardships such as hunger and thirst, and was unable to benefit even one sentient being. Now, by practicing giving, I can benefit others. Even if I suffer various hardships, even to the point of losing my life, I will never let a beggar return empty-handed. Moreover, there are still leftover vegetable leaves and such that can sustain my life. Therefore, I should endure this poverty and practice generosity. 6. If I cannot give up my body and life, as well as cherished possessions, then I should contemplate thus: when I generated the great Bodhicitta (the aspiration for enlightenment) before the master of the three realms (referring to the Buddha), I had already given up everything, both internal and external. How can I now violate my original vow and fail sentient beings? 7. Furthermore, if I cause myself to commit a Parajika offense (the heaviest offense in the Bodhisattva vows), then I am deceiving all the Buddhas of the ten directions, which is extremely unacceptable. 8. Now I am giving up this impermanent, foul-smelling body. In the future, I should attain the pure Dharmakaya (the pure body of the Buddha), the steadfast Dharma (the teachings of the Buddha). This benefits me. If I do not practice giving, I will lose great benefit. 9. This body and wealth are illusory things. They are not even sufficient to fulfill the wishes of sentient beings. How can I use unsurpassed Bodhi (supreme enlightenment) to benefit sentient beings? 10. I should observe that all dharmas are empty, without self or what belongs to self (everything is empty, without a real self or anything belonging to me). And now, being miserly and unwilling to give up this illusory body and wealth, how can I realize the equality of Dharma-nature (the true nature of the Dharma)? By contemplating these ten antidotes, there is no miserliness that cannot be abandoned. The details are as explained in the Avatamsaka Sutra (Flower Garland Sutra), the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), and so on. 9. Regarding generality and specificity: According to the thirty-ninth volume of the Yogacarabhumi-sastra, there are briefly thirty cases where not giving is not an offense. 1. If it is known that various internal and external objects of giving will only make those sentient beings feel comfortable but will not bring them actual benefit, or will bring neither comfort nor benefit, then they are not given. 2. If someone comes seeking to be a companion, wanting to do unreasonable things, oppress, harm, deceive, or confuse others, then the body is not given to them. 3. If the Bodhisattvas have pure intention in practicing giving, and see that there are countless things that benefit sentient beings currently happening.
在前。設有來求自身支節。不應施與。四若魔眾而懷惱亂心。現前來乞身份支節。不應施與。以心念彼當獲上品過罪反損害故。五或有眾生癡狂心亂。來求菩薩身份支節。不應施與。六若有眾生或為自害或為害他。來求毒藥火刀酒等物。不應施與。七不以他物如同意物而行惠施。八不行媒婚以他妻妾而行佈施。九不以有蟲飲食等物而行佈施。十若有眾生來求種種能引戲樂能引無義之物。不應施與。以令彼多行憍逸惡行。身壞之後墮諸惡趣。十一終不施人捕獵等物。十二或有眾生將欲殺害。終不施與。十三若有來求罩羅且弶。為害眾生及為習學。皆不施與。十四若有怨家來求仇隙。為欲呵罵縛錄殺害奪財治罰。終不施與。以要言之。一切逼迫損害眾生戲樂等具皆不施與。十五若有病者來求非量非宜飲食。亦不施與。十六若有眾生食飽滿已性多饞嗜。數復來求珍妙飲食。亦不施與。十七若有來求父母師長。定不施與。十八又諸菩薩于自妻子奴婢僕使親戚眷屬。若不先以正言曉喻令其歡喜。終不強逼令其憂惱施來求者。十九雖復先以正言曉喻令其歡喜生樂欲心。而不施怨家惡友藥刃羅剎等。二十若有上品逼惱眾生樂行種種暴惡業者。來求王位終不施與。若彼惡人先居王位。菩薩有力尚應廢黜。況當施與。二十一又諸菩薩終不
侵奪父母妻子奴婢僕從使親戚眷屬所有財物持用佈施。二十二亦不逼惱父母妻子奴婢僕使親戚眷屬以所施物施來求。二十三不以非法不以率暴。亦不逼迫損害於他而行惠施。二十四又諸菩薩若在諸佛聖教出家。終不違越所有學處而行惠施。二十五又諸菩薩于來求者終不施與不合儀物。謂施出家者殘宿飲食等。或諸便穢洟唾吐膿血不凈所雜所染。又不告白不令覺知如棄捨法施麋食等。謂不食蔥者施以蔥雜蔥染飲食。不食肉者施以肉雜肉染飲食。不飲酒者施以酒雜酒染飲食。如是等皆不施與。二十六又諸菩薩終不口授求過外道所有正法。二十七亦不施彼所寫經典。二十八知性多貪求欲炫賣經卷等者。亦不施與。二十九知欲秘藏亦不施與。三十不求勝智亦不施與。又云如上所說諸不施者。菩薩不忍直言我不施汝。要當方便曉喻發遣。諸菩薩所畜一切資財具等物。為作凈施故先以舍與十方諸佛菩薩。如苾芻作凈施法。若觀來求者施時。稱理應作是念。諸佛菩薩無有少物于諸眾生而不施者。如是知已取物施之。若觀施時不稱正理。即應念先作凈施法。告言。此物是他所有。不獲施汝。耎言曉喻方便發遣。又十住論。雖若新學菩薩有人來求頭目等。而未能施者。應說偈頌云。我初發道心。善根未成熟。愿我速成就。后必當相與(更
勘論文)。二局者。但自審觀有少惱心即當施與。不爾便犯。若約秘密。菩薩應極慳。謂乞戒浮囊纖塵不與。乃至小罪猶懷大懼等。
第十釋文者亦有四。一明犯位。謂自作教他如前釋。二舉過正制中二。先舉過。謂慳因緣法業亦四釋。同前可知。二而菩薩見已下明正制。謂制施貧乞。但世人貧有二種。一財貧。二法貧。故云一切貧也。菩薩施此二事故云一切給與。三而菩薩以惡下違製成犯。謂噁心者。慳結不破。亦是違戾不施。通余煩惱。瞋心者。忿怒乞人而不施與也。此是不施之心下明所不施物。先財后法。乃至不施等者。舉小咒多。一葉草尚不與。況多。又就下最極為言故云乃至一草等也。法中一塵者。意明極少。非謂法門中而有微塵。此順西方語法。如能斷金剛般若經中。無少法者。梵本名無微塵法也。而反罵辱者明極重之相。惜草葉而起重瞋。發惡言而興罵辱故宜重也。此具三業可知。四結示罪名可知。
初篇故瞋戒第九
初制意者略由十意。一惑中最重莫先此故。二亦成業道惡趣因故。三燒滅宿世諸善根故。四能結大怨累劫難解故。五由此能害諸眾生故。六乃至能作無間罪故。七能障菩薩忍波羅密故。八害諸菩薩大悲心故。九令所化眾生皆舍離故。十具足成就百千障故。華嚴經廣引。
【現代漢語翻譯】 現代漢語譯本： （勘論文）。第二種情況是，如果菩薩自己審視內心，發現有輕微的惱怒之心，就應當佈施。否則，就犯戒。如果是從秘密教義的角度來說，菩薩應該極其吝嗇，比如乞討戒律、浮囊，甚至極細微的灰塵都不應該給予。乃至對於微小的罪過，也要懷有極大的恐懼等等。
第十，解釋經文，也有四個方面。一是說明犯戒的位次，即自己做、教他人做，如前面的解釋。二是舉出過失，正式制定戒律，分為兩部分。首先是舉出過失，即慳吝因緣法業，也有四種解釋，與前面相同，可以參考前面的解釋。二是『而菩薩見已下』，說明正式制定戒律，即制定要佈施給貧窮的乞討者。但是世人的貧窮有兩種，一是財富上的貧窮，二是佛法上的貧窮，所以說『一切貧也』。菩薩佈施這兩種事物，所以說『一切給與』。三是『而菩薩以惡下』，違背戒律而構成犯戒，即噁心，慳吝的結使沒有破除，也是違背而不佈施，通於其餘的煩惱。瞋心，即對乞討者忿怒而不佈施。『此是不施之心下』，說明所不佈施的物品，先說財物，后說法。『乃至不施等者』，舉出極小的東西，比如一片草葉都不給予，更何況是多的東西。又就最低限度來說，所以說『乃至一草等也』。佛法中的『一塵』，意思是說極少，不是說法門中真的有微塵。這是順應西方的語法。如《能斷金剛般若經》中，『無少法者』，梵文字名為『無微塵法也』。『而反罵辱者』，說明極其嚴重的相狀。因為吝惜草葉而生起嚴重的瞋恨，發出惡語而進行謾罵，所以應該判為重罪。這包含了身、口、意三業，可以知道。四是總結說明罪名，可以知道。
初篇，因為瞋恨而犯戒的第九條戒律。
最初制定戒律的意圖，大致有十個方面。一是迷惑中最嚴重的就是瞋恨，沒有比這更嚴重的了。二是瞋恨也能構成業道，是墮入惡道的因。三是瞋恨能燒燬過去世所積累的各種善根。四是瞋恨能結下大的怨恨，累劫難以化解。五是由於瞋恨，能傷害各種眾生。六是瞋恨甚至能造作無間地獄的罪業。七是瞋恨能障礙菩薩的忍辱波羅蜜（Kshanti Paramita，忍耐的完美）。八是瞋恨會損害諸位菩薩的大悲心（Mahakaruna，偉大的同情心）。九是瞋恨會使所教化的眾生都捨棄自己。十是瞋恨能具足成就百千種障礙。《華嚴經》對此有廣泛的引用。
【English Translation】 English version: (Investigating thesis)。The second situation is that if the Bodhisattva examines his own mind and finds a slight annoyance, he should give. Otherwise, he is breaking the precept. If it is from the perspective of secret teachings, the Bodhisattva should be extremely stingy, such as begging for precepts, floating bladders, and even extremely fine dust should not be given. Even for minor offenses, one should have great fear, and so on.
Tenth, explaining the text also has four aspects. First, it explains the position of breaking the precept, that is, doing it oneself and teaching others to do it, as explained earlier. Second, it cites the faults and formally establishes the precepts, divided into two parts. The first is to cite the faults, that is, stinginess towards the causes and conditions of Dharma karma, which also has four explanations, the same as before, which can be referred to earlier. The second is 'And the Bodhisattva sees below', explaining the formal establishment of precepts, that is, stipulating to give to the poor beggars. However, there are two kinds of poverty in the world, one is poverty in wealth, and the other is poverty in Dharma, so it is said 'all poverty'. Bodhisattvas give these two things, so it is said 'give everything'. Third, 'And the Bodhisattva with evil below', violating the precepts and constituting a violation, that is, evil mind, the knots of stinginess have not been broken, and it is also a violation of not giving, which applies to the rest of the afflictions. Anger, that is, being angry with beggars and not giving. 'This is the mind of not giving below', explaining the things that are not given, first talking about wealth, then Dharma. 'Even not giving, etc.', citing extremely small things, such as not giving even a blade of grass, let alone more things. Also, in terms of the lowest limit, it is said 'even a grass, etc.'. The 'dust' in the Dharma means extremely little, not that there is really dust in the Dharma. This is in accordance with Western grammar. As in the Diamond Sutra, 'There is no little Dharma', the Sanskrit name is 'no dust Dharma'. 'And scolding and insulting' indicates an extremely serious appearance. Because of stinginess with grass leaves, severe anger arises, and evil words are uttered and insults are made, so it should be judged as a serious crime. This includes the three karmas of body, speech, and mind, which can be known. Fourth, the conclusion explains the name of the crime, which can be known.
The first chapter, the ninth precept of breaking the precept because of anger.
The initial intention of establishing the precepts roughly has ten aspects. First, the most serious of the confusions is anger, and there is nothing more serious than this. Second, anger can also constitute karma, which is the cause of falling into evil paths. Third, anger can burn down the various good roots accumulated in past lives. Fourth, anger can form great resentment, which is difficult to resolve for many kalpas. Fifth, due to anger, it can harm various sentient beings. Sixth, anger can even create the karma of the Avici Hell. Seventh, anger can hinder the Bodhisattva's Kshanti Paramita (perfection of patience). Eighth, anger will damage the great compassion (Mahakaruna, great compassion) of the Buddhas. Ninth, anger will cause all the sentient beings being taught to abandon themselves. Tenth, anger can fully accomplish hundreds of thousands of obstacles. The Avatamsaka Sutra has extensive citations on this.
又云。我不見有一惡法出過菩薩一瞋心者。而損既甚故須制也。
第二釋名者。謂于違境起損害心。戒防此失故以為名。
第三次第者。前慳貪次瞋恚故來也。
第四具緣者。一有對違境。二起彼想。三不禁心。四起嗔便犯。此約心。若通身口更加打罵。五緣便犯。若取至極更加前人來謝瞋猶不解。六緣方犯。
第五闕緣者。闕初緣者有三。謂有情相差。若非情相差。若情非情相差。若望心或俱重。直對身口有輕。次闕第二緣亦有三。謂本迷轉想及疑。約心俱重。身口有輕可知。闕第三緣有二。一謂常勤修治失念應輕方便。二不勤修治應重方便。次闕第四緣有三。謂下中上若起下嗔心即便生悔輕方便。二起下瞋不生悔重方便。三起中瞋即生悔重方便。余併入重可知。若望身語。闕打罵重方便。反此便重。若望極說。更他懺悔自生悔重方便。反此成重。
第六輕重者。略約五位辨。一約境。二約因事。三約惑相。四約成損。五合辨。初中瞋境略十種。一賢聖二。二師。三父母。四傳法人。五眾僧。六俗人。七己弟子男女。八奴婢。九畜生。十非情。望戒俱重。望業道皆前重后輕。二約因事者。略因十事起瞋。一違己見解。二違己情慾。三侵己名利。四損己眷屬。五無辜致罵。六枉被打縛
。七刀解支節。八將斷其命。九害其父母。十毀滅三寶。因此十事起瞋。皆前重后輕。三約惑相亦辨十種。一念動起瞋顏無異色。二顏色反異。三舉身戰動。四兼或打罵。五于上所起暫起即悔。六經宿方悔。七多時不捨。八前人暫謝悔即解。九前人多時求悔方解。十多時求悔亦不解。皆前輕後重可知。四約損者亦略顯十種。一因瞋他令他舍佛法。二更發惡罵。三打棒繫縛。四損他財物。五解他支節。六斷他命根。七害己親屬。八永舍三寶。九燒寺害僧。十作諸逆罪。皆前輕後重。五合辨者亦顯十位。謂於前四內于尊境因小事起重瞋作大損為最重。余如次相合。及非次等各有輕重。準思可知見。
第七得報者略顯十種。一瞋恚得十罪。如智論。二由瞋故入八大地獄。如善戒經第一卷說。三亦墮餓鬼畜生。華嚴經云。瞋恚罪上者地獄因。中者畜生。下者餓鬼。此上是報果。四等流果者。經云。若生人中得二種果報。一者常為人他求其長短。二者常為他所惱害。五增上果者約依報。對法論第七由瞋故令果味辛苦。六身常醜陋人不喜見。七失上界禪樂。八乖二乘解脫。九害菩薩二利行。十失菩薩五位處。可知。
第八修治行者。略辨思惟十種對治令瞋不起。一思惟。一切眾生從無始已來。未曾不為我父母親眷及和
【現代漢語翻譯】 現代漢語譯本：七、用刀肢解身體。八、將要斷送他人性命。九、加害他人的父母。十、毀滅三寶（佛、法、僧）。因此，由這十件事生起嗔恨，都是前面輕微，後面嚴重。三、從迷惑的表相來辨別，也有十種。一、念頭一動，生起嗔恨，臉色沒有變化。二、臉色反常改變。三、全身戰慄抖動。四、兼有打罵行為。五、對於尊長所起的嗔恨，暫時生起隨即後悔。六、經過一夜才後悔。七、很長時間都不肯放下。八、對方暫時道歉，嗔恨就消解。九、對方多次請求道歉才消解。十、多次請求道歉也不消解。都是前面輕微，後面嚴重，可以知道。四、從損害方面來簡略顯示十種。一、因為嗔恨，使他人捨棄佛法。二、進而惡語謾罵。三、毆打捆綁。四、損害他人的財物。五、肢解他人的身體。六、斷送他人的性命。七、加害自己的親屬。八、永遠捨棄三寶。九、焚燒寺廟，殘害僧人。十、造作各種逆罪。都是前面輕微，後面嚴重。五、綜合辨別，也顯示十個層次。就是在前面四種情況中，對於尊境，因為小事生起嚴重的嗔恨，造成大的損害，這是最嚴重的。其餘的按照次序相互結合，以及非次序等，各有輕重。根據這些來思考，就可以明白。 第七、得到果報方面，簡略顯示十種。一、嗔恚會得到十種罪過，如《智論》所說。二、因為嗔恨的緣故，會墮入八大地獄，如《善戒經》第一卷所說。三、也會墮入餓鬼、畜生道。《華嚴經》說：『嗔恚罪過最嚴重的是地獄的因，中等的會墮入畜生道，下等的會墮入餓鬼道。』這上面說的是報應的結果。四、等流果方面，經中說：『如果生在人間，會得到兩種果報。一是經常為人所求，指出其缺點。二是經常被人惱害。』五、增上果方面，從依報來說，《對法論》第七說，因為嗔恨的緣故，導致果實味道辛苦。六、身體經常醜陋，不被人喜歡。七、失去上界的禪定之樂。八、違背二乘的解脫之道。九、損害菩薩的二利（自利利他）之行。十、失去菩薩五位（資糧位、加行位、通達位、修習位、究竟位）的地位。可以知道。 第八、修習對治之行方面，簡略辨別思惟十種對治方法，使嗔恨不生起。一、思惟一切眾生從無始以來，沒有不曾做過我的父母親眷以及和尚阿阇梨的。
【English Translation】 English version: Seven, dismembering the body with knives. Eight, about to take another's life. Nine, harming others' parents. Ten, destroying the Three Jewels (Buddha, Dharma, Sangha). Therefore, arising from these ten matters, anger is always lighter at the beginning and heavier at the end. Three, distinguishing from the appearance of delusion, there are also ten kinds. One, when a thought arises, anger arises, and the complexion does not change. Two, the complexion changes abnormally. Three, the whole body trembles. Four, also includes hitting and scolding. Five, the anger arising towards superiors is temporary, arising and then regretting. Six, regretting after a night. Seven, not letting go for a long time. Eight, the other party apologizes temporarily, and the anger dissipates. Nine, the other party apologizes many times before it dissipates. Ten, apologizing many times does not dissipate it. All are lighter at the beginning and heavier at the end, which can be known. Seventh, regarding the aspect of receiving retribution, briefly showing ten kinds. One, anger will receive ten kinds of faults, as stated in the 'Mahaprajnaparamita-sastra'. Two, because of anger, one will fall into the eight great hells, as stated in the first volume of the 'Shan-chieh Ching'. Three, one will also fall into the realms of hungry ghosts and animals. The 'Avatamsaka Sutra' says: 'The most serious sin of anger is the cause of hell, the medium one will fall into the animal realm, and the lowest one will fall into the hungry ghost realm.' The above refers to the result of retribution. Four, regarding the 'equal flow' result, the sutra says: 'If one is born in the human realm, one will receive two kinds of results. One is to be constantly sought by others, pointing out their shortcomings. The other is to be constantly annoyed by others.' Five, regarding the 'augmenting' result, from the perspective of the dependent retribution, the seventh volume of the 'Abhidharmasamuccaya' says that because of anger, the taste of the fruit becomes bitter. Six, the body is often ugly and not liked by people. Seven, losing the joy of meditation in the upper realms. Eight, contradicting the liberation of the two vehicles (Sravakayana and Pratyekabuddhayana). Nine, harming the Bodhisattva's two benefits (self-benefit and benefiting others) practice. Ten, losing the position of the Bodhisattva's five stages (stage of accumulation, stage of preparation, stage of insight, stage of cultivation, and stage of ultimate attainment). It can be known. Eighth, regarding the practice of cultivating antidotes, briefly distinguishing and contemplating ten kinds of antidotes to prevent anger from arising. One, contemplate that all sentient beings, from beginningless time, have not failed to be my parents, relatives, and Sangha masters and Acharyas.
上尊長等。是故但應生慈心孝心。何得有嗔而加打罵。二思惟無常。瑜伽云。彼諸有情若生若長一一皆是無常死法。極報怨者謂斷彼命。是諸眾生命唸唸斷。智者何緣復欲更斷。如是生死無常法諸有情上其有。智者上不應起有染濁心。況當以手塊杖加害。何況一切永斷其命。是故於諸怨害悉能忍受。三思惟苦。瑜伽云。又自他身一切皆用性苦為體。彼無知故於我身中性苦體上重增其苦。我既有知。何我于彼性苦體上重加其苦。又諸有情大興盛者尚為三苦常所隨逐。況衰損者。我今於此應勤方便令離眾苦。不應于彼重加其苦。四思業緣。謂我今無過橫加打罵。必由宿緣業。若不爾者。豈有苦報無因而生。既定是自業。不應瞋他。資糧論偈云。打罵恐殺縛。終不怨責他。皆是我自罪。業報故來現。五思苦增多。謂由我往昔苦惱害他故招此苦惱。今我不忍則更種當來大苦因緣。若我不捨此苦因者。則為於己自作非愛。則為己自生結縛。自興怨害。非是於他。六思愍愚。智論中。若被酒醉人及鬼著打罵。即不嗔之。眾生亦爾。無明酒醉煩惱鬼著為之驅使不得自在。故不應嗔。但作是念。此煩惱過非眾生咎。我當勤求菩提為諸眾生治煩惱病要令永差。七復自思惟。我不生凈土無惱之處。既在此穢土。法應受惱。但應調伏自心以求
【現代漢語翻譯】 現代漢語譯本 上尊長等等。因此，只應當生起慈悲心和孝順心。怎麼能有嗔恨心而加以打罵呢？ 二、思維無常。《瑜伽師地論》說：『那些有情，無論是出生還是成長，每一個都是無常的，終將面臨死亡。』 最大的報復就是斷絕他們的生命。然而，這些眾生的生命，每一念都在流逝。有智慧的人，為何還要再次斷絕他們的生命呢？像這樣生死無常的法則，在一切有情身上都存在。有智慧的人，不應該生起染污的心，更何況是用手、用木塊、用棍棒去傷害他們，更何況是永遠斷絕他們的生命。因此，對於一切怨恨和傷害，都應該忍受。 三、思維痛苦。《瑜伽師地論》說：『無論是自己還是他人的身體，一切都以本性的痛苦為本體。』 他們因為無知，在我這本性痛苦的身體上，又加重了痛苦。我既然有知，為何要在他們這本性痛苦的身體上，再加重痛苦呢？而且，那些非常興盛的有情，尚且常常被三種痛苦所纏繞，更何況是衰敗的人呢？我現在應該努力想辦法讓他們脫離眾苦，不應該再給他們增加痛苦。 四、思維業緣。我今天無緣無故地被人打罵，必定是由於前世的業緣。如果不是這樣，怎麼會有苦報無緣無故地產生呢？既然一定是自己的業報，就不應該嗔恨他人。《資糧論》的偈頌說：『被打罵、恐嚇、殺害、捆綁，始終不怨恨責備他人，這都是我自己的罪過，因為業報的緣故而顯現。』 五、思維痛苦增多。因為我往昔苦惱傷害他人，所以才招致今天的苦惱。如果我今天不能忍受，就會種下未來更大痛苦的因緣。如果我不捨棄這種痛苦，那就是自己給自己製造不喜愛的事情，那就是自己給自己製造束縛，自己給自己招來怨恨和傷害，而不是對他人。 六、思維憐憫愚癡。《大智度論》中說：『如果被喝醉酒的人，或者被鬼附身的人打罵，就不會嗔恨他們。』 眾生也是這樣，被無明的酒灌醉，被煩惱的鬼附身，被它們驅使，不能自主。所以不應該嗔恨他們，只應該這樣想：『這是煩惱的過錯，不是眾生的罪過。我應當努力尋求菩提，為眾生治療煩惱的疾病，一定要讓他們永遠痊癒。』 七、再次思維。我沒有生在凈土，沒有沒有煩惱的地方。既然身處在這污穢的世間，就應該承受煩惱。只應該調伏自己的心，以求...
【English Translation】 English version Reverence superiors and elders, etc. Therefore, one should only generate a mind of loving-kindness and filial piety. How can one have anger and resort to beating and scolding? Second, contemplate impermanence. The Yogācārabhūmi-śāstra (瑜伽師地論) states: 'Those sentient beings, whether born or growing, each and every one is impermanent and subject to death.' The ultimate revenge is to end their lives. However, the lives of these beings are constantly ceasing moment by moment. Why would a wise person want to end their lives again? Like this law of birth, death, and impermanence, exists in all sentient beings. A wise person should not generate a defiled mind, let alone harm them with hands, blocks, or sticks, and even less so to permanently end their lives. Therefore, one should endure all resentment and harm. Third, contemplate suffering. The Yogācārabhūmi-śāstra states: 'Whether it is one's own body or another's, everything takes inherent suffering as its essence.' Because they are ignorant, they increase the suffering on my body, which is inherently suffering. Since I am aware, why should I increase the suffering on their body, which is inherently suffering? Moreover, those sentient beings who are very prosperous are still constantly followed by the three sufferings, let alone those who are declining? Now I should diligently find ways to liberate them from all suffering, and should not add to their suffering. Fourth, contemplate the causes and conditions of karma. If I am being beaten and scolded for no reason today, it must be due to the karmic causes and conditions from a previous life. If it were not so, how could suffering arise without a cause? Since it is definitely my own karmic retribution, I should not be angry with others. The verse in the Compendium of Provisions (資糧論) states: 'Being beaten, scolded, threatened with killing, and bound, never resent or blame others; all of this is my own fault, appearing because of karmic retribution.' Fifth, contemplate the increase of suffering. Because I afflicted and harmed others in the past, I have brought about this suffering today. If I cannot endure it today, I will sow the seeds for even greater suffering in the future. If I do not relinquish this suffering, then I am creating something undesirable for myself, creating bondage for myself, and bringing resentment and harm upon myself, not upon others. Sixth, contemplate compassion for ignorance. In the Mahāprajñāpāramitāśāstra (大智度論), it says: 'If one is beaten or scolded by a drunken person or someone possessed by a ghost, one will not be angry with them.' Sentient beings are also like this, intoxicated by the wine of ignorance, possessed by the ghosts of afflictions, driven by them, and unable to control themselves. Therefore, one should not be angry with them, but should think: 'This is the fault of the afflictions, not the fault of the sentient beings. I should diligently seek Bodhi, treat the diseases of afflictions for sentient beings, and ensure that they are permanently cured.' Seventh, contemplate again. I was not born in a Pure Land, a place without afflictions. Since I am in this defiled world, I should endure afflictions. I should only subdue my own mind in order to seek...
出離。不應嗔彼。如入棘林。法應被刺但求免出不應嗔刺。八復由思惟。我自發菩提心為一切眾生荷負重擔。設地獄苦尚為他受。況此小苦遂違本誓而不能忍。若我不忍則自不調伏。何能令他舍諸煩惱。故不應嗔。九復更思惟。我今修學諸菩薩行。菩薩行中忍行為最。持戒苦行不能及。此行要由惱害方成。若無彼惱我行不成。彼人施我大行。應復愧謝。若不慚謝亦負深愆。何乃背恩反嗔惱。甚為不可。經云。提婆達多為大善知識。斯之謂也。十復更思惟因無性。經云。由手刀杖及以我身故得成打。我今不應橫瞋於他。解云。由彼成打則瞋彼者。亦由我有打。何不自嗔。又打從緣起必無自性。無自性故則畢竟空。能打所打既無所有。忍尚不立。何得瞋。法句經云。知瞋等陽炎。忍亦無所忍。思益經偈云。身怨及刀杖。皆從四大起。于地水火風。未曾有傷損。設節節解身。其心常不動。知心不在內。亦復不生外。諸法念念滅。其性常不立。于中無罵辱。亦無有恭敬。
第九通局者。余戒皆有開通。此戒獨無者。以瞋障道過深故。若常修對治。但違境過失念。準瑜伽。不犯。更無開處。若據秘密。梁論中菩薩亦起嗔。以呵諸煩惱故。
第十釋文者。四義同前。一舉過。二正制。三違犯。四結罪。初中自他別舉。
【現代漢語翻譯】 現代漢語譯本：出離（Nirvana）。不應該嗔恨他們。例如進入佈滿荊棘的森林，按照常理應該會被刺傷，但只求能夠脫離困境，不應該嗔恨荊棘。再者，應當這樣思惟：我發起了菩提心（Bodhi-citta），肩負著一切眾生的重擔，即使是地獄的苦難尚且願意為他們承受，更何況是這些微小的痛苦，怎麼能違背最初的誓言而不能忍受呢？如果我不能忍受，就是自己沒有調伏自己，又怎麼能讓別人捨棄各種煩惱呢？所以不應該嗔恨。再者，更應該思惟：我現在修學各種菩薩行（Bodhisattva-caryā），在菩薩行中，忍辱是最重要的，持戒和苦行都不能與之相比。這種修行必須通過別人的惱害才能成就。如果沒有別人的惱害，我的修行就不能成就。這些人給予我成就大行的機會，我應該感到慚愧和感謝。如果我不慚愧和感謝，就辜負了他們的恩情，怎麼能背棄恩情反而嗔恨惱怒呢？這是非常不應該的。《經》中說，提婆達多（Devadatta）是偉大的善知識，就是這個意思。再者，更應該思惟因緣的無自性。《經》中說：『由於手、刀、棍棒以及我的身體，才能構成打。』我現在不應該無緣無故地嗔恨他人。解釋說：『由於他們成就了打，所以嗔恨他們的人，也是由於我存在被打的可能性。為什麼不嗔恨自己呢？』而且打是從因緣生起的，必定沒有自性。因為沒有自性，所以畢竟是空。能打的人和被打的人既然都不存在，忍辱尚且不能成立，又怎麼會有嗔恨呢？《法句經》中說：『知道嗔恨如同陽焰（虛幻不實），忍辱也沒有所忍的對象。』《思益經》的偈頌說：『身體、怨恨以及刀杖，都是從四大（地、水、火、風）生起的。對於地、水、火、風，從來沒有傷害或損失。即使身體被肢解，內心也應該保持不動。知道心不在內，也不在外。諸法念念生滅，其自性常不成立。其中沒有謾罵侮辱，也沒有恭敬讚歎。』 第九，關於通局：其他的戒律都有開許的情況，唯獨這條戒律沒有，是因為嗔恨對於修道的障礙太深重了。如果經常修習對治法，只是違背了境界，或者因為過失和失念，按照《瑜伽師地論》的說法，不算是犯戒。除此之外，沒有其他開許的情況。如果按照秘密教義，梁朝的論典中說菩薩也會生起嗔恨，這是因為呵斥各種煩惱的緣故。 第十，解釋經文：四種含義與前面相同。一是指出過失，二是正式制止，三是違犯的情況，四是總結罪過。最初的部分分別指出自和他人的過失。
【English Translation】 English version: Liberation (Nirvana). One should not be angry with them. For example, when entering a thorny forest, it is natural to be pricked, but one should only seek to escape and not be angry with the thorns. Furthermore, one should contemplate: 'I have generated the Bodhi-citta (mind of enlightenment), bearing the heavy burden of all sentient beings. Even the suffering of hell, I would willingly endure for them, how much more so these minor pains? How can I violate my original vow and be unable to endure?' If I cannot endure, then I have not tamed myself, how can I enable others to abandon their afflictions? Therefore, one should not be angry. Furthermore, one should contemplate: 'I am now studying the various Bodhisattva-caryā (practices of a Bodhisattva). Among the practices of a Bodhisattva, patience is the most important, neither upholding precepts nor ascetic practices can compare. This practice must be accomplished through the harm of others. If there is no harm from others, my practice cannot be accomplished. These people are giving me the opportunity to accomplish great practice, I should feel ashamed and grateful. If I am not ashamed and grateful, then I am ungrateful for their kindness, how can I betray their kindness and instead be angry and annoyed? This is very inappropriate.' The Sutra says, 'Devadatta (name of Buddha's cousin) is a great spiritual friend,' this is what it means. Furthermore, one should contemplate the non-inherent existence of causes. The Sutra says, 'Due to the hand, knife, stick, and my body, striking is accomplished.' I should not be angry with others for no reason. The explanation says, 'Because they accomplish the striking, those who are angry with them are also due to the possibility of me being struck. Why not be angry with oneself?' Moreover, striking arises from conditions, and certainly has no inherent existence. Because it has no inherent existence, it is ultimately empty. Since the striker and the struck do not exist, patience cannot be established, how can there be anger? The Dhammapada (verses on dharma) says, 'Knowing that anger is like a mirage (illusory and unreal), patience also has nothing to be patient with.' The Samadhiraja Sutra (king of samadhi sutra) says, 'The body, resentment, and weapons all arise from the four great elements (earth, water, fire, wind). There has never been any harm or loss to earth, water, fire, and wind. Even if the body is dismembered, the mind should remain unmoved. Knowing that the mind is not within, nor is it born outside. All dharmas arise and cease in every moment, their nature is not established. There is no abuse or insult, nor is there respect or praise within them.' Ninth, regarding generality and specificity: Other precepts have exceptions, but this precept alone does not, because anger is too great an obstacle to the path. If one constantly practices antidotes, and only violates the object, or due to fault and forgetfulness, according to the Yogacarabhumi-sastra (treatise on the stages of yoga practice), it is not considered a violation. Apart from this, there are no other exceptions. According to the secret teachings, the treatises of the Liang Dynasty say that Bodhisattvas also generate anger, because they are rebuking various afflictions. Tenth, explaining the text: The four meanings are the same as before. First, pointing out the fault; second, formally prohibiting; third, the circumstances of violation; and fourth, summarizing the transgression. The initial part separately points out the faults of oneself and others.
復通四位。因緣法業四釋同前。二而菩薩下明正制中。先明利他行。謂令生無瞋善根故云無諍事。又令善根中無瞋恚斗諍之事故。常生悲心者。因益生之心。謂以大悲愍念如己。何容起瞋。三而反下明違犯中三。一明瞋境。謂情與非情二境也。二明嗔業用。謂罵發口業。打發身業。不息發意業。三前人下明嗔深重。謂結恨難捨故云不解也。四結罪可知。
初篇謗三寶戒第十
初制意者略由十意。一業道尤重無過此故。二燒滅善根悉無餘故。三背恩德惡中極故。四破壞信心滅法眼故。五于善行中若小若大悉不成故。六入于外道邪見網故。七為大邪見斷善根故。八作諸眾生惡知識故。九斷三寶種由此見故。十令自他成阿鼻業故。是故制也。
第二釋名者。勝德可珍故稱三寶。非理塵黷故名為謗。戒防此失故以為名。
第三次第者。前嗔次邪見故來也。
第四具緣有五。一對人眾。二三寶境。三起彼三想。四作邪見。五發謗言便犯。
第五闕緣者。闕初緣非情差重方便。闕第二緣以非三寶境得重方便。闕第三緣本迷無犯。轉想及疑皆得方便。闕第四緣不破見故得重方便。闕第五緣者言未發或異言故皆重方便。
第六輕重者有六。一約所對。二約所謗。三約能謗。四約所損。五合
【現代漢語翻譯】 現代漢語譯本 復通四位。因緣法業四釋同前。 二而菩薩下明正制中。先明利他行。謂令生無瞋善根故云無諍事。又令善根中無瞋恚斗諍之事故。常生悲心者。因益生之心。謂以大悲愍念如己。何容起瞋。 三而反下明違犯中三。一明瞋境。謂情與非情二境也。二明嗔業用。謂罵發口業。打發身業。不息發意業。三前人下明嗔深重。謂結恨難捨故云不解也。四結罪可知。
初篇謗三寶戒第十
初制意者略由十意。一業道尤重無過此故。二燒滅善根悉無餘故。三背恩德惡中極故。四破壞信心滅法眼故。五于善行中若小若大悉不成故。六入于外道邪見網故。七為大邪見斷善根故。八作諸眾生惡知識故。九斷三寶種由此見故。十令自他成阿鼻業故。是故制也。
第二釋名者。勝德可珍故稱三寶（指佛、法、僧）。非理塵黷故名為謗。戒防此失故以為名。
第三次第者。前嗔次邪見故來也。
第四具緣有五。一對人眾。二三寶境。三起彼三想。四作邪見。五發謗言便犯。
第五闕緣者。闕初緣非情差重方便。闕第二緣以非三寶境得重方便。闕第三緣本迷無犯。轉想及疑皆得方便。闕第四緣不破見故得重方便。闕第五緣者言未發或異言故皆重方便。
第六輕重者有六。一約所對。二約所謗。三約能謗。四約所損。五合
【English Translation】 English version Reiterating the four positions. The four explanations of cause, condition, Dharma, and karma are the same as before. Secondly, the Bodhisattva explains the correct precepts below. First, it clarifies altruistic conduct, meaning to enable beings to generate roots of goodness without anger, hence the term 'no contention'. Furthermore, to prevent anger and strife within the roots of goodness, one should constantly cultivate a compassionate heart. This arises from the intention to benefit beings, regarding them with great compassion as oneself. How could one possibly harbor anger? Thirdly, the section below on violations is divided into three parts. First, it clarifies the objects of anger, referring to both sentient and non-sentient beings. Second, it clarifies the actions of anger, including verbal karma through cursing, physical karma through hitting, and mental karma through unceasing thoughts. Third, the section beginning with 'the former person' clarifies the depth and severity of anger, meaning that resentment is difficult to relinquish, hence the term 'not resolving'. Fourth, the conclusion regarding the offense is self-evident.
The Tenth Precept of Slandering the Three Jewels in the First Section
The initial intention of establishing this precept is roughly due to ten reasons: 1. Karmic paths are especially grave, with nothing surpassing this. 2. It completely burns away all roots of goodness without remainder. 3. It is the extreme of evil, betraying kindness and virtue. 4. It destroys faith and extinguishes the Dharma eye. 5. It prevents the accomplishment of any good deeds, whether small or large. 6. It leads into the net of heretical views of external paths. 7. It severs roots of goodness through great heretical views. 8. It makes one an evil advisor to all beings. 9. It cuts off the lineage of the Three Jewels due to this view. 10. It causes oneself and others to create karma leading to Avici Hell. Therefore, this precept is established.
Secondly, regarding the explanation of the name: The superior virtues are worthy of cherishing, hence the term 'Three Jewels' (Buddha, Dharma, Sangha). Irrational defilement is called 'slander'. The precept prevents this fault, hence the name.
Thirdly, regarding the order: Anger precedes heretical views, hence its placement.
Fourthly, the complete conditions are five: 1. The object is a group of people. 2. The object is the realm of the Three Jewels. 3. One generates thoughts about those three. 4. One creates heretical views. 5. One utters slanderous words, thus committing the offense.
Fifthly, regarding the incomplete conditions: Lacking the initial condition, non-sentient beings constitute a lesser offense and a means to a greater offense. Lacking the second condition, using something other than the Three Jewels as the object constitutes a means to a greater offense. Lacking the third condition, genuine confusion results in no offense. Changing thoughts and doubt both constitute a means to a greater offense. Lacking the fourth condition, not destroying the view constitutes a means to a greater offense. Lacking the fifth condition, words not uttered or different words both constitute a means to a greater offense.
Sixthly, regarding the severity of the offense, there are six aspects: 1. Regarding the object. 2. Regarding the slander. 3. Regarding the one who slanders. 4. Regarding the harm caused. 5. Combining
辨。六自他。初中對一人二人多人大眾。前輕後重。二約所謗中。三寶有三。謂住持並別相及同體。或一二三各如次前輕後重。三約能謗。謂心有三品。下中上。言有粗細及中。輕重可知。四約所損有五。一由此謗故令多發菩提心人于不定者生退失。二令已信者生退。三未信者不信。四未邪見者生邪見。五已邪見者生堅執。皆前重后輕。五合辨者。對大眾謗勝境上邪見發粗言成大損為最重。余如次及交絡皆有輕重。可準知。六自他者。一自二他三俱。皆前輕後重可知。
第七得報者。誹謗三寶罪同五逆墮阿鼻地獄。如大品經泥梨品說。又如威儀法師謗大乘墮地獄經多劫后。生人中常盲無目。如諸法無行經等說。又如郁頭藍弗當在地獄等。又智論邪見得十罪(撿錄)。
第八治行者。信慧相導於三寶境深忍。凈信堅固不壞。寧捨身命經百千劫終不生於一念疑等。以智分別天上人中世出世間唯此為最。是故信心一向決定。
第九通局者。無謗心疾疾語。為眾生令調伏。應無犯。余總無開可知。若約秘密破相言非。須出所由。勿使他疑。可知也。
第十釋文者。四義同前。一舉過。二正制。三違犯。四結罪。初中先能謗人謂自他也。因緣法業是所用。謗法四釋同前。類彼釋此可知。二而菩薩下明正
【現代漢語翻譯】 現代漢語譯本 辨別。六、自身與他人的情況。最初，針對一人、二人、多人或大眾的情況，前者罪過較輕，後者罪過較重。第二，根據所誹謗的對象，三寶（Triratna）有三種：即住持三寶（representing the Sangha），別相三寶（distinctive characteristics of Buddha, Dharma, and Sangha），以及同體三寶（the ultimate reality that all three embody）。或者按照一、二、三的順序，罪過依次由輕到重。第三，根據能誹謗的人，心有下品、中品、上品之分，言語有粗俗、細微及中等之分，罪過的輕重可以推知。第四，根據所造成的損害有五種：一、由於這種誹謗，導致許多發菩提心（Bodhicitta）的人，對於尚未堅定的人產生退失之心；二、令已經相信的人產生退失；三、令未相信的人不相信；四、令未產生邪見的人產生邪見；五、令已經產生邪見的人更加固執。都是前者罪過較重，後者罪過較輕。第五，綜合辨別，針對大眾誹謗殊勝的境界，產生極端的邪見，說出粗俗的言語，造成巨大的損害，這是最嚴重的。其餘的按照順序以及交錯的情況，都有輕重之分，可以依此推知。第六，自身與他人的情況：一、自身，二、他人，三、自身與他人都有。都是前者罪過較輕，後者罪過較重，可以推知。 第七、得到果報的情況。誹謗三寶的罪過等同於五逆罪（five heinous crimes），會墮入阿鼻地獄（Avīci Hell）。如《大品經·泥梨品》所說。又如威儀法師誹謗大乘佛法，墮入地獄經歷多劫之後，轉生為人，常常是盲人，沒有眼睛。如《諸法無行經》等所說。又如郁頭藍弗（Udraka Rāmaputra）應當在地獄等等。還有《智論》中記載邪見會得到十種罪過（需要查閱）。 第八、對治修行的方法。以信心和智慧相互引導，對於三寶的境界生起深刻的忍耐，清凈的信心堅固不壞。寧可捨棄身命經歷百千劫，最終也不會生起一念的懷疑等等。以智慧來分別，天上人間世間出世間，唯有三寶最為殊勝。因此，信心應當一向決定。 第九、普遍與侷限的情況。沒有誹謗之心，快速地說出話語，爲了使眾生得到調伏，應當沒有過犯。其餘的總的來說沒有開許的情況，可以推知。如果根據秘密的、破除表相的言語，如果不是事實，必須說明原因，不要使他人產生懷疑，可以理解。 第十、解釋經文的情況。四種含義與前面相同。一、舉出過失，二、正式制定，三、違犯，四、總結罪過。最初，先說能誹謗的人，包括自身與他人。因緣、法、業是所用的工具。誹謗佛法的四種解釋與前面相同，可以參照前面的解釋來理解。第二，而菩薩以下說明正式的制定。
【English Translation】 English version Discernment. Six: Self and Other. Initially, regarding one person, two people, many people, or the masses, the former is lighter, the latter is heavier. Second, according to what is slandered, the Three Jewels (Triratna) are of three types: namely, the Abiding Three Jewels (representing the Sangha), the Distinctive Characteristics Three Jewels (distinctive characteristics of Buddha, Dharma, and Sangha), and the Oneness Three Jewels (the ultimate reality that all three embody). Or, in the order of one, two, three, the offenses are successively lighter to heavier. Third, according to the one who slanders, the mind has three grades: lower, middle, and upper. Speech has coarse, subtle, and medium qualities. The weight of the offense can be inferred. Fourth, according to the damage caused, there are five types: 1. Because of this slander, many who have aroused Bodhicitta (Bodhicitta), for those who are not firm, will generate a loss of faith. 2. Causing those who already believe to generate a loss of faith. 3. Causing those who do not believe to not believe. 4. Causing those who have not generated wrong views to generate wrong views. 5. Causing those who already have wrong views to generate firm adherence. All are heavier in the former and lighter in the latter. Fifth, combined discernment: Slandering the supreme state to the masses, generating extreme wrong views, speaking coarse words, and causing great damage is the most serious. The rest, according to the order and the interlaced situations, all have varying degrees of weight, which can be inferred accordingly. Sixth, self and other: 1. Self, 2. Other, 3. Both self and other. All are lighter in the former and heavier in the latter, which can be inferred. Seventh, the consequences received. The offense of slandering the Three Jewels is the same as the five heinous crimes (five heinous crimes), and one will fall into Avīci Hell (Avīci Hell), as stated in the 'Niraya Chapter' of the Mahāprajñāpāramitā Sūtra. Also, like the Dharma Master of Dignity who slandered the Mahayana Dharma, after falling into hell for many kalpas, he was reborn as a human, often blind and without eyes, as stated in the 'Sūtra on the Absence of Action of All Dharmas' and others. Also, like Udraka Rāmaputra (Udraka Rāmaputra) who should be in hell, etc. Also, the Treatise on the Great Perfection of Wisdom mentions that wrong views lead to ten offenses (to be checked). Eighth, the methods of treatment and practice. With faith and wisdom guiding each other, generate deep endurance towards the realm of the Three Jewels, and pure faith is firm and unbreakable. Rather give up life and body for hundreds of thousands of kalpas, and ultimately not generate a single thought of doubt, etc. Discriminating with wisdom, in the heavens, among humans, in the world, and beyond the world, only the Three Jewels are the most supreme. Therefore, faith should be consistently resolute. Ninth, the universal and limited situations. Without a slanderous mind, speaking quickly, in order to subdue sentient beings, there should be no offenses. The rest, in general, there are no permitted situations, which can be inferred. If according to secret, breaking-appearance speech, if it is not true, the reasons must be explained, and do not cause others to doubt, which can be understood. Tenth, explaining the text. The four meanings are the same as before. 1. Pointing out faults, 2. Formally establishing, 3. Violating, 4. Concluding the offense. Initially, first speaking of the one who can slander, including self and others. Conditions, Dharma, and karma are the tools used. The four explanations of slandering the Dharma are the same as before, and one can refer to the previous explanations to understand. Second, 'And the Bodhisattva' below explains the formal establishment.
制。于中先法后喻。前中具二種人。一外道謂邪見故。二惡人謂內外俱無信故。一言謗者明所聞少也。三百鉾刺心者明痛切多也。問華嚴經云。菩薩聞贊佛毀佛。于佛法中心定不動。云何此中乃云如鉾刺心。答四類眾生。一聞毀佛生喜。以邪見故。二無喜無憂。以佛法外人故。三聞已生痛。以是初心弟子故。四聞已無憂無喜。以是不退菩薩故。知佛功德不可毀故。毀所不到故。彼經據不退位。此文約初心。故不同也。若是初心強同后位而不復痛者。是愚惡人順本惡見忍受此事故不可也。問諸法皆空。何須強痛。答真空不壞緣起業果。是故尊卑宛然。若壞此為空。是惡取空外道見也。如涅槃經五百婆羅門謗云。一切皆空。何處更有佛菩提等。由此謗故王殺彼類得福無罪。汝今豈欲同彼類耶。三況口自下明違犯。于中舉輕況重。謂聞一言尚生此痛舉輕也。況自謗為況重也。不信不孝是謗因也。四而反更下正成違犯。謂助前二種人以成謗事。下結示罪名。上來十重竟。
自下第三結勸修學。于中四。一結勸防深。二明犯損勸持。三持同三世。四結略指廣。初中善學諸人者。此有二義。一謂此諸人是善學戒者。二是學善之者。告此諸人謂大眾也。又是當來學菩薩道者也。是菩薩下結數及名。應當下誠言誡勖。于中有二重
意。一謂一戒中尚不應犯微塵計。況全犯一戒。塵者明少分也。如俗云。臣於國無塵露之功等。又釋。如護浮囊微塵不犯等。二於十戒不應犯一。況具犯十。二若犯者下明犯有失。于中有二。先明失十大利。后明得三塗大損。前中一失大心。謂犯此十重現此身上不任發菩提心。以違本誓願非法器故。二失王位。謂得小王位由菩薩戒為因。因亡故失果也。三轉輪王位亦爾。四失比丘者。謂犯此戒應入地獄。定不得為人作比丘。又由犯重現在不成比丘用故云失也。五比丘尼亦爾。上來四位失通凡小位。自下五種失大乘位。于中四位是因位。謂三賢十聖一位是果位。于中有二。一法身果。謂果位之性名為佛性。二報身果。妙行所成名為妙果。常住之言通此二處。犯此十重如此等位皆不復成。故云一切皆失。二墮三惡下明由犯此戒或入地獄餓鬼畜生也。二劫三劫者。由犯時有輕重。如前說。是人于彼三種趣中。隨其所應劫數此彼二三不定。不聞父母等名者。明二親是慈育之深。三寶是救護之極。在彼受苦不聞此名明無救也。又釋。雖出惡趣然生邊地下賤。二三劫中不聞二親三寶名等。文通二釋可知。以是不應一一犯者。總結勸持。三汝等下誡同三世學。謂有二意。一三世菩薩同學此戒。二一一菩薩于中此三位應學此戒。四是十
【現代漢語翻譯】 現代漢語譯本： 意義：第一，即使是一條戒律，也不應該犯哪怕是微塵那麼小的過錯。更何況是完全觸犯一條戒律呢？『微塵』在這裡是說明極其微小的部分。就像俗話說的，『臣對於國家沒有絲毫的功勞』等等。又解釋說，要像保護漂浮的氣囊一樣，不讓微塵侵犯等等。第二，對於十戒，不應該觸犯任何一條，更何況是全部觸犯呢？ 第二，如果觸犯戒律，下面說明觸犯的過失。其中分為兩部分：先說明失去的十大益處，后說明得到的三惡道的大損害。前面一部分，第一是失去大心，意思是觸犯這十條重戒，此生此世無法發起菩提心，因為違背了最初的誓願，不是合法的法器。第二是失去王位，意思是得到小小的王位，是因為菩薩戒作為因，因消失了，所以失去果。第三是轉輪王位也是如此。第四是失去比丘的資格，意思是觸犯此戒應該墮入地獄，一定不能再做比丘。又因為觸犯重戒，現在不能成就比丘的身份，所以說是失去。第五是比丘尼也是如此。上面四種失去，是通於凡夫和小乘的果位。下面五種失去，是大乘的果位。其中四種是因位，指的是三賢十聖，一種是果位。果位中分為兩種：一是法身果，指的是果位的自性，名為佛性；二是報身果，由妙行所成就，名為妙果。『常住』這個詞可以通用於這兩個地方。觸犯這十條重戒，這些果位都不能成就，所以說一切都失去。 第二，墮入三惡道，下面說明因為觸犯此戒，可能會墮入地獄、餓鬼、畜生道。『二劫三劫』，是因為觸犯時有輕重，如前面所說。這個人在這三種趣向中，根據他所應得的果報，所經歷的劫數或為二劫或為三劫，並不一定。『不聞父母等名』，說明父母的慈愛養育之恩深重，三寶的救護功德極大，在惡道中受苦，聽不到這些名字，說明沒有救助。又解釋說，即使脫離惡道，也會出生在邊地。在二三劫中聽不到父母和三寶的名字等等。文句可以有兩種解釋，可以理解。因此不應該觸犯任何一條戒律，這是總結勸勉。 第三，『汝等』以下，告誡要和過去、現在、未來三世的菩薩一樣學習。這裡有兩種含義：一是三世的菩薩共同學習此戒；二是每一位菩薩在這三個階段都應該學習此戒。 第四，這十條...
【English Translation】 English version: Meaning: First, even in one precept, one should not violate even a particle of dust. How much more so to completely violate a precept? 'Dust' here is to illustrate an extremely small part. It's like the common saying, 'The subject has not contributed even a speck of dust to the country,' and so on. Another explanation is to protect a floating bladder so that no dust contaminates it, and so on. Second, regarding the ten precepts, one should not violate even one, let alone all ten. Second, if one violates the precepts, the following explains the faults of violating them. It is divided into two parts: first, it explains the ten great benefits lost; second, it explains the great harm of obtaining the three evil realms. In the first part, first is the loss of the great mind, meaning that violating these ten major precepts makes it impossible to generate Bodhicitta in this life, because it violates the original vows and is not a suitable vessel for the Dharma. Second is the loss of the king's position, meaning that obtaining a small king's position is due to the Bodhisattva precepts as the cause; when the cause disappears, the result is lost. Third, the position of a Chakravartin king is also the same. Fourth is the loss of the qualification of a Bhikshu (monk), meaning that violating this precept should lead to falling into hell, and one can no longer be a Bhikshu. Also, because of violating the heavy precepts, one cannot achieve the status of a Bhikshu now, so it is said to be lost. Fifth, the same is true for Bhikshunis (nuns). The above four losses are common to ordinary people and the small vehicle. The following five losses are of the Great Vehicle. Among them, four are causal positions, referring to the Three Sages and Ten Saints, and one is the resultant position. The resultant position is divided into two types: one is the Dharmakaya (Dharma body) fruit, which refers to the self-nature of the resultant position, called Buddha-nature; the other is the Sambhogakaya (reward body) fruit, which is achieved by wonderful practices, called the wonderful fruit. The term 'permanent' can be applied to both of these places. Violating these ten major precepts means that these resultant positions cannot be achieved, so it is said that everything is lost. Second, falling into the three evil realms, the following explains that because of violating this precept, one may fall into hell, the realm of hungry ghosts, or the animal realm. 'Two kalpas (eons) or three kalpas' is because the violation has varying degrees of severity, as mentioned earlier. This person, in these three destinies, according to the retribution he deserves, experiences kalpas that may be two or three, which is not certain. 'Not hearing the names of parents, etc.' indicates that the parents' loving nurturing is profound, and the Three Jewels' merit of salvation is extremely great. Suffering in the evil realms and not hearing these names indicates that there is no help. Another explanation is that even if one escapes the evil realms, one will be born in a border region. One will not hear the names of parents and the Three Jewels for two or three kalpas, and so on. The sentence can have two interpretations, which can be understood. Therefore, one should not violate any of the precepts, which is a concluding exhortation. Third, 'You, etc.' below, admonishes to learn like the Bodhisattvas of the past, present, and future. There are two meanings here: one is that the Bodhisattvas of the three times jointly learn this precept; the other is that every Bodhisattva should learn this precept in these three stages. Fourth, these ten...
戒下結略指廣。此經廣本中有八萬威儀品。于中廣說此十戒相。上來總釋初篇十重竟。
輕垢罪篇第二
將釋此篇略作八門。一制意。二辨名。三數類。四具輕重。五含多。六遮性。七粗細。八釋文。
初制意者。諸佛何故制此輕戒。謂一為護世間起譏嫌故。二光顯菩薩出世道故。三微細情塵悉制斷故。四調伏三業制三毒故。五方便遠護十重戒故。六增長菩薩三聚戒故。余如下釋文處說。
二辨名者。輕垢者簡前重戒。是以名輕。簡異無犯故亦名垢。又釋。黷污清凈行名垢。體非重過稱輕。善戒地持輕戒總名突吉羅。瑜伽翻為惡作。謂作非順理故名惡作。又作具過惡故名作。亦有惡說。即語過也。善生經名失意罪。謂忘念所作乖于本志故名失意也。
三數類者通論此篇。此篇類有十。一若依瑜伽。有四十四種輕戒。二若依地持善戒經。雖有少增減大同瑜伽。已上多分是出家戒相。三依菩薩內戒經。四十二種。四依善生經。除六重外別有二十八。五依方等經。除二十四種戒外別更有五五二十五種。制不應作。已上多分是在家戒。六依此經。大數有四十八種。七若尋此文細內。或有一戒中有多種戒。總論向將百種。已上通道俗戒。八或八萬種如下文列。八萬威儀品中說九或十萬種。如梁論
【現代漢語翻譯】 現代漢語譯本： 『戒下結略指廣』的意思是，戒律的總結部分會簡略地指出，而詳細的內容則在廣本中說明。這部經的廣本中有『八萬威儀品』（詳細描述行爲規範的章節），其中詳細地說明了這十條根本戒的戒相（具體內容和形式）。以上是對初篇十重戒的總解釋。
輕垢罪篇 第二
接下來解釋這一篇，大致分為八個方面：一、制戒的意圖；二、辨別名稱；三、數量和種類；四、區分輕重；五、包含多種情況；六、遮戒和性戒；七、粗略和細緻；八、解釋經文。
首先，關於制戒的意圖。諸佛為什麼制定這些輕戒呢？原因有以下幾點：一是爲了保護世間，避免引起世人的譏諷和嫌疑；二是爲了彰顯菩薩超越世間的修行道路；三是爲了對細微的情緒和塵念都加以制止和斷除；四是爲了調伏身、口、意三業，制止貪、嗔、癡三毒；五是爲了方便地守護十重戒（根本戒）；六是爲了增長菩薩的三聚戒（攝律儀戒、攝善法戒、饒益有情戒）。其餘的意圖在後面的經文解釋中會說明。
其次，辨別名稱。『輕垢』是相對於前面的重戒而言的，因此稱為『輕』。與沒有違犯的情況不同，所以也稱為『垢』。另一種解釋是，玷污清凈的行為稱為『垢』。其本質不是嚴重的過失，所以稱為『輕』。《善戒地持經》中，輕戒總稱為『突吉羅』（Dukkata，惡作）。《瑜伽師地論》將其翻譯為『惡作』，意思是所作所為不順應道理，所以稱為『惡作』。或者說，所作的行為具有過失和惡性，所以稱為『作』。也有『惡說』，指的是語言上的過失。《善生經》中稱為『失意罪』，意思是由於忘記或疏忽而做出的行為，違背了本來的意願，所以稱為『失意』。
第三，關於數量和種類。總的來說，這一篇的內容有以下幾種分類：一、如果按照《瑜伽師地論》，有四十四種輕戒；二、如果按照《地持善戒經》，雖然略有增減，但大體上與《瑜伽師地論》相同。以上大部分是出家人的戒相。三、按照《菩薩內戒經》，有四十二種。四、按照《善生經》，除了六重戒（根本戒）外，另有二十八種。五、按照《方等經》，除了二十四種戒外，另有五五二十五種，規定不應該做的事情。以上大部分是在家人的戒。六、按照這部經（指《梵網經》），大致有四十八種。七、如果仔細研究經文，或者會發現一條戒中包含多種戒。總的來說，接近一百種。以上是通用於出家和在家人的戒。八、或者有八萬種，如下文所列，『八萬威儀品』中說明。九、或者有十萬種，如梁朝的論著所說。
【English Translation】 English version: 『Jie Xia Jie Lue Zhi Guang』 means that the summary of the precepts will briefly point out, while the detailed content will be explained in the extensive version. The extensive version of this sutra contains the 『Eighty Thousand Modes of Conduct』 (a chapter detailing behavioral norms), which elaborates on the characteristics (specific content and forms) of these ten fundamental precepts. The above is a general explanation of the initial chapter on the ten major precepts.
Chapter Two: Minor Offenses
Next, to explain this chapter, it will be roughly divided into eight aspects: 1. The intention of establishing the precepts; 2. Distinguishing the names; 3. Number and types; 4. Differentiating between light and heavy; 5. Containing multiple situations; 6. Prohibitive and nature precepts; 7. Coarse and detailed; 8. Explaining the text.
First, regarding the intention of establishing the precepts. Why did the Buddhas establish these minor precepts? There are several reasons: 1. To protect the world and avoid causing ridicule and suspicion from people; 2. To highlight the path of a Bodhisattva transcending the world; 3. To restrain and eliminate subtle emotions and defilements; 4. To subdue the three karmas of body, speech, and mind, and to restrain the three poisons of greed, hatred, and delusion; 5. To conveniently protect the ten major precepts (fundamental precepts); 6. To increase the three clusters of precepts of a Bodhisattva (precepts of moral discipline, precepts of accumulating good dharmas, and precepts of benefiting sentient beings). The remaining intentions will be explained in the subsequent explanation of the sutra text.
Second, distinguishing the names. 『Minor Offenses』 (Qing Gou) is in relation to the preceding major precepts, hence the term 『minor』 (Qing). It is different from the state of not having violated, so it is also called 『Offense』 (Gou). Another explanation is that defiling pure conduct is called 『Offense』 (Gou). Its essence is not a serious fault, so it is called 『minor』 (Qing). In the Śīlaskandha-vinaya (善戒地持經), minor precepts are collectively called 『Dukkata』 (突吉羅, meaning 『bad deed』). The Yogācārabhūmi-śāstra (瑜伽師地論) translates it as 『bad deed』 (惡作), meaning that what is done does not accord with reason, hence the term 『bad deed』 (惡作). Or, the action has faults and evil nature, so it is called 『deed』 (作). There is also 『bad speech,』 referring to faults in speech. The Singalovada Sutra (善生經) calls it 『offense of losing intention』 (失意罪), meaning that actions done due to forgetfulness or negligence deviate from the original intention, hence the term 『losing intention』 (失意).
Third, regarding the number and types. Generally speaking, this chapter has the following classifications: 1. According to the Yogācārabhūmi-śāstra (瑜伽師地論), there are forty-four types of minor precepts; 2. According to the Śīlaskandha-vinaya (地持善戒經), although there are slight increases or decreases, it is generally the same as the Yogācārabhūmi-śāstra. The above are mostly the characteristics of precepts for renunciates. 3. According to the Bodhisattva Inner Precepts Sutra (菩薩內戒經), there are forty-two types. 4. According to the Singalovada Sutra (善生經), in addition to the six major precepts (fundamental precepts), there are another twenty-eight types. 5. According to the Vaipulya Sutra (方等經), in addition to the twenty-four precepts, there are another five times five, twenty-five types, stipulating what should not be done. The above are mostly precepts for laypeople. 6. According to this sutra (referring to the Brahmajala Sutra 梵網經), there are roughly forty-eight types. 7. If one carefully studies the sutra text, one may find that one precept contains multiple precepts. In general, there are close to one hundred types. The above are precepts common to both renunciates and laypeople. 8. Or there are eighty thousand types, as listed below, explained in the 『Eighty Thousand Modes of Conduct』 chapter. 9. Or there are one hundred thousand types, as stated in the treatises of the Liang Dynasty.
引毗奈耶瞿沙羅經說。菩薩戒有十萬種差別。十戒塵沙如智論中。略有八萬廣有塵沙等數。如是等皆此類也。
四輕重者。此四十八種中幾唯是輕幾帶于重。謂六戒帶重。所餘反此。謂一國使殺生戒。于中為使故入此篇。殺生故帶重罪。二放火焚燒戒中。焚燒故入此篇。隨所損物故為重。三依官強乞戒中。恃官勢入此篇。強取物犯盜戒。四為主戒中。為主失儀入此篇。損三寶物故宜犯重。五違禁行非戒中。以詐現親附等故入此篇。自身謗三寶故入重收。又殺盜故犯重。六齋三長月作非故入此篇收。殺生故重。六畜作非法戒中。輕稱小斗等入此篇收。取人財物等是犯重。
五多小者。幾唯一戒幾具多戒。謂有十戒一具多戒。一于販賣戒中有三戒。一賣良人。二賣奴畜。三賣棺木等。二不能救生戒中有二戒。一救生勉殺。二已日講法以救亡苦。三于輕新求學戒中亦二戒。一受戒儀式。二法師倚恃不為答問戒。四于惡伎損生戒中有六戒。一賣男女色。二自手作食自磨自舂。三占相解夢。四咒術工巧。五調鷹法。六合毒藥。五于違禁行非戒中有四戒。一密謗三寶。二為媒婚。三齋月殺生。四心及偷盜。六于畜作非法戒中有六戒。一畜刀箭等。二輕稱小鬥。三因勢取物。四害心繫縛。五破壞成功。六養貓貍。七于觀
【現代漢語翻譯】 現代漢語譯本： 《引毗奈耶瞿沙羅經》說，菩薩戒有十萬種差別。十戒如塵沙般眾多，如《智論》中所說，略有八萬，廣則如塵沙般不可計數。這些都屬於此類情況。
四輕重：這四十八種戒中，哪些只是輕戒，哪些帶有重戒？六條戒帶有重戒，其餘則相反。一是國使殺生戒（指作為使者而殺生），因為是使者所以歸入此類，因為殺生所以帶有重罪。二是放火焚燒戒，因為焚燒所以歸入此類，根據所損毀的物品而定為重罪。三是依仗官府勢力強行乞討戒，因為依仗官府勢力所以歸入此類，強行索取財物觸犯盜戒。四是為主戒（指為主人服務），因為為主而失儀所以歸入此類，損害三寶之物所以應犯重罪。五是違禁行非戒（指違背禁令做不合規矩的事），因為以欺詐手段表現親近等原因歸入此類，自身誹謗三寶所以歸入重罪。又因為殺盜而犯重罪。六是齋月三長月作非法事所以歸入此類，因為殺生所以是重罪。六畜作非法戒（指飼養牲畜做非法之事），因為使用輕秤小斗等原因歸入此類，拿取他人財物等是犯重罪。
五多小：哪些只有一條戒，哪些包含多條戒？有十條戒包含多條戒。一是在販賣戒中有三條戒：一是賣良人（販賣良民），二是賣奴畜（販賣奴隸和牲畜），三是賣棺木等。二是在不能救生戒中有兩條戒：一是救生勉殺（努力救助生命，避免殺戮），二是已日講法以救亡苦（在已日講法以救度亡者的痛苦）。三是在輕新求學戒中也有兩條戒：一是受戒儀式，二是法師倚仗身份不為答問戒。四是在惡伎損生戒中有六條戒：一是賣男女色（販賣色情），二是自手作食自磨自舂（自己動手做食物，自己磨面舂米），三是占相解夢（占卜相面，解說夢境），四是咒術工巧（使用咒語法術，從事工巧技藝），五是調鷹法（馴養老鷹的方法），六是合毒藥（配製毒藥）。五是在違禁行非戒中有四條戒：一是密謗三寶（暗中誹謗三寶），二是為媒婚（做媒人），三是齋月殺生（在齋月殺生），四是心及偷盜（心懷惡意以及偷盜）。六是在畜作非法戒中有六條戒：一是畜刀箭等（飼養刀箭等武器），二是輕稱小斗（使用輕秤小斗），三是因勢取物（憑藉權勢奪取財物），四是害心繫縛（懷著害人之心捆綁他人），五是破壞成功（破壞他人的成就），六是養貓貍（飼養貓和野貓）。七是在觀
【English Translation】 English version: The Vinaya Ghosala Sutra states that there are one hundred thousand kinds of Bodhisattva precepts. The ten precepts are as numerous as the sands of the Ganges, as mentioned in the Mahaprajnaparamita Sastra, with approximately eighty thousand in brief and countless like the sands of the Ganges in detail. All such cases fall into this category.
Four Levels of Lightness and Heaviness: Among these forty-eight precepts, which are only light and which carry heaviness? Six precepts carry heaviness, and the rest are the opposite. First, the precept against killing as a state envoy (referring to killing while serving as an envoy), is classified here because of being an envoy, and carries a heavy offense because of killing. Second, the precept against arson, is classified here because of arson, and is considered a heavy offense based on the damage caused. Third, the precept against begging by relying on official power, is classified here because of relying on official power, and forcibly taking things violates the precept against stealing. Fourth, the precept for serving a master, is classified here because of losing decorum while serving a master, and should be considered a heavy offense because of damaging the Three Jewels. Fifth, the precept against engaging in prohibited and improper conduct, is classified here because of feigning intimacy through deception, and is classified as a heavy offense because of personally slandering the Three Jewels. Furthermore, committing killing and stealing constitutes a heavy offense. Sixth, performing improper acts during the fasting month and the three long months is classified here, and is a heavy offense because of killing. The precept against raising livestock for illegal activities, is classified here because of using light scales and small measures, and taking other people's property constitutes a heavy offense.
Five Categories of Singleness and Multiplicity: Which have only one precept and which contain multiple precepts? There are ten precepts that contain multiple precepts. First, in the precept against selling, there are three precepts: one is selling good people, two is selling slaves and livestock, and three is selling coffins, etc. Second, in the precept against failing to save lives, there are two precepts: one is striving to save lives and avoiding killing, and two is preaching the Dharma on auspicious days to relieve the suffering of the deceased. Third, in the precept against seeking learning lightly and newly, there are also two precepts: one is the ritual of receiving precepts, and two is the precept against Dharma masters relying on their status and not answering questions. Fourth, in the precept against harmful entertainment, there are six precepts: one is selling male and female sexuality, two is personally preparing food by grinding and milling, three is divination and dream interpretation, four is using spells and engaging in skillful crafts, five is the method of training hawks, and six is compounding poisons. Fifth, in the precept against engaging in prohibited and improper conduct, there are four precepts: one is secretly slandering the Three Jewels, two is acting as a matchmaker, three is killing during the fasting month, and four is harboring malicious intent and stealing. Sixth, in the precept against raising livestock for illegal activities, there are six precepts: one is possessing knives, arrows, and other weapons, two is using light scales and small measures, three is taking things by force, four is binding others with harmful intent, five is destroying success, and six is raising cats and wildcats. Seventh, in the precept against observing
聽作惡戒中有五戒。一不得看鬥。二不得聽樂等聲。三不得博戲。四不得作卜。五不得作賊使八故入難處戒中有三戒。一頭陀。二布薩。三坐。夏冬令如法不入難處等。九于應講大乘戒中有二戒。一教他建立塔寺處。二教災厄時講大乘。十于受戒乖儀戒中有二戒。一受戒儀二不禮俗。上來十內散說三十五種。又前門中六戒內各有所含重戒。亦各具二戒也。所餘三十二戒各唯一種。是故總有七十九戒應知。
第六遮性者。於此四十八中幾是遮戒幾是性戒。
第七粗細者。於此戒中幾粗妨身語。幾細防意業。又幾是粗防惡業。幾細防惑障。此上二門並隨文應知。
第八釋文者。於此篇內文別有三。初結前生后。二正顯戒相。三結勸修學。初中先結前。已說十重之戒。後生后。當說三十八種輕。就第二正顯戒相中。四十八戒或攝為五段。謂四十二九各指本品故。或散為四十八章。如文當知。釋文分為五段。初三十各一后二九各一故有五也。
輕慢師長戒第一
將釋此戒略作八門。一制意。二次第。三釋名。四具緣。五闕緣。六輕重。七通塞。八釋文。
初制意者。菩薩理應謙卑敬養一切眾生。況于師長輒有輕慢。違行之甚故須制也。
二次第者。既創得戒。理須從師受教。若懷
【現代漢語翻譯】 現代漢語譯本 聽受惡戒中有五戒：一，不得觀看爭鬥；二，不得聽取音樂等聲響；三，不得參與賭博遊戲；四，不得進行占卜算卦；五，不得做盜賊的幫兇，明知故犯地進入危險場所。『八故入難處戒』中有三戒：一，頭陀（苦行）；二，布薩（每半月舉行的懺悔儀式）；三，坐禪。在夏季和冬季要如法行事，不要進入危險場所等。九，在應該講解大乘佛法時有二戒：一，教導他人建立佛塔寺廟；二，教導在發生災難時講解大乘佛法。十，在受戒儀式不合規矩時有二戒：一，受戒儀式；二，不禮敬世俗之人。以上十類戒律中零散地說了三十五種戒。此外，前面『六戒』中各自包含有重戒，也各自具備二戒。其餘三十二戒各自只有一種。因此，總共有七十九戒應當知曉。
第六，遮戒與性戒：在這四十八戒中，哪些是遮戒，哪些是性戒？
第七，粗戒與細戒：在這些戒律中，哪些是粗戒，用來防止身語的惡行？哪些是細戒，用來防止意業的惡念？又有多少是粗戒，用來防止惡業的產生？多少是細戒，用來防止煩惱的障礙？以上兩點都應當根據經文內容來理解。
第八，解釋經文：在這篇經文中，從文體上來說有三個部分。首先是總結前文，引出後文；其次是正式闡述戒相；最後是總結並勸勉修學。在第一部分中，先總結了前面所說的十重戒，然後引出後面將要說的三十八種輕戒。在第二部分正式闡述戒相中，四十八戒或者可以歸納為五段，即四、十二、九各自指向本品的內容，或者可以分散為四十八章，應當根據經文內容來理解。解釋經文分為五個部分，最初的三十戒各自為一段，後面的二和九各自為一段，所以共有五個部分。
輕慢師長戒第一
將要解釋這條戒律，大致分為八個方面：一，制定此戒的用意；二，次第；三，解釋名稱；四，具足的因緣；五，缺失的因緣；六，輕重；七，通與塞；八，解釋經文。
首先，制定此戒的用意：菩薩的道理應當是謙卑恭敬地供養一切眾生，更何況是對待師長，怎麼可以有輕慢的行為呢？這種行為與菩薩的修行背道而馳，所以必須加以禁止。
其次，次第：既然剛剛得到戒律，理應跟隨老師學習教誨。如果心懷
【English Translation】 English version Among the precepts of listening to and practicing against evil, there are five precepts: First, one must not watch fights. Second, one must not listen to music or similar sounds. Third, one must not participate in gambling games. Fourth, one must not engage in divination. Fifth, one must not act as an accomplice to thieves, knowingly entering dangerous places. In the 'Eight Precepts for Deliberately Entering Difficult Places,' there are three precepts: First, Dhuta (ascetic practices). Second, Uposatha (bi-monthly confession ceremony). Third, sitting meditation. In summer and winter, one should act according to the Dharma and not enter dangerous places, etc. Ninth, when one should explain the Mahayana (Great Vehicle) teachings, there are two precepts: First, teaching others to build stupas (Buddhist towers) and temples. Second, teaching the Mahayana during times of disaster. Tenth, when the precepts ceremony is not in accordance with the rules, there are two precepts: First, the precepts ceremony. Second, not respecting worldly people. The above ten categories of precepts scatteredly mention thirty-five types of precepts. In addition, the 'Six Precepts' mentioned earlier each contain grave precepts, each possessing two precepts. The remaining thirty-two precepts each have only one type. Therefore, there are a total of seventy-nine precepts that should be known.
Sixth, Prohibitory and Nature Precepts: Among these forty-eight precepts, which are prohibitory precepts and which are nature precepts?
Seventh, Coarse and Subtle Precepts: Among these precepts, which are coarse precepts, used to prevent evil actions of body and speech? Which are subtle precepts, used to prevent evil thoughts of mind? And how many are coarse precepts, used to prevent the arising of evil karma? How many are subtle precepts, used to prevent the obstacles of afflictions? The above two points should be understood according to the content of the scriptures.
Eighth, Explanation of the Text: In this chapter, there are three parts in terms of style. First, summarizing the previous text and introducing the following text. Second, formally explaining the characteristics of the precepts. Finally, summarizing and encouraging learning and practice. In the first part, the ten grave precepts mentioned earlier are summarized, and then the thirty-eight minor precepts to be discussed later are introduced. In the second part, formally explaining the characteristics of the precepts, the forty-eight precepts can either be summarized into five sections, with four, twelve, and nine each referring to the content of this chapter, or they can be divided into forty-eight chapters, which should be understood according to the content of the scriptures. The explanation of the text is divided into five parts, with the initial thirty precepts each being a section, and the subsequent two and nine each being a section, so there are a total of five sections.
First Precept: Disrespecting Teachers and Elders
To explain this precept, it can be roughly divided into eight aspects: First, the intention of establishing this precept. Second, the order. Third, explaining the name. Fourth, the complete causes and conditions. Fifth, the missing causes and conditions. Sixth, the severity. Seventh, universality and restriction. Eighth, explaining the text.
First, the intention of establishing this precept: The principle of a Bodhisattva (enlightenment being) should be to humbly and respectfully make offerings to all sentient beings, let alone towards teachers and elders. How can there be disrespectful behavior? This behavior goes against the practice of a Bodhisattva, so it must be prohibited.
Second, the order: Since one has just received the precepts, one should follow the teacher's teachings. If one harbors
輕慢教授無由。故須先制。以隨戒廣行。賴此而易立故。
三釋名者。于師及長心輕身慢。戒防此失。從所離為名。
四具緣者具四緣。一是師是長是德人。二知是師等。三故起輕慢。四身不敬養。故結犯。
五闕緣者。闕初二緣並有小罪。以於一切含靈皆須敬故。闕第三緣得中罪。以于師長身心不敬故。闕第四緣得上罪。以于師長起輕慢心故。
第六輕重有四種。一約境有三品。一於二師最重。二于長支次。三于同類。於此三境犯上中下三罪可知。二約心亦三品。謂一以嫌恨心恚惱心犯上品。二無嫌恨等但由驕慢癡心是中品。三懈怠忘念是下品。三約對以此三心對前三境如次。綺互輕重可知。四約事亦三品。一不能賣身等。二不如法敬養。三不迎送禮拜。下中上三罪可知之。
第七通塞者。謂一闇夜不識。二若睡眠他作覺相。三若重病。四若病新差無力。五若在坐說法。六若正聽法護說法者心。皆不犯如瑜伽戒說。
第八釋文者有三句。初明受得戒。二既得下示行勸持。亦是前為受戒。此為隨行。三若不爾下故違結犯。初中二。先明應受戒位。略舉三位。一國王是粟散等。二論王金銀銅鐵。三百官通諸文武等。此三貴位。于諸眾生皆能損益。若不受戒幽靈不護。何以統御群生
【現代漢語翻譯】 現代漢語譯本：輕視怠慢教授者是沒有理由的，所以必須事先制定戒律來防範，以便隨順戒律廣泛施行，依賴這些戒律才能容易地建立（僧團的秩序）。
三、解釋名稱：對於師父和年長者，內心輕視，身體怠慢。戒律是爲了防止這種過失，所以從所要遠離的過失來命名。
四、具足因緣：具足四種因緣才會構成犯戒。一是對象是師父、是年長者、是有德之人。二是知道對方是師父等。三是故意生起輕視怠慢之心。四是身體上沒有恭敬供養的行為。具備以上四種因緣，就會構成犯戒。
五、缺少因緣：缺少最初的兩種因緣（不是師父或年長者）會有較小的罪過，因為對於一切有情眾生都應該恭敬。缺少第三種因緣（沒有輕慢心）會得到中等罪過，因為對於師父和年長者身心不恭敬。缺少第四種因緣（有恭敬行為）會得到上等罪過，因為對於師父和年長者生起了輕慢之心。
六、輕重有四種：一、從對像上分有三品。一是對兩位師父（指親教師和羯磨師）最重。二是對年長的僧侶（長老）其次。三是對同類的僧侶。對於這三種對象，犯上、中、下三種罪過是可以理解的。二、從心念上也有三品。一是懷著嫌恨心、嗔恚惱怒心而犯戒是上品罪。二是無嫌恨等心，但由於驕慢、愚癡心而犯戒是中品罪。三是懈怠、忘記而犯戒是下品罪。三、從行為上，用這三種心念對應前面的三種對象，各種輕重程度是可以理解的。四、從事情上也有三品。一是不能賣身等（指不能為師長服務），二是不如法恭敬供養，三是不迎接、不送別、不禮拜。對應下、中、上三種罪過是可以理解的。
七、通融情況：一、在黑暗的夜晚不認識對方。二、如果正在睡覺，被他人叫醒。三、如果身患重病。四、如果病剛剛痊癒，沒有力氣。五、如果在座位上說法。六、如果正在聽法，爲了保護說法者的心。這些情況都不算犯戒，如《瑜伽師地論》的戒律所說。
八、解釋經文：有三句話。首先說明受持戒律。二是在受戒之後，指示如何修行和勸勉保持戒律，這也是前面爲了受戒，這裡是爲了隨順修行。三是『若不爾下』，說明違背戒律就會構成犯戒。最初的部分分為兩點。首先說明應該受戒的地位。簡略地列舉了三種地位。一是國王（粟散王等）。二是論王（金輪王、銀輪王、銅輪王、鐵輪王）。三是百官（包括文官和武官等）。這三種尊貴地位的人，對於眾生都能造成損害或利益。如果不受持戒律，就不能得到幽靈的護佑，又怎麼能統治管理眾生呢？
【English Translation】 English version: There is no reason to slight or be disrespectful to teachers, so precepts must be established in advance to prevent this, in order to widely practice in accordance with the precepts, and it is easy to establish (the order of the Sangha) by relying on these precepts.
Three, explaining the name: To have a light heart and a slow body towards teachers and elders. The precepts are to prevent this fault, so they are named from the faults to be avoided.
Four, the complete causes: Four causes must be complete to constitute a violation of the precepts. First, the object is a teacher, an elder, or a virtuous person. Second, knowing that the other person is a teacher, etc. Third, deliberately arousing a heart of contempt and slowness. Fourth, there is no respectful offering in the body. With the above four causes, it constitutes a violation of the precepts.
Five, missing causes: Missing the first two causes (not a teacher or elder) will have a minor offense, because all sentient beings should be respected. Missing the third cause (no contempt) will result in a medium offense, because the teacher and elders are not respected in body and mind. Missing the fourth cause (respectful behavior) will result in a superior offense, because a heart of contempt has arisen for the teacher and elders.
Six, there are four kinds of lightness and weight: First, there are three grades from the object. First, it is the most important for the two teachers (referring to the preceptor and the karmic teacher). Second, it is the second for the elder monks (elders). Third, it is for monks of the same kind. For these three objects, it is understandable to commit the three offenses of upper, middle, and lower grades. Second, there are also three grades from the mind. First, committing precepts with a heart of hatred and anger is a top-grade sin. Second, there is no hatred, etc., but committing precepts due to pride and ignorance is a middle-grade sin. Third, laziness and forgetfulness are lower-grade sins. Third, from the behavior, it is understandable to correspond to the previous three objects with these three thoughts, and the various degrees of lightness and weight. Fourth, there are also three grades from the matter. First, not being able to sell oneself, etc. (referring to not being able to serve the teacher), second, not respecting and offering according to the Dharma, and third, not welcoming, not seeing off, and not bowing. It is understandable to correspond to the three sins of lower, middle, and upper grades.
Seven, accommodating circumstances: First, not recognizing the other person in the dark night. Second, if you are sleeping and are awakened by others. Third, if you are seriously ill. Fourth, if the disease has just recovered and you have no strength. Fifth, if you are lecturing on the seat. Sixth, if you are listening to the Dharma, in order to protect the heart of the speaker. These situations do not count as breaking the precepts, as stated in the precepts of the Yogacarabhumi-sastra.
Eight, explaining the scriptures: There are three sentences. First, explain the acceptance and maintenance of precepts. Second, after receiving the precepts, instruct how to practice and exhort to maintain the precepts, which is also for the sake of receiving the precepts in front, and here is for following the practice. Third, 'If not, the following' explains that violating the precepts will constitute a violation of the precepts. The initial part is divided into two points. First, explain the position that should be ordained. Briefly list three positions. One is the king (such as 粟散王 (kings of small kingdoms)). The second is the wheel-turning king (金輪王 (gold wheel-turning king), 銀輪王 (silver wheel-turning king), 銅輪王 (copper wheel-turning king), 鐵輪王 (iron wheel-turning king)). The third is the hundreds of officials (including civil and military officials, etc.). These three noble positions can cause harm or benefit to sentient beings. If you do not receive and maintain the precepts, you will not be protected by the spirits, so how can you rule and manage sentient beings?
。故言應先受菩薩戒。二一切下明受戒利益。上順聖意。諸佛歡喜。下協群靈得鬼守護令其身無災厄。職位為長存。第二示行令持中亦二。初順顯應行。二而菩薩下違失。顯非前中三。初起重心。二見尊人。三設敬儀。初中有二心。謂報恩敬養仰從尊命為孝順。恭敬有三。一給侍。二迎送。三禮拜。然此二心亦是菩薩常所行行也。二尊人略是六種人。一上座是眾中上首。二和上亦鄔波陀耶。此云親教師也。然有三種。一十戒和上。二具戒和上。三菩薩戒和上。即諸佛是也。今此約前二。說三阿阇梨者。此云軌範之師。謂教授法則故名也。然有六種。一十戒阿阇梨。二大戒羯磨。三威儀教授。四受業五依止。六授菩薩戒。四大同學者。謂同於一師學菩薩藏年夏先己之類也。五同見。六同行。謂同見大乘菩薩藏法。同行菩薩所行行等。初即同解。后即同行。此二通同師不同師。但同此業俱是所重。又釋亦通小乘解行之人。悉是所重。以亦同是佛法內故。三設敬儀中有三。若病應起。若無力應承迎。若健時應禮拜。又釋初起次迎后禮。二而菩薩下違失。顯非中二。初舉失。謂憍慢翻前恭敬心也。癡翻孝順心。于師不孝。于長不敬。或前二通。又于上不敬曰憍。于等自大名慢。具作前二名癡。此是違行之心。不起來迎等者。是
違行之相。一一有二種。一於前六位一一人所各不如法供等。二于彼人所設一一供事各不如法等。俱供養有三種。一恭敬供養。謂迎禮等。二事供養。謂香華等。三行供養。謂如說修行等。於此三種並皆須具。下顯敬儀中。若設貧窮無財供者終無開許故。今戒自賣身。此通在家及出家位。賣國城約王位。所統名國。所據曰城。賣男女者是本誓願之男女故。賣時無失。又是菩薩重人重行。情至深故破此恩愛終非同愿男女亦破情向法也。此二位約在家人。七寶約輪王位。有二義。一是金輪等七。一輪。二玉女。三馬寶。四馬寶。五珠寶。六主兵臣寶。七主藏臣寶菩薩皆悉佈施。非是所賣。二約餘七寶。一金二銀三琉璃四頗梨五赤珠六車渠七馬瑙。百物是通一切諸所有等。此中七寶。百物有二義。一是所賣同上男女。二是供具。謂以此等供彼所須。故云而供給之。第三若不爾下故違結犯。謂違前敬儀。是故結犯可知之。
飲酒戒第二
初制意者酒為惛狂之藥。重過由此而生。智論有三十六失。多論能造四逆。唯除破僧。為過之甚故須制也。
二次第者前即顯外儀不敬。今則內無惛亂故次明也。
三釋名者亦從所妨立名。
四具緣者。一是酒。二起彼想。三無重病。四飲便犯。問小乘律飲酒不
【現代漢語翻譯】 違犯行為的相狀。每一種都有兩種情況：一是對於前六位（指受供養者）中的每一位，供養不如法等；二是對他們所設定的每一種供養，都不如法等。供養總共有三種：一是恭敬供養，比如迎接禮拜等；二是事物供養，比如香、花等；三是行為供養，比如按照佛法修行等。這三種供養都必須具備。下面在『敬儀』中顯示，如果有人貧窮沒有財物供養，最終也不會允許（賣身供養），所以現在戒律禁止自賣自身。這適用於在家和出家兩種身份。賣國城是指國王的地位，所統治的地方稱為國，所居住的地方稱為城。賣男女是指原本發誓愿要度化的男女，所以在賣的時候沒有過失。而且菩薩重視人，重視行為，情意至深，所以打破這種恩愛關係。如果不是同願的男女，也會破除對佛法的傾慕之心。這兩種情況是針對在家人的。七寶是指轉輪王的地位，有兩種解釋：一是金輪等七寶，即輪寶、玉女寶、馬寶、珠寶、主兵臣寶、主藏臣寶，菩薩都全部佈施，而不是賣掉。二是其餘的七寶，即金、銀、琉璃、頗梨（水晶）、赤珠、車渠（海貝）、瑪瑙。百物是泛指一切所有的東西。這裡說的七寶、百物有兩種含義：一是所賣的東西如同上面的男女；二是供養的器具，即用這些東西來供給他們所需要的，所以說是『而供給之』。第三種情況，如果不這樣做，就會違犯戒律。違背了前面的敬儀，因此會觸犯戒律，這是可以理解的。
飲酒戒第二
最初制定這條戒律的原因是，酒是使人昏聵瘋狂的藥物，嚴重的過失由此而產生。《智度論》中提到飲酒有三十六種過失，《多論》中說飲酒能造作四逆罪（殺父、殺母、殺阿羅漢、破和合僧），除了破僧罪之外，飲酒的過失非常嚴重，所以必須制定戒律。
其次是次第，前面是顯示外在的儀容不恭敬，現在則是內在沒有昏亂，所以接著說明飲酒戒。
第三是解釋名稱，也是從所妨礙的事情來立名。
第四是具足因緣，一是酒，二是產生飲酒的想法，三是沒有重病，四是飲用就觸犯戒律。問：小乘律中飲酒是否...
【English Translation】 The aspects of violating conduct. Each one has two situations: first, regarding each of the six recipients (referring to those being offered to), the offerings are not in accordance with the Dharma, etc.; second, regarding each offering set up for them, it is not in accordance with the Dharma, etc. There are three types of offerings in total: first, respectful offerings, such as welcoming and paying respects; second, material offerings, such as incense and flowers; third, behavioral offerings, such as practicing according to the Dharma. All three of these offerings must be complete. Below, in the 'Rules of Respect,' it is shown that if someone is poor and has no wealth to offer, it will ultimately not be permitted (to sell oneself for offerings), so now the precepts prohibit selling oneself. This applies to both lay and monastic statuses. Selling a country and city refers to the position of a king; the place ruled is called a country, and the place resided is called a city. Selling men and women refers to the men and women who originally vowed to be saved, so there is no fault in selling them. Moreover, Bodhisattvas value people and value actions, and their feelings are extremely deep, so breaking this relationship of love and affection. If they are not men and women of the same vow, it will also break their admiration for the Dharma. These two situations are for laypeople. The seven treasures refer to the position of a Chakravartin King, and there are two explanations: first, the seven treasures such as the golden wheel, namely the wheel treasure, the jade woman treasure, the horse treasure, the jewel treasure, the minister of war treasure, and the minister of treasury treasure, all of which the Bodhisattva gives away entirely, rather than selling. Second, the remaining seven treasures, namely gold, silver, lapis lazuli, crystal, red pearl, conch shell, and agate. The hundred things are a general term for all possessions. Here, the seven treasures and hundred things have two meanings: first, the things sold are like the men and women mentioned above; second, they are offering implements, that is, using these things to supply what they need, so it is said 'and supply them.' In the third situation, if it is not done this way, one will violate the precepts. Violating the previous rules of respect, therefore, one will transgress the precepts, which is understandable.
The Second Precept Against Drinking Alcohol
The initial reason for establishing this precept is that alcohol is a drug that causes confusion and madness, and serious faults arise from it. The Mahaprajnaparamita-sastra mentions thirty-six faults of drinking, and the Samathadeva-vinaya says that drinking can lead to the creation of the four heinous crimes (killing one's father, killing one's mother, killing an Arhat, and causing disunity in the Sangha). Except for the crime of disrupting the Sangha, the fault of drinking is very serious, so it is necessary to establish a precept.
Secondly, the order is that the previous one showed external disrespect, and now there is no internal confusion, so the precept against drinking alcohol is explained next.
Thirdly, the explanation of the name is also based on what is being prevented.
Fourthly, the complete conditions are: first, alcohol; second, the thought of drinking it; third, no serious illness; fourth, drinking it constitutes a violation. Question: In the Hinayana Vinaya, is drinking alcohol...
通想疑。此中何故有彼想耶。答以酒為過源故。彼不通錯等。今據緣成故具想也。是故文云若佛子故飲酒。既云故飲明知。不故即非正犯。
五闕緣者。闕初緣得小罪。以起想等故。闕第二緣中罪。以境是實故。若闕三四無罪可知。
第六輕重者有三。若約境。醨等應輕醲酒應重。二約心。若輕病無貪亦犯應輕。反此應重。三約事。即引生小益即便同飲是犯應輕。反此亦重。
七通塞者。若為救生命難等即酒飲無犯。如末利夫人等。又救彼無間業同飲勸彼息粗重業。理亦無犯。反此所作一切皆犯。
八釋文者亦四。初標酒重過。二若自下釋成重。三不得教人下正制所重。四若故下故違結犯。初中言酒過無量者。智論三十六種是略顯應具列之。四分律第十五佛語阿難。凡飲酒有十過失。何等十。一者顏色惡。二者劣力。三者眼視不明。四者現瞋恚想。五者壞田業資生法。六者增致疾病。七者益斗訟。八者無好名稱惡名流佈。九者智慧減少。十者身壞命終墮惡道。又如娑伽陀比丘先時能伏毒龍。後由飲酒不能伏蝦蟆等。又大愛道比丘尼經云。不得飲酒。不得嘗酒。不得嗅酒。不得鬻酒。不得以酒飲人。不得言有疾欺飲藥酒。不得至酒家。不得與酒客共語。夫酒為毒藥。酒為毒水。酒為毒氣。眾失
【現代漢語翻譯】 現代漢語譯本： 通想疑：如果產生了通想和懷疑，這是什麼原因呢？回答是由於酒是過失的根源。在其他情況下，可能不會產生通想、錯想等。但現在因為因緣和合，所以產生了各種想法。因此，經文中說『如果佛弟子故意飲酒』，既然說是『故意』飲酒，那麼如果不是故意的，就不是真正的違犯。
五、闕緣：缺少第一個因緣，犯小罪，因為產生了起想等等。缺少第二個因緣，犯中罪，因為對象是真實的。如果缺少第三個或第四個因緣，可以知道沒有罪。
六、輕重：有三種情況。一是關於對象，淡酒等應該較輕，濃酒應該較重。二是關於心，如果輕微的疾病，沒有貪慾，也犯戒，應該較輕。反之應該較重。三是關於行為，如果引發小的利益，即使一同飲用也犯戒，應該較輕。反之也較重。
七、通塞：如果爲了救生命危難等，飲酒沒有罪。如末利夫人（Mallika，古代印度拘薩羅國國王波斯匿王的王后）等。又如爲了救助他人脫離無間業（Avīci，佛教中八大地獄的最底層），一同飲酒勸導他們停止粗重的惡業，道理上也沒有罪。反之，所做的一切都犯戒。
八、釋文：也有四點。一是標明酒的嚴重過失。二是『若自下』解釋說明其嚴重性。三是『不得教人下』正式禁止其嚴重性。四是『若故下』因為違背而總結其罪過。最初說到酒的過失無量，智度論（Mahāprajñāpāramitōpadeśa）中列舉了三十六種，這是簡略的顯示，應該全部列舉出來。《四分律》（Dharmaguptaka Vinaya）第十五卷中，佛陀告訴阿難（Ānanda）：凡是飲酒有十種過失。哪十種呢？一是臉色難看。二是體力衰弱。三是眼睛視力不明。四是顯現嗔恚之相。五是破壞田地產業的資生之法。六是增加疾病。七是增加爭鬥訴訟。八是沒有好的名聲，惡名流佈。九是智慧減少。十是身壞命終墮入惡道。又如娑伽陀比丘（Sāgata，佛陀的弟子）先前能夠降伏毒龍，後來因為飲酒不能降伏蝦蟆等。又如大愛道比丘尼經（Mahāprajāpatī Gautamī，佛陀的姨母兼養母）中說：不得飲酒。不得品嚐酒。不得嗅酒。不得賣酒。不得用酒給人喝。不得說有疾病欺騙飲用藥酒。不得去酒家。不得與酒客交談。酒是毒藥。酒是毒水。酒是毒氣。是眾多的過失。
【English Translation】 English version: Common Thoughts and Doubts: Why are there common thoughts and doubts in this case? The answer is that alcohol is the source of the transgression. In other cases, there might not be common thoughts, wrong thoughts, etc. But now, due to the combination of conditions, various thoughts arise. Therefore, the text says, 'If a Buddhist disciple knowingly drinks alcohol,' since it says 'knowingly' drinks, then if it is not intentional, it is not a true violation.
Five, Missing Conditions: Lacking the first condition results in a minor offense because thoughts arise. Lacking the second condition results in a medium offense because the object is real. If the third or fourth condition is missing, it can be known that there is no offense.
Six, Severity: There are three aspects. First, regarding the object, weak alcohol should be lighter, and strong alcohol should be heavier. Second, regarding the mind, if it is a minor illness and there is no greed, it is still an offense, but it should be lighter. Conversely, it should be heavier. Third, regarding the action, if it leads to a small benefit, even drinking together is an offense, but it should be lighter. Conversely, it is heavier.
Seven, Permissibility and Impermissibility: If it is to save a life in danger, drinking alcohol is not an offense, such as in the case of Mallika (Queen Mallika of Kosala in ancient India). Also, if it is to help someone escape the Avīci (the deepest level of the eight great hells in Buddhism), drinking together to persuade them to stop heavy evil deeds is also not an offense in principle. Conversely, everything done is an offense.
Eight, Explanation of the Text: There are also four points. First, it highlights the serious faults of alcohol. Second, '若自下' (ruò zì xià) explains and clarifies its severity. Third, '不得教人下' (bù dé jiào rén xià) formally prohibits its severity. Fourth, '若故下' (ruò gù xià) concludes the offense because of violation. Initially, it is said that the faults of alcohol are immeasurable. The Mahāprajñāpāramitōpadeśa lists thirty-six types, which is a brief display and should be listed in full. In the fifteenth section of the Dharmaguptaka Vinaya, the Buddha told Ānanda: There are ten faults in drinking alcohol. What are the ten? First, the complexion becomes ugly. Second, physical strength weakens. Third, eyesight becomes unclear. Fourth, anger appears. Fifth, it destroys the means of livelihood for fields and property. Sixth, it increases diseases. Seventh, it increases disputes and lawsuits. Eighth, there is no good reputation, and a bad name spreads. Ninth, wisdom decreases. Tenth, the body is destroyed, and after death, one falls into evil realms. Furthermore, Sāgata (a disciple of the Buddha) was previously able to subdue poisonous dragons, but later, because of drinking alcohol, he could not subdue even frogs. Also, the Mahāprajāpatī Gautamī Sutra says: One must not drink alcohol. One must not taste alcohol. One must not smell alcohol. One must not sell alcohol. One must not give alcohol to others to drink. One must not lie about being sick to deceive and drink medicinal alcohol. One must not go to a tavern. One must not talk with tavern patrons. Alcohol is poison. Alcohol is toxic water. Alcohol is toxic air. It is the cause of many faults.
之源眾惡本。殘賢毀聖敗亂道德。輕毀致災立禍根本。四大枯朽去福就罪靡不由之。寧飲洋銅不飲酒味。所以者何酒令人失志迷亂顛狂。令人不覺入泥梨中。是故防酒耳。余失如智論說。二釋成中二。先舉輕。五百世無手。杜順禪師釋云。以俱是腳故云無手。即畜生是。二況自飲者況重也。三正制中亦先舉他后況自。前中一切眾生者。通畜生等亦不令飲。以失利他故四。故違結犯可知。
食肉戒第三
初制意者。菩薩理應舍自身肉。以濟物命。何容反食眾生之肉。違害之甚故須制也。
二次第者。前離惛亂之飲。今離損命之食。次第故也。
三釋名者。非理食啖眾生身份名為食肉。戒防此失從用立名。
四具四緣。一是肉以非肉無犯故。二是他肉以食自肉無正犯故。三起肉想。以錯誤無犯故。四入口便犯。以不食無失故。
五闕緣可知。
六輕重者有四。一約境。二約情。三合辨。四約惑。初境中有四。一畜產胎衣是無命肉。二自死肉。三三凈肉。四知斷命等。約戒皆犯。業道如次。各前輕後重 二約情亦三。一重病充藥。二饑荒濟命。三放逸常食。亦俱犯戒。業道準知 三合辨者。以後配前如次。及交絡輕重準知 四約惑者三毒準知。
七通塞者。約自。一向塞
【現代漢語翻譯】 現代漢語譯本： 是眾惡的根源和根本。它會摧殘賢人，詆譭聖人，敗壞和擾亂道德。輕視和詆譭會招致災禍，是樹立禍患的根本。身體的四大元素枯竭衰敗，失去福報而走向罪惡，沒有不是因為它造成的。寧可喝熔化的銅，也不要喝酒。為什麼呢？因為酒會使人喪失意志，迷惑心智，精神錯亂。使人在不知不覺中墮入泥犁（naraka，地獄）之中。所以要戒酒啊。其餘的過失如《智論》（Mahaprajnaparamita-sastra，大智度論）中所說。二釋成中二。先舉輕。五百世無手。杜順禪師解釋說：『因為都是腳，所以說沒有手。』這就是畜生道的情況。二況自飲者況重也。三正制中亦先舉他后況自。前中一切眾生者。通畜生等亦不令飲。以失利他故四。故違結犯可知。
食肉戒第三
初制意者。菩薩（Bodhisattva，菩薩）理應舍自身肉。以濟物命。何容反食眾生之肉。違害之甚故須制也。
二次第者。前離惛亂之飲。今離損命之食。次第故也。
三釋名者。非理食啖眾生身份名為食肉。戒防此失從用立名。
四具四緣。一是肉以非肉無犯故。二是他肉以食自肉無正犯故。三起肉想。以錯誤無犯故。四入口便犯。以不食無失故。
五闕緣可知。
六輕重者有四。一約境。二約情。三合辨。四約惑。初境中有四。一畜產胎衣是無命肉。二自死肉。三三凈肉。四知斷命等。約戒皆犯。業道如次。各前輕後重 二約情亦三。一重病充藥。二饑荒濟命。三放逸常食。亦俱犯戒。業道準知 三合辨者。以後配前如次。及交絡輕重準知 四約惑者三毒準知。
七通塞者。約自。一向塞
【English Translation】 English version: It is the source and root of all evils. It destroys the virtuous, slanders the saints, and corrupts and disrupts morality. Disrespect and slander bring disaster and are the root of establishing misfortune. The four elements of the body wither and decay, losing blessings and turning to sin, and none of this is not caused by it. Rather drink molten copper than drink wine. Why? Because wine causes people to lose their will, confuse their minds, and become mentally deranged. It causes people to fall into naraka (hell) unknowingly. Therefore, abstain from wine. The remaining faults are as described in the Mahaprajnaparamita-sastra (Great Wisdom Sutra). The second explanation consists of two parts. First, the lighter offense is mentioned: being without hands for five hundred lifetimes. Chan Master Dushun explained: 'Because they are all feet, it is said that they have no hands.' This is the situation of the animal realm. Secondly, the case of drinking oneself is a more serious case. In the third, the formal prohibition, others are mentioned first, and then oneself. In the former, 'all sentient beings' includes animals, etc., and they are also not allowed to drink, because it leads to the loss of benefiting others. Therefore, it is known that violating the precepts constitutes an offense.
The Third Precept: Abstaining from Eating Meat
The initial intention of the prohibition is that a Bodhisattva (enlightenment being) should give up their own flesh to save the lives of beings. How can they eat the flesh of sentient beings instead? This is a great violation, so it must be prohibited.
The second order is that one first abstains from intoxicating drinks, and now abstains from food that harms life. This is the order.
The third explanation of the name is that eating the body parts of sentient beings unreasonably is called eating meat. The precept prevents this fault, and the name is established based on its function.
The fourth is having four conditions. First, it is meat, because there is no offense if it is not meat. Second, it is the meat of others, because there is no formal offense if one eats one's own meat. Third, one has the perception of meat, because there is no offense if it is a mistake. Fourth, one commits the offense upon entry into the mouth, because there is no fault if one does not eat it.
The fifth is that the missing conditions are knowable.
The sixth is the severity, which has four aspects. First, according to the object. Second, according to the intention. Third, combined analysis. Fourth, according to the afflictions. The first aspect, according to the object, has four parts. First, the placenta and afterbirth of livestock are meat without life. Second, meat from animals that died naturally. Third, meat that is 'threefold pure'. Fourth, knowing that life was intentionally taken, etc. According to the precepts, all are offenses. The karmic path is in order, each with the former being lighter and the latter being heavier. Second, according to the intention, there are also three parts. First, using it as medicine for serious illness. Second, saving life during famine. Third, habitually eating it out of indulgence. All are offenses against the precepts. The karmic path is known accordingly. Third, combined analysis is to match the latter with the former in order, and the interlaced severity is known accordingly. Fourth, according to the afflictions, the three poisons are known accordingly.
The seventh is the openness and closedness. Regarding oneself, it is always closed.
而無通。約化眾生心。有令發菩提心緣。雖未見文準亦應通。
八釋文者三句。初舉犯。二正制。三結罪。正制中二。先標制。一切肉者通四生之身份。二斷大慈下釋成制意以有三失故。初斷悲乖化失。涅槃云。夫食肉者斷大慈大悲之種。此則食肉違害大悲性種失自利也。眾生見舍失利他。又初乖化因后失化果。又云。畜生見食肉人頭上有血光。念云。我身有肉。彼人食肉。彼若得我要當食我。我遂怕怖而走。撿入楞伽涅槃央屈經等云云。又如一切智光明仙人不食肉因緣經中廣顯食肉之失。彼仙人即是彌勒菩薩。當來成佛。制食肉犯重。具如彼說。二一切菩薩下違行非人失。謂凡發菩提心行菩薩行。理應舍自身命以救眾生。何有反食眾生之肉。故不應也。三食肉得無量下罪業非輕失。謂依智論。食肉得殺生罪。以見殺生忍可故。又如說。肉非自然生。皆由斷命得。若人不斷肉。是即劫命賊。第三結罪可知。
食五辛戒第四
初制意者。菩薩理應香潔自居。反食薰穢。臭氣熢㶿令賢聖天神舍而不近。故須制也。
二次第者。前食有命之身份。今則犯無命之薰悖故次第也。
三釋名者。臭穢薰則為辛。數類差別而為五。非理餐啖為食。防止此弊為戒。亦功能立名。
四具四緣。一是
【現代漢語翻譯】 而無通：如果沒有明確的經文依據，就無法理解。約化眾生心：揣測眾生的想法。有令發菩提心緣：或許能促使他們發起菩提心。雖未見文準亦應通：即使沒有明確的經文依據，也應該靈活理解。
八釋文者三句：對經文的八種解釋分為三個部分。初舉犯：首先指出所犯的戒律。二正制：正式制定戒律。三結罪：總結罪行。正制中二：在正式制定戒律的部分又分為兩點。先標制：首先標明戒律，『一切肉者』指所有四生（胎生、卵生、濕生、化生）的身體部分。二斷大慈下釋成制意以有三失故：其次解釋制定戒律的意圖，因為它有三種過失。初斷悲乖化失：首先是斷絕慈悲，違背教化。涅槃云：『夫食肉者斷大慈大悲之種』，這說明吃肉違背了大慈大悲的本性，喪失了自利。眾生見舍失利他：眾生見到（菩薩）捨棄（慈悲），就失去了利他。又初乖化因后失化果：首先違背了教化的因，然後失去了教化的果。又云：『畜生見食肉人頭上有血光。念云：我身有肉。彼人食肉。彼若得我要當食我。我遂怕怖而走。』撿入楞伽涅槃央屈經等云云：又說，畜生看到吃肉的人，頭上會有血光，它們會想：『我身上有肉，這個人吃肉，如果他抓到我，一定會吃掉我。』於是感到害怕而逃走。這些內容可以在《楞伽經》、《涅槃經》、《央掘摩羅經》等經典中找到。又如一切智光明仙人不食肉因緣經中廣顯食肉之失：又如《一切智光明仙人不食肉因緣經》中詳細闡述了吃肉的過失。彼仙人即是彌勒菩薩。當來成佛。制食肉犯重。具如彼說：那位仙人就是彌勒菩薩，未來將會成佛。禁止吃肉，違者犯重罪，具體內容如經中所說。二一切菩薩下違行非人失：其次是違背菩薩的修行，失去作為人的資格。謂凡發菩提心行菩薩行：凡是發了菩提心，修行菩薩行的人。理應舍自身命以救眾生：理應捨棄自己的生命來拯救眾生。何有反食眾生之肉：怎麼會反而吃眾生的肉呢？故不應也：所以不應該吃肉。三食肉得無量下罪業非輕失：第三是吃肉會得到無量的罪業，罪過不輕。謂依智論：根據《大智度論》。食肉得殺生罪：吃肉會得到殺生的罪過。以見殺生忍可故：因為看到殺生而認可。又如說：又如經中所說。肉非自然生。皆由斷命得：肉不是自然產生的，都是通過斷絕生命得到的。若人不斷肉。是即劫命賊：如果有人不斷絕吃肉，那就是搶劫生命的賊。第三結罪可知：第三部分總結罪行，內容顯而易見。
食五辛戒第四
初制意者：制定這條戒律的意圖是。菩薩理應香潔自居：菩薩應該保持自身清潔芬芳。反食薰穢：反而食用氣味熏臭污穢的食物。臭氣熢㶿令賢聖天神舍而不近：散發出的臭氣，使得賢聖天神捨棄而不接近。故須制也：所以需要制定這條戒律。
二次第者：制定戒律的順序是。前食有命之身份：之前是禁止食用有生命的身體部分。今則犯無命之薰悖故次第也：現在是禁止食用沒有生命的，但氣味熏臭的食物，所以是這樣的順序。
三釋名者：解釋名稱。臭穢薰則為辛：氣味熏臭污穢的就叫做『辛』。數類差別而為五：種類繁多，分為五種。非理餐啖為食：不合理地食用叫做『食』。防止此弊為戒：防止這種弊端叫做『戒』。亦功能立名：也可以根據功能來命名。
四具四緣：具備四種條件。一是
【English Translation】 而無通 (Ér wú tōng): Without a clear scriptural basis, it cannot be understood. 約化眾生心 (Yuē huà zhòngshēng xīn): Speculating on the thoughts of sentient beings. 有令發菩提心緣 (Yǒu lìng fā pútí xīn yuán): Perhaps it can prompt them to generate Bodhicitta (the aspiration for enlightenment). 雖未見文準亦應通 (Suī wèi jiàn wén zhǔn yì yìng tōng): Even without a clear scriptural basis, it should be understood flexibly.
八釋文者三句 (Bā shì wén zhě sān jù): The eight explanations of the text are divided into three parts. 初舉犯 (Chū jǔ fàn): First, point out the precepts that are violated. 二正制 (Èr zhèng zhì): Formally establish the precepts. 三結罪 (Sān jié zuì): Summarize the offenses. 正制中二 (Zhèng zhì zhōng èr): The formal establishment of the precepts is further divided into two points. 先標制 (Xiān biāo zhì): First, state the precepts, 『一切肉者 (yīqiè ròu zhě)』 refers to all body parts of the four types of beings (born from the womb, born from eggs, born from moisture, born by transformation). 二斷大慈下釋成制意以有三失故 (Èr duàn dà cí xià shì chéng zhì yì yǐ yǒu sān shī gù): Secondly, explain the intention of establishing the precepts, because it has three faults. 初斷悲乖化失 (Chū duàn bēi guāi huà shī): First, it cuts off compassion and violates edification. 涅槃云 (Nièpán yún): The Nirvana Sutra says, 『夫食肉者斷大慈大悲之種 (fū shí ròu zhě duàn dà cí dà bēi zhī zhǒng)』, which means that eating meat violates the nature of great compassion and loses self-benefit. 眾生見舍失利他 (Zhòngshēng jiàn shě shī lì tā): When sentient beings see (Bodhisattvas) abandoning (compassion), they lose the benefit of others. 又初乖化因后失化果 (Yòu chū guāi huà yīn hòu shī huà guǒ): First, violating the cause of edification, and then losing the fruit of edification. 又云 (Yòu yún): It also says, 『畜生見食肉人頭上有血光 (chùshēng jiàn shí ròu rén tóu shàng yǒu xiě guāng). 念云 (niàn yún): I have flesh on my body. That person eats meat. If he catches me, he will definitely eat me. 我遂怕怖而走 (wǒ suì pà bù ér zǒu).』 撿入楞伽涅槃央屈經等云云 (Jiǎn rù léngqié nièpán yāng qū jīng děng yún yún): It also says that when animals see people eating meat, there will be a bloody light on their heads, and they will think, 『I have flesh on my body, and that person eats meat. If he catches me, he will definitely eat me.』 So they are afraid and run away. These contents can be found in the Laṅkāvatāra Sūtra, Nirvana Sutra, Aṅgulimāla Sūtra, and other scriptures. 又如一切智光明仙人不食肉因緣經中廣顯食肉之失 (Yòu rú yīqiè zhì guāngmíng xiānrén bù shí ròu yīnyuán jīng zhōng guǎng xiǎn shí ròu zhī shī): Also, the Sutra on the Causes and Conditions of the All-Knowing Light Immortal Not Eating Meat elaborates on the faults of eating meat. 彼仙人即是彌勒菩薩 (Bǐ xiānrén jí shì mílè púsà). 當來成佛 (dāng lái chéng fó). 制食肉犯重 (zhì shí ròu fàn zhòng). 具如彼說 (jù rú bǐ shuō): That immortal is Maitreya Bodhisattva, who will become a Buddha in the future. Prohibiting eating meat, violators commit a serious offense, as described in the sutra. 二一切菩薩下違行非人失 (Èr yīqiè púsà xià wéi xíng fēi rén shī): Secondly, violating the practice of Bodhisattvas and losing the qualification as a human being. 謂凡發菩提心行菩薩行 (Wèi fán fā pútí xīn xíng púsà xíng): Those who have generated Bodhicitta and practice the Bodhisattva path. 理應舍自身命以救眾生 (Lǐ yìng shě zìshēn mìng yǐ jiù zhòngshēng): Should give up their own lives to save sentient beings. 何有反食眾生之肉 (Hé yǒu fǎn shí zhòngshēng zhī ròu): How can they eat the flesh of sentient beings instead? 故不應也 (Gù bù yìng yě): Therefore, they should not eat meat. 三食肉得無量下罪業非輕失 (Sān shí ròu dé wúliàng xià zuìyè fēi qīng shī): Thirdly, eating meat will result in immeasurable sins, and the sins are not light. 謂依智論 (Wèi yī zhì lùn): According to the Mahāprajñāpāramitāśāstra. 食肉得殺生罪 (Shí ròu dé shāshēng zuì): Eating meat will result in the sin of killing. 以見殺生忍可故 (Yǐ jiàn shāshēng rěnkě gù): Because they see the killing and approve of it. 又如說 (Yòu rú shuō): Also, as the sutra says. 肉非自然生 (Ròu fēi zìrán shēng). 皆由斷命得 (jiē yóu duàn mìng dé): Meat is not produced naturally, but is obtained by cutting off life. 若人不斷肉 (Ruò rén bùduàn ròu). 是即劫命賊 (shì jí jié mìng zéi): If someone does not stop eating meat, then they are a thief who robs life. 第三結罪可知 (Dì sān jié zuì kě zhī): The third part summarizes the offenses, and the content is obvious.
食五辛戒第四 (Shí wǔ xīn jiè dì sì): The fourth precept against eating the five pungent spices.
初制意者 (Chū zhì yì zhě): The intention of establishing this precept is. 菩薩理應香潔自居 (Púsà lǐ yìng xiāng jié zì jū): Bodhisattvas should keep themselves clean and fragrant. 反食薰穢 (Fǎn shí xūn huì): Instead, they eat food with a pungent and foul smell. 臭氣熢㶿令賢聖天神舍而不近 (Chòu qì péng pài lìng xián shèng tiānshén shě ér bù jìn): The foul smell makes the virtuous sages and gods abandon and not approach. 故須制也 (Gù xū zhì yě): Therefore, it is necessary to establish this precept.
二次第者 (Èr cìdì zhě): The order of establishing the precepts is. 前食有命之身份 (Qián shí yǒu mìng zhī shēn fēn): Previously, it was forbidden to eat the body parts of living beings. 今則犯無命之薰悖故次第也 (Jīn zé fàn wú mìng zhī xūn bèi gù cìdì yě): Now it is forbidden to eat non-living food with a pungent smell, so this is the order.
三釋名者 (Sān shì míng zhě): Explaining the name. 臭穢薰則為辛 (Chòu huì xūn zé wèi xīn): The pungent and foul smell is called 『辛 (xīn) - pungent spice』. 數類差別而為五 (Shù lèi chābié ér wèi wǔ): There are many kinds, divided into five types. 非理餐啖為食 (Fēi lǐ cān dàn wèi shí): Eating unreasonably is called 『食 (shí) - eating』. 防止此弊為戒 (Fángzhǐ cǐ bì wèi jiè): Preventing this abuse is called 『戒 (jiè) - precept』. 亦功能立名 (Yì gōngnéng lì míng): It can also be named according to its function.
四具四緣 (Sì jù sì yuán): Possessing four conditions. 一是 (Yī shì): One is
五辛。二起彼想。三無開緣。謂重病及度生等。四食已便犯。
五闕緣可準。
六輕重者。約境氣有濃淡。約心情有貪厭。約事緣有損益。並有輕重可知。
七通塞者。謂自重病及救多生有利益安樂等緣。理應是通。余皆塞也。
八釋文中有三。初總制。二大蒜下別制。此中五辛與余處別。余處有韭蘭蔥蒜及興渠為五。此文五中大蒜可知。有人說。慈蔥是胡蔥。蘭蔥是家蔥。上三是人間常食。革蔥是山蔥。北地有江南無。其興渠。有說蕓臺是也。然未見誠文。有說。江南有葉似野蒜草。根莖似韭。亦名𫈭咾子。無子北地所無也。又釋其阿魏藥梵語名興渠。將謂是此辛臭物之苗葉。三若故下違制結犯。
不舉教懺戒品第五
初制意者。菩薩理應舉過示人令其懺洗務令清凈。開光遺寄使其正法千載不墮。下救黎元不捨群品。上護聖教以報佛恩。為益重甚故須制也。
二次第者。前自潔己身。今則不與穢行同居故也。
三釋名者。作違教理。聖結有愆。曲順彼情覆不勸悔。戒防此失。亦功能立名。
四具緣者。五緣成犯。一是犯戒有情。二知彼有罪。三無別違緣。四故作覆藏。五共同法事。
五闕緣中。闕初二無罪。闕第三亦無犯。謂若舉彼即起煩惱。鬥爭
【現代漢語翻譯】 現代漢語譯本 五辛（指五種辛辣的植物）。二、起彼想：產生與五辛相關的想法。三、無開緣：沒有可以開許的特殊情況，例如重病或度化眾生等。四、食已便犯：一旦食用五辛，即構成違犯。
五、闕緣可準：缺少構成違犯的條件可以被認可。
六、輕重者：違犯的輕重程度，取決於所食用五辛的氣味濃淡，取決於食用者的心情是貪戀還是厭惡，取決於事情的因緣是否有損益。這些因素都會影響違犯的輕重程度。
七、通塞者：所謂『通』，是指自身患重病，或者爲了救度眾多眾生而有利益安樂等因緣，在這些情況下，食用五辛理應是允許的。其餘情況都屬於『塞』，即禁止食用。
八、釋文中有三：首先是總的制止，其次是大蒜等個別制止。這裡對五辛的定義與其他地方不同。其他地方通常將韭菜、蘭蔥、蔥、蒜以及興渠作為五辛。此文中的五辛，大蒜是可以確定的。有人說，慈蔥是胡蔥，蘭蔥是家蔥，以上三種是人間常食用的。革蔥是山蔥，北方有而江南沒有。至於興渠，有人說是蕓臺。然而沒有看到確鑿的文獻依據。有人說，江南有一種葉子像野蒜草，根莖像韭菜的植物，也叫𫈭咾子，沒有種子，北方沒有。還有人解釋說，阿魏藥的梵語名字叫興渠，就認為是這種辛臭植物的苗葉。三、若故下違制結犯：如果明知故犯，則構成違犯。
不舉教懺戒品第五
初、制意者：菩薩理應揭示他人的過錯，使其懺悔洗滌，務必使其清凈。開啟光明，遺留教義，使正法流傳千年而不衰落。下能救濟百姓，不捨棄任何眾生。上能護持聖教，以報答佛恩。因為利益重大，所以需要制定此戒。
二、次第者：前面是自身保持清凈，現在是不與行為污穢的人同住在一起。
三、釋名者：『作違教理，聖結有愆，曲順彼情覆不勸悔』，這是違背教理，聖人因此而結下罪過。爲了順從他人情面而隱瞞過錯，不勸導其懺悔。戒律就是爲了防止這種過失，因此也因其功能而得名。
四、具緣者：五種因緣具足，構成違犯。一是犯戒的有情，二是知道對方有罪，三是沒有其他的特殊因緣，四是故意隱瞞，五是共同參與法事。
五、闕緣中：缺少前兩個條件則無罪。缺少第三個條件也沒有違犯。意思是說，如果揭發對方的過錯，對方就會產生煩惱，發生爭鬥。
【English Translation】 English version The five pungent roots (referring to five kinds of spicy plants). Second, 'arising thoughts about them': generating thoughts related to the five pungent roots. Third, 'no permissible exceptions': there are no special circumstances that allow for their consumption, such as serious illness or the salvation of sentient beings. Fourth, 'offense committed upon consumption': once the five pungent roots are consumed, a transgression is committed.
Fifth, 'deficient conditions are permissible': lacking the conditions that constitute a transgression can be permissible.
Sixth, 'severity': The severity of the transgression depends on the intensity of the odor of the five pungent roots consumed, the consumer's state of mind (whether it is one of craving or aversion), and whether the circumstances of the matter involve benefit or harm. These factors all influence the severity of the transgression.
Seventh, 'open and closed': 'Open' refers to situations where one is seriously ill or where there are circumstances of benefit and well-being, such as saving many beings. In these cases, consuming the five pungent roots should be permissible. All other situations are considered 'closed,' meaning that consumption is prohibited.
Eighth, 'Explanation in the text has three parts': First, there is a general prohibition; second, there are specific prohibitions regarding garlic, etc. The definition of the five pungent roots here differs from other places. Other places usually consider garlic, leeks, onions, scallions, and asafoetida as the five pungent roots. In this text, garlic is definitely one of the five. Some say that 'compassionate onion' is the foreign onion, 'orchid onion' is the domestic onion, and the above three are commonly eaten by people. 'Leather onion' is the mountain onion, found in the north but not in the south. As for asafoetida, some say it is 'yun tai'. However, there is no reliable textual evidence for this. Some say that in the south there is a plant with leaves like wild garlic and roots like leeks, also called '𫈭咾子', which has no seeds and is not found in the north. Others explain that the Sanskrit name for asafoetida is 'hingu', and they believe it to be the sprouts and leaves of this pungent-smelling plant. Third, 'if knowingly violating the prohibition, an offense is committed': If one knowingly violates the prohibition, a transgression is committed.
Chapter Five on Not Exposing Others' Faults for Confession
First, 'the intention of the prohibition': Bodhisattvas should reveal the faults of others so that they may repent and cleanse themselves, ensuring their purity. To illuminate and leave behind teachings so that the true Dharma may be transmitted for thousands of years without decline. Below, to save the people and not abandon any sentient beings. Above, to protect the holy teachings and repay the Buddha's kindness. Because the benefits are so great, this precept must be established.
Second, 'the order': First, one purifies oneself; now, one does not dwell with those whose actions are impure.
Third, 'explanation of the name': 'Acting against the teachings, the sage incurs faults, accommodating others' feelings by concealing and not encouraging repentance.' This is to act against the teachings, and the sage incurs faults as a result. To conceal faults in order to accommodate others' feelings and not encourage them to repent. The precept is to prevent this fault, and thus it is named for its function.
Fourth, 'complete conditions': Five conditions must be met for a transgression to occur. First, there is a sentient being who has violated a precept; second, one knows that the other has committed a fault; third, there are no other special circumstances; fourth, one intentionally conceals the fault; fifth, one participates in the same Dharma activities.
Fifth, 'deficient conditions': Lacking the first two conditions results in no offense. Lacking the third condition also results in no offense. This means that if one were to expose the other's fault, the other would become agitated and engage in conflict.
而生。是故如草布地。餘二闕可知。
六輕重者。犯小戒不教應輕。重則應重。又五八應小。十七應重。又舉而不從為輕。從而不舉為重。又福弱不能舉為輕。瞋嫌不舉為重。並可知。
七通塞者。自無五德他不從者。理通無犯。餘位皆塞。
八釋文中二。初對緣正制。二而菩薩下違制犯。前中亦二。初舉制戒緣有七種。一犯八戒有二。一小乘八戒如成實論。二菩薩八戒如文殊問經。二犯五戒亦二。一小乘五戒如小論。二菩薩五戒如善生經。三犯。十戒亦二。一沙彌十戒如律。二菩薩十戒復二。一如此經十無盡戒。二文殊問經亦以沙彌十戒為菩薩戒。四毀禁亦二。一大比丘戒。二菩薩戒。五七逆如下辨。六八難者一義十三難中除五逆。以彼入七逆中故餘八是。此猶恐未然。以非人等不障得戒故。又有人釋是三塗等八難。此應非。以彼是報非舉懺故今正解。取彼八難之因即罪業也。以懺除故。七一切通結。二應教下。正制戒行。謂以慈心教其懺洗。二而菩薩下違制結犯中亦二。先違制后結犯。前中有三。一不教誨而共住者處同也。二利同亦是食同。三法同布薩者梵語正音名補殺多。此云凈住。謂三業光潔名凈。即戒無毀缺也。與眾和合名住。即法理無二也。后而不舉下結犯可知。依瑜伽戒本云。若諸
【現代漢語翻譯】 現代漢語譯本 而生。所以說就像草覆蓋大地一樣。其餘兩種情況可以推知。
六、輕重：違反小戒而不教導，應該判為輕罪；違反重戒，則應該判為重罪。此外，五戒和八戒應判為輕罪，十七戒應判為重罪。再者，檢舉了卻不聽從的判為輕罪，聽從了卻不檢舉的判為重罪。還有，福德淺薄不能檢舉的判為輕罪，因為嗔恨嫌隙而不檢舉的判為重罪。這些都可以推知。
七、通塞：自身沒有五德（戒德、多聞德、智慧德、慚愧德、定德），他人不聽從的，在道理上是通達的，沒有違犯。其餘情況都是閉塞的。
八、解釋文中有二部分。首先是對因緣而制定的戒律進行解釋，其次是說明菩薩違犯戒律的情況。在第一部分中又分為兩部分。首先列舉了制定戒律的因緣，共有七種。一、違犯八戒有兩種：一是小乘的八戒，如《成實論》所說；二是菩薩的八戒，如《文殊問經》所說。二、違犯五戒也有兩種：一是小乘的五戒，如《小論》所說；二是菩薩的五戒，如《善生經》所說。三、違犯十戒也有兩種：一是沙彌的十戒，如律典所說；二是菩薩的十戒，又分為兩種：一是如此經中的十無盡戒；二是《文殊問經》也以沙彌的十戒作為菩薩戒。四、毀壞禁戒也有兩種：一是大比丘戒，二是菩薩戒。五、七逆罪如下文辨析。六、八難，指義十三難中除去五逆罪，因為五逆罪已歸入七逆罪中，剩餘的八種是八難。這裡仍然擔心考慮不周全，因為非人等並不妨礙得戒。又有人解釋為三塗（地獄、餓鬼、畜生）等八難。這種解釋應該不對，因為三塗是果報，不是檢舉和懺悔的對象。現在正確的解釋是，取八難的原因，即罪業。因為可以通過懺悔來消除。七、一切罪行總結。二、應教導下，正式制定戒律的行為。即以慈悲心教導他們懺悔洗滌罪業。二、而菩薩下，違犯戒律而結罪的情況也分為兩部分：先是違犯戒律，后是結罪。前者分為三種情況：一是不教導悔過而共同居住，處所相同。二、利益相同，也是飲食相同。三、法相同，指布薩（梵語，正音為『補殺多』，意為『凈住』），即身口意三業清凈無染，稱為『凈』，也就是戒律沒有毀壞缺失；與大眾和合，稱為『住』，也就是法理沒有二致。後文『而不舉下』是關於結罪的，可以推知。《瑜伽戒本》中說：『如果諸……』
【English Translation】 English version And be born. Therefore, it is like grass covering the ground. The remaining two situations can be inferred.
Six, Light and Heavy: If a minor precept is violated and no teaching is given, it should be judged as a light offense; if a major precept is violated, it should be judged as a heavy offense. Furthermore, the five precepts and eight precepts should be judged as light offenses, and the seventeen precepts should be judged as heavy offenses. Moreover, if someone is reported but not heeded, it is judged as a light offense; if someone is heeded but not reported, it is judged as a heavy offense. Also, if one's merit is weak and one cannot report, it is judged as a light offense; if one does not report due to anger and aversion, it is judged as a heavy offense. These can all be inferred.
Seven, Open and Closed: If one does not possess the five virtues (virtue of precepts, virtue of learning, virtue of wisdom, virtue of shame, virtue of samadhi), and others do not listen, then in principle it is open and there is no violation. All other situations are closed.
Eight, There are two parts in the explanation. First, there is an explanation of the precepts established based on conditions, and second, there is an explanation of the situations in which Bodhisattvas violate the precepts. In the first part, there are two parts. First, the conditions for establishing the precepts are listed, and there are seven types. 1. Violating the eight precepts has two aspects: one is the eight precepts of the Hinayana, as described in the Tattvasiddhi Shastra (Chengshi Lun); the other is the eight precepts of the Bodhisattva, as described in the Manjushri Questions Sutra (Wenshu Wen Jing). 2. Violating the five precepts also has two aspects: one is the five precepts of the Hinayana, as described in the Xiaolun; the other is the five precepts of the Bodhisattva, as described in the Good Son Sutra (Shansheng Jing). 3. Violating the ten precepts also has two aspects: one is the ten precepts of the Shramanera, as described in the Vinaya; the other is the ten precepts of the Bodhisattva, which are further divided into two aspects: one is the ten inexhaustible precepts in this sutra; the other is that the Manjushri Questions Sutra also uses the ten precepts of the Shramanera as the Bodhisattva precepts. 4. Breaking the prohibitions also has two aspects: one is the precepts of the Bhikshu, and the other is the precepts of the Bodhisattva. 5. The seven rebellious acts are discussed below. 6. The eight difficulties refer to the thirteen difficulties in meaning, excluding the five rebellious acts, because the five rebellious acts have been included in the seven rebellious acts, and the remaining eight are the eight difficulties. There is still concern that this is not comprehensive, because non-humans do not prevent one from receiving the precepts. Some people also interpret this as the eight difficulties of the three evil realms (hell, hungry ghosts, animals). This interpretation should be incorrect, because the three evil realms are retribution, not objects of reporting and repentance. The correct interpretation now is to take the cause of the eight difficulties, which is sinful karma. Because it can be eliminated through repentance. 7. A summary of all offenses. 2. Under 'should teach', the formal establishment of the precepts. That is, to teach them to repent and wash away their sins with a compassionate heart. 2. And under 'Bodhisattva', the situation of violating the precepts and incurring offenses is also divided into two parts: first, violating the precepts, and then incurring offenses. The former is divided into three situations: one is living together without teaching repentance, in the same place. Two, the same benefits, also the same food. Three, the same Dharma, referring to Posadha (Sanskrit, the correct pronunciation is 'Posadha', meaning 'pure dwelling'), that is, the three karmas of body, speech, and mind are pure and undefiled, called 'pure', that is, the precepts are not broken or missing; being in harmony with the assembly is called 'dwelling', that is, the Dharma principle is not different. The following 'and not reporting' is about incurring offenses, which can be inferred. The Yoga Precepts says: 'If all...'
菩薩安住菩薩凈戒律儀見諸有情應可呵嘖應可治罰應可驅擯。懷染污心而不呵嘖。或雖呵嘖而不治罰如法教誡。或雖治罰如法教誡而不驅擯。是名有犯。有所違越是染污犯。若由懶墮懈怠放逸而不呵嘖乃至驅擯非染違犯。無犯者若了知彼不可療治。不可與語。喜出粗言。多生嫌恨故應棄捨。若觀待時。若觀因此闕訟諍競。若觀因此令僧諠雜令僧破壞。知彼有情不懷諂曲成就增上猛利慚愧疾疾還凈。不呵嘖乃至驅擯皆無違犯。解云。輕過但呵。中過須罰。重過須擯。皆以慈心不以瞋恚。利益不以損害。知時不以非時等也。
梵網經疏卷四(終) 大正藏第 40 冊 No. 1813 梵網經菩薩戒本疏
梵網經菩薩戒本疏第五
魏國西寺沙門法藏撰
不敬請法戒第六
初制意者。諸佛所師謂是法。菩薩理應敬人重法滅身求請。而反露踞傲輕慢人法。失道之甚故須制也。
二次第者。前則于失者不教誨。今則于得者不敬請也。
三釋名者。輕人慢法名不敬請。戒防此失。亦功能立名。
四具緣者。四緣成犯。一實有大乘解行之人。二無別開緣。三故起慢心。四不供養不請法。
五闕緣可知。
六輕重者。約人者有三。一解行過己。是軌範師。傲而不
【現代漢語翻譯】 現代漢語譯本：菩薩安住于菩薩的清凈戒律中，見到那些應該呵責、應該懲罰、應該驅逐的有情（眾生）。如果懷著染污的心而不去呵責，或者即使呵責了，也不按照佛法去懲罰和教誡，或者即使懲罰了和如法教誡了，也不驅逐他們，這就被認為是有犯戒。有所違越就是染污犯。如果是由於懶惰、懈怠、放逸而不去呵責乃至驅逐，就不是染污違犯。沒有犯戒的情況是：如果瞭解到那些有情無法被教導，無法溝通，喜歡說粗話，容易引起怨恨，所以應該放棄他們。或者觀察時機，或者考慮到這樣做會導致爭訟和競爭，或者考慮到這樣做會使僧團喧鬧和破壞，如果瞭解到那些有情沒有虛偽之心，具有強烈的慚愧心，能夠迅速改正，那麼不呵責乃至驅逐他們，都沒有違犯。解釋說，輕微的過錯只要呵責，中等的過錯需要懲罰，嚴重的過錯需要驅逐。所有這些都要以慈悲心，而不是以嗔恨心；爲了利益他們，而不是爲了損害他們；知道合適的時機，而不是在不合適的時機等。 《梵網經疏》卷四（終） 大正藏第40冊 No. 1813 《梵網經菩薩戒本疏》
現代漢語譯本：《梵網經菩薩戒本疏》第五 魏國西寺沙門法藏撰
不敬請法戒第六
最初制定這條戒律的用意是：諸佛所尊崇的是佛法。菩薩理應尊敬說法之人，重視佛法，甚至不惜犧牲生命去尋求佛法。但如果反而傲慢輕視說法之人和佛法，這是修道的大忌，所以需要制定這條戒律。
其次序是：前面一條戒是對於犯錯的人不去教誨，這一條戒是對於有學問的人不去恭敬請教。
第三解釋名稱：輕視說法之人，怠慢佛法，叫做不敬請法。這條戒律是爲了防止這種過失。也可以用它的功能來命名。
第四構成條件：有四個條件構成犯戒。一是確實有精通大乘佛法、身體力行的人。二是沒有其他開脫的理由。三是故意生起傲慢之心。四是不供養，不請教佛法。
第五缺少任何一個條件，就不會構成犯戒。
第六輕重程度：從對像（說法之人）來說，有三種情況。一是他的見解和修行超過自己，是自己的軌範師，卻傲慢不敬。
【English Translation】 English version: A Bodhisattva abiding in the pure precepts of a Bodhisattva, seeing sentient beings who should be reproached, punished, or expelled, harbors a defiled mind and does not reproach them; or even if they are reproached, they are not punished and taught according to the Dharma; or even if they are punished and taught according to the Dharma, they are not expelled. This is considered a transgression. Any violation is a defiled transgression. If it is due to laziness, negligence, or carelessness that they are not reproached or even expelled, it is not a defiled transgression. There is no transgression if it is understood that those sentient beings cannot be taught, cannot be communicated with, like to speak harshly, and easily cause resentment, so they should be abandoned. Or considering the timing, or considering that doing so would lead to litigation and competition, or considering that doing so would cause the Sangha to be noisy and disruptive, if it is understood that those sentient beings do not harbor hypocrisy, have strong remorse, and can quickly correct themselves, then not reproaching or even expelling them is not a violation. It is explained that minor faults only require reproach, moderate faults require punishment, and serious faults require expulsion. All of these should be done with compassion, not with anger; for their benefit, not for their harm; knowing the appropriate time, not at an inappropriate time, etc. 'Brahma Net Sutra Commentary' Volume 4 (End) Taisho Tripitaka Volume 40 No. 1813 'Brahma Net Sutra Bodhisattva Precept Commentary'
English version: 'Brahma Net Sutra Bodhisattva Precept Commentary' Volume 5 Written by Shramana Fazang of Xisi Temple, Wei Kingdom
The Sixth Precept of Disrespecting the Request for Dharma
The initial intention of establishing this precept is: what all Buddhas revere is the Dharma. Bodhisattvas should respect the person who speaks the Dharma, value the Dharma, and even sacrifice their lives to seek the Dharma. But if they are arrogant and disrespectful towards the person who speaks the Dharma and the Dharma itself, this is a great taboo in cultivation, so it is necessary to establish this precept.
The order is: the previous precept is about not teaching those who have made mistakes, this precept is about not respectfully requesting teachings from those who are knowledgeable.
The third explanation of the name: looking down on the person who speaks the Dharma and being negligent towards the Dharma is called disrespecting the request for Dharma. This precept is to prevent this fault. It can also be named according to its function.
The fourth constituent conditions: four conditions constitute a transgression. First, there is indeed a person who is proficient in Mahayana Buddhism and practices it diligently. Second, there is no other reason for exculpation. Third, one deliberately generates arrogance. Fourth, one does not make offerings and does not request teachings on the Dharma.
Fifth, if any one of these conditions is missing, it will not constitute a transgression.
Sixth, the degree of severity: from the perspective of the object (the person who speaks the Dharma), there are three situations. First, his views and practice surpass oneself, he is one's guiding teacher (Guifan Shi), but one is arrogant and disrespectful.
敬請理應是重。二解行同己不請少輕。三劣己不請無犯。二約法亦三。準人可知。
七通塞者。重樓戒經云。若菩薩憍慢心故不咨問師不受師教得罪。不犯者。若病若狂若癡。若大聰明多聞有智為調眾生。若入定時也。
八釋文者。文中三。初見勝人遠來明制戒緣。二即起等明正為制戒。三若不爾等明故違結犯。初中大乘法師者。總舉簡異小乘故也。下別辨。同於大法。同見解勝。同行是行勝。入僧坊約出家菩薩。舍宅約在家。城邑約王等。二正制中二。初制約敬養人。二制啟請法。前中迎送各禮約初后威儀也。日日三時約時分也。謂辰旦供養小食。齋時供養正食。余時供非時湯藥等。故為三時也。三雨金等下約所用資具也。謂重法情深。於人極敬。良由末代說法之師替如來處故。令尊重極至供養。故攝論云。若人戒足雖羸劣。而能說法利多人。如佛世尊應供養受彼所說故相似。又謗佛經中。有人謗辨積法師即為謗佛。供養法師即為供養佛等。又如大法炬經法師品中廣顯。大乘法師令其敬養等。二常請下於法制請中。三時者。謂於一日初中后三時請法。隨彼請時皆具威儀。褊袒禮等是身業也。請法之辭語業也。不生瞋心等意業也。今辨難辦之供。情無患惱。身受難忍之苦。不生瞋心故也。如賢愚經第一卷
【現代漢語翻譯】 現代漢語譯本 敬請理應是重要的。第二，理解和行動與自己相同，不請求就稍微輕視。第三，認為自己不如別人，不請求就沒有冒犯。第二，依據戒律也有三種情況。根據他人情況可以推知。
第七，關於通融和阻塞的情況。《重樓戒經》說：『如果菩薩因為驕慢心而不諮詢老師，不接受老師的教導，就會犯戒。』不犯戒的情況是：如果生病、發狂、愚癡，或者非常聰明、博學多聞、有智慧爲了調伏眾生，或者進入禪定時。
第八，解釋經文。經文分為三部分。首先，見到勝人遠道而來，說明制定戒律的因緣。其次，『即起』等說明正是爲了制定戒律。第三，『若不爾』等說明故意違犯就會結罪。第一部分中，『大乘法師』是總的舉例，爲了區別于小乘。下面分別辨別。『同於大法』，是見解相同殊勝。『同行』是行為殊勝。『入僧坊』指針對出家菩薩。『舍宅』指針對在家菩薩。『城邑』指針對國王等。第二部分，正式制定戒律，分為兩部分。首先，制定關於尊敬供養人的戒律。其次，制定關於啟請佛法的戒律。前一部分中，『迎送各禮』是說開始和結束的威儀。『日日三時』是說時間上的劃分，指早晨供養小食，齋時供養正食，其餘時間供養非時湯藥等，所以說是三個時辰。第三，『三雨金』等是說所用的資具。這是因為重視佛法，情意深厚，對人極其尊敬。這是因為末法時代的說法之師代替如來宣講佛法，所以要極盡尊重地供養。因此《攝大乘論》說：『如果有人戒行具足，即使身體羸弱，但能說法利益眾人，就應該像佛世尊一樣供養，接受他所說的法。』又在《謗佛經》中說，有人誹謗辨積法師，就是誹謗佛；供養法師，就是供養佛等。又如《大法炬經·法師品》中廣泛地闡述了大乘法師應該受到尊敬供養等。第二，『常請』以下是關於對佛法制定請法的戒律。『三時』是指一天中的初、中、后三個時辰請法。無論何時請法，都要具備威儀。『褊袒禮』等是身業。請法的言辭是語業。『不生瞋心』等是意業。現在辨別難以辦理的供養，情意上沒有憂患煩惱，身體上承受難以忍受的痛苦，也不生起嗔恨心。如《賢愚經》第一卷所說。
【English Translation】 English version Respectful requests should be considered important. Secondly, if understanding and action are the same as oneself, not requesting is a slight offense. Thirdly, considering oneself inferior to others, not requesting is not an offense. Secondly, according to the precepts, there are also three situations. One can infer based on the circumstances of others.
Seventh, regarding situations of allowance and restriction. The Chong Lou Jie Jing (Sutra of the Layered Tower Precepts) says: 'If a Bodhisattva, due to arrogance, does not consult a teacher and does not accept the teacher's teachings, they commit an offense.' Not committing an offense occurs if one is sick, mad, foolish, or very intelligent, learned, and wise for the sake of taming sentient beings, or if one is in meditative absorption.
Eighth, explaining the text. The text is divided into three parts. First, seeing a superior person coming from afar explains the reason for establishing the precepts. Second, 'immediately rising' and so on explains that it is precisely for establishing the precepts. Third, 'if not so' and so on explains that deliberately violating them results in committing an offense. In the first part, 'Mahayana Dharma Master' is a general example to distinguish it from the Hinayana. The following distinguishes them separately. 'Same as the Great Dharma' means the views are the same and superior. 'Same practice' means the conduct is superior. 'Entering the Sangha monastery' refers to ordained Bodhisattvas. 'Residence' refers to lay Bodhisattvas. 'City' refers to kings and so on. The second part, formally establishing the precepts, is divided into two parts. First, establishing precepts regarding respecting and supporting people. Second, establishing precepts regarding requesting the Dharma. In the first part, 'welcoming and sending off with prostrations' refers to the proper conduct at the beginning and end. 'Daily three times' refers to the division of time, meaning offering a small meal in the morning, offering a proper meal at mealtime, and offering non-seasonal soup and medicine at other times, hence the three times. Third, 'three rains of gold' and so on refers to the resources used. This is because of valuing the Dharma, deep affection, and extreme respect for people. This is because the Dharma masters of the degenerate age preach the Dharma in place of the Tathagata (Thus Come One), so they should be offered the utmost respect. Therefore, the She Da Cheng Lun (Compendium of the Mahayana) says: 'If someone is complete in precepts, even if their body is weak, but they can preach the Dharma and benefit many people, they should be offered to like the Buddha (Enlightened One), and accept what they say.' Also, in the Bang Fo Jing (Sutra of Slandering the Buddha), it says that someone who slanders Bian Ji (Name of a Dharma Master) is slandering the Buddha; offering to a Dharma Master is offering to the Buddha, and so on. Also, as extensively explained in the Da Fa Ju Jing (Great Dharma Torch Sutra), Chapter on Dharma Masters, Mahayana Dharma Masters should be respected and offered to, and so on. Second, 'always requesting' below is about establishing precepts for requesting the Dharma. 'Three times' refers to requesting the Dharma in the morning, noon, and evening of a day. Whenever requesting the Dharma, one must have proper conduct. 'Baring one shoulder and prostrating' and so on is bodily action. The words of requesting the Dharma are verbal action. 'Not generating anger' and so on is mental action. Now distinguishing the difficult-to-manage offerings, there is no worry or distress in intention, and the body endures unbearable suffering without generating anger. As said in the first volume of the Xian Yu Jing (Sutra of the Wise and Foolish).
。釋迦過去作毗楞竭王。為求一偈身受千釘。又如雪山童子。為求半偈高巖捨命。如是等故云為法滅身等。三若不爾等違犯結罪可知。
不聽經律戒第七
初制意者。但新學菩薩觸事無知理。應執持經律四方求學以成道行。而反有誦不聽。抱自無知不識持犯。故令戒行並皆虧失。退入邪小。為過既重故須制也。
二次第者。前則通請大法。今則別聽毗尼。故須制也。
三釋名者。化制二教別名經律。不能就師屬耳餐受。戒防此失立斯名。
四具緣者亦具四緣。一是新學。二有講法處。三無別開緣。四不往聽受。故便犯。
五闕緣可知。
六輕重者。約人約法各三類輕重。準前可見。
七通塞者。亦準前戒可知。
八釋文中三。初舉勝緣。二是新學下對緣正制。三若不至下故違結犯。初中一切處者。通舉一切俱是講說經律之處。有講毗尼經律者。舉所講法也。毗尼此云滅。謂身語意惡猛氣炎熾。戒能防止故稱名滅。謂此經律宣說毗尼故云毗尼經律。大宅舍者別顯處也。講法者重顯法也。謂開釋本文名之為講。正制中二。先約法制。聽謂應持經律往彼聽受。二若山林下約處制。往令其受法。三若不至下故違結犯可知。
背正向邪戒第八
初制意者。
【現代漢語翻譯】 現代漢語譯本：釋迦牟尼過去做毗楞竭王（Vilangeya，國王名）時，爲了求得一句偈語，身體承受了千根釘子的痛苦。又如雪山童子，爲了求得半句偈語，在高高的巖石上舍棄了生命。像這些例子，所以說爲了佛法可以犧牲生命等等。第三，如果不是這樣，那麼違犯戒律而結罪是可以理解的。
不聽經律戒 第七
最初制定此戒的原因是：剛開始學習的菩薩對事理一無所知，應該執持經律，四處求學以成就道業。然而反而有人誦經卻不聽講，抱著自己的無知，不認識持戒和犯戒。因此導致戒行全部虧損，退入邪道和小乘。因為過失嚴重，所以需要制定此戒。
其次，次第方面：前面是普遍地請求大法，現在是特別地聽聞毗尼（Vinaya，戒律），所以需要制定此戒。
第三，解釋名稱：化教和制教分別名為經和律。不能親近老師，用耳朵接受教誨。戒律防止這種過失，因此立下這個名稱。
第四，具足因緣：也具足四種因緣。一是新學，二是有講法的地方，三是沒有其他的開緣，四是不前往聽受。這樣就犯戒。
第五，缺少因緣的情況可以推知。
第六，輕重方面：約人和約法各有三種輕重。參照前面的內容可以理解。
第七，通和塞的情況：也參照前面的戒律可以理解。
第八，解釋文中有三部分。首先是舉出殊勝的因緣。二是『是新學下』，針對因緣正式制定戒律。三是『若不至下』，說明違犯戒律而結罪的情況。最初的部分，『一切處者』，普遍地舉出一切都是講說經律的地方。『有講毗尼經律者』，舉出所講的法。毗尼，這裡的意思是『滅』，指的是身語意惡的猛烈氣焰。戒律能夠防止這些，所以稱為『滅』。指的是這部經律宣說毗尼，所以說是毗尼經律。『大宅舍者』，特別地顯示處所。『講法者』，再次顯示法。所謂開釋本文，稱之為講。正式制定戒律的部分有兩點。首先是約法制定，聽，指的是應該執持經律前往聽受。二是『若山林下』，約處所制定。前往是爲了接受佛法。三是『若不至下』，說明違犯戒律而結罪的情況。
背正向邪戒 第八
最初制定此戒的原因是：
【English Translation】 English version: When Śākyamuni was King Vilangeya (name of a king) in the past, he endured the pain of a thousand nails in his body to seek a single verse. Also, like the Snow Mountain Hermit, he gave up his life on a high cliff to seek half a verse. Because of such examples, it is said that one can sacrifice one's life for the Dharma, and so on. Thirdly, if it were not so, then it is understandable that one would incur offenses for violating the precepts.
The Seventh Precept: Not Listening to Sutras and Vinaya
The initial reason for establishing this precept is: newly learning Bodhisattvas are ignorant of principles in dealing with matters, and should uphold the Sutras and Vinaya, seeking learning in all directions to accomplish the path. However, some recite Sutras but do not listen to lectures, embracing their own ignorance, not recognizing upholding and violating precepts. Therefore, the precepts and conduct are all lost, and they regress into heretical and small vehicles. Because the fault is serious, it is necessary to establish this precept.
Secondly, in terms of sequence: the previous one is a general request for the Great Dharma, and now it is specifically listening to the Vinaya (discipline), so it is necessary to establish this precept.
Thirdly, explaining the name: the teachings of transformation and the teachings of restriction are respectively called Sutras and Vinaya. One cannot be close to the teacher and receive teachings with one's ears. The precepts prevent this fault, so this name is established.
Fourthly, complete conditions: it also has four conditions. First, newly learning; second, there is a place for lecturing on the Dharma; third, there is no other exception; fourth, not going to listen and receive. Thus, one violates the precept.
Fifthly, the situation of lacking conditions can be inferred.
Sixthly, in terms of severity: there are three types of severity for both people and Dharma. It can be understood by referring to the previous content.
Seventhly, the situation of unobstructed and obstructed: it can also be understood by referring to the previous precepts.
Eighthly, there are three parts in the explanation of the text. First, it cites the superior conditions. Second, '是新學下' (shì xīn xué xià, 'the following is about newly learning'), formally establishes the precepts in response to the conditions. Third, '若不至下' (ruò bù zhì xià, 'if not going to'), explains the situation of incurring offenses for violating the precepts. In the initial part, '一切處者' (yī qiè chù zhě, 'all places'), generally mentions that all places are places for lecturing on Sutras and Vinaya. '有講毗尼經律者' (yǒu jiǎng pí ní jīng lǜ zhě, 'those who lecture on Vinaya Sutras'), cites the Dharma being lectured on. Vinaya, here means '滅' (miè, 'extinction'), referring to the fierce flames of evil in body, speech, and mind. The precepts can prevent these, so it is called 'extinction'. It refers to this Sutra and Vinaya proclaiming the Vinaya, so it is called Vinaya Sutras. '大宅舍者' (dà zhái shě zhě, 'great house'), specifically shows the place. '講法者' (jiǎng fǎ zhě, 'lecturing on the Dharma'), shows the Dharma again. The so-called explaining the text is called lecturing. There are two points in the part of formally establishing the precepts. First, it is established according to the Dharma, listening, referring to upholding the Sutras and Vinaya and going to listen and receive. Second, '若山林下' (ruò shān lín xià, 'if in the mountains and forests'), it is established according to the place. Going is for receiving the Dharma. Third, '若不至下' (ruò bù zhì xià, 'if not going to'), explains the situation of incurring offenses for violating the precepts.
The Eighth Precept: Turning Away from the Correct and Towards the Perverse
The initial reason for establishing this precept is:
菩薩理棄捨二乘受持大乘真實之法方名菩薩。而今乃棄大歸小失其正行。乖理之極故須制也。故涅槃經云。菩薩怖二乘道。如惜命者怖畏捨身。大般若戒品云。若菩薩設殑伽沙劫受妙五欲。于菩薩戒猶不名犯。若起一念二乘之心即名為犯。如是等文廣如彼說。
二次第者。前雖離慢勤學。而或心墮二乘故。次制令專習大乘也。
三釋名者。心舍大乘故名背正。遵崇邪小故曰向邪。戒禁防此失故名為戒。
四具緣者。一是大乘法。二起彼想。三心背語非。四舍此受彼。故結犯。
五闕緣者。準前釋可知。
六輕重者。約境大乘有權教實教。約心背舍有疑心決心。約事懶墮愚癡故各有輕重。並準釋可知。
七通塞者。此戒一向不開。以諸菩薩無有暫時舍大乘故。若癡狂若數數習對治。煩惱力強暫起還憶一切不犯。
八釋文者。于中三。先背正。二受邪。三結犯。初中情隔正理故云心背大乘。謂所說法真理名為常住。能說之教故稱經律。又釋。此大乘經律三世諸佛同說同行。更無改易故云常住經律也。語越真詮故云言非佛說。二而受持下受邪法中。先約人有二。或墮二乘地。或墮外道中。惡見下約邪法有二。或總撥一切佛所說法。此是外道惡見。或唯撥大乘不非小教。是二乘惡
【現代漢語翻譯】 現代漢語譯本 菩薩之所以被稱為菩薩，是因為他們捨棄了二乘（聲聞乘和緣覺乘）的法，而受持了大乘真實之法。如果現在捨棄大乘而歸向小乘，就失去了正確的修行，這是極其不合道理的，所以需要加以制止。因此，《涅槃經》中說：『菩薩畏懼二乘之道，就像珍惜生命的人畏懼捨棄身體一樣。』《大般若戒品》中說：『如果菩薩即使經歷殑伽沙劫（恒河沙數劫）享受美妙的五欲，在菩薩戒中也不算犯戒。如果生起一念二乘之心，就稱為犯戒。』像這樣的經文很多，詳細內容可以參考原文。 其次第是：前面雖然離開了驕慢而勤奮學習，但或許內心墮入了二乘，所以接下來要加以制止，使其專心修習大乘。 第三解釋名稱：內心捨棄大乘，所以叫做『背正』。遵從推崇邪惡的小乘，所以叫做『向邪』。戒律禁止這種過失，所以叫做『戒』。 第四具足因緣：一是大乘法，二是生起捨棄大乘的想法，三是內心背離而口頭否定，四是捨棄大乘而接受小乘，因此構成犯戒。 第五缺少因緣：可以參照前面的解釋來理解。 第六輕重：從所對境的大乘法來說，有權教（方便教法）和實教（真實教法）的區別；從內心背離捨棄來說，有疑心和決心的區別；從行為上來說，有懶惰和愚癡的區別，因此各有輕重。都可以參照前面的解釋來理解。 第七通塞：此戒一向不允許開緣（例外情況），因為諸位菩薩沒有暫時捨棄大乘的情況。如果因為愚癡、瘋狂或者反覆修習對治法，或者煩惱力量強大而暫時生起（捨棄大乘之心），但隨即憶起（大乘），則不犯戒。 第八解釋經文：其中分為三部分。首先是背離正法，其次是接受邪法，最後是判決犯戒。第一部分中，因為情感上隔絕了正理，所以說『心背大乘』。所謂說法中的真理，稱為常住。能夠宣說的教法，稱為經律。又解釋說，這部大乘經律是過去、現在、未來三世諸佛共同宣說和修行的，沒有更改和變動，所以稱為『常住經律』。言語違背了真實的教義，所以說『言非佛說』。第二部分『而受持下受邪法中』，首先從人的角度分為兩種情況：或者墮入二乘之地，或者墮入外道之中。『惡見下約邪法有二』，從邪法的角度分為兩種情況：或者完全否定一切佛所說的法，這是外道的惡見；或者只否定大乘，不否定小乘，這是二乘的惡見。
【English Translation】 English version A Bodhisattva is called a Bodhisattva because they abandon the Dharma of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and uphold the true Dharma of the Mahāyāna. If one now abandons the Mahāyāna and returns to the Hīnayāna, they lose their correct practice, which is extremely unreasonable and must be prevented. Therefore, the Nirvana Sutra says: 'Bodhisattvas fear the path of the Two Vehicles, just as those who cherish life fear abandoning their bodies.' The Mahāprajñāpāramitā Sūtra's chapter on precepts says: 'If a Bodhisattva enjoys the wonderful five desires for even Ganges sand kalpas (asaṃkhyeya-kalpa), it is still not considered a violation of the Bodhisattva precepts. If they give rise to a single thought of the Two Vehicles, it is called a violation.' There are many such texts, and the details can be found in the original text. The second order is: Although one has left arrogance and diligently studies, one's mind may fall into the Two Vehicles. Therefore, the next step is to prevent this and make them concentrate on studying the Mahāyāna. The third is to explain the name: Abandoning the Mahāyāna in one's heart is called 'turning away from the right (背正 bèi zhèng)'. Following and venerating the evil Hīnayāna is called 'turning towards the evil (向邪 xiàng xié)'. The precepts prohibit this fault, so they are called 'precepts (戒 jiè)'. The fourth is the complete set of conditions: First, the Dharma of the Mahāyāna; second, the thought of abandoning the Mahāyāna arises; third, the mind turns away and the words deny it; fourth, abandoning the Mahāyāna and accepting the Hīnayāna, thus constituting a violation. The fifth is the lack of conditions: It can be understood by referring to the previous explanation. The sixth is the severity: From the perspective of the object, the Mahāyāna Dharma, there are expedient teachings (權教 quán jiào) and true teachings (實教 shí jiào); from the perspective of abandoning in one's heart, there are doubt and determination; from the perspective of behavior, there are laziness and ignorance, so there are different degrees of severity. All can be understood by referring to the explanation. The seventh is the permissibility: This precept is never allowed to be opened (i.e., no exceptions are allowed), because no Bodhisattva temporarily abandons the Mahāyāna. If one temporarily gives rise to (the thought of abandoning the Mahāyāna) due to ignorance, madness, or repeatedly practicing antidotes, or if the power of afflictions is strong, but then immediately remembers (the Mahāyāna), then one does not violate the precept. The eighth is to explain the text: It is divided into three parts. First, turning away from the right; second, accepting the evil; and third, judging the violation. In the first part, because one's emotions are separated from the correct principle, it is said 'the mind turns away from the Mahāyāna (心背大乘 xīn bèi dà chéng)'. The truth in the Dharma that is spoken is called permanent (常住 cháng zhù). The teachings that can be proclaimed are called sutras and vinaya. It is also explained that this Mahāyāna sutra and vinaya are jointly proclaimed and practiced by the Buddhas of the past, present, and future, and there is no change or alteration, so it is called 'permanent sutras and vinaya (常住經律 cháng zhù jīng lǜ)'. Words that violate the true meaning are called 'words that are not spoken by the Buddha (言非佛說 yán fēi fó shuō)'. In the second part, 'and upholding, in accepting the evil Dharma', first, from the perspective of people, there are two situations: either falling into the realm of the Two Vehicles, or falling into the heretical paths. 'Evil views, about the evil Dharma, there are two', from the perspective of evil Dharma, there are two situations: either completely denying all the Dharma spoken by the Buddha, which is the evil view of the heretics; or only denying the Mahāyāna and not denying the Hīnayāna, which is the evil view of the Two Vehicles.
見也。一切禁戒亦二。或是外道烏雞鹿狗戒等。或小乘乖大之戒。邪見亦二。或是外道不信因果。或是小乘不信法空等。上是所詮經律。是能詮邪教。三結犯可知。
不瞻病苦戒第九
初制意者。菩薩以大悲為體。拔苦為用。何容見病而不瞻救。故須制也。又若能禁心看病令其得差。即是絕命。故須制也。又如來大聖尚躬瞻病苦。況其餘類而不瞻救。
二次第者。前背上勝法。今則舍下病苦。故次制也。又前則於法有背。今則于生不濟。故次制。
三釋名者。病之與苦鄰死之厄。舍而不救實違慈行。立禁防止。亦功能受稱。
四具緣者。一是病苦。二起彼想。三自無病等。四嫌心捨去。故結成犯。
五闕緣者。闕初二緣並無犯。闕第三緣中。若自少患即便捨去。應得小罪。若重無犯。闕第四緣中。有起嫌心不捨去起悲心而捨去。皆得小罪。如四分律云云。
六輕重者。約境病苦有輕重。約心悲念有厚薄。約事在緣有急緩。皆犯有輕重。準釋可知。
七通塞者。若自病。若新差。若遣人者看。若與食與藥。若彼自有人。若彼病已差。如是一切無犯。反上一切皆犯。更有餘緣。準思可知。
八釋文者有二。先舉緣制行。二而菩薩下故違結犯。亦是先令作持后顯止
【現代漢語翻譯】 現代漢語譯本： 『見』（見解）也分為兩種。一切禁戒也分為兩種。或者屬於外道的烏雞戒、鹿狗戒等，或者屬於小乘違背大乘教義的戒律。邪見也分為兩種。或者屬於外道不相信因果，或者屬於小乘不相信法空等。上面所說的是所詮釋的經律，下面所說的是能詮釋的邪教。三種結犯的情況可以根據以上內容推知。
不瞻病苦戒第九
最初制定此戒的意義在於：菩薩以大悲為本體，以拔除眾生苦難為作用。怎麼可以見到病人而不去照顧救助呢？所以需要制定此戒。又如果能夠盡心盡力地看護病人，使他們痊癒，這就是延續他們的生命。所以需要制定此戒。而且如來大聖尚且親自照顧病苦之人，更何況其他修行者而不去照顧救助呢？
其次序安排在於：前面是背離殊勝的佛法，現在則是捨棄低下的病苦。所以依次制定此戒。又前面是對佛法的違背，現在是對生命的見死不救。所以依次制定此戒。
解釋名稱：疾病與痛苦，與死亡的威脅相鄰近。捨棄而不救助，實在違背慈悲的行為。設立禁令來防止這種行為，也具有功德，可以接受稱讚。
構成違犯的條件：一是存在病苦，二是產生捨棄的想法，三是自己沒有疾病等情況，四是心生嫌棄而捨棄病人。具備以上條件，就構成違犯。
缺少構成違犯的條件：缺少前兩個條件，即沒有病苦或沒有捨棄的想法，就沒有違犯。缺少第三個條件，如果自己稍微有些不適就捨棄病人，應該得到輕微的罪過；如果病情嚴重，則沒有違犯。缺少第四個條件，如果產生嫌棄之心但不捨棄病人，或者產生悲憫之心但最終還是捨棄病人，都會得到輕微的罪過。如《四分律》所說。
輕重程度：根據病苦的輕重程度，根據悲憫之心的厚薄程度，根據事情的緩急程度，違犯的程度也有輕重之分。參照以上解釋可以推知。
通融與禁止：如果自己生病，或者剛剛痊癒，或者派遣他人去看護病人，或者給予食物和藥物，或者病人自己有照顧者，或者病人的病情已經好轉，這些情況都沒有違犯。反之，則都構成違犯。還有其他情況，可以根據以上原則進行思考判斷。
解釋經文分為兩個部分：首先是根據因緣制定戒律，其次是『而菩薩下故違結犯』，這也是先要求『作持』（積極行善），后彰顯『止持』（消極止惡）。
【English Translation】 English version: 'Views' (見) are also twofold. All precepts are also twofold. They may be the precepts of externalists, such as the chicken, deer, and dog precepts, or the precepts of the Small Vehicle (小乘) that contradict the Great Vehicle (大乘). Wrong views (邪見) are also twofold. They may be the externalists' disbelief in cause and effect, or the Small Vehicle's disbelief in the emptiness of phenomena (法空), and so on. The above refers to the sutras and precepts that are being explained (所詮經律), while the following refers to the heretical teachings that are capable of explaining (能詮邪教). The three types of transgressions (三結犯) can be understood from the above.
The Ninth Precept: Not Attending to the Sick (不瞻病苦戒第九)
The initial reason for establishing this precept is that a Bodhisattva takes great compassion as their essence and relieving suffering as their function. How can one bear to see the sick without attending to and helping them? Therefore, this precept is necessary. Furthermore, if one can wholeheartedly care for the sick and help them recover, it is equivalent to prolonging their lives. Therefore, this precept is necessary. Moreover, even the Tathagata (如來), the Great Sage, personally attends to the suffering of the sick; how much more so should other practitioners attend to and help them?
The order of this precept is as follows: Previously, one turned away from the superior Dharma (上勝法); now, one abandons the inferior suffering of the sick. Therefore, this precept is established in sequence. Furthermore, the former is a violation of the Dharma, while the latter is a failure to save lives. Therefore, this precept is established in sequence.
Explanation of the name: Sickness and suffering are close to the threat of death. Abandoning the sick without helping them truly violates the practice of compassion. Establishing prohibitions to prevent such behavior also has merit and is worthy of praise.
The conditions for constituting a transgression are: first, there is sickness and suffering; second, the thought of abandoning arises; third, one is not sick oneself; and fourth, one abandons the sick with a mind of aversion. When these conditions are met, a transgression is constituted.
Conditions under which there is no transgression: Lacking the first two conditions—that is, there is no sickness and suffering or no thought of abandoning—there is no transgression. Lacking the third condition, if one abandons the sick because of a slight discomfort, one should receive a minor offense; if the illness is severe, there is no transgression. Lacking the fourth condition, if one has a mind of aversion but does not abandon the sick, or if one has a mind of compassion but ultimately abandons the sick, one will receive a minor offense, as stated in the 《四分律》.
The severity of the transgression depends on the severity of the sickness and suffering, the depth of compassion, and the urgency of the situation. The severity of the transgression varies accordingly. This can be inferred from the above explanations.
Permissible and prohibited situations: If one is sick oneself, or has just recovered, or sends someone to care for the sick, or provides food and medicine, or the sick person has someone to care for them, or the sick person's condition has improved, there is no transgression in these situations. Conversely, all constitute transgressions. There are other situations that can be judged based on the above principles.
The explanation of the text is divided into two parts: First, the precepts are established based on conditions; second, '而菩薩下故違結犯' (and therefore the Bodhisattva violates and incurs transgression), which is also first requiring '作持' (positive action, actively doing good) and then highlighting '止持' (negative action, passively ceasing evil).
犯。前中亦二。初總舉令行。二若父母下別辨戒行。前中亦二。初總顯同佛。二挍量顯勝。八福田者。有人云。一造曠路美井。二水路橋樑。三平治險路。四孝事父母。五供養沙門。六供養病人。七救濟危厄。八設無遮大會。未見出何聖教。有云。供養三寶為三。四父母。五師僧。六貧窮。七病人。八畜生。亦未見教。賢愚經云。施五人得福無量。一知法人。二遠行來人。三遠去人。四飢餓人。五病人。足以三寶亦為八種。既言如佛無異。復言八中第一。明知非是后二種八。此應是初八之內方為第一也。二別顯中。父母等別舉親位顯其重相。理實通一切眾生也。言諸根不具等。顯其病相。如病既爾。苦惱亦然。皆令差脫。乃至身命亦不吝惜。如月上女割乳房以濟產婦。如毗舍母割肱肉以供病比丘等。皆務令得濟。不顧己命。是菩薩也。二而菩薩下故違結犯中。噁心害悲故云嗔恨。不至僧房者。約師僧弟子病處。城邑者。約父母等病處。曠野等者。通一切病苦處。見病不救者。正顯違行。犯輕垢者。結示罪名之。
畜諸殺具戒第十
初制意者。菩薩理應廣聚法財利樂眾生。反畜殺具乖于悲濟。故須制也。
二次第者。前防自身。不能濟病。今就依報不畜非器。故次制也。
三釋名者。殺具損命
【現代漢語翻譯】 現代漢語譯本 犯。前中亦二。初總舉令行。二若父母下別辨戒行。前中亦二。初總顯同佛。二較量顯勝。八福田者。有人云：一、造曠路美井；二、水路橋樑；三、平治險路；四、孝事父母；五、供養沙門（指佛教出家修行者）；六、供養病人；七、救濟危厄；八、設無遮大會。未見出何聖教。有云：供養三寶（佛、法、僧）為三，四、父母，五、師僧，六、貧窮，七、病人，八、畜生。亦未見教。《賢愚經》云：施五人得福無量。一、知法人，二、遠行來人，三、遠去人，四、飢餓人，五、病人。足以三寶亦為八種。既言如佛無異，復言八中第一，明知非是后二種八。此應是初八之內方為第一也。二別顯中。父母等別舉親位顯其重相，理實通一切眾生也。言諸根不具等，顯其病相。如病既爾，苦惱亦然，皆令差脫，乃至身命亦不吝惜。如月上女割**以濟產婦，如毗舍母割肱肉以供病比丘（佛教出家男眾）等，皆務令得濟，不顧己命，是菩薩也。二而菩薩下故違結犯中。噁心害悲故云嗔恨。不至僧房者，約師僧弟子病處。城邑者，約父母等病處。曠野等者，通一切病苦處。見病不救者，正顯違行。犯輕垢者，結示罪名之。
畜諸殺具戒第十
初制意者。菩薩理應廣聚法財利樂眾生，反畜殺具乖于悲濟，故須制也。
二次第者。前防自身，不能濟病。今就依報不畜非器，故次制也。
三釋名者。殺具損命
【English Translation】 English version Transgression. The former section also has two parts. The first generally mentions the enforcement of precepts. The second, starting with 'If parents,' distinguishes the precepts and conduct. The former section also has two parts. The first generally shows similarity to the Buddha. The second compares and reveals superiority. Regarding the 'eight fields of merit,' some say: 1. Building wide roads and beautiful wells; 2. Waterway bridges; 3. Leveling dangerous roads; 4. Filial piety towards parents; 5. Making offerings to Shramanas (Buddhist monks); 6. Caring for the sick; 7. Rescuing those in danger; 8. Holding unobstructed assemblies. It's unclear from which sacred teaching this comes. Some say: Offering to the Three Jewels (Buddha, Dharma, Sangha) counts as three, 4. Parents, 5. Teachers and monks, 6. The poor, 7. The sick, 8. Animals. This is also not seen in the teachings. The Sage and Fool Sutra says: Giving to five types of people yields immeasurable merit: 1. Those who know the Dharma; 2. Travelers from afar; 3. Those going far away; 4. The hungry; 5. The sick. This is sufficient, and the Three Jewels can also be considered as eight types. Since it's said to be no different from the Buddha, and then it's said to be the first among the eight, it's clear that it's not the latter two types of eight. This should be the first among the initial eight.
The second part specifically reveals that parents and others are specifically mentioned to highlight the importance of familial relationships, but in principle, it applies to all sentient beings. The phrase 'those with incomplete faculties' indicates their state of illness. Just as with illness, suffering and distress should also be alleviated, even to the point of not being stingy with one's own life. For example, the woman 'Moon Above' cut off her ** to help a pregnant woman, and Vishakha's mother cut flesh from her upper arm to offer to a sick Bhikshu (Buddhist monk), all striving to provide relief without regard for their own lives. This is a Bodhisattva. The second part, 'And Bodhisattvas,' explains the transgression and offense. 'Evil intent harms compassion,' hence the term 'anger and hatred.' 'Not going to the Sangha's residence' refers to the sick quarters of teachers, monks, and disciples. 'Towns and cities' refer to the sick quarters of parents and others. 'Wilderness and so on' refers to all places of suffering and illness. 'Seeing the sick and not helping' directly reveals the violation of conduct. 'Committing a minor offense' indicates the name of the transgression.
The Tenth Precept: Abstaining from Possessing Instruments of Killing
The initial intention of this precept is that a Bodhisattva should accumulate Dharma wealth to benefit all beings, but possessing instruments of killing contradicts compassion and relief, hence the need for this precept.
The order of this precept is as follows: The previous precept prevented harm to oneself and the inability to help the sick. Now, regarding external possessions, one should not possess non-essential tools, hence this precept comes next.
Explanation of the name: 'Instruments of killing' harm life.
違害悲濟。戒防此失立斯名。
四具緣者。一是殺具。二有彼想。三無別開緣。四故畜成犯。
五闕緣可知。
六輕重者。約境所畜有多少勝劣。約心情有克漫。約事擬用不用單合皆輕重之義。準思可知也。
七通塞者。義準為護佛法及調伏眾生畜應不犯。及從惡人乞得擬壞亦未壞無犯。反上一切隨畜皆犯。是故菩薩見他畜勸令毀破。若勸不得。應乞應贖。猶亦不得。應以威逼等(檢使)。要當令止。
八釋文者有三。初制畜非器。二止內怨。三故違結犯。初中但多殺具類。略列十種。一刀是割截義。二杖是捶打義。三弓是送箭義。四箭是中害義。五鉾是傷判義。六斧是斫伐義。七斗戰具。謂甲弩等一切俱是鬥戰之具。此上通害人及以畜生。八惡網是捕魚捕鳥。九殺生之器通舉坑型等。十總結。但是害具總不得畜故云一切不得畜也。二而菩薩下止內怨示行令修。于中但是發心行菩薩道者有殺父母怨。理無加報。故云菩薩等也。經云。以怨報怨。怨終叵盡。準有無怨怨乃息耳。是故不報。況復菩薩觀一切眾生。總無怨者。悉是悲境。俱是慈救。于曾有怨處。備起重心視如赤子。問若爾菩薩于自父母何成孝耶。答怨若未害。縱碎自身猶如微塵經無量劫。要當孝行以存護養。如其父母已被害
【現代漢語翻譯】 現代漢語譯本 違背慈悲濟世之心，設立戒律以防止這種過失，因此得名。
四種構成殺生罪的條件：一是具備殺生工具，二是有殺生的想法，三是沒有其他開脫的理由，四是故意持有並最終完成殺生行為，構成犯罪。
五種缺失任何一種條件的情況，可以推斷得知（不構成殺生罪）。
六、輕重之分：根據所持有的殺生工具的數量、優劣來判斷；根據心態，有克制和放縱之分；根據行為，有計劃使用和實際使用、單獨行為和共同行為等，這些都是判斷輕重的依據，可以根據這些標準來思考。
七、通融與否：如果爲了保護佛法和調伏眾生，持有殺生工具應不構成犯罪；或者從惡人處乞討得到，打算毀壞但尚未毀壞，也不構成犯罪。反之，如果隨意持有，都構成犯罪。因此，菩薩見到他人持有殺生工具，應勸其毀壞。如果勸說無效，應乞求或贖買。如果仍然無法阻止，應採取威逼等手段（檢查並使其停止），務必使其停止殺生行為。
八、解釋經文分為三個部分：首先是禁止持有殺生工具，其次是阻止內心的怨恨，最後是明知故犯。第一部分主要針對多種殺生工具，列舉了十種：一是刀，用於切割；二是杖，用於捶打；三是弓，用於發射箭矢；四是箭，用於射中目標造成傷害；五是矛，用於刺傷和劈砍；六是斧，用於砍伐；七是戰鬥工具，包括盔甲、弩等一切用於戰鬥的器具。以上這些都可能傷害人和動物。八是惡網，用於捕魚捕鳥；九是殺生之器，泛指各種陷阱等；十是總結，凡是殺生工具都不得持有，所以說一切都不得持有。第二部分，『而菩薩下』，阻止內心的怨恨，展示行為，引導修行。其中，只有發心行菩薩道的人，即使父母有怨恨，也不會加以報復。所以說『菩薩等也』。經中說：『以怨報怨，怨恨終究無法消除。』只有沒有怨恨，怨恨才能平息。因此，不應報復。更何況菩薩觀察一切眾生，都沒有怨恨，都是值得憐憫的對象，都是需要慈悲救助的對象。對於曾經有怨恨的人，更應以赤子之心對待。問：如果這樣，菩薩如何對自己的父母盡孝呢？答：如果怨恨尚未造成傷害，即使粉身碎骨，經歷無數劫，也要盡孝道，保護和贍養父母。如果父母已經被殺害
【English Translation】 English version It violates the heart of compassion and salvation. Precepts are established to prevent this fault, hence the name.
The four conditions for committing the sin of killing are: first, possessing the means of killing; second, having the intention to kill; third, having no other reason for exculpation; and fourth, intentionally possessing and ultimately completing the act of killing, thus constituting a crime.
The five situations where any one of the conditions is missing can be inferred (not constituting the sin of killing).
Six, the distinction between light and heavy: judged according to the quantity and quality of the killing tools possessed; according to the state of mind, there is a distinction between restraint and indulgence; according to the act, there is a distinction between planned use and actual use, individual action and joint action, etc. These are the basis for judging the severity, and one can think according to these standards.
Seven, permissibility: If holding killing tools is for the protection of the Buddha's teachings and the subduing of sentient beings, it should not constitute a crime; or if it is obtained by begging from evil people, intending to destroy it but not yet destroyed, it also does not constitute a crime. Conversely, if held casually, it constitutes a crime. Therefore, when a Bodhisattva sees others holding killing tools, they should persuade them to destroy them. If persuasion is ineffective, they should beg or redeem them. If it is still impossible to stop them, coercive measures should be taken (inspect and stop them), and they must be stopped from killing.
Eight, the explanation of the scriptures is divided into three parts: first, prohibiting the possession of killing tools; second, preventing inner resentment; and finally, knowingly violating the precepts. The first part mainly targets various killing tools, listing ten types: first, the knife, used for cutting; second, the staff, used for beating; third, the bow, used for launching arrows; fourth, the arrow, used for hitting the target and causing harm; fifth, the spear, used for stabbing and slashing; sixth, the axe, used for chopping; seventh, combat equipment, including armor, crossbows, and all other equipment used for combat. All of the above can harm people and animals. Eighth is the evil net, used for catching fish and birds; ninth is the instrument of killing, generally referring to various traps; tenth is the conclusion, all killing tools must not be possessed, so it is said that nothing must be possessed. The second part, 'And the Bodhisattva below', prevents inner resentment, demonstrates behavior, and guides practice. Among them, only those who aspire to practice the Bodhisattva path will not retaliate even if their parents have resentment. So it is said 'Bodhisattvas, etc.'. The sutra says: 'Revenge begets revenge, and resentment can never be eliminated.' Only without resentment can resentment be calmed. Therefore, one should not retaliate. Moreover, Bodhisattvas observe all sentient beings, and there is no resentment, all are objects of compassion, all need compassionate help. For those who have had resentment, they should be treated with the heart of a child. Question: If so, how can a Bodhisattva be filial to their parents? Answer: If resentment has not caused harm, even if one's body is crushed to dust, experiencing countless kalpas, one must be filial, protect and support one's parents. If the parents have been killed
訖。即是宿業。酬彼無益。更招大損怨怨不絕。如琉璃玉害釋種時。如來神力無如之何。此謂也。況餘眾生者。舉重況輕也。約境舉。父母重。餘眾生輕。約心。為父母酬罪得輕。為餘人酬得罪重。三若故畜下違犯結罪可知。如是十戒結上十種。勸學令持。下六品等指廣本。以彼六品之中有開有釋。如彼應知。
通國入軍戒第十一
自下第二十或之中。先明持犯。后結勸指廣。前中十戒即為十段。
就初戒中。制意者。菩薩理應和諸違諍令息相害。而反通國使令相侵害為失之甚。故須制也。別說有三。一生譏嫌故。二乖和行故。三成相殺故。為過既重。理宜須制。
二次第者。前即防畜戰殺之具。今則止彼身為戰使。次辨也。
三釋名者。為國使傳言入軍令鬥。戒防此失。故立其名。
四具緣者。一二國二軍。二為利養及噁心。三傳此言至彼所四彼聞已來害此。若據損命犯二罪。一望斷命邊犯殺戒。二身為軍國使邊犯此戒。
五闕緣者。若闕初緣。二國非怨計得方便罪不望殺邊。二若不為利但有噁心。若無噁心但為利為名。皆犯。若總闕此緣得重方便。三若不傳等總無犯。四彼若不相害亦犯重方便。可知。
六輕重者。約境。所傳之言有極惡劣惡。約心。為名利及
噁心。有單有雙。約事。令他有想害不想害。皆有輕重。思之可知。
七通塞者。若以善心為調伏彼令其和穆。入軍入國一切無犯。除上皆犯。更準思之。
八釋文者亦三。初舉過緣。二正制斷。三違結犯。初中為得財利或得官位。或但有噁心酬昔怨故。通國使命者。身為國使。通致兩頭論鬥戰事。或但在一處亦其圖策令得相害。亦犯此。或示得行兵等法。或入軍傳言立期交陣令多人命斷。故云殺無量眾生也。二而菩薩下正制斷中先舉輕。暫入軍中猶不開許。況作國賊令茲鬥戰。三若故下違結犯。可知也。
傷慈販賣戒第十二
初制意者。菩薩理應慈濟群品。乃而反販賣人畜四具自資。內違慈行外招譏謗。故須制也。
二次第者。前雖止為國賊。猶恐劫掠良賤。故須制也。
三釋名者。賣盛死具所以傷慈。販人及畜復違濟救。戒防此失。故立此名。
四具緣者。一是正境。自有四種。一良人。二奴婢。三六畜。四盛死具。二隨起彼想。三正買賣。四事成便犯。
五闕緣者。初二隨闕各無犯。后二隨闕各得方便罪。可知。
六輕重者。約境。賣良人最重。販奴婢應次。六畜應輕。死具最輕。約心。有耎中上分輕重。約事。為求多利賣。與惡人令極苦等。理應最
【現代漢語翻譯】 現代漢語譯本 厭惡。有單方面的，也有雙方的。約定事情。使他產生想加害或不想加害的念頭。都有輕重之分。仔細思考就可以明白。
七、通塞（指傳遞訊息，阻礙交通的行為）方面。如果以善心來調伏對方，使他們和睦相處，進入軍隊或進入國家都沒有過錯。除了以上情況，都算違犯。更要仔細思考。
八、解釋經文也分三個方面。首先是舉出過錯的緣由。其次是正式制定禁令。再次是違背禁令的罪過。最初的部分，爲了獲得財利或得到官位，或者僅僅因為有噁心想要報復過去的怨恨。所謂『通國使命』，是指身為國家使者，傳遞雙方爭鬥或戰爭的資訊。或者僅僅在一處出謀劃策，使他們互相殘害。也算違犯此戒。或者指示行軍作戰的方法等。或者進入軍隊傳遞訊息，約定交戰日期，導致很多人喪命。所以說殺害了無量眾生。其次，『二而菩薩下』是正式制定禁令，先舉出輕微的情況，即使暫時進入軍隊也不允許，更何況做國家的叛徒，導致戰爭發生。第三，『若故下』是違背禁令的罪過。可以知道。
傷慈販賣戒第十二
最初制定此戒的用意。菩薩的道理應當是慈悲救濟眾生，反而販賣人口、牲畜和喪葬用品來供自己使用。內在違背了慈悲的行為，外在招致譏諷和誹謗。所以需要制定此戒。
其次是次第。前面雖然禁止做國家的叛徒，仍然擔心有人劫掠良民和奴婢。所以需要制定此戒。
第三是解釋名稱。販賣喪葬用品會傷害慈悲心。販賣人口和牲畜又違背了救濟和幫助。戒律防備這些過失。所以立此名稱。
第四是具備的條件。一是正確的對象。自有四種：一是良民，二是奴婢，三是六畜，四是喪葬用品。二是隨之產生的想法。三是正式買賣。四是事情完成就算違犯。
第五是缺失的條件。最初的兩種條件缺失任何一種都不算違犯。後面的兩種條件缺失任何一種都構成方便罪。可以知道。
第六是輕重。根據對像來判斷，販賣良民最重，販賣奴婢次之，販賣六畜較輕，販賣喪葬用品最輕。根據心念來判斷，有柔軟心、中等心、上等心，從而區分輕重。根據事情來判斷，爲了求取更多利益而販賣，或者賣給惡人讓他們遭受極大的痛苦等，理應最重。
【English Translation】 English version Disgust. There are unilateral and bilateral aspects. Making agreements. Causing him to have thoughts of wanting to harm or not wanting to harm. All have degrees of severity. It can be understood through careful consideration.
Seven, regarding obstruction (referring to the act of transmitting messages and obstructing traffic). If using a benevolent mind to subdue the other party, causing them to be harmonious, entering the military or entering the country is without fault. Except for the above situations, all are violations. Further careful consideration is required.
Eight, explaining the text also has three aspects. First, citing the reasons for the transgression. Second, formally establishing prohibitions. Third, the transgression of violating the prohibitions. In the initial part, it is for obtaining wealth or gaining official position, or simply because of having an evil mind wanting to retaliate against past grievances. The so-called 'communicating national missions' refers to being a national envoy, transmitting information about battles or wars between the two sides. Or simply plotting in one place, causing them to harm each other. This is also considered a violation. Or instructing methods of marching and fighting, etc. Or entering the military to transmit messages, agreeing on a date for battle, causing many lives to be lost. Therefore, it is said to kill countless sentient beings. Secondly, 'two and Bodhisattva down' is the formal establishment of prohibitions, first citing minor situations, even temporarily entering the military is not allowed, let alone being a traitor to the country, causing war to occur. Third, 'if intentionally down' is the transgression of violating the prohibitions. It can be known.
The Twelfth Precept Against Selling with Injury to Compassion
The initial intention of establishing this precept. The principle of a Bodhisattva should be to compassionately relieve sentient beings, but instead, they sell people, livestock, and funerary items to support themselves. Internally, it violates the act of compassion, and externally, it invites ridicule and slander. Therefore, this precept needs to be established.
Secondly, the order. Although it is forbidden to be a traitor to the country, there is still concern that someone will plunder good people and servants. Therefore, this precept needs to be established.
Thirdly, explaining the name. Selling funerary items harms compassion. Selling people and livestock violates relief and assistance. The precepts guard against these faults. Therefore, this name is established.
Fourthly, the conditions that must be met. One is the correct object. There are four types: one is good people, two are servants, three are livestock, and four are funerary items. Two is the thought that arises with it. Three is formal buying and selling. Four is that the matter is completed and counts as a violation.
Fifthly, the missing conditions. If either of the first two conditions is missing, it does not count as a violation. If either of the latter two conditions is missing, it constitutes a sin of expediency. It can be known.
Sixth, the severity. Judging by the object, selling good people is the most serious, selling servants is next, selling livestock is lighter, and selling funerary items is the lightest. Judging by the mind, there are soft minds, medium minds, and superior minds, thereby distinguishing the severity. Judging by the matter, selling for more profit, or selling to evil people to cause them extreme suffering, etc., should be the most serious.
重。反此是輕。可知也。
七通塞者。若為三寶要藉。若為利生若為調伏直買賣。一切無犯。反上皆犯。
八釋文者又三。初舉過。二正制。三結犯。初中四句。一販賣良人類。二販奴婢。三六畜者。周禮云。牛馬犬羊豕雞為六也。理實通一切畜生。皆不得販賣。今但言盛死之具。即棺槨轜車之類。一切皆犯。以是旃多羅業故。二尚不下正制。自他俱不應作。但菩薩二利中利他為最故舉自況他也。三若故作下違結犯。
無根謗人戒第十三
初制意者。一為欲護前說謗毀等三重戒故。二為離惱亂諸好人故。三為護佛法離醜惡故。實尚不說。況起謗耶。四為離自招重業過故。
二次第者。前于下位不輕。今于上人不謗故也。
三釋名者。無根謗人是違理之極。戒防此失。故立此名。
四具緣者。一實是好人。二知是無事。三故起噁心。四發言謗黷。明瞭便犯。
五闕緣者。闕初二緣犯說過戒。闕后二緣各得方便罪。可知。
六輕重者亦三。初約境有三品。一和尚諸師。二有德尊者。三同位善人。二約心亦有三品。耎中上不同。三約法。雖俱成乖然各有輕重。準可知耳。
七通塞者。除癡犯亂及地上菩薩逆行。餘一切皆犯也。
八釋文者又三。一舉所
【現代漢語翻譯】 現代漢語譯本： 重。與此相反的是輕。這是可以知道的。 七、通塞：如果是爲了三寶（佛、法、僧）的重要所需，爲了利益眾生，或者爲了調伏（煩惱），直接進行買賣，一切都沒有犯戒。與此相反的情況都犯戒。 八、釋文：又分為三部分。首先是指出過失，其次是正式制定戒律，最後是總結犯戒的情況。首先的部分有四句：一是販賣良民，二是販賣奴婢，三是販賣六畜。《周禮》中說：『牛、馬、犬、羊、豕、雞』為六畜。實際上應該包括一切畜生，都不得販賣。現在只說盛放死者的器具，即棺槨、輀車之類的，一切都犯戒。因為這是旃多羅（Candalas，古印度社會中從事被認為不潔職業的種姓）的行業。二是尚不下正制，自己和他人都不應該做。但菩薩（Bodhisattva，佛教中發願要救度一切眾生的修行者）的二利中，利他最為重要，所以舉自己來比況他人。三是如果故意這樣做，就違反了戒律，構成犯戒。 無根謗人戒第十三 首先是制定戒律的意圖：一是爲了保護前面所說的謗毀等三重戒，二是為遠離惱亂諸位好人，三是爲了保護佛法遠離醜惡，真實的情況尚且不能說，更何況是捏造誹謗呢？四是爲了避免自己招致嚴重的罪業。 其次是次第：前面是不輕視下位的人，現在是不誹謗上位的人。 三是解釋名稱：無根誹謗他人是違背道理到了極點。戒律防止這種過失，所以立此名稱。 四是具足的條件：一是確實是好人，二是明知沒有此事，三是故意生起噁心，四是說出誹謗的話，明確了就犯戒。 五是缺少條件的情況：缺少前兩個條件，犯說過戒。缺少后兩個條件，各自得到方便罪，可以知道。 六是輕重：也有三種情況。一是根據對象的不同有三種品類：一是和尚（Upadhyaya，親教師）、諸位老師，二是有德行的尊者，三是同等地位的善人。二是根據心念的不同也有三種品類：軟、中、上不同。三是根據所犯的法，雖然都構成違犯，但各有輕重，可以根據情況判斷。 七是通塞：除了癡狂、犯亂以及地上菩薩（Bhumi-Bodhisattva，證得較高果位的菩薩）的逆行之外，其餘一切都犯戒。 八是解釋經文：又分為三部分。一是舉出所犯的...
【English Translation】 English version: Heavy. The opposite of this is light. This can be known. Seven, Permissibility and Impermissibility: If it is for the essential needs of the Three Jewels (Buddha, Dharma, Sangha), for the benefit of sentient beings, or for the purpose of taming (afflictions), direct buying and selling is not a violation. The opposite of this is a violation. Eight, Explanation of the Text: This is further divided into three parts. First, pointing out the fault; second, formally establishing the precept; and third, concluding the violation. The first part has four sentences: first, trafficking in free people; second, trafficking in slaves; third, trafficking in the six domestic animals. The Zhou Li says: 'Oxen, horses, dogs, sheep, pigs, and chickens' are the six domestic animals. In reality, it should include all animals, none of which should be trafficked. Now, it only speaks of the implements for containing the dead, namely coffins, hearses, and the like, all of which are violations because this is the profession of a Candalas (Candalas, a caste in ancient Indian society engaged in professions considered unclean). Second, the formal establishment is not yet made; neither oneself nor others should do it. However, among the two benefits of a Bodhisattva (Bodhisattva, a practitioner in Buddhism who vows to save all sentient beings), benefiting others is the most important, so one uses oneself as an analogy for others. Third, if one intentionally does this, one violates the precept and constitutes a violation. The Thirteenth Precept Against Groundlessly Slandering Others First, the intention of establishing the precept: one is to protect the previously mentioned three heavy precepts of slander and defamation; two is to avoid disturbing good people; three is to protect the Buddha's Dharma from ugliness; even the truth should not be spoken lightly, let alone fabricating slander? Four is to avoid bringing serious karmic consequences upon oneself. Second, the order: previously, one did not despise those in lower positions; now, one does not slander those in higher positions. Third, explaining the name: Groundlessly slandering others is the extreme of violating reason. The precept prevents this fault, hence this name is established. Fourth, the complete conditions: one, it is indeed a good person; two, one knows there is no such matter; three, one intentionally generates evil thoughts; four, one speaks slanderous words, and if it is clear, one violates the precept. Fifth, the missing conditions: lacking the first two conditions, one commits the offense of speaking transgressions. Lacking the latter two conditions, one receives a sin of expediency, which can be known. Sixth, the severity: there are also three situations. One is that there are three categories based on the object: one is the Upadhyaya (Upadhyaya, preceptor), the teachers; two are virtuous elders; three are good people of equal status. Two is that there are also three categories based on the mind: soft, medium, and superior are different. Three is that based on the Dharma that is violated, although all constitute violations, each has varying degrees of severity, which can be judged accordingly. Seventh, permissibility and impermissibility: except for madness, confusion, and the reverse conduct of Bhumi-Bodhisattvas (Bhumi-Bodhisattva, a Bodhisattva who has attained a higher level of realization), all other actions are violations. Eighth, explaining the text: this is again divided into three parts. One is to cite the...
制之過。二明須制所由。三違制結犯。初中以噁心者。明起之因。謂三毒盛興違理損物。故云噁心。言無事謗他者。明違境成謗。謂無三根惡事。言良人等者。明所謗之人。良善是同位人。法師及師僧是己所尊位。國王及貴人是世所尊。共是所應讚歎之位。豈容有謗。言犯七逆十重者。明所謗之罪。理實輕垢亦應有犯。文中就重故也。二父母下明須制所由。中父母等亦是所謗數。孝心者。于師父等尊從人處。應生孝順心。于等及下生慈悲。設不生此心。猶有罪失。況起惡等。三而反更下故違結犯。可知。
放火損燒戒第十四
初制意者。誡燒山野為護殺罪。制焚屋宅為防盜戒。放火損燒譏謗極弊。理非菩薩利生所宜。故須制也。
二次第者。前即不謗於人。今則不損依報。故次明也。
三釋名者。執火焚燒非理損物。戒防此失。故立斯名。
四具緣者。一對山等境。二起彼想。三以噁心。四以火燒之。故便結犯。
五闕緣者。闕初二緣。各皆無犯。闕后二緣各得方便。
六輕重者亦三。約罪有三。若燒損生命及損他物皆實犯重。就故以火燒山屋等物。非菩薩所應。故結輕垢。約損命損財各有多少。放火招譏隨其淺深皆有輕重。約心有耎中上差別。約事招譏亦三品不同。各
【現代漢語翻譯】 現代漢語譯本： 制止誹謗之過。二，說明必須制止的原因。三，違反制定的處罰。首先，以『噁心』來說明起因。指的是三毒（貪嗔癡）旺盛，違背道理，損害事物，所以說是『噁心』。『無事謗他』，說明違背了事實而誹謗。指的是沒有三種根本的惡事。『良人等』，說明被誹謗的人。『良善』是指同等地位的人，『法師及師僧』是自己所尊敬的人，『國王及貴人』是世俗所尊敬的人，都是應該讚歎的人，怎麼能誹謗呢？『犯七逆十重』，說明所誹謗的罪行。實際上，即使是輕微的過失也應該算是犯戒。文中只是就嚴重的罪行而言。第二，『二父母下』說明必須制止的原因。其中，『父母等』也是被誹謗的對象。『孝心者』，對於師父等尊敬的人，應該生起孝順心。對於『等及下』的人，應該生起慈悲心。即使不生起這些心，也還有罪過，更何況是生起噁心等呢？第三，『而反更下』，因此違反了規定，構成犯罪，這是可以理解的。
放火損燒戒第十四
首先，制定此戒的目的是：禁止焚燒山野，爲了保護不殺生；禁止焚燒房屋，爲了防止盜竊。放火損毀的行為，招致極大的譏諷和弊端，這在道理上不符合菩薩利益眾生的行為，所以必須禁止。
其次，排列順序是：前面是不誹謗他人，現在是不損害所依之物（依報），所以接著說明。
第三，解釋名稱：執持火把焚燒，不合道理地損害財物。此戒是爲了防止這種過失，所以立下這個名稱。
第四，構成要素：一，針對山等對像；二，產生焚燒的想法；三，以噁心；四，用火焚燒。這樣就構成犯罪。
第五，缺少要素：缺少前兩個要素，各自都沒有犯罪。缺少后兩個要素，各自構成方便罪（未遂）。
第六，輕重程度也有三種。從罪行來說有三種：如果燒燬生命或者損害他人財物，都確實犯了重罪。就故意用火燒山、房屋等物來說，不是菩薩應該做的，所以構成輕垢罪。從損害生命、損害財物各有多少來說，放火招致的譏諷，隨著程度的深淺，都有輕重之分。從心來說，有下、中、上三種差別。從事情來說，招致的譏諷也有三種不同。
【English Translation】 English version: The transgression of defamation must be stopped. Second, explain the reason why it must be stopped. Third, the punishment for violating the precepts. Firstly, 'evil intention' explains the cause. It refers to the flourishing of the three poisons (greed, hatred, and delusion), which violate reason and harm things, hence the term 'evil intention'. 'Accusing others without cause' clarifies the defamation that arises from violating the truth. It refers to the absence of the three root evils. 'Good people, etc.' clarifies the person being defamed. 'Goodness' refers to people of equal status, 'Dharma masters and Sangha members' are those whom one respects, 'kings and nobles' are those respected by the world, all of whom should be praised, how can one defame them? 'Committing the seven rebellious acts and ten major offenses' clarifies the crime of defamation. In reality, even minor faults should be considered offenses. The text focuses on serious offenses. Secondly, 'two parents below' explains the reason why it must be stopped. Among them, 'parents, etc.' are also objects of defamation. 'Filial piety' refers to the respect and obedience that should arise towards teachers and other respected individuals. Towards 'equals and inferiors', compassion should arise. Even if these feelings do not arise, there is still fault, let alone the arising of evil intentions, etc. Thirdly, 'but on the contrary', therefore violating the precepts constitutes an offense, which is understandable.
The Fourteenth Precept: Not to Commit Arson and Destruction
Firstly, the purpose of establishing this precept is: to prohibit burning mountains and fields, in order to protect against killing; to prohibit burning houses, in order to prevent theft. The act of arson and destruction invites extreme ridicule and harm, which is not in accordance with the Bodhisattva's conduct of benefiting sentient beings, so it must be prohibited.
Secondly, the order of arrangement is: previously, it was not to defame others, now it is not to harm dependent objects (dependent retribution), so it is explained next.
Thirdly, explaining the name: holding a torch to burn, unreasonably damaging property. This precept is to prevent this fault, so this name is established.
Fourthly, the constituent elements: one, targeting objects such as mountains; two, generating the thought of burning; three, with evil intention; four, burning with fire. This constitutes an offense.
Fifthly, missing elements: lacking the first two elements, there is no offense in each case. Lacking the last two elements, each constitutes a 'convenience offense' (attempt).
Sixthly, the severity also has three types. In terms of offenses, there are three types: if burning destroys life or damages other people's property, it is indeed a serious offense. Intentionally burning mountains, houses, etc., is not something a Bodhisattva should do, so it constitutes a minor offense. In terms of the amount of damage to life and property, the ridicule caused by arson has varying degrees of severity depending on the extent. In terms of intention, there are three levels: inferior, medium, and superior. In terms of actions, the ridicule caused also has three different types.
有輕重。可知。
七通塞者。文中約山野。從四月至九月燒犯。余時不犯。同律中露地燃火戒云云 約燒屋等一切皆犯。五分律燒野不犯重。此似同彼撿。
八釋文亦三。初舉所離之過。二正制不聽。三故違結犯。初中一以噁心者。簡卻慈心救物。二故放火者。簡于錯誤也。三燒山林等者。正明處燒成損。于中二。先燒山等是損無主物。四月等約時辨定。約損生命。二若燒他人等是有主物。一燒他室宅。二城邑。三僧坊。四田木。五鬼神物。六官物。第二一切有主物下正制不聽。若故下故違結犯。共可知也。
法化違宗戒第十五
初制意者。菩薩理應以菩薩乘授與眾生令得究竟饒益。反以二乘小法用以化人。違理違愿。故須結戒經云。若以小乘化。我則墮慳貪。此事為不可。此之謂也。
二次第者。前則遮其外損。今則護其內益。故次明也。
三釋名者。以法化生理宜以大。違本所宗授以小乘。戒防此失。故立斯號。
四具緣者。一對前人。二以噁心。三教異論。四彼領受即便結犯。
五闕緣者。闕初二緣各總無犯。闕后二緣各得方便罪。
六輕重者。約境前人有利鈍不同。謂利根授邪法令失大益。或能謗毀大乘。鈍根反上。故有輕重。若約心。有瞋心姤心
【現代漢語翻譯】 現代漢語譯本 有輕重。可知。
七、通塞者：文中關於山野，從四月到九月焚燒則犯戒，其餘時間不犯戒。如同律中露地燃火戒所說。關於焚燒房屋等一切情況都犯戒。《五分律》中焚燒野地不犯重戒，此處似乎與彼相同。
八、釋文也分三部分：首先列舉所離之過失；其次正式禁止；最後故意違犯則結罪。第一部分中，『以噁心者』，是排除慈悲心救護事物的情況；『故放火者』，是排除錯誤的情況；『燒山林等者』，是明確指出焚燒之處造成損害。其中分為兩種情況：首先，焚燒山等是損害無主之物，四月等是根據時間來辨別判定，關於損害生命。其次，如果焚燒他人等是有主之物：一是焚燒他人住宅；二是城邑；三是僧坊（寺廟）；四是田地樹木；五是鬼神之物；六是官物。第二部分，『一切有主物下』，是正式禁止。『若故下』，是故意違犯則結罪，這些都是可以理解的。
法化違宗戒第十五
一、制戒的用意：菩薩理應以菩薩乘（Mahayana，大乘）教導眾生，使他們得到究竟的利益。反過來，用二乘（Hinayana，小乘）的小法來教化他人，違背了道理和誓願，所以需要制定戒律。經中說：『如果用小乘教化，我就是墮入慳貪，這是絕對不可以的。』說的就是這個道理。
二、次第：前面是遮止外在的損害，現在是保護內在的利益，所以接著說明。
三、解釋名稱：以佛法教化眾生，理應以大乘佛法。違背原本所宗，授予小乘佛法。戒律防止這種過失，所以設立這個戒條。
四、具足的條件：一是對著他人；二是以噁心；三是教授不同的理論；四是對方領受，這樣就結犯戒罪。
五、缺失的條件：缺少前兩個條件，總的來說不犯戒；缺少后兩個條件，各自得到方便罪。
六、輕重：根據對像（前人）的根器有利鈍不同來區分。對於利根之人，教授邪法會令其失去大的利益，或者會誹謗大乘佛法；對於鈍根之人則相反，所以有輕重之分。如果根據內心，有嗔恨心和嫉妒心。
【English Translation】 English version There are degrees of severity. Understandable.
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Regarding permissibility and prohibition: The text refers to mountains and fields. Burning from the fourth month to the ninth month constitutes an offense; at other times, it is not an offense. This is similar to the precept against lighting fires in open areas in the Vinaya. Burning houses and the like is always an offense. In the Sarvastivada Vinaya, burning fields is not a serious offense, which seems to align with this interpretation.
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The explanation of the text is also threefold: First, it lists the faults to be avoided; second, it formally prohibits the action; and third, intentional violation results in an offense. In the first part, 'with an evil mind' excludes cases of compassionately saving beings; 'intentionally setting fire' excludes cases of error; 'burning mountains and forests, etc.' specifies that the burning causes damage. This is divided into two situations: First, burning mountains, etc., damages ownerless property. The reference to the fourth month, etc., is to determine the offense based on the time, concerning the harm to life. Second, if burning the property of others, etc., it is owned property: (1) burning another's residence; (2) cities; (3) Sangha (monastery) buildings; (4) fields and trees; (5) objects belonging to ghosts and spirits; (6) government property. In the second part, 'all owned property below' formally prohibits the action. 'If intentionally below' means intentional violation results in an offense, which is understandable.
The Fifteenth Precept: Transgressing the Teaching by Deviating from the Principle
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The intention behind establishing the precept: Bodhisattvas should teach beings with the Bodhisattva Vehicle (Mahayana), enabling them to attain ultimate benefit. Conversely, using the lesser teachings of the Two Vehicles (Hinayana) to teach others violates reason and vows, hence the need to establish this precept. The sutra says, 'If I use the Small Vehicle to teach, I would fall into stinginess; this is absolutely unacceptable.' This is what it means.
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The order: The previous precepts prevent external harm, while this one protects internal benefit, hence its placement.
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Explanation of the name: In teaching the Dharma, one should use the Great Vehicle (Mahayana). Deviating from the original principle and imparting the Small Vehicle (Hinayana), the precept prevents this fault, hence the establishment of this rule.
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Complete conditions: (1) directed towards another person; (2) with an evil mind; (3) teaching different theories; (4) the other person understands and accepts it, then an offense is committed.
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Lacking conditions: Lacking the first two conditions, there is generally no offense; lacking the latter two conditions, each results in a provisional offense.
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Severity: It varies depending on the capacity (sharpness or dullness) of the recipient (the person in front). Teaching wrong Dharma to someone with sharp faculties will cause them to lose great benefit or slander the Great Vehicle (Mahayana). The opposite is true for someone with dull faculties, hence the difference in severity. If based on the mind, there is hatred and jealousy.
等。諸惡亦有耎中上差別。若約事。損益有多少。皆有輕重。單雙一合可準知耳。
七通塞者。若以好心教令廣知不令味著。理應不犯。又若欲為破邪小執令解知彼宗意。亦不犯。又若彼根是小乘法器。先授小法擬后漸引令入大乘。此亦無犯。又若誤等一切無犯。如瑜伽戒品。反上一切皆犯。
八釋文中二。先明順理應行。二明違教結犯。前中先舉所教之人。雖通一切略論四種。一內眾。謂佛弟子。二外眾。謂諸外道。三俗眷。謂六親。四法侶。謂善知識。下明所教之法有三種。一教教法。謂大乘經律。二教理法。謂教解義理。三教行法。謂使發菩提心等。即授教令解。依解起行。是其意也。于中發心者。是位前信行法也。發十心者。是前十發趣當十住位也。長養心者。是前十長養當十行位。金剛心者。是前十金剛當十回向。略不論十地。此釋同前文。又釋。發菩提心發十心是地前位。長養心是地上行。金剛心是十地滿等覺位中金剛心也。一一解其法用者。令解地位順行所依漸次分齊不令雜亂。擬后修行知其趣向。不爾云何得到佛果。菩薩之理應以此成佛之法授與眾生。是其常業。二而菩薩下違教結犯。中惡心嗔心者。是犯戒心。教他等者。明犯戒事。大集經云。勸學小乘是魔業也。況外道邪論耳。結犯
【現代漢語翻譯】 現代漢語譯本：諸惡也有下、中、上等的差別。如果從事情上說，損害或利益有多少，都有輕重之分。單倍、雙倍或多倍的情況可以依此衡量。 七、關於通達與阻塞：如果以好的心意教導他人，讓他們廣泛瞭解而不執著于其中，理應不犯戒。又如果想要破除邪見和小乘的執著，讓他們瞭解其他宗派的意圖，也不算犯戒。又如果對方的根器是小乘的法器，先傳授小乘法，打算以後逐漸引導他們進入大乘，這也沒有犯戒。又如果是因為誤解等原因，一切都不算犯戒。如《瑜伽師地論·戒品》所說，與上述相反的一切情況都算犯戒。 八、解釋文中有兩部分。第一部分說明順應道理應該做的事，第二部分說明違背教義所犯的罪過。在前一部分中，首先列舉所教導的人，雖然包括一切人，但略論為四種：一、內眾，指佛弟子；二、外眾，指各種外道；三、俗眷，指六親眷屬；四、法侶，指善知識。下面說明所教導的法有三種：一、教教法，指大乘經律；二、教理法，指教義的理解；三、教行法，指使人發起菩提心等。也就是傳授教義，讓人理解，依據理解而修行，這是它的意思。其中，發心者，是位前的信行法；發十心者，是前十發趣，對應十住位；長養心者，是前十長養，對應十行位；金剛心者，是前十金剛，對應十回向。這裡省略不論十地。這個解釋與前文相同。又解釋說，發菩提心和發十心是地前位，長養心是地上行，金剛心是十地圓滿等覺位中的金剛心。一一解釋其法用，是爲了讓人瞭解地位的順行所依，漸次分齊，不讓人雜亂，以便以後修行時知道其趣向。否則，怎麼能得到佛果？菩薩的道理應該以此成就佛法的方法傳授給眾生，這是他們的常業。第二部分，『而菩薩』以下說明違背教義所犯的罪過。其中，噁心和嗔心，是犯戒的心。『教他等者』，說明犯戒的事。《大集經》說，勸人學習小乘是魔業。更何況是外道邪論呢？結論是犯戒。
【English Translation】 English version: Furthermore, evils also have inferior, intermediate, and superior distinctions. If considered in terms of actions, the amount of harm or benefit will determine the severity. Single, double, or multiple instances can be judged accordingly. Seven, on unobstructedness and obstruction: If one teaches with good intentions, allowing others to understand broadly without clinging to it, one should not be in violation. Also, if one wishes to refute heretical views and the attachments of the Hinayana (Small Vehicle), allowing others to understand the intentions of those schools, it is not a violation. Furthermore, if the person's capacity is suited for the Hinayana Dharma (Small Vehicle teachings), first imparting the Small Vehicle teachings with the intention of gradually leading them into the Mahayana (Great Vehicle), this is also not a violation. Moreover, if it is due to misunderstanding or similar reasons, there is no violation at all. As stated in the 'Chapter on Precepts' of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), all situations contrary to the above are violations. Eight, the explanation in the text has two parts. The first part explains what should be done in accordance with reason, and the second part explains the transgressions committed by violating the teachings. In the first part, it first lists the people being taught, which includes everyone, but is generally divided into four types: one, the inner assembly, referring to disciples of the Buddha; two, the outer assembly, referring to various heretics; three, secular relatives, referring to the six kinds of relatives; four, Dharma (teachings) companions, referring to good spiritual friends (kalyanamitra). Below, it explains that there are three types of Dharma (teachings) being taught: one, the Dharma (teachings) of teachings, referring to the Mahayana (Great Vehicle) sutras and vinaya (rules of discipline); two, the Dharma (teachings) of principles, referring to the understanding of the meaning of the teachings; three, the Dharma (teachings) of practice, referring to causing people to generate Bodhicitta (the mind of enlightenment), etc. That is, imparting the teachings, allowing people to understand, and practicing based on understanding, this is its meaning. Among them, 'generating the mind' refers to the practice of faith before the stage; 'generating the ten minds' refers to the previous ten initial aspirations, corresponding to the ten dwelling stages; 'nurturing the mind' refers to the previous ten nurturing stages, corresponding to the ten conduct stages; 'vajra (diamond) mind' refers to the previous ten vajra (diamond) stages, corresponding to the ten dedication stages. Here, the ten bhumis (grounds) are omitted. This explanation is the same as the previous text. Another explanation says that generating Bodhicitta (the mind of enlightenment) and generating the ten minds are the stages before the ground, nurturing the mind is the practice on the ground, and the vajra (diamond) mind is the vajra (diamond) mind in the stage of complete enlightenment equal to the ten bhumis (grounds). Explaining the function of each Dharma (teachings) is to allow people to understand the sequential order of the stages, so that they are not confused, so that they know their direction when practicing in the future. Otherwise, how can one attain Buddhahood? The principle of the Bodhisattva (enlightenment being) should be to impart the method of attaining Buddhahood to sentient beings, this is their constant task. In the second part, from 'and the Bodhisattva' onwards, it explains the transgressions committed by violating the teachings. Among them, the evil mind and the angry mind are the minds of violating the precepts. 'Teaching others, etc.' explains the acts of violating the precepts. The Mahasamghata Sutra (Great Collection Sutra) says that encouraging people to learn the Hinayana (Small Vehicle) is the work of demons. How much more so are heretical views of external paths? The conclusion is that it is a violation.
可知。
惜法規利戒第十六
初制意者。新學求法。理宜為說。如乖此躅。為失至重。故須制也。略由三意。一為護前慳法重罪。二為欲攝護新學法器令正行有依。三為護正法傳燈不絕。故須制也。
二次第者。前于諸人不教為失。今于求者不施為失。故次明也。
三釋名者。匿正法求財利。戒防此失。故以立此名。
四真緣者有六緣。一有來求人。二自解法。三無開緣。四規別利。五倒說。六前人領受即便結犯。
五闕緣者。闕初緣犯前戒。次闕第二得重方便。以自不應無所知故。次闕第三緣不犯。次闕第四亦重方便。以雖不求利倒說為重。次闕第五得輕方便。以雖別求利然說不顛倒。次闕第六緣亦重方便。以前人雖不領言已彰顯。
第六輕重者。約求法之人情有厚薄。就所規利養復有深淺。據所說法倒錯多少。望於前人為損輕重。如是此等並有輕重。準釋可知。
第七通塞者。地持戒云。若菩薩眾生求法往至其所欲得聞法。若菩薩嗔恨慳嫉不為說者。是名為犯。眾多犯。是犯染污起。若懶惰懈怠犯非染污起。不犯者。外道求短。若重病若狂。若知不說令所彼調伏。若所修法未善通利。若知前人不能敬順威儀不整。若彼鈍根聞深妙法生怖畏心。若知聞已增長邪見
【現代漢語翻譯】 現代漢語譯本： 可知。
惜法規利戒第十六
初制定的意義在於：對於新來學習佛法的人，按道理應該為他們講解。如果違背了這個原則，就是失去了最重要的東西。所以需要制定這條戒律。大致有三個意義：一是防止之前慳吝佛法而造成的嚴重罪過；二是攝護新學佛法的人，使他們能夠依正道而行；三是保護正法得以傳承不絕。所以需要制定這條戒律。
其次序的安排是：之前是對不求法的人不教導是過失，現在是對求法的人不施予是過失，所以接著說明這條戒律。
第三解釋名稱：隱藏正法而追求財利，戒律就是爲了防止這種過失，所以以此立名。
第四真實的因緣有六種：一是有來求法的人；二是自己通曉佛法；三是沒有開許的因緣；四是圖謀私利；五是顛倒說法；六是求法的人領受了（顛倒的說法），這樣就構成犯戒。
第五缺失因緣的情況：缺失第一個因緣，犯的是之前的戒律。缺失第二個因緣，構成較重的方便罪，因為自己不應該一無所知。缺失第三個因緣，不犯戒。缺失第四個因緣，也構成較重的方便罪，因為即使不求私利，顛倒說法也是重罪。缺失第五個因緣，構成較輕的方便罪，因為雖然圖謀私利，但說法沒有顛倒。缺失第六個因緣，也構成較重的方便罪，因為即使求法的人沒有領受，（顛倒的說法）已經彰顯。
第六輕重的情況：根據求法的人的情感厚薄，就所圖謀的利益的深淺，根據所說佛法的顛倒錯亂的多少，以及對於求法的人造成的損害的輕重。像這些情況都有輕重之分，參照解釋就可以知道。
第七通達與阻塞的情況：《地持戒》（Bodhisattvabhumi, 《菩薩地持經》）中說：如果菩薩（Bodhisattva）眾生（Sentient beings）前來求法，想要聽聞佛法，如果菩薩嗔恨、慳吝、嫉妒而不為他們說法，這叫做犯戒，而且是眾多犯戒，是犯了染污的罪過。如果是懶惰懈怠而犯戒，則不是染污的罪過。不犯戒的情況有：外道（Non-Buddhist）來求法是爲了尋找過失；或者身患重病；或者精神失常；或者知道不說可以使對方得到調伏；或者所修習的佛法還沒有完全通達；或者知道對方不能夠恭敬順從，威儀不整；或者對方根器遲鈍，聽聞深奧微妙的佛法會產生恐懼之心；或者知道聽聞之後會增長邪見。
【English Translation】 English version: Knowable.
Chapter Sixteen: Cherishing the Regulations, Laws, and Precepts
The initial purpose of establishing this precept is that for those newly learning the Dharma (Buddhist teachings), it is reasonable to explain it to them. If one deviates from this principle, it is a loss of the utmost importance. Therefore, it is necessary to establish this precept. There are roughly three reasons: first, to prevent the grave offense of being stingy with the Dharma in the past; second, to protect and guide new learners of the Dharma, enabling them to rely on the correct path; and third, to protect the transmission of the true Dharma, ensuring it does not become extinct. Therefore, it is necessary to establish this precept.
The reason for this order is that previously, not teaching those who did not seek the Dharma was a fault; now, not bestowing it upon those who seek it is a fault. Therefore, this precept is explained next.
The third explanation of the name is: concealing the true Dharma while seeking wealth and gain. The precept is to prevent this fault, hence this name is established.
The fourth, the true causes and conditions, are six: first, there is someone who comes to seek the Dharma; second, one understands the Dharma oneself; third, there is no permissible reason for withholding it; fourth, one seeks personal gain; fifth, one teaches it in a distorted way; sixth, the seeker accepts (the distorted teaching), then the offense is constituted.
The fifth, the lacking causes and conditions: lacking the first cause, one commits the previous precept. Lacking the second cause, one incurs a heavier offense of preparation, because one should not be completely ignorant. Lacking the third cause, one does not commit an offense. Lacking the fourth cause, one also incurs a heavier offense of preparation, because even without seeking personal gain, teaching it in a distorted way is a serious offense. Lacking the fifth cause, one incurs a lighter offense of preparation, because although seeking personal gain, the teaching is not distorted. Lacking the sixth cause, one also incurs a heavier offense of preparation, because even if the seeker does not accept it, (the distorted teaching) has already been manifested.
The sixth, the severity of the offense: depends on the depth of feeling of the person seeking the Dharma, the extent of the personal gain sought, the degree of distortion in the Dharma taught, and the severity of the harm caused to the seeker. These aspects all have varying degrees of severity, which can be understood by referring to the explanations.
The seventh, the accessibility and obstruction: The Bodhisattvabhumi (地持戒) states: 'If Bodhisattvas (菩薩) or sentient beings (眾生) come seeking the Dharma, desiring to hear it, and if the Bodhisattva, out of anger, stinginess, or jealousy, does not teach them, this is called an offense, and a major offense. It is an offense arising from defilement. If the offense arises from laziness or negligence, it is not an offense arising from defilement.' Situations where there is no offense: if a non-Buddhist (外道) seeks the Dharma to find fault; or if one is seriously ill; or if one is mentally disturbed; or if one knows that not speaking will lead to the other's taming; or if the Dharma one is practicing is not yet fully understood; or if one knows that the other person cannot be respectful and obedient, and their demeanor is not proper; or if the other person is of dull faculties and will be frightened by hearing profound and subtle Dharma; or if one knows that hearing it will increase their wrong views.
。若聞已毀呰退沒。若彼聞已向惡人說。
八釋文者。此戒有三。初先制自學。二見后新學下令教後進。三而菩薩下正違結。初中言應好心先學等者。菩薩最初先學大乘中威儀法式擬自修行。及教後來新學菩薩。名為好心。簡異小乘聲聞威儀故云大乘威儀。謂行住坐臥若食若飲若語若默若出若入應作不應作皆有威儀法式。理應善解此等經律。不爾如何持菩薩戒。故制令先學。二令教後進中有二。先明新學來求。二應如法為說下明正教為說。于中亦二。先說苦行令堅其志。后說正法令增慧悟。前中亦二。初為說一切苦行者總標也。下別辨中。謂上供諸佛下濟眾生。於此二處不惜軀命。又以上為求法荷重恩故。下愍眾生滿悲願故。又以出家重法不貴香華。要以身命而成供養。如喜見菩薩燒臂供養等。為眾生中濟餓虎等。如薩埵王子等及余無量諸菩薩等。並應當知。二后一一下為說正法中。謂無說苦行堅其志。已然後方乃為說真空內心觀法次第令修。勿使非分作罪所作。謂善知此是初心所行。次入信位及三賢等諸位所行一一次第勿令倒錯。聞慧開其心。思修令意解故。三而菩薩下違教結犯中。言為利者。明情別所求。應答不答者。問異答異。倒說經律者。不先為說苦行持戒。即說蕩空毀其戒軀。令失正行。故云倒說。
文字無前後者回前作后。回後作前。中置前後。前後置中。令乖義理故為失也。謗三寶說者。云此倒說是佛所說則為謗佛也。法實不爾。言法如是即為謗法。復云僧同此說亦是謗僧。結罪可知。
依官強乞戒第十七
初制意者。菩薩理應謙卑益物殞命無違。而反曲恃官威非分侵害。乖理之甚。故以制之。別辨三意。一為護盜戒故。二恐乖自利違嫌卑行故。三恐乖利他失所化故。此三如次為三聚戒。
二次第者。前則順理求法倒說成謗。今則非分恃威茍求名利。故次明也。
三釋名假威求利。戒防此失。故以為名。
四具緣者。亦六緣成犯。一為自名利。二故近官等。三倚恃威勢。四通惱他人。五求彼處求。六得彼處得。
五闕緣者。闕初緣有三義。一得重方便。以設不自為亦不得為眾生非理求物故。二得輕方便。以設為飢餓眾生亦不得逼他令其瞋心賑給。三有福無罪。以法假彼威治諸惡人為護正法。次闕第二緣有一罪。謂重方便。以雖親近非故。然用彼威以成其失。次闕第三緣亦重方便。以雖不恃威。然惱他得利。次闕第四亦重方便。以雖不惱他。然以威得物。次闕第五緣得輕方便。以雖無求心。然以威得物。次闕第六緣得重方便。以雖不得物。然有求心等故。
第六輕
【現代漢語翻譯】 現代漢語譯本： 文字顛倒，將前面的文字放到後面，或將後面的文字放到前面，或者將中間的文字放到前後，將前後的文字放到中間，這會導致違背義理，因此是錯誤的。誹謗三寶（佛、法、僧）的人，如果說這種顛倒的說法是佛陀所說的，那就是誹謗佛陀。如果說佛法實際上不是這樣，卻說佛法是這樣，那就是誹謗佛法。如果又說僧眾也這樣說，那就是誹謗僧眾。定罪是可以預見的。 依仗官府勢力強行乞求受戒第十七 最初制定這條戒律的用意是：菩薩的道理本應是謙卑，爲了利益眾生甚至犧牲生命也在所不惜。但如果反而憑藉官府的威勢，不合理地侵犯他人，就非常違背道理。因此制定這條戒律來禁止這種行為。具體辨析有三種用意：一是爲了守護不盜戒；二是恐怕違背自利，不符合謙卑的行為；三是恐怕違背利他，失去所要教化的人。這三種用意依次對應三聚戒（攝律儀戒、攝善法戒、饒益有情戒）。 其次序是：前面講的是順應道理求法，顛倒說法構成誹謗。現在講的是不合身份地依仗權勢，茍且追求名利。所以接著說明這一點。 第三是解釋名稱：憑藉威勢追求利益，戒律防止這種過失，因此以此為名。 第四是構成要素：也有六個條件構成犯戒。一是爲了自己的名利；二是故意接近官員等；三是依仗權勢；四是普遍惱害他人；五是求彼處求；六是得彼處得。 第五是缺少構成要素的情況：缺少第一個要素有三種情況。一是得到較重的方便罪，即使不是爲了自己，也不得爲了眾生非理性地求取財物。二是得到較輕的方便罪，即使是爲了飢餓的眾生，也不得強迫他人，使他們心生嗔恨地施捨。三是有福報沒有罪過，如果合法地藉助官府的威勢來懲治各種惡人，是爲了守護正法。 缺少第二個要素，有一種罪過，即較重的方便罪。即使是親近，但不是故意的，然而利用了他們的威勢造成了過失。缺少第三個要素，也是較重的方便罪。即使沒有依仗威勢，但惱害他人而獲得利益。缺少第四個要素，也是較重的方便罪。即使沒有惱害他人，但憑藉威勢獲得了財物。缺少第五個要素，得到較輕的方便罪。即使沒有求取的心，但憑藉威勢獲得了財物。缺少第六個要素，得到較重的方便罪。即使沒有得到財物，但有求取的心等等。 第六是輕重。
【English Translation】 English version: Reversing the order of words, placing the former after the latter, or the latter before the former, or placing the middle before and after, or placing the front and back in the middle, causes a violation of the meaning and is therefore wrong. Those who slander the Three Jewels (Buddha, Dharma, Sangha), if they say that this reversed statement is what the Buddha said, then they are slandering the Buddha. If they say that the Dharma is not actually like this, but say that the Dharma is like this, then they are slandering the Dharma. If they also say that the Sangha says this, then they are slandering the Sangha. The determination of the offense is predictable. Seventeenth: Relying on Official Power to Forcefully Beg for Precepts The initial intention of establishing this precept is: the principle of a Bodhisattva should be humility, benefiting beings and even sacrificing life without resistance. But if one instead relies on the power of officials, unreasonably infringing upon others, it is extremely contrary to reason. Therefore, this precept is established to prohibit such behavior. There are three specific intentions to distinguish: first, to protect the precept against stealing; second, to avoid violating self-benefit and not conforming to humble conduct; third, to avoid violating benefiting others and losing those to be taught. These three intentions correspond to the Three Aggregates of Pure Precepts (Śīla-samvara, Kuśala-dharma-saṃgraha, Sattvārtha-kriyā). The order is as follows: the previous section discussed seeking the Dharma in accordance with reason, and reversing the statement constitutes slander. Now, it discusses relying on power improperly and seeking fame and profit perfunctorily. Therefore, this point is explained next. Third is the explanation of the name: seeking benefits by relying on power, the precept prevents this fault, hence the name. Fourth are the constituent elements: there are also six conditions that constitute an offense. First, for one's own fame and profit; second, deliberately approaching officials, etc.; third, relying on power; fourth, universally annoying others; fifth, seeking from that place; sixth, obtaining from that place. Fifth are the circumstances of lacking constituent elements: lacking the first element has three situations. First, one obtains a heavier preparatory offense, even if it is not for oneself, one must not irrationally seek things for sentient beings. Second, one obtains a lighter preparatory offense, even if it is for hungry sentient beings, one must not force others to give alms with resentment in their hearts. Third, there is merit without offense, if one legally uses the power of officials to punish various evil people, it is to protect the Proper Dharma. Lacking the second element, there is one offense, which is a heavier preparatory offense. Even if it is approaching, it is not intentional, but their power is used to cause the fault. Lacking the third element is also a heavier preparatory offense. Even if one does not rely on power, one annoys others and obtains benefits. Lacking the fourth element is also a heavier preparatory offense. Even if one does not annoy others, one obtains things by power. Lacking the fifth element, one obtains a lighter preparatory offense. Even if one does not have the intention to seek, one obtains things by power. Lacking the sixth element, one obtains a heavier preparatory offense. Even if one does not obtain things, one has the intention to seek, etc. Sixth is the severity.
重者。約得物邊犯初篇重戒。就恃威惱他邊犯此輕垢。於此罪中輕重有十。一約所窺名利有深有淺。二約所附之官有尊有卑。三約所用威勢有厚有薄。四約所惱之苦有輕有重。五約能惱之情有克有慢。六所得名利有多有少。七合說上六有俱輕俱重。八或重多輕少。九或輕多重少。十或輕重齊等並有輕重。準釋可知。
第七通塞者。若以善心恃威奪賊物。以還本主三寶眾生。又若為救菩提心人命梵行等難。又若因此令人發菩提心住菩薩戒。又若一作令無量眾生舍惡住善。準應無犯。反上犯之。
第八釋文者。此中有四。一自行非。二教他作。三無對治。四結罪名。初中有五。一明所為。謂自為者簡他也。以為眾生非正犯。飲食資身等。錢為受用等。財為貯畜等。此為利養總結多類。美名善譽。謂利養內資美名外振。凡愚所貪殞命難捨。害善本猶色繩等。二明所親近。謂有四位。一國王。二王子。三大臣。謂知軍國等。四有官。謂余官位。皆有威勢故也。若親附彼威失自正行。是故大小乘經並皆慇勤不許行人而親近之。三明所恃威。謂恃托彼威高舉其心陵蔑他等。故云恃作形勢也。四正成逼惱亦有四種。一逼惱乞索。二打拍令苦。三非分牽挽。四橫取錢物。皆是侵惱眾生令其厭背。自負深愆失他善品。五廣求
【現代漢語翻譯】 現代漢語譯本 重罪：如果因為獲得財物而觸犯根本重戒，或者依仗權勢惱害他人，就觸犯了這種輕微的罪過。在這種罪過中，輕重程度有十種情況：一、根據所窺視的名利深淺；二、根據所依附的官位尊卑；三、根據所使用的威勢厚薄；四、根據所惱害的痛苦輕重；五、根據能惱害的情緒是克制還是怠慢；六、根據所得到的名利多少；七、綜合以上六點，有全部輕微或全部嚴重；八、或者嚴重的多，輕微的少；九、或者輕微的多，嚴重的少；十、或者輕微和嚴重程度相等，都存在輕重的情況。參照解釋可以理解。 通塞（第七）：如果以善良的心，依仗權勢奪取盜賊的財物，用來歸還給原本的主人、三寶（Buddha, Dharma, Sangha），或者眾生。又或者爲了拯救具有菩提心（Bodhi-citta）的人的性命、清凈的修行等危難。又或者因此使人發起菩提心，安住于菩薩戒（Bodhisattva vows）。又或者一次行為，使無量眾生捨棄惡行，安住于善行。按照道理應該沒有犯戒。反之則犯戒。 解釋文句（第八）：這裡有四點：一、自己做錯；二、教唆他人做錯；三、沒有對治的方法；四、判定的罪名。第一點中有五項：一、說明所作所為。說的是自己做，區別於他人做。爲了眾生而做，不是真正的犯戒。飲食、資助身體等，錢財爲了受用等，財物爲了儲存等。這是爲了利養，總結了多種情況。美好的名聲和好的聲譽，指的是利養內在滋養，美名向外傳播。凡夫愚昧之人所貪戀，即使喪命也難以捨棄。損害善良的根本，就像用色彩鮮豔的繩索等來比喻。二、說明所親近的人。指有四種地位的人：一、國王（King）；二、王子（Prince）；三、大臣（High officials），指掌管軍隊和國家事務等；四、有官職的人（Officials），指其他的官位。他們都有權勢。如果親近他們的威勢，就會失去自己的正當行爲。因此，大小乘經典都慇勤告誡修行人不要親近他們。三、說明所依仗的威勢。指依仗他們的威勢，高抬自己的心，輕視他人等。所以說是依仗權勢，形成某種局面。四、真正構成逼迫惱害，也有四種：一、逼迫惱害乞討的人；二、毆打拍擊使人痛苦；三、不合情理地牽拉；四、強行索取錢財物品。這些都是侵擾眾生，使他們厭惡背離。自己揹負深重的罪過，失去他人的善良品行。五、廣泛求取
【English Translation】 English version Heavy offenses: If one violates a fundamental heavy precept due to obtaining material possessions, or if one harasses others by relying on power, then one violates this minor offense. Within this offense, there are ten degrees of severity: 1. According to the depth of the fame and gain coveted; 2. According to the nobility of the official position relied upon; 3. According to the thickness of the power used; 4. According to the lightness or heaviness of the suffering inflicted; 5. According to whether the emotion of the one causing harm is restrained or negligent; 6. According to the amount of fame and gain obtained; 7. Combining the above six points, there are cases of all being minor or all being severe; 8. Or the severe is more and the minor is less; 9. Or the minor is more and the severe is less; 10. Or the minor and severe are equal, both having degrees of severity. Understanding can be gained by referring to the explanation. Accessibility and Obstruction (Seventh): If, with a good heart, one relies on power to seize the property of thieves in order to return it to the original owner, the Three Jewels (Buddha, Dharma, Sangha), or sentient beings. Or if it is to save the life, pure conduct, etc., of a person with Bodhi-citta (the mind of enlightenment) from difficulties. Or if it is thereby causing people to arouse Bodhi-citta and abide in the Bodhisattva vows (Bodhisattva vows). Or if one action causes countless sentient beings to abandon evil and abide in goodness. According to reason, there should be no offense. The opposite is an offense. Explanation of the Text (Eighth): Here there are four points: 1. Doing wrong oneself; 2. Instigating others to do wrong; 3. Having no method of remedy; 4. The name of the offense judged. In the first point, there are five items: 1. Explaining what is done. It refers to doing it oneself, distinguishing it from others doing it. Doing it for sentient beings is not a true offense. Food and drink, supporting the body, etc., money for enjoyment, etc., wealth for storage, etc. This is for profit and support, summarizing many situations. Good reputation and good praise refer to profit and support inwardly nourishing, and good name outwardly spreading. What ordinary foolish people crave, even at the cost of their lives, is difficult to give up. Harming the root of goodness is like using brightly colored ropes, etc., as a metaphor. 2. Explaining those who are close. It refers to people of four positions: 1. King (King); 2. Prince (Prince); 3. High officials (High officials), referring to those who manage military and national affairs, etc.; 4. Officials (Officials), referring to other official positions. They all have power. If one is close to their power, one will lose one's own proper conduct. Therefore, both the Hinayana and Mahayana sutras diligently advise practitioners not to be close to them. 3. Explaining the power relied upon. It refers to relying on their power, elevating one's own mind, and looking down on others, etc. Therefore, it is said to rely on power, forming a certain situation. 4. Truly constituting coercion and harassment, there are also four types: 1. Coercing and harassing beggars; 2. Beating and striking to cause pain; 3. Unreasonably pulling and dragging; 4. Forcibly taking money and goods. These are all disturbing sentient beings, causing them to be disgusted and turn away. One bears a deep offense oneself, losing the good qualities of others. 5. Extensively seeking
所求。此有三種。一是利皆求名一切求。二惱他取物名為惡求。三求無厭足名曰多求。二教他求者非直自行乖失。亦乃教他同犯。二利俱乖。為失至甚也。三無對治者。謂慈心益物孝心益生。俱翻前失。然無此治故云都無慈心等也。四犯輕罪者。結示罪名也。
無知為師戒第十八
初制意者。菩薩理應內自成德以示眾生。乖失茲躅故須制也。別說亦有三種。一覆自無知作為師範。欺誑失故。二不閑文義。失善品故。三詐為他師無實引導。不利益故。此三如次亦為三聚。故須制也。
二次第者。前則強威逼奪。今則詐為授法。故次明也。
三釋名者。隱自無知詐為師範。戒防此失。故以為名。
四具緣者。具四緣成犯。一性非闇鈍。二惰不習學。三隱愚詐智。四為師授戒。故以為犯。
五闕緣者。於此四緣次第各闕。並得輕方便罪。準釋可知。
六輕重者。謂實無知詐言能解。此犯初篇妄語罪也。今取乖失引導令法犯不傳。故結此罪。于中有六。一根有利鈍。二學有勤情。三覆有深淺。四師有大小。五四俱有輕重。六相合互多小並有輕重。準釋可知。
七通塞者。若性闇鈍勤學未成。若不隱無知。若便無人為師。如此所作一切準應無犯。反上皆犯。
第八釋文
【現代漢語翻譯】 現代漢語譯本 所求。這有三種情況。一是隻為獲得利益和名聲而求取一切，二是惱害他人以獲取財物，這被稱為惡求，三是貪求無厭，這叫做多求。二，教唆他人求取，不僅自己行為有失，也教唆他人一同犯錯，兩方面的利益都喪失，這是非常嚴重的過失。三，沒有對治的方法，指的是用慈悲心利益眾生，用孝心對待父母，這與之前的過失相反。然而，如果沒有這些對治的方法，就說是完全沒有慈悲心等等。四，觸犯輕罪，這是總結並揭示所犯的罪名。
無知為師戒第十八
最初制定這條戒律的用意是，菩薩理應在內在修成德行，以此來示範眾生。如果違背了這個原則，所以需要制定戒律。具體來說，有三種情況。一是掩蓋自己的無知，卻裝作可以爲人師表，這是因為欺騙而造成的過失。二是不熟悉經文的含義，這是喪失良好品行的過失。三是假裝是別人的老師，卻沒有實際的引導，這是沒有利益他人的過失。這三種情況依次對應於三聚，所以需要制定戒律。
其次，關於次第，之前是憑藉強權逼迫搶奪，現在是假裝傳授佛法，所以接著說明這條戒律。
第三，解釋名稱，隱藏自己的無知，假裝可以爲人師表，戒律是爲了防止這種過失，所以以此為名。
第四，具足因緣，具備四種因緣就會構成違犯。一是本性不愚鈍，二是懶惰不學習，三是隱藏愚昧偽裝有智慧，四是作為老師傳授戒律，所以構成違犯。
第五，缺少因緣，在這四種因緣中，依次缺少任何一個，都會構成輕微的方便罪，參照解釋就可以明白。
第六，輕重，指的是實際上沒有知識卻假裝能夠理解，這觸犯了最初的篇章中的妄語罪。現在是因為違背了引導，導致佛法無法正確傳承，所以判處這種罪過。其中有六種情況：一是根器有利鈍，二是學習有勤奮與否，三是掩蓋有深淺，四是老師有大小，五是四者都存在輕重，六是相互結合，多少並存，也存在輕重。參照解釋就可以明白。
第七，通塞，如果本性愚鈍，即使勤奮學習也未能成功，或者不隱藏自己的無知，或者沒有人拜他為師，那麼這樣的行為都應判為沒有違犯。反之，都構成違犯。
第八，解釋經文 English version Seeking. There are three types of this. First, seeking everything only for the sake of profit and fame. Second, harming others to obtain things, which is called evil seeking. Third, seeking without satisfaction, which is called excessive seeking. Second, teaching others to seek not only involves one's own misconduct but also instigates others to commit the same offense, resulting in the loss of benefits on both sides, which is a very serious fault. Third, there is no antidote, referring to benefiting beings with compassion and treating parents with filial piety, which are the opposite of the previous faults. However, if there are no such antidotes, it is said that there is a complete lack of compassion, etc. Fourth, committing a minor offense, which is summarizing and revealing the name of the offense committed.
The Eighteenth Precept: Not Being a Teacher Out of Ignorance
The initial intention of establishing this precept is that a Bodhisattva should cultivate inner virtue to serve as an example for sentient beings. Deviating from this principle necessitates the establishment of this precept. Specifically, there are three situations. First, concealing one's own ignorance while acting as a teacher, which is a fault caused by deception. Second, being unfamiliar with the meaning of the scriptures, which is a fault of losing good qualities. Third, pretending to be a teacher without real guidance, which is a fault of not benefiting others. These three situations correspond to the three aggregates in order, so it is necessary to establish this precept.
Secondly, regarding the order, previously it was coercing and plundering by force, now it is pretending to transmit the Dharma, so this precept is explained next.
Thirdly, explaining the name, concealing one's own ignorance and pretending to be a teacher, the precept is to prevent this fault, so it is named accordingly.
Fourthly, complete conditions, possessing four conditions constitutes an offense. First, the nature is not dull. Second, laziness and lack of study. Third, concealing ignorance and pretending to be wise. Fourth, acting as a teacher and transmitting precepts, so it constitutes an offense.
Fifthly, lacking conditions, lacking any one of these four conditions in order constitutes a minor offense of expediency, which can be understood by referring to the explanation.
Sixthly, severity, referring to actually having no knowledge but pretending to be able to understand, which violates the initial chapter's offense of false speech. Now, it is because of deviating from guidance, causing the Dharma to not be transmitted correctly, so this offense is judged. There are six situations: First, the capacity is sharp or dull. Second, learning is diligent or not. Third, concealment is deep or shallow. Fourth, the teacher is great or small. Fifth, all four have varying degrees of severity. Sixth, combining with each other, having more or less, also has varying degrees of severity. This can be understood by referring to the explanation.
Seventhly, accessibility and obstruction, if the nature is dull, even if studying diligently, it is not successful, or not concealing one's ignorance, or no one asks him to be a teacher, then such actions should be judged as not violating. Conversely, all constitute violations.
Eighth, explaining the text
【English Translation】 Seeking. There are three types of this. First, seeking everything only for the sake of profit and fame. Second, harming others to obtain things, which is called evil seeking. Third, seeking without satisfaction, which is called excessive seeking. Second, teaching others to seek not only involves one's own misconduct but also instigates others to commit the same offense, resulting in the loss of benefits on both sides, which is a very serious fault. Third, there is no antidote, referring to benefiting beings with compassion and treating parents with filial piety, which are the opposite of the previous faults. However, if there are no such antidotes, it is said that there is a complete lack of compassion, etc. Fourth, committing a minor offense, which is summarizing and revealing the name of the offense committed. The Eighteenth Precept: Not Being a Teacher Out of Ignorance The initial intention of establishing this precept is that a Bodhisattva (a being on the path to Buddhahood) should cultivate inner virtue to serve as an example for sentient beings. Deviating from this principle necessitates the establishment of this precept. Specifically, there are three situations. First, concealing one's own ignorance while acting as a teacher, which is a fault caused by deception. Second, being unfamiliar with the meaning of the scriptures, which is a fault of losing good qualities. Third, pretending to be a teacher without real guidance, which is a fault of not benefiting others. These three situations correspond to the three aggregates in order, so it is necessary to establish this precept. Secondly, regarding the order, previously it was coercing and plundering by force, now it is pretending to transmit the Dharma (the teachings of the Buddha), so this precept is explained next. Thirdly, explaining the name, concealing one's own ignorance and pretending to be a teacher, the precept is to prevent this fault, so it is named accordingly. Fourthly, complete conditions, possessing four conditions constitutes an offense. First, the nature is not dull. Second, laziness and lack of study. Third, concealing ignorance and pretending to be wise. Fourth, acting as a teacher and transmitting precepts, so it constitutes an offense. Fifthly, lacking conditions, lacking any one of these four conditions in order constitutes a minor offense of expediency, which can be understood by referring to the explanation. Sixthly, severity, referring to actually having no knowledge but pretending to be able to understand, which violates the initial chapter's offense of false speech. Now, it is because of deviating from guidance, causing the Dharma (the teachings of the Buddha) to not be transmitted correctly, so this offense is judged. There are six situations: First, the root capacity is sharp or dull. Second, learning is diligent or not. Third, concealment is deep or shallow. Fourth, the teacher is great or small. Fifth, all four have varying degrees of severity. Sixth, combining with each other, having more or less, also has varying degrees of severity. This can be understood by referring to the explanation. Seventhly, accessibility and obstruction, if the nature is dull, even if studying diligently, it is not successful, or not concealing one's ignorance, or no one asks him to be a teacher, then such actions should be judged as not violating. Conversely, all constitute violations. Eighth, explaining the text
者亦四。一舉正應修。二無知詐解。三無解為師。四結示罪名。初中二。先應誦文。后令解義前中且舉大綱。令六時誦持。理實一切時皆須誦。然於六時不得有闕。次解義者。謂善解持犯等義及真理等義。故云義理。復解成佛之因。故云佛性。略有三種。一自性住佛性。二引出佛性。三至得果佛性。具釋如佛性論等。皆應具解。二而菩薩下明無知詐解。辨無知言不解一句等者。依梵本。八字成四句。四句為一頌。制戒所由為因緣。又持犯所由亦名因緣。又受戒有因有緣。隨戒亦有因有緣。皆須善解。方堪為師。次詐言解者。隱自無知詐言能解。虛誑他人盜善聲譽。下顯其失。謂失自實利則為自欺。他無稟益復是欺他。兩利俱失。情恒安忍為患至重。三一一下明無解為師。謂於一切行法一一不解。則實無所解輒為師範。非直師資兩位欺誑自他。亦令如來法花遏絕流通。此滅法之愆。為失尤重故。下第四結示罪名可知。
斗謗欺賢戒第十九
初制意者。菩薩理應稱揚讚美菩薩行人。令善譽遠彰黎元仿習。而反噁心謗黷諍毀善增惡。為失既重。故制茲戒。別說亦三。謂惡不止。善不增。乖所犯。並準可知。
二次第者。前自無知。今欺有德故也。
三釋名者。遘謗令斗欺蔑賢良。戒防此失。故以為
【現代漢語翻譯】 現代漢語譯本 這段經文分為四個部分：第一，舉出正確的修行方法；第二，揭露無知卻假裝理解的人；第三，闡述不理解佛法卻為人師的過失；第四，總結並指出這些行為的罪過。
第一部分又分為兩個方面：首先，應當誦讀經文；然後，要理解經文的含義。在講解之前，先提出一個總綱，要求修行者在六個時辰（晝夜六時）都誦持。實際上，任何時候都應該誦讀，但至少要保證在六個時辰內不間斷。接下來是理解經文的含義，也就是要善於理解持戒和犯戒的意義，以及真理的意義，所以稱為『義理』。進一步理解成佛的因，所以稱為『佛性』。佛性略分為三種：一、自性住佛性（每個人本具的佛性）；二、引出佛性（通過修行引發的佛性）；三、至得果佛性（證得佛果時顯現的佛性）。詳細的解釋可以參考《佛性論》等，都應該全面理解。
第二部分，『菩薩下明無知詐解』，揭示了無知卻欺騙性地解釋佛法的情況。『辨無知言不解一句等者』，根據梵文版本，八個字組成四句，四句組成一頌。制定戒律的原因是因緣，持戒和犯戒的原因也稱為因緣，受戒有因有緣，隨戒也有因有緣，這些都需要透徹理解，才能勝任爲人師表。接下來，『詐言解者』，指的是隱藏自己的無知，假裝能夠理解，虛假地欺騙他人，盜取好的名聲和聲譽。下面揭示了這種行為的過失，即喪失了自己的實際利益，這是自欺；他人無法從中受益，這是欺騙他人。兩種利益都喪失了，而且心安理得地忍受這種狀態，是最大的禍患。
第三部分，『三一一下明無解為師』，指的是對於一切修行方法，每一項都不理解，實際上什麼都不懂，卻充當師範。這不僅是師父和弟子雙方互相欺騙，也導致如來的佛法被阻斷，無法流通。這種斷滅佛法的罪過，是最大的過失。因此，第四部分總結並指出罪名，內容顯而易見。
斗謗欺賢戒第十九
首先，制定這條戒律的目的是，菩薩本應稱揚讚美其他菩薩修行人，使他們的美名遠揚，讓大眾效仿學習。然而，如果反而心懷惡意，誹謗、詆譭、爭論、毀壞善行，增長惡業，這種過失非常嚴重，因此制定這條戒律。具體來說，有三種情況：惡行不止息，善行不增長，違背了所應遵守的戒律。這些都可以參照前面的內容來理解。
其次，關於次第，前面講的是自己無知，現在講的是欺騙有德之人。
第三，解釋名稱，『遘謗令斗欺蔑賢良』，這條戒律是爲了防止這種過失，所以稱為『斗謗欺賢戒』。
【English Translation】 English version This passage is divided into four parts: first, it presents the correct methods of practice; second, it exposes those who are ignorant but pretend to understand; third, it elaborates on the faults of being a teacher without understanding the Dharma; and fourth, it summarizes and points out the transgressions of these behaviors.
The first part is further divided into two aspects: first, one should recite the scriptures; then, one must understand the meaning of the scriptures. Before explaining, a general outline is presented, requiring practitioners to recite and uphold the teachings during the six periods of the day and night (six times of day and night). In reality, one should recite at all times, but at least ensure that there are no interruptions during the six periods. Next is understanding the meaning of the scriptures, which means being good at understanding the meaning of upholding and violating precepts, as well as the meaning of truth, hence the term 'meaning and principle'. Furthermore, understanding the cause of becoming a Buddha is called 'Buddha-nature'. Buddha-nature is briefly divided into three types: first, self-nature abiding Buddha-nature (the Buddha-nature inherent in everyone); second, elicited Buddha-nature (the Buddha-nature elicited through practice); third, attained fruit Buddha-nature (the Buddha-nature manifested when attaining Buddhahood). Detailed explanations can be found in the Treatise on Buddha-Nature and others, all of which should be fully understood.
The second part, 'Bodhisattva below clarifies ignorant and deceptive explanations', reveals the situation of ignorantly and deceptively explaining the Dharma. 'Distinguishing the ignorant saying not understanding a sentence, etc.', according to the Sanskrit version, eight characters form four lines, and four lines form a verse. The reason for establishing precepts is cause and condition, and the reason for upholding and violating precepts is also called cause and condition. Receiving precepts has cause and condition, and following precepts also has cause and condition, all of which must be thoroughly understood in order to be qualified to be a teacher. Next, 'deceptive saying understanding' refers to concealing one's ignorance, pretending to be able to understand, falsely deceiving others, and stealing good names and reputations. The following reveals the faults of this behavior, that is, losing one's actual benefits, which is self-deception; others cannot benefit from it, which is deceiving others. Both benefits are lost, and being comfortable with enduring this state is the greatest disaster.
The third part, 'Three one by one clarifies being a teacher without understanding', refers to not understanding each and every method of practice, actually not understanding anything, but acting as a teacher. This is not only mutual deception between teacher and disciple, but also causes the Buddha's Dharma to be blocked and unable to circulate. The transgression of cutting off the Dharma is the greatest fault. Therefore, the fourth part summarizes and points out the transgressions, the content of which is obvious.
The Nineteenth Precept Against Strife, Slander, and Deceiving the Worthy
First, the purpose of establishing this precept is that Bodhisattvas should praise and commend other Bodhisattva practitioners, so that their good names are widely known and the public can emulate and learn from them. However, if one instead harbors malicious intentions, slanders, defames, argues, and destroys good deeds, increasing evil karma, this transgression is very serious, so this precept is established. Specifically, there are three situations: evil deeds do not cease, good deeds do not increase, and violating the precepts that should be observed. These can all be understood by referring to the previous content.
Secondly, regarding the order, the previous section talked about one's own ignorance, and this section talks about deceiving those who are virtuous.
Thirdly, explaining the name, 'Encountering slander, causing strife, deceiving the worthy', this precept is to prevent this transgression, so it is called 'The Precept Against Strife, Slander, and Deceiving the Worthy'.
名。
四具緣者。具五緣。一內有噁心。二見戒行人。三謗以惡言。四傳遘兩頭。五造惡令鬥。故成犯也。
五闕緣者。闕初緣得輕方便。以無噁心故。余闕皆得重方便。準釋可知。
六輕重者亦有十義。一心通三性。二境有持犯。三謗有深淺。四傳有達不達。五斗有多少。六俱厚俱薄也。七厚多薄少。八薄多厚少。九厚薄等。十不等皆有輕重。準釋可知。
七通塞者。若錯誤狂著鬼。若治罪人準應無犯。反上皆犯。
八釋文者有三。初惡見凈境。二闕成愆。三故為犯。初中以破壞心誹謗心妒勝心故云噁心也。見持戒比丘是不犯輕重戒也。手執香等是行道威儀。二而斗遘下斗謗成愆。謂斗諍結遘令兩頭違諍。噁心陵彼為欺。妄言說過為謗。謗此于彼。亦謗彼於此。兩謗互傳令斗諍。因茲起惡。故云無惡不造也。三若故作下故為結罪可知。
不能救生戒第二十
初制意者。菩薩理應殞命救生。而反見眾生苦而無慈救。違行之甚。故須制也。別說亦三。謂增惡損善失救生也。
二次第者。前于賢欺謗。今則見苦不救也。
三釋名者。內無慈心見苦不救。戒防此失。故以為名。
四具緣者具四緣。一內無慈心。二見人殺生。三舍而不救。四令彼命斷。故以成
【現代漢語翻譯】 現代漢語譯本 名。 四、具緣：具備五種因緣。一、內心有惡意。二、見到持戒修行之人。三、用惡毒的語言誹謗。四、在兩方之間搬弄是非。五、製造惡行使他們爭鬥。這樣就構成犯罪。 五、闕緣：缺少第一個因緣，只構成輕微的方便罪，因為沒有惡意。缺少其餘的因緣，都構成較重的方便罪。參照解釋可以理解。 六、輕重：也有十種情況。一、心有三種性質（善、惡、無記）。二、對像有持戒和犯戒的區別。三、誹謗有深淺之分。四、傳話有傳到和沒傳到的區別。五、爭鬥有多少之別。六、雙方都嚴重或都輕微。七、一方嚴重一方輕微，但嚴重方多。八、一方輕微一方嚴重，但輕微方多。九、雙方嚴重程度相等。十、雙方嚴重程度不相等，這些情況都有輕重之分。參照解釋可以理解。 七、通塞：如果是因為錯誤、瘋狂、被鬼附身，或者是在執行刑罰的人，那麼通常沒有罪。反之，都有罪。 八、釋文：有三種情況。一是惡意見到清凈的境界。二是缺少條件而造成過失。三是故意去做而構成犯罪。第一種情況中，因為有破壞心、誹謗心、嫉妒勝過自己的心，所以說是噁心。見到持戒的比丘，是不犯輕重戒的。手執香等是行道的威儀。第二種情況中，因為爭鬥和結怨而造成過失。指的是挑起爭端，使兩方互相違背爭吵。用惡意欺凌對方是欺騙。用虛妄的言語指責過錯是誹謗。把對這方的誹謗傳給那方，也把對那方的誹謗傳給這方。兩方互相誹謗，使他們爭鬥。因此而產生惡行，所以說沒有惡事不做的。第三種情況中，如果是故意去做，那麼構成結罪，可以理解。 不能救生戒第二十 一、制戒的用意：菩薩的道理是應該犧牲自己的生命去救助眾生。但反而見到眾生受苦而不慈悲救助，這是非常錯誤的。所以需要制定此戒。另外說明也有三種情況：增加惡行、減少善行、失去救助生命的機會。 二、次第：前面是欺騙賢者和誹謗，現在是見到受苦的人而不救助。 三、釋名：內心沒有慈悲心，見到受苦的人不救助。戒律防止這種過失，所以以此為名。 四、具緣：具備四種因緣。一、內心沒有慈悲心。二、見到有人殺生。三、捨棄而不救助。四、導致那個人死亡。這樣就構成犯罪。
【English Translation】 English version Name. Four, Conditions for Completion: Possessing five conditions. 1. Having evil intentions internally. 2. Seeing someone upholding precepts and practicing. 3. Slandering with malicious words. 4. Spreading tales between two parties. 5. Creating evil deeds to cause them to fight. Thus, an offense is committed. Five, Deficient Conditions: Lacking the first condition results in a minor offense of expedient means, because there is no evil intention. Lacking the remaining conditions all result in a major offense of expedient means. The explanation can be understood accordingly. Six, Seriousness: There are also ten aspects. 1. The mind has three natures (wholesome, unwholesome, neutral). 2. The object has the distinction of upholding or violating precepts. 3. Slander has varying degrees of depth. 4. Transmission has the distinction of reaching or not reaching the intended recipient. 5. Fighting has varying degrees of intensity. 6. Both sides are serious or both are minor. 7. One side is serious and the other is minor, but the serious side is more prevalent. 8. One side is minor and the other is serious, but the minor side is more prevalent. 9. Both sides are equally serious. 10. The seriousness of both sides is unequal; these situations all have varying degrees of seriousness. The explanation can be understood accordingly. Seven, Permissibility and Prohibition: If it is due to error, madness, possession by a ghost, or someone administering punishment, then generally there is no offense. The opposite is an offense. Eight, Explanation of the Text: There are three situations. First, an evil view encountering a pure state. Second, lacking conditions and causing a fault. Third, intentionally acting and committing an offense. In the first situation, because of having a destructive mind, a slanderous mind, and a mind jealous of those who are superior, it is called an evil mind. Seeing a Bhikshu (monk) upholding the precepts is not an offense against major or minor precepts. Holding incense, etc., is the dignified manner of practicing the path. In the second situation, because of fighting and creating enmity, a fault is caused. This refers to instigating disputes, causing two parties to oppose and quarrel with each other. Using evil intentions to bully the other party is deception. Using false words to point out faults is slander. Transmitting slander about this party to that party, and also transmitting slander about that party to this party. The two parties slander each other, causing them to fight. Because of this, evil deeds arise, so it is said that there is no evil that is not committed. In the third situation, if it is done intentionally, then it constitutes an offense, which can be understood. The Twentieth Precept: Not Saving Lives One, The Intention of Establishing the Precept: The principle of a Bodhisattva (enlightenment being) is that they should sacrifice their own lives to save sentient beings. However, if they see sentient beings suffering and do not compassionately save them, this is very wrong. Therefore, this precept needs to be established. Furthermore, there are also three situations: increasing evil deeds, decreasing good deeds, and losing the opportunity to save lives. Two, Sequence: Previously, it was about deceiving the virtuous and slandering; now it is about seeing those who are suffering and not saving them. Three, Explanation of the Name: Internally lacking a compassionate mind, seeing those who are suffering and not saving them. The precept prevents this fault, so it is named as such. Four, Conditions for Completion: Possessing four conditions. 1. Internally lacking a compassionate mind. 2. Seeing someone killing a living being. 3. Abandoning and not saving them. 4. Causing that being to die. Thus, an offense is committed.
犯。
五闕緣者。闕初緣得重方便。以雖有慈心而不救故。闕第二緣有二義。一總無罪。以不見人殺無可救故。二得重方便。以見苦眾生而不救故。闕第三緣亦有二義。一輕方便。以雖無慈心而不捨救故。二王力自在救不得故無罪也。闕第四緣得重方便。以命不斷非由救故。余義準之。
六輕重者有六義。一約無慈心有厚薄。二約所救眾生有尊卑。三約所作救行有力逮不逮。四約所救之苦有多少。五合說有純輕純重。六輕多重少。七重多輕少。並準可知。
七通塞者。若自重病若無勢力。徒自殞命終無有益。準應無犯。反上皆犯。
八釋文者。于中三。先順理應行放生。二救他殺害。三講救先亡。初中三。謂標釋結。一以慈心行放生業者是標也。二一切男子下釋也。謂何以救生。而不殺者釋有二義。一普親觀二平等觀。前中先明一切男女皆我父母。辨定理實也。而殺食即殺我父母者。明違理不可也。問若爾殺生應得逆罪。答以隔生故非逆也。二亦殺我故身下明平等觀。謂眾生之身皆稟四大。然我故身亦曾攬此。是故彼我同一四大。故說害彼即害我故身。三故常行下總結常行也。二若見世人下救他殺害中。亦由上二種觀理應救拔。況自慈心法應救生也。三常教化下明講救先於中二。先總通標。
【現代漢語翻譯】 現代漢語譯本： 犯（指違反不殺生的戒律）。
五、關於『闕緣』（指缺少因緣）的情況：缺少第一個因緣，會構成較重的方便罪（指雖然有慈悲心，但不去救助）。缺少第二個因緣，有兩種情況：一是完全沒有罪，因為沒有看見有人殺生，所以無從救助；二是構成較重的方便罪，因為看見受苦的眾生而不去救助。缺少第三個因緣，也有兩種情況：一是構成較輕的方便罪，因為雖然沒有慈悲心，但不阻止救助；二是由於王權的力量或自身不自由而無法救助，因此沒有罪。缺少第四個因緣，會構成較重的方便罪，因為生命的延續並非由於救助。其餘情況可以類推。
六、關於『輕重』（指罪行的輕重）有六個方面：一是根據慈悲心的有厚有薄來判斷；二是根據被救助的眾生的尊貴或卑賤來判斷；三是根據所做的救助行為是否有力以及是否能夠達到目的來判斷；四是根據被救助的痛苦的程度來判斷；五是綜合來說，有純粹的輕罪和純粹的重罪；六是輕罪多而重罪少；七是重罪多而輕罪少。這些都可以根據具體情況來判斷。
七、關於『通塞』（指情況的通達與阻礙）：如果自己身患重病，或者沒有能力，徒然犧牲自己的性命也毫無益處，這種情況應該沒有犯戒。反之，則都構成犯戒。
八、關於『釋文』（解釋經文）：其中分為三個部分：一是順應道理應當實行的放生；二是救助他人免遭殺害；三是講述救助已故之人。首先是放生，其中分為三個部分：標示、解釋、總結。一是以慈悲心實行放生事業，這是標示。二是『一切男子』以下是解釋。為什麼要救助眾生而不殺害他們呢？解釋有兩種含義：一是普遍親近的觀察，二是平等的觀察。在前一種觀察中，首先說明一切男女都是我的父母，辨明這個道理的真實性。而殺害並吃掉他們，就是殺害我的父母，這表明違背了道理，是不可行的。問：如果這樣，殺生應該構成逆罪嗎？答：因為隔了世，所以不構成逆罪。二是『亦殺我故身』以下，說明平等的觀察。眾生的身體都由四大組成，而我過去的身體也曾由這些四大組成。因此，彼和我的身體都是由相同的四大組成。所以說，傷害他們就是傷害我過去的身體。三是『故常行』以下，總結應當經常實行放生。二、『若見世人』以下，在救助他人免遭殺害中，也是由於上述兩種觀察的道理，應當救助他們。更何況自己有慈悲心，按照佛法也應當救助眾生。三、『常教化』以下，說明講述救助已故之人，其中分為兩個部分：首先是總的標示。
【English Translation】 English version: Committing (referring to violating the precept of not killing).
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Regarding 'deficient conditions' (referring to lacking causes and conditions): Lacking the first condition constitutes a heavier expedient offense (meaning although having compassion, one does not help). Lacking the second condition has two meanings: first, there is no offense at all, because one did not see someone killing, so there is no way to help; second, it constitutes a heavier expedient offense, because one sees suffering beings and does not help. Lacking the third condition also has two meanings: first, it constitutes a lighter expedient offense, because although lacking compassion, one does not prevent help; second, due to the power of the king or one's own lack of freedom, one cannot help, therefore there is no offense. Lacking the fourth condition constitutes a heavier expedient offense, because the continuation of life is not due to the help. The remaining situations can be inferred by analogy.
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Regarding 'light and heavy' (referring to the severity of the offense), there are six aspects: first, it is judged according to the thickness or thinness of compassion; second, it is judged according to the nobility or lowliness of the beings being helped; third, it is judged according to whether the act of helping is powerful and whether it can achieve its purpose; fourth, it is judged according to the degree of suffering being helped; fifth, comprehensively speaking, there are purely light offenses and purely heavy offenses; sixth, there are more light offenses and fewer heavy offenses; seventh, there are more heavy offenses and fewer light offenses. These can all be judged according to the specific circumstances.
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Regarding 'thoroughness and obstruction' (referring to the smoothness or hindrance of the situation): If one is seriously ill or lacks the ability, sacrificing one's own life in vain is of no benefit, and in this situation, there should be no violation. Conversely, all constitute violations.
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Regarding 'explaining the text' (explaining the sutra): It is divided into three parts: first, releasing life in accordance with reason and what should be done; second, rescuing others from being killed; third, explaining the rescue of the deceased. First is releasing life, which is divided into three parts: indication, explanation, and conclusion. First, practicing the business of releasing life with compassion, this is the indication. Second, 'all men' below is the explanation. Why should we rescue beings and not kill them? The explanation has two meanings: first, universally intimate observation, and second, equal observation. In the former observation, it is first stated that all men and women are my parents, clarifying the truth of this principle. And killing and eating them is killing my parents, which shows that it violates reason and is not feasible. Question: If so, should killing beings constitute a heinous crime? Answer: Because it is separated by lifetimes, it does not constitute a heinous crime. Second, 'also killing my former body' below explains equal observation. The bodies of beings are all composed of the four great elements, and my past body was also composed of these four great elements. Therefore, their bodies and my body are composed of the same four great elements. Therefore, it is said that harming them is harming my past body. Third, 'therefore constantly practice' below concludes that one should constantly practice releasing life. Second, 'if seeing people in the world' below, in rescuing others from being killed, it is also due to the principles of the above two observations that they should be rescued. Moreover, one has compassion, and according to the Dharma, one should also rescue beings. Third, 'constantly teach and transform' below explains that teaching about rescuing the deceased is divided into two parts: first, a general indication.
謂講說戒法令人識罪斷惡修善以成救度。二別就先亡辨。講福資熏令亡見佛。明所成益也。上來明違行結犯。上來略顯十戒之相。結勸修學如滅罪品。下指彼品中一一廣明。具如彼說。
無慈忍酬怨戒第二十一
初制意者。菩薩理應忍行內宛慈悲外溢。而反瞋罵及打。為失至甚。故以制之。別顯亦三。瞋怨不止。忍善不增。眾生皆舍。既乖三聚。制此嚴科。
二次第者。前見苦不救。今則于怨起酬。並違正行故也。
三釋名者。內無慈行外起酬怨。戒防此失。故以為名。
四具緣者具四緣。一對怨境。二起瞋心。三動身口。四酬究竟。故成犯也。
五闕緣者。闕初緣犯初篇重戒。以于非怨境起瞋等故。闕第二緣得輕方便罪。以無瞋心餘非重故。次闕第三緣得重方便。雖不起身口瞋等重故。次闕第四緣亦重方便。以事非究竟故。
六輕重者。怨境有深淺。起瞋有粗細。加行有增微。前人苦有多少。俱輕俱重綺互多少皆有輕重。並準應知。
七通塞者。若為治罰令悔。若為調伏令住善行。若自雖數對治而煩惱厚重不覺而起。準應不犯。反上皆犯。
八釋文者有五。一舉過正制。二犯便違行。三舉輕況重。四簡道異俗。五故犯成愆。初中先於自怨亦二。謂瞋約意業
【現代漢語翻譯】 現代漢語譯本： 這是說講說戒律的方法，使人認識罪過，斷除惡行，修習善行，從而成就救度。第二點是特別針對已故之人辨析。講說福德資糧的熏習，使亡者得見佛。這是說明所成就的利益。上面說明了違背行為而結成罪過。上面簡略地顯示了十戒的相狀。勸勉修學就像《滅罪品》中說的那樣。下面指明《滅罪品》中一一詳細說明的內容，具體如彼處所說。
第二十一條 無慈忍酬怨戒
第一，制定此戒的用意是：菩薩的道理本應是內心懷有慈悲，外在流露出來。反而嗔怒謾罵以及打鬥，是極其嚴重的過失。因此制定此戒來禁止。特別顯示此戒也有三點：嗔恨怨懟不止息，忍辱行善不增長，眾生都會捨棄你。既然違背了三聚戒（註：三聚戒指攝律儀戒、攝善法戒、饒益有情戒），因此制定此嚴厲的戒條。
第二，次第方面：前面是見到受苦之人不救助，現在則是對怨恨之人進行報復。都違背了正確的行為，所以排在後面。
第三，解釋名稱：內心沒有慈悲的行為，外在產生報復怨恨的行為。戒律防止這種過失，因此以此為名。
第四，具足因緣：具足四種因緣。一是面對怨恨的境地，二是生起嗔恨的心，三是發動身口的行為，四是報復徹底完成。這樣就構成犯戒。
第五，缺少因緣：缺少第一個因緣，犯初篇的重罪。因為對非怨恨的境地生起嗔恨等行為。缺少第二個因緣，得到輕微的方便罪。因為沒有嗔恨心，其餘的就不是重罪。缺少第三個因緣，得到較重的方便罪。雖然沒有發動身口的行為，但嗔恨等心念是嚴重的。缺少第四個因緣，也是較重的方便罪。因為事情沒有徹底完成。
第六，輕重方面：怨恨的境地有深淺，生起嗔恨有粗細，加行有增加或減少，前面的人所受的痛苦有多少。都存在輕重，相互交織，多少都有輕重。都應該根據情況來了解。
第七，通融與否：如果是爲了懲治責罰，使對方悔改。如果是爲了調伏對方，使對方安住于善行。如果自己雖然經常對治煩惱，但煩惱深重，不自覺地生起（嗔恨等行為）。可以認為不犯戒。反之，都犯戒。
第八，解釋經文：有五點。一是揭示過失，正式制定戒律。二是犯戒就是違背正行。三是舉輕的例子來比況重的。四是區分修道之人與世俗之人。五是故意犯戒就會造成過錯。第一點中，先說對於自己的怨恨，又分為兩點。即嗔恨是屬於意業（註：意業指思想上的行為）。
【English Translation】 English version: This refers to explaining the precepts to enable people to recognize their sins, cut off evil deeds, and cultivate good deeds, thereby achieving salvation. The second point specifically addresses the deceased. Explaining the merit and virtue to help the deceased see the Buddha. This clarifies the benefits achieved. The above explains the offenses resulting from violating conduct. The above briefly reveals the characteristics of the ten precepts. Exhortation to study and practice is like in the 'Eradication of Sins' chapter. The following points to the detailed explanations in that chapter, as described there.
Precept 21: No Lack of Loving-Kindness and Patience in Retaliating Against Enemies
First, the intention behind establishing this precept is that a Bodhisattva should inherently possess loving-kindness within and radiate compassion outwardly. On the contrary, to be angry, scold, and fight is an extremely serious fault. Therefore, this precept is established to prohibit it. Specifically, there are three aspects to this precept: Ceaseless anger and resentment, no increase in patience and goodness, and all beings will abandon you. Since it violates the three aggregates of precepts (note: the three aggregates of precepts refer to the precepts of moral discipline, the precepts of accumulating good dharmas, and the precepts of benefiting sentient beings), this strict precept is established.
Second, in terms of sequence: Previously, it was failing to help those who suffer; now, it is retaliating against enemies. Both violate correct conduct, so it is placed later.
Third, explaining the name: Having no compassionate conduct within and generating retaliatory resentment outwardly. The precept prevents this fault, hence the name.
Fourth, complete conditions: Four conditions must be met. First, facing an enemy. Second, generating anger. Third, acting through body and speech. Fourth, retaliation is completely carried out. This constitutes a violation.
Fifth, lacking conditions: Lacking the first condition results in violating the primary heavy offense. Because anger, etc., arises towards a non-enemy. Lacking the second condition results in a minor offense of convenience. Because there is no anger, the rest are not heavy offenses. Lacking the third condition results in a heavy offense of convenience. Although there is no action through body and speech, the thoughts of anger, etc., are serious. Lacking the fourth condition also results in a heavy offense of convenience. Because the matter is not completely carried out.
Sixth, in terms of severity: The depth of the enmity varies, the intensity of anger varies, the effort in carrying out the action varies, and the amount of suffering experienced by the other person varies. All have varying degrees of severity, intertwined with each other, with varying degrees of lightness and heaviness. All should be understood accordingly.
Seventh, permissibility: If it is for the purpose of punishment and reprimand to make the other person repent. If it is for the purpose of taming the other person to abide in good conduct. If one frequently counteracts afflictions but the afflictions are deep and heavy, and (anger, etc.) arises unconsciously. It can be considered not a violation. The opposite is a violation.
Eighth, explaining the text: There are five points. First, revealing the fault and formally establishing the precept. Second, violating the precept is violating correct conduct. Third, using a minor example to illustrate a major one. Fourth, distinguishing between those who cultivate the path and those who are worldly. Fifth, intentionally violating the precept will cause faults. In the first point, first speaking of resentment towards oneself, which is divided into two points. That is, anger belongs to mental karma (note: mental karma refers to actions in thought).
。打據身業。語隨二起。略而不舉。若具應言以罵報罵。又以自身被殺自無現酬故。不言以殺報殺也。若殺父母下犯君親怨亦二。謂親約孝境。君約忠境。據孝據忠理應酬報。但為怨怨相酬。怨終不盡。唯有無怨。怨乃息耳。是故如來慈救制此嚴科。故云不得加報也。二殺生報生下明違理乖行。謂生猶命也。謂殺命還以命酬。故云殺生。報生非是以生報殺此違理也。不順孝道者明乖行也。問俗禮之中君父之怨不報非孝。何故此中若報非孝耶。答道與俗反。俗據現在不說當來因果業報。今若重酬苦業滋多。令其君父沉淪永劫。何成孝道。況此怨等何必前生非己父母。今若殺彼豈成孝行。故云不順孝道也。三尚不畜下明舉輕況重。以畜奴婢身打口罵隨起瞋惱。三業罪咎口業偏多。故云口罪無量。此舉輕猶無量罪。下況重故云況作。七逆之罪理宜罪重無量難晚。四而出家簡道異俗。于中雖在家出家二位同犯。然出家作此過失尤深。故別重舉以舍俗親緣修慈普濟。而反為親酬報。乖行至甚故五故作下明故違結犯可知。
慢人輕法戒第二十二
初制意者。菩薩理應為四句而身受千釘。求半偈而高巖捨命。王身為羅剎之床。天衣作野干之坐。輕天王之勝位敬鬼畜為尊高者。莫不皆是重法為先也。華嚴云。菩薩摩訶薩為
【現代漢語翻譯】 打是關於身業的，語言是隨著身業而起的兩種行為。這裡省略不提，如果完整地說，應該是以辱罵回報辱罵。又因為自身被殺后自己無法立即報復，所以不說以殺報殺。如果殺父母等，也犯了對君和親的罪過，也是兩種行為。親是關於孝道的範疇，君是關於忠誠的範疇。從孝和忠的角度來說，理應報答。但是如果以怨報怨，怨恨永遠無法消除，只有沒有怨恨，怨恨才能止息。所以如來以慈悲之心制定了這條嚴格的戒律，所以說不得以惡報惡。二、『殺生報生』是說明違背了道理和行為。所謂『生』就是生命。所謂殺害生命，就用生命來償還，所以說『殺生報生』，而不是用生命來報復殺害，這是違背道理的。『不順孝道者』是說明違背了行為。問：世俗禮儀中，君父的仇恨不報就不是孝，為什麼這裡如果報復就不是孝呢？答：佛道與世俗相反。世俗只看現在，不談未來的因果業報。現在如果加重報復，苦業就會增多，使君父永遠沉淪，這怎麼能算是孝道呢？況且這些仇恨未必是前世的父母，現在如果殺了他們，怎麼能算是孝行呢？所以說『不順孝道』。三、『尚不畜』是說明舉輕以明重。因為畜養奴婢，身體打罵，口頭辱罵，都會隨之產生嗔怒，三業的罪過中，口業尤其多，所以說『口罪無量』。這是舉輕的例子，已經有無量的罪過，下面推及重的情況，所以說『況作』。犯七逆罪，理應罪重無量，難以挽回。四、『而出家』是區分佛道與世俗的不同。其中雖然在家和出家兩種身份都可能犯戒，但是出家人犯這種過失尤其嚴重，所以特別著重提出，因為他們捨棄了世俗的親緣，修習慈悲普濟，反而為親人報仇，行為錯謬至極。五、『故作』是說明明知故犯，結罪可知。 慢人輕法戒第二十二 最初制定這條戒律的用意是：菩薩理應爲了四句偈而身受千釘，爲了半句偈而捨棄高巖上的生命。國王的身體作為羅剎的床，天衣作為野乾的座位。輕視天王的尊貴地位，尊敬鬼畜為尊長，沒有不是以尊重佛法為先的。《華嚴經》說：菩薩摩訶薩爲了…
【English Translation】 Beating refers to actions of the body, and speech arises from these two actions. These are briefly mentioned and not elaborated upon. If stated fully, it would be 'retaliating abuse with abuse.' Furthermore, because one cannot immediately retaliate after being killed, it is not said 'retaliating killing with killing.' If one kills parents, etc., one also commits offenses against one's ruler and relatives, which are also two types of actions. Relatives pertain to the realm of filial piety, and the ruler pertains to the realm of loyalty. From the perspective of filial piety and loyalty, one should repay kindness. However, if one retaliates with resentment, resentment will never end. Only by being without resentment can resentment cease. Therefore, the Tathagata, with compassion, established this strict precept, hence it is said that one must not retaliate with evil. Second, 'killing begets life' explains the violation of reason and conduct. 'Life' refers to the life force. 'Killing life' means repaying with life, hence 'killing begets life.' It does not mean using life to retaliate against killing, which is against reason. 'Not following filial piety' explains the violation of conduct. Question: In worldly customs, not avenging the grievances of one's ruler or father is considered unfilial. Why is it considered unfilial to retaliate here? Answer: The path of Dharma is contrary to worldly customs. Worldly customs only consider the present and do not speak of future causes, effects, and karmic retribution. If one intensifies retaliation now, suffering karma will increase, causing one's ruler or father to sink into eternal suffering. How can this be considered filial piety? Moreover, these grievances may not necessarily involve one's parents from a previous life. If one kills them now, how can this be considered filial conduct? Hence it is said 'not following filial piety.' Third, 'even not keeping' illustrates the principle of using the lesser to imply the greater. Because raising servants and slaves involves physical beatings and verbal abuse, anger and resentment arise accordingly. Among the transgressions of the three karmas, verbal karma is particularly prevalent, hence it is said 'verbal offenses are immeasurable.' This is an example of a lesser offense already being immeasurable. The following extends to the greater offense, hence it is said 'how much more so.' Committing the seven rebellious acts should logically result in immeasurable and difficult-to-atone sins. Fourth, 'and leaving home' distinguishes the path of Dharma from worldly customs. Although both laypeople and renunciants can commit offenses, renunciants who commit such transgressions are particularly serious. Therefore, it is specifically emphasized because they have abandoned worldly relationships, cultivate universal compassion, and yet retaliate for relatives, which is extremely wrong. Fifth, 'deliberately committing' explains that knowingly violating the precepts results in the consequences being known. The Precept Against Disdaining Others and Belittling the Dharma, Precept Twenty-Two The initial intention in establishing this precept is: Bodhisattvas should be willing to endure a thousand nails for four lines of verse, and sacrifice their lives on high cliffs for half a verse. The king's body serves as the bed for a Rakshasa (demon), and heavenly garments serve as the seat for a jackal. Disregarding the noble status of a heavenly king and respecting ghosts and animals as superiors, all are prioritizing respect for the Dharma. The Avatamsaka Sutra (Flower Garland Sutra) says: Bodhisattvas Mahasattvas (great beings)...
求法故。為法難得故。能施法者作如是言。若能投身七仞火坑。當與汝法。菩薩聞此歡喜無量作是思惟。我為法故尚于阿毗地獄諸惡趣中受無量苦。況入人間微少火坑而得聞法。奇哉正法甚為易得。免於地獄無量楚毒。入小火坑而得聞法。汝但說法。我入火坑。如求善法王菩薩金剛思惟菩薩等。又云。若人為我說一句法。令我菩薩行得清凈者。捉三千大千世界滿中大火。我從梵天 捉身此火。不以為難。如是等。況乃故作輕人失法。為損至重。故須制也。別顯亦三。一起慢增惑。二失法乖善。三教他陷誤。壞三聚行故須制也。
二來意者。前則于怨起酬。今則于德不敬。又前于怨境增自惑業。今于有德慢失法益故也。
三釋名者。於人起慢舍求正法。戒防此失。故以為名。
四具緣者亦四緣犯。一他卑有德。二自持起慢。三見彼生輕。四舍不求法。
五闕緣者。闕初緣輕方便。餘三皆重方便。準釋可知。
六輕重者。前德有大小。自慢有厚薄。輕心有多少。舍法有深淺。如次及綺互皆有輕重。準釋可知。
七通塞者。若自病若無力。若彼實無德似有德。若為調伏彼。若為調伏餘眾生。若慢惑猛利對治力弱。亦應不犯。若怠惰犯輕。反上皆重。
八釋文者亦有五。一自實無
【現代漢語翻譯】 現代漢語譯本：爲了尋求佛法。因為佛法難以獲得。能夠施予佛法的人會這樣說：『如果有人能跳入七仞（古代長度單位，一仞約等於七八尺）深的火坑，我就傳授你佛法。』菩薩聽到這些，無比歡喜，心想：『爲了佛法，我尚且願意在地獄（阿毗地獄）等各種惡道中承受無量的痛苦，何況是跳入人間這小小的火坑來聽聞佛法呢？』真是奇妙啊，正法竟然如此容易獲得，可以免於地獄無量的痛苦折磨，只要跳入小小的火坑就能聽聞佛法。你只管說出佛法，我願意跳入火坑。』例如求善法王菩薩、金剛思惟菩薩等。又說：『如果有人為我說一句佛法，能使我的菩薩行得到清凈，即使要我拿著充滿三千大千世界的大火，從梵天（色界天的最高層）跳入這火中，我也不覺得困難。』像這樣等等，何況是故意輕視他人而失去佛法，這是損失至為重要的東西，所以需要制定戒律來防止這種情況。特別顯示也有三點：一是增長傲慢和迷惑，二是失去佛法而違背善良，三是教導他人陷入錯誤。因為破壞了三聚凈戒（攝律儀戒、攝善法戒、饒益有情戒），所以需要制定戒律。 二、制定此戒的來意是：前面是對於怨恨生起報復，現在是對有德之人不尊敬。而且前面是在怨恨的境界中增長自己的迷惑和惡業，現在是對有德之人傲慢而失去佛法的利益。 三、解釋名稱：對於他人產生傲慢，捨棄尋求正法，戒律防止這種過失，因此以此為名。 四、構成犯戒的條件有四個：一是對方卑微但有德行，二是自己心懷傲慢，三是見到對方產生輕視之心，四是捨棄不向對方求法。 五、缺少任何一個條件：缺少第一個條件是輕罪的方便，其餘三個條件都是重罪的方便。參照解釋可以理解。 六、輕重程度：對方的德行有大小，自己的傲慢有厚薄，輕視之心有多少，捨棄佛法的程度有深淺，依次以及其他情況相互交織，都有輕重之分。參照解釋可以理解。 七、通融與否：如果自己生病或沒有能力，如果對方實際上沒有德行只是看起來有德行，如果是爲了調伏對方，如果是爲了調伏其他眾生，如果傲慢和迷惑非常強烈而對治的力量薄弱，也應該不構成犯戒。如果是懈怠而犯戒，則是輕罪，反之則是重罪。 八、解釋經文也有五個方面。一是自己實際上沒有（德行）
【English Translation】 English version: It is for the sake of seeking the Dharma (the teachings of Buddhism). Because the Dharma is difficult to obtain. Those who can bestow the Dharma will say: 'If one can throw oneself into a fire pit seven ren (an ancient unit of length, approximately seven or eight chi) deep, I will give you the Dharma.' When a Bodhisattva (an enlightened being who postpones nirvana to help others) hears this, they are immeasurably delighted and think: 'For the sake of the Dharma, I would even be willing to endure immeasurable suffering in Avici Hell (the deepest level of hell) and other evil realms, let alone jumping into a small fire pit in the human realm to hear the Dharma?' How wonderful! The true Dharma is so easily obtained, that one can be spared the immeasurable torment of hell, and hear the Dharma by entering a small fire pit. Just speak the Dharma, and I will enter the fire pit.' Examples include the Bodhisattva King who seeks good Dharma, the Vajra Thinking Bodhisattva, and others. It is also said: 'If someone speaks one verse of Dharma to me, enabling my Bodhisattva practice to be purified, even if I had to hold a great fire filling the three thousand great thousand worlds (a vast cosmological realm), and jump into this fire from the Brahma Heaven (the highest realm of the Form Realm), I would not find it difficult.' Like this and so on, how much more so is it to deliberately belittle others and lose the Dharma, which is to lose something of utmost importance, so it is necessary to establish precepts to prevent this. There are also three special manifestations: first, it increases arrogance and delusion; second, it loses the Dharma and goes against goodness; and third, it leads others into error. Because it destroys the three aggregates of pure precepts (the precepts of restraining negative actions, the precepts of cultivating good deeds, and the precepts of benefiting sentient beings), it is necessary to establish precepts. 2. The intention behind establishing this precept is: the previous one was about retaliation arising from resentment, while this one is about disrespect towards those with virtue. Moreover, the previous one increased one's own delusion and karma in the realm of resentment, while this one is about losing the benefits of the Dharma due to arrogance towards those with virtue. 3. Explanation of the name: Arising arrogance towards others and abandoning the seeking of the true Dharma, the precept prevents this fault, hence the name. 4. The conditions for committing an offense are four: first, the other person is humble but virtuous; second, one harbors arrogance; third, one generates contempt for the other person; and fourth, one abandons seeking the Dharma from them. 5. Lacking any one of the conditions: Lacking the first condition is a light offense's expedient, the remaining three conditions are heavy offenses' expedients. It can be understood by referring to the explanation. 6. Degrees of severity: The other person's virtue has degrees of greatness, one's own arrogance has degrees of thickness, the contempt has degrees of amount, and the abandonment of the Dharma has degrees of depth. In sequence and other situations intertwined, there are degrees of severity. It can be understood by referring to the explanation. 7. Permissibility: If one is sick or lacks the ability, if the other person actually has no virtue but only appears to have virtue, if it is to subdue the other person, if it is to subdue other sentient beings, if arrogance and delusion are very strong and the power of counteracting them is weak, it should also not constitute an offense. If it is due to laziness that one commits the offense, then it is a light offense, and vice versa, it is a heavy offense. 8. Explanation of the text also has five aspects. First, one actually does not have (virtue)
知。二恃妄起慢。三輕舍有德。四立禁正制結犯。初中始出家者。創入道淺也。未有所解者。于大小乘並未習學。于菩薩學處觸事無知。且舉出家。理實在家亦同斯制也。二妄恃起慢中。妄恃十事而起十慢。一聰明慢。謂恃自聰明散動高舉。二世智慢。謂恃有世智輕於深法。三高貴慢。謂恃曾任官。四耆年慢。謂恃己年長不知虛老。五大性慢。謂恃己剎利諸大姓等。六高門慢。謂恃己上代簪貴非卑。七解慢。謂恃解。世法或小乘外典。八福慢。謂恃己曾作諸大福利。九富慢。謂恃己富有諸財物等。十寶慢。謂恃己家有金等七寶以生於慢。於此十中攝為六慢三對。初二及七八是福慧一對。四及九十是身財一對。餘三是家位一對。於此十中隨持一種以成犯緣。未必一犯要具此十。故云或也。三而不咨下明輕舍有德。于中二。先總明輕舍。二其法師下別釋法師。前中既新出家恃上諸慢。不咨問先學法師經律中義。致令修行觸事無知。過五歲后更結無知罪。俗中學問尚至官僚。況出俗行人本以學業為務。三祇累劫無棄寸陰。今乃起慢舍求。何行成之有也。二別釋法師中亦二。先顯位卑。后辨德高。前中略舉五事。一小姓。二年幼。三卑門。四貧窮。此並翻上十中四位應知。五諸根不具形殘醜陋。二而實下辨德高中。實有德者明
行德高勝。言一切經等者明智解深遠也。四而新學下明立禁正制。謂觀其所說不得觀種姓者。于上五中略舉一位。理實五事俱不得觀。況菩薩受法于羅剎。諸天頂禮於野干。此豈可觀種族耶。五而不來下明違制結犯。謂略舉第一義。理實通問二諦。又釋佛法望世法俱為第一義。又釋世諦易知。真諦難了。故令問也。余文可知。
經新求學戒第二十三
初制意者。菩薩理應入諸苦趣開導眾生令發大心受菩薩戒。瓔珞經云。若化一人令發心受菩薩戒者。勝造大千世界滿中佛塔也。又華嚴云。為一眾生故阿毗地獄中無量劫燒煮。心凈如最勝。解云。菩薩尚應入苦獄而化眾生。何容新學來求不好為答。亦增惡乖善。失於處犯。既違三聚。成過非小。故須制也。
二次第者。前則慢不求法。今則慢不說法。經云。菩薩求法不懈。說法無惜。此云也。又前明輕於先學。今則悔於後進。經云。不輕未學敬已學如佛。此謂也。
三釋名者。于諸新學而不導引不善傳授令法速滅。戒防此失。故以為名。
四具緣者。五緣犯。一自解大乘。二新學來求。三倚恃勢。四起輕等心。五不如法答。故犯也。
五闕緣者。初二隨闕皆輕方便。后三隨闕皆重方便。準釋可知。
六輕重者。自解有深淺。求
者有殷慢。恃勢有多少。起心有輕重。答問有是非。俱輕俱重或交絡多少並有輕重。準釋可知。
七通塞者。若病若無力。若不解。若彼慢法。若為調彼等。如前說皆不犯。反上皆犯。
八釋文者。文中有二。先明受戒儀式。后若法師下明違行結犯。前中有受菩薩戒章。如別說。此文中有三。一自誓受。二從師受。三釋自誓意。前中亦三。一初受戒時。謂佛在世時無自誓受故云滅后也。欲以者欲愿至誠求戒心也。好心者順理凈信菩提之心。此二為戒器故舉之也。二于佛菩薩下明受戒事。言于佛菩薩像前者。謂表如在之想也。志發於里誠言立誓。弘願自要口陳羯磨。應教相現名為得戒。羯磨文如別說。應教之相有三種。一心以表相。謂若我心虛妄實不能行諸菩薩所行者。愿佛菩薩莫與我戒。若實當與。以自知心實故則知得戒。二諸方有涼風起故知得戒也。三當七日下釋得戒緣。先作七日法。謂入凈道場懺悔障戒罪。好相者佛來摩頂等。具如經文。其障重之者乃至一年雖過一年不得好相終不得戒。此等懺悔儀亦如別說。若先受戒下明從師受。于中先標不須好相。二向以故徴嘖。云所受之戒既不二。何因好相有須不須。下釋云。以是法師從上代來師師相授。今此戒法展轉傳來故不須好相。自誓不爾。自誦羯磨自
【現代漢語翻譯】 現代漢語譯本：
這裡有怠慢輕忽。依仗權勢，有程度上的差異。生起念頭，有輕重之分。回答問題，有對錯之別。全部是輕的，全部是重的，或者交織在一起，程度有多少，也各有輕重。參照之前的解釋就可以明白。
七、關於通融和阻塞：如果生病，或者沒有力氣，或者不理解，或者對方輕慢佛法，或者爲了調伏他們等等，如前面所說，都不算違犯。反之，就算違犯。
八、解釋經文：經文中有兩部分。首先闡明受戒的儀式。之後，『若法師』以下，闡明違背行為的結罪。前面一部分中有受菩薩戒的章節，如其他地方所說。這段經文中有三點：一是自誓受戒，二是從師受戒，三是解釋自誓受戒的意義。前面一部分中也有三點：一是初次受戒的時候。因為佛陀在世的時候沒有自誓受戒，所以說是佛陀滅度之後。『欲以』是指想要以至誠的心來求戒。『好心』是指順應道理、清凈的信心和菩提之心。這兩者是受戒的器皿，所以提出來。二、『于佛菩薩下』，闡明受戒的事情。『于佛菩薩像前』，是指觀想佛菩薩就在眼前。內心立下志願，誠懇地說出誓言。弘大的誓願自己承諾，口中陳述羯磨（Karma，業），應有的徵兆顯現，就稱為得到戒。羯磨文如其他地方所說。應有的徵兆有三種：一是內心以表相來確認。如果我的心虛妄，實在不能行持諸菩薩所行持的，愿佛菩薩不要給我戒。如果確實能夠行持，就應當給我。因為自己知道內心真實，所以就知道得到戒。二是四面八方有涼風吹起，因此知道得到戒。三、『當七日下』，解釋得到戒的因緣。先做七日法，就是進入清凈的道場，懺悔障礙戒律的罪過。『好相』是指佛來摩頂等等，具體如經文所說。那些罪障深重的人，甚至一年，即使過了一年，沒有得到好的徵兆，最終也得不到戒。這些懺悔的儀式也如其他地方所說。『若先受戒下』，闡明從師受戒。其中先標明不需要好的徵兆。二、向（法師）提問責備。說所受的戒既然沒有兩樣，為什麼好的徵兆有需要和不需要的區別。下面解釋說：因為這位法師是從上一代代相傳下來的，現在這個戒法輾轉相傳，所以不需要好的徵兆。自誓受戒不是這樣。自己誦讀羯磨（Karma，業），自己
【English Translation】 English version:
Here, there is negligence and slowness. Relying on power, there are differences in degree. Arising thoughts have varying degrees of weight. Answering questions has right and wrong. All are light, all are heavy, or intertwined, with varying degrees of weight. Understanding can be gained by referring to the previous explanations.
Seven, regarding accommodation and obstruction: If one is sick, or lacks strength, or does not understand, or if the other person is disrespectful of the Dharma, or to tame them, etc., as mentioned before, it is not considered a violation. Conversely, it is a violation.
Eight, explaining the text: There are two parts to the text. First, it clarifies the ceremony of receiving precepts. After that, 'If the Dharma master' below, clarifies the transgression of actions and the resulting offenses. The previous part contains a chapter on receiving the Bodhisattva precepts, as explained elsewhere. There are three points in this text: first, self-vow reception; second, reception from a teacher; and third, explanation of the meaning of self-vow reception. There are also three points in the previous part: first, the time of initial reception of precepts. Because there was no self-vow reception when the Buddha was in the world, it is said to be after the Buddha's passing. 'Desire to' refers to wanting to seek precepts with a sincere heart. 'Good heart' refers to a rational, pure faith and the heart of Bodhi. These two are the vessels for receiving precepts, so they are mentioned. Second, 'Below the Buddha and Bodhisattvas,' clarifies the matter of receiving precepts. 'Before the Buddha and Bodhisattva images' refers to visualizing the Buddha and Bodhisattvas as being present. Establishing a vow in the heart, sincerely speaking the vows. Making great vows oneself, verbally stating the Karma (業), and the appropriate signs appearing, is called obtaining the precepts. The Karma text is as described elsewhere. There are three types of appropriate signs: first, the mind confirms with external signs. If my mind is false and I cannot truly practice what the Bodhisattvas practice, may the Buddhas and Bodhisattvas not give me the precepts. If I can truly practice, then I should be given them. Because I know my heart is true, I know I have received the precepts. Second, a cool breeze arises from all directions, thus knowing that one has received the precepts. Third, 'Below the seventh day,' explains the conditions for obtaining the precepts. First, perform the seven-day practice, which is to enter a pure sanctuary and repent of the sins that obstruct the precepts. 'Good signs' refer to the Buddha coming to touch the crown of the head, etc., as detailed in the scriptures. Those with heavy sins, even for a year, if they do not receive good signs after a year, will ultimately not receive the precepts. These repentance ceremonies are also as described elsewhere. 'If one has previously received precepts below,' clarifies receiving precepts from a teacher. Among them, it is first stated that good signs are not needed. Second, questioning and blaming (the Dharma master). Saying that since the precepts received are not different, why is there a difference between needing and not needing good signs? The explanation below says: Because this Dharma master has been passed down from generation to generation, and now this precept Dharma has been transmitted, good signs are not needed. Self-vow reception is not like this. One recites the Karma (業) oneself, one
既無戒。從誰而得。要從佛菩薩。佛菩薩處難了知故。要以好相表方乃得戒故須相也。三是以下結。謂但于師生重心受。既便得戒故不須相也。三若千里下釋自誓意。若千里內有戒師。而輕彼不從受。雖自誓亦不得戒。釋受戒竟。第二若法師下明違行結犯。于中五句。一倚自所解。二恃外高勢。三新學來求。四內起三心。五不如法答。故結犯也。三心者。一輕忽前人。二嫉妒起嫌故云噁心。三憍慢陵物。於此三中隨一成犯故也。
梵網經菩薩戒本疏第五(終) 大正藏第 40 冊 No. 1813 梵網經菩薩戒本疏
梵網經菩薩戒本疏第六
魏國西寺沙門法藏撰
背正向邪戒第二十四
初制意者。本為受行大乘名為菩薩。今若舍此。何大士之有。別說亦三。一乖大行。二習異熏心。三障得菩提。為失既深。故須制也。
次第者。前恃慢陵人。今背真向偽。又前即輕人。今則舍法故也。
三釋名者。任己無知隨諸惡友舍大乘之珍寶。習邪小之瓦礫。戒防此失。故以為名。
四具緣者三緣。一發背心。二舍大法。三習邪小。故犯也。
五闕緣者。於三中隨闕一種悉重方便。又雙闕后二或雙闕初后皆輕方便。或雙闕初二或甚輕或無罪。並可知。
六
【現代漢語翻譯】 現代漢語譯本： 既沒有戒律，從誰那裡得到呢？需要從佛菩薩那裡得到。因為佛菩薩之處難以瞭解，需要用好的表相才能得到戒律，所以需要表相。『三是以下結』，是指僅僅對師父生起恭敬心而受戒，就已經得到戒律，所以不需要表相。『三若千里下釋自誓意』，是指如果在千里之內有戒師，卻輕視他們而不去受戒，即使自己發誓也得不到戒律。以上解釋了受戒完畢。第二，『若法師下明違行結犯』，其中有五句：一是倚仗自己所理解的，二是依仗外面的高位權勢，三是新學者前來求法，四是內心生起三種心，五是不如法地回答。所以總結為犯戒。三種心是：一是輕視怠慢前來求法的人，二是嫉妒而生起嫌隙，所以說是噁心，三是驕傲自滿而凌辱他人。在這三種心中，只要有一種成立，就構成犯戒。
《梵網經菩薩戒本疏》第五（終） 大正藏第40冊 No. 1813 《梵網經菩薩戒本疏》
現代漢語譯本： 《梵網經菩薩戒本疏》第六
魏國西寺沙門法藏撰
背正向邪戒第二十四
最初制定此戒的用意是：本來爲了受持和修行大乘佛法，才被稱為菩薩（Bodhisattva）。現在如果捨棄大乘，還算什麼大士呢？另外說明還有三個原因：一是違背大乘的修行，二是習慣於異端的薰染而影響心性，三是障礙證得菩提（Bodhi）。因為失去的非常深重，所以需要制定此戒。
次第是：前面是依仗傲慢而凌辱他人，現在是背離正道而趨向邪道。而且前面是輕視他人，現在是捨棄正法。
第三是解釋名稱：任憑自己的無知，跟隨各種惡友，捨棄大乘的珍寶，學習邪惡小乘的瓦礫。此戒是爲了防止這種過失，所以以此為名。
第四是具足因緣：有三種因緣：一是生起背離之心，二是捨棄大乘佛法，三是學習邪惡小乘。這樣就構成犯戒。
第五是缺少因緣：在這三種因緣中，缺少任何一種都是重方便罪。又如果同時缺少后兩種因緣，或者同時缺少第一種和最後一種因緣，都是輕方便罪。或者同時缺少第一種和第二種因緣，罪過非常輕微或者沒有罪。這些都可以推知。
【English Translation】 English version: Without precepts, from whom are they obtained? They must be obtained from the Buddhas and Bodhisattvas (enlightened beings). Because the Buddhas and Bodhisattvas are difficult to know, good appearances are needed to represent them in order to obtain the precepts, hence the need for appearances. 'The third is the conclusion below,' which means that simply generating a profound respect for the teacher and receiving the precepts is sufficient to obtain them, so appearances are not needed. 'The third, if a thousand li (Chinese mile) below, explains the meaning of self-vow,' which means that if there is a precept master within a thousand li, but one disregards them and does not receive the precepts from them, even if one makes a self-vow, one will not obtain the precepts. The above explains the completion of receiving the precepts. Second, 'If a Dharma master below clarifies violating conduct and incurring offenses,' among which there are five sentences: first, relying on one's own understanding; second, relying on external high position and power; third, newly learned students come seeking Dharma; fourth, internally generating three kinds of minds; fifth, answering improperly. Therefore, it is concluded as committing an offense. The three minds are: first, looking down upon and neglecting the person who comes seeking Dharma; second, being jealous and giving rise to suspicion, hence it is called an evil mind; third, being arrogant and haughty and insulting others. Among these three minds, as long as one is established, it constitutes an offense.
Brahma Net Sutra Bodhisattva Precepts Commentary, Volume 5 (End) Taisho Tripitaka Volume 40, No. 1813, Brahma Net Sutra Bodhisattva Precepts Commentary
English version: Brahma Net Sutra Bodhisattva Precepts Commentary, Volume 6
Composed by Śramaṇa Fazang of Xisi Temple in the Wei Kingdom
The Twenty-Fourth Precept: Turning Away from the Correct and Towards the Heretical
The initial intention in establishing this precept is: originally, one is called a Bodhisattva (Bodhisattva) for receiving and practicing the Mahayana (Great Vehicle) teachings. Now, if one abandons this, what kind of great being is one? There are also three separate explanations: first, deviating from the great practice; second, becoming accustomed to the influence of heterodox teachings, affecting the mind; third, obstructing the attainment of Bodhi (enlightenment). Because the loss is so profound, this precept needs to be established.
The order is: previously, it was relying on arrogance to insult others; now, it is turning away from the correct path and towards the heretical path. Moreover, previously it was looking down on others; now, it is abandoning the Dharma.
The third is explaining the name: relying on one's own ignorance, following various evil friends, abandoning the treasures of the Mahayana, and learning the rubble of the evil Hinayana (Small Vehicle). This precept is to prevent this fault, hence the name.
The fourth is having complete conditions: there are three conditions: first, generating a mind of turning away; second, abandoning the Mahayana Dharma; third, learning the evil Hinayana. Thus, one commits an offense.
The fifth is lacking conditions: among these three conditions, lacking any one of them is a grave offense of skillful means. Also, if the latter two conditions are lacking simultaneously, or if the first and last conditions are lacking simultaneously, it is a minor offense of skillful means. Or if the first and second conditions are lacking simultaneously, the offense is very minor or there is no offense. These can all be inferred.
輕重者。三中各有暫有永。俱暫俱永。或綺互多少悉有輕重。並準釋可知。
七通塞者。若為眾生暫學。若為成自廣智。若同事調彼皆不捨自行。悉應不犯。反上為犯。
釋文者。文中有五。一學真正。二明背舍。三習邪小。四辨過失。五結成犯。初中言佛經等。有總舉應學之法。次別顯四種。一正法者是大乘教法。二正見者行法。三正性者理法。四正法身者果法。謂依教起行。行能證理。理圓果滿。又信果受教修行入理。又釋。初二是修生法。謂依止聞熏習法生無分別智正見。后二是本有法。謂正纏名正性。出纏名法身。此等並是菩薩所應修學也。二而不能下明背舍。以大乘法可珍從喻名寶。如舍七寶反取瓦礫也。三反學下明習邪小。中言反學者是倒學也。此倒學有八種。一邪見者。見是總句。謂惡見乖理故云邪也。二二乘者。十地論七種邪見中名異乘邪見。楞伽二十種外道中名小乘外道。此等並就執著乖大故立斯名。又十地論名正梵行求眾生。又法華云。汝等處行是菩薩道。此等就順趣大乘故非邪等。今據前義故呵不令學。三僧伽等論異說乖真故云外道。四世俗詩書習彼妨道。五阿毗曇此云對法。即小乘諸部諍論相違損害大乘。六小乘外道及以世典雜糅成論故云雜論。又如世中四違陀等論皆名雜論。
【現代漢語翻譯】 現代漢語譯本 輕重方面：三種情況各有暫時和永久的區別。全部是暫時的，全部是永久的，或者交錯存在多少的差異，都有輕重之分。都可以參照之前的解釋來理解。
七、通塞方面：如果是爲了眾生暫時學習，或者爲了成就自己的廣博智慧，或者與他人一同修行調伏，都不應該捨棄自身的修行。都應當不違犯（菩薩戒）。反之則為違犯。
解釋經文：經文中有五個方面：一、學習真正的佛法；二、闡明背離捨棄；三、修習邪法小道；四、辨別過失；五、總結構成違犯。首先，在『佛經等』中，總括了應當學習的佛法。其次，分別顯示四種：一、正法（Zhengfa）指的是大乘教法；二、正見（Zhengjian）指的是行法；三、正性（Zhengxing）指的是理法；四、正法身（Zhengfashen）指的是果法。意思是說，依據教法而修行，修行能夠證悟真理，真理圓滿則果位成就。又可以解釋為，相信果報，接受教法，修行而入于真理。又解釋說，前兩種是修生法，指的是依靠聽聞熏習佛法而生起無分別智的正見。后兩種是本有法，指的是原本被煩惱纏縛的稱為正性，脫離煩惱纏縛的稱為法身。這些都是菩薩應當修習的。
二、『而不能下』闡明背離捨棄。因為大乘佛法非常珍貴，所以用比喻稱為寶。如同捨棄七寶（Qibao）反而去拿瓦礫一樣。
三、『反學下』闡明修習邪法小道。其中說『反學者』，指的是顛倒的學習。這種顛倒的學習有八種：一、邪見（Xiejian），見是總括性的說法，指的是錯誤的見解違背真理，所以稱為邪。二、二乘（Ercheng），在《十地論》（Shidi Lun）的七種邪見中，稱為異乘邪見。《楞伽經》（Lengqie Jing）的二十種外道中，稱為小乘外道。這些都是就執著于小乘而違背大乘的意義而立名。另外，《十地論》中說，『正梵行求眾生』，《法華經》（Fahua Jing）中說，『汝等所行是菩薩道』，這些都是順應趣向大乘的，所以不是邪等。現在根據前面的意義，所以呵斥不應學習。三、僧伽（Sengqie）等的論述，因為異說而違背真理，所以稱為外道。四、世俗詩書，學習它們會妨礙修行。五、阿毗曇（Apidan），這裡翻譯為『對法』，指的是小乘各部之間的諍論，相互違背，損害大乘。六、小乘外道以及世俗典籍雜糅而成的論述，所以稱為雜論。又如世間的四吠陀（Siweituo）等論述，都稱為雜論。
【English Translation】 English version On Lightness and Heaviness: Among the three categories, each has temporary and permanent aspects. All temporary, all permanent, or varying degrees of intermingling, all have degrees of lightness and heaviness. These can be understood by referring to the previous explanations.
Seven, on Openness and Obstruction: If it is for the sake of sentient beings that one temporarily learns, or to achieve one's own vast wisdom, or to harmonize with others in practice, one should not abandon one's own practice. One should not violate (the Bodhisattva precepts). The opposite is a violation.
Explanation of the Text: There are five aspects in the text: 1. Learning the true Dharma; 2. Clarifying turning away and abandoning; 3. Practicing heretical and lesser paths; 4. Discriminating faults; 5. Concluding the formation of a violation. First, in 'Buddhist scriptures, etc.,' it summarizes the Dharma that should be learned. Second, it separately reveals four types: 1. Right Dharma (Zhengfa) refers to the Mahayana teachings; 2. Right View (Zhengjian) refers to the practice Dharma; 3. Right Nature (Zhengxing) refers to the Dharma of principle; 4. Right Dharmakaya (Zhengfashen) refers to the Dharma of fruition. It means that based on the teachings, one cultivates, and cultivation can realize the truth. When the truth is perfected, the fruition is achieved. It can also be explained as believing in the fruition, accepting the teachings, cultivating and entering into the truth. It is also explained that the first two are cultivated-born Dharmas, referring to the arising of non-discriminating wisdom and right view based on hearing and learning the Dharma. The latter two are inherent Dharmas, referring to what is originally entangled by afflictions is called Right Nature, and what is free from the entanglement of afflictions is called Dharmakaya. These are what Bodhisattvas should cultivate and learn.
Two, 'And unable to...' clarifies turning away and abandoning. Because the Mahayana Dharma is very precious, it is called a treasure by analogy. It is like abandoning the seven treasures (Qibao) and instead taking tiles.
Three, 'Reversed learning...' clarifies practicing heretical and lesser paths. Among them, 'reversed learning' refers to learning in a reversed way. There are eight types of this reversed learning: 1. Heretical View (Xiejian), 'view' is a general term, referring to wrong views that violate the truth, so it is called heretical. 2. Two Vehicles (Ercheng), in the seven types of heretical views in the Ten Stages Sutra (Shidi Lun), it is called different vehicle heretical view. In the twenty types of non-Buddhist paths in the Lankavatara Sutra (Lengqie Jing), it is called Hinayana non-Buddhist path. These are named based on clinging to the Hinayana and violating the meaning of the Mahayana. In addition, the Ten Stages Sutra says, 'Right Brahman conduct seeks sentient beings,' and the Lotus Sutra (Fahua Jing) says, 'What you practice is the Bodhisattva path,' these are in accordance with the Mahayana, so they are not heretical, etc. Now, according to the previous meaning, it is rebuked that one should not learn. 3. Discourses of Sangha (Sengqie), etc., are called non-Buddhist paths because they violate the truth with different views. 4. Secular poetry and books, learning them will hinder practice. 5. Abhidharma (Apidan), here translated as 'Counter-Dharma,' refers to the disputes between the various schools of the Hinayana, which contradict each other and harm the Mahayana. 6. Discourses mixed with Hinayana non-Buddhist paths and secular classics are called miscellaneous discourses. Also, discourses such as the four Vedas (Siweituo) in the world are called miscellaneous discourses.
七書者。謂耽學書點以失光儀。八記者。謂學算數記𥼆聚之多少等。此上類中若精神有餘隨分薄知。故理應無失。若性非聰悟而舍真習偽。理宜正犯。維摩云新學菩薩別。四是斷下顯三失。一斷佛性者此有二義。一由習邪法。令身中佛性闕緣故不得生於智等萬行。此則遮其功能故云斷也。二習此邪法。令於世間大乘不行。名斷佛種姓。經云。此大乘法流行名佛種不斷。二障道因緣者亦有二義。一于菩提道作障礙因緣。二障菩提道因。亦障彼緣令因緣俱闕。道無由生。三非行菩薩道者亦二義。一乖于菩薩所行之道。二結止所作。非是菩薩故云者也。五故作等結犯可知。
為主失儀戒第二十五
初制意者。菩薩眾主理宜慈心攝撫眾善守德財。而為主乖儀。業道斯起。故須制也。別示違壞三聚。準釋可知。
二次第者。前背正法。今損德財故也。
三釋名者。從所防為因可知。
四具緣者三緣。一身為眾生。二無慈護心。三令眾起諍及損三寶物。故成犯也。
五闕緣者。闕初緣重方便。闕后二皆輕方便。此中據為主不護邊得輕垢罪。約處損財物皆犯夷罪。是故綱維知事非分費用三寶財物犯二戒也。
六輕重者。主勢有強弱。慈護有堅軟。眾諍費財有多少。俱及綺互悉有輕重。準
【現代漢語翻譯】 現代漢語譯本： 七書是指沉迷於學習書法和標點，以至於失去了應有的風範。八記者是指學習算術，記錄隱匿的財物和數量等等。以上這些情況，如果精神充沛，略有了解，那麼按道理來說不會有什麼過失。如果天資不聰慧，卻捨棄真正的佛法去學習虛假的技藝，那麼按道理來說就應該會犯戒。維摩經上說，新學的菩薩要特別注意。四是斷下顯三失，一是斷佛性，這有兩種含義。一是由於學習邪法，使得自身中的佛性缺少因緣，因此不能產生智慧等萬行，這便是遮蔽了它的功能，所以說是斷。二是學習這些邪法，使得世間的大乘佛法不能流行，這叫做斷佛的種姓。經上說，這大乘佛法流行，就叫做佛種不斷。二是障礙道因緣，也有兩種含義。一是對菩提道造成障礙的因緣。二是障礙菩提道的因，也障礙菩提道的緣，使得因緣都缺失，道就無法產生。三是非行菩薩道，也有兩種含義。一是違背菩薩所修行的道路。二是停止所作所為，不是菩薩的行為，所以這樣說。五是故意去做等結犯的情況可以知道。 作為大眾之主喪失應有儀表的戒律第二十五 最初制定此戒的用意是，菩薩作為大眾之主，按道理應該以慈悲心來攝受撫慰大眾，守護功德和財物。但是如果作為大眾之主卻違背了應有的儀軌，惡業就會由此產生，所以需要制定此戒。分別顯示違背的三聚，參照解釋就可以知道。 其次序是，前面是背離正法，現在是損害功德和財物。 解釋名稱，從所要防止的事情作為原因就可以知道。 具足因緣有三種：一是身為眾生之主，二是沒有慈悲的護持之心，三是令大眾產生爭端以及損害三寶的財物。這樣就構成犯戒。 缺少因緣的情況是，缺少第一個因緣是犯重罪的方便罪，缺少後面的兩個因緣都是犯輕罪的方便罪。這裡根據作為大眾之主而不加以護持的情況，會得到輕垢罪。根據在何處損害財物，都會犯下波羅夷罪。因此，負責綱紀和事務的人，如果非分地花費三寶的財物，就會犯兩種戒律。 輕重方面，大眾之主的權勢有強弱，慈悲護持之心有堅定和軟弱，大眾的爭端和花費財物的多少，都以及其他相關的情況，都有輕重之分，參照判斷。
【English Translation】 English version: The 'Seven Writings' refer to being engrossed in studying calligraphy and punctuation to the point of losing proper conduct. The 'Eight Records' refer to studying arithmetic and recording hidden wealth and quantities, etc. Among the above, if one has ample mental energy and a superficial understanding, then in principle, there should be no transgression. However, if one is not naturally intelligent and abandons true Dharma to learn false skills, then in principle, one should be considered to have committed an offense. The Vimalakirti Sutra says that newly learning Bodhisattvas should pay special attention. 'Four is cutting off, revealing three losses.' First, 'cutting off Buddha-nature' has two meanings. One is that by practicing evil dharmas, the Buddha-nature within oneself lacks the necessary conditions, thus preventing the arising of wisdom and other myriad practices. This obstructs its function, hence it is called 'cutting off.' Second, practicing these evil dharmas prevents the propagation of Mahayana Dharma in the world, which is called 'cutting off the Buddha lineage.' The sutra says that the propagation of this Mahayana Dharma is called the 'unbroken Buddha lineage.' Second, 'obstructing the causes and conditions of the path' also has two meanings. One is creating obstructing causes and conditions for the Bodhi path. Two is obstructing the cause of the Bodhi path, also obstructing the conditions, causing both cause and conditions to be lacking, so the path cannot arise. Third, 'not practicing the Bodhisattva path' also has two meanings. One is deviating from the path practiced by Bodhisattvas. Two is stopping what one is doing, not acting as a Bodhisattva, hence the saying. The fifth, intentionally committing such transgressions, can be understood. The Twenty-Fifth Precept: Losing Proper Conduct as a Leader of the Assembly The initial intention in establishing this precept is that a Bodhisattva, as the leader of the assembly, should, in principle, use a compassionate heart to embrace and comfort the assembly, and safeguard merit and wealth. However, if the leader of the assembly violates proper conduct, evil karma will arise from this, so it is necessary to establish this precept. Separately showing the three aggregates of violations, one can understand by referring to the explanation. The sequence is that the previous was turning away from the true Dharma, and now it is harming merit and wealth. Explaining the name, one can understand from the things to be prevented as the cause. The complete conditions are three: first, being the leader of sentient beings; second, lacking a compassionate heart of protection; and third, causing the assembly to have disputes and harming the wealth of the Three Jewels. This constitutes a transgression. The lacking conditions are that lacking the first condition is a 'convenient' offense of a major transgression, and lacking the latter two conditions are both 'convenient' offenses of minor transgressions. Here, according to the situation of being the leader of the assembly but not providing protection, one will receive a minor defilement offense. According to where the wealth is harmed, one will commit a Parajika offense. Therefore, those responsible for discipline and affairs, if they improperly spend the wealth of the Three Jewels, will commit two precepts. Regarding the severity, the power of the leader of the assembly has strengths and weaknesses, the compassionate heart of protection has firmness and softness, the disputes of the assembly and the amount of wealth spent, as well as other related situations, all have degrees of severity, refer to the judgment.
釋可知。
七通塞者。若王等取。若強賊。若自重病。若眾極惡未能和得。並應不犯。反上皆犯。
八釋文者。文中有三。一明為主。制其所作。三違制結犯。初中佛滅後者。以遺法住持要藉眾主故簡定時也。主義雖多略舉五種。一說法主者。謂慈悲撫眾。傳授無遺令法久住。二僧房主者。謂身住綱維。為眾當苦堅守護財物。三教化主者。謂導引檀越修治塔寺。善守彼財復不惱眾。四坐禪主者。謂善授止觀令伏煩惱。五行來主者。領眾遊方。令善攝諸根不毀禁戒。二應生下明制其所作。于中先制令和眾。謂制上五主。眾有違諍。應以慈心要令和穆。後製上五主守三寶物過於眼目。寧捨身命終不非理。謂將三寶物不依聖教任自意用。故云如自己有。又惡人為主。慳吝自財不惜此物不如己有。深除可悲矣。三而反下違制結犯。謂靜眾令亂和眾令諍。不思業道。恣情損費。故結斯愆。余義如前盜戒中說。
待賓乖式戒第二十六
初制意者。菩薩見客比丘。尚應賣身供養。況故違聖教輕蔑良賓。為失既深。故須制也。別辨有三。一違法律。二乖自利。三令客行人無依失業。亦有乖三聚。準釋可知。
二次第者。前則為主失儀。今則待賓乖禮故也。
三釋名者。故違其法不待良賓。戒防此
【現代漢語翻譯】 現代漢語譯本 釋可知。
七、通塞（Tōng Sāi）：關於開通和閉塞的情況。如果國王等人強行索取，或者遇到強盜，或者自身患有重病，或者大眾極其惡劣無法調和，這些情況都不算違犯戒律。反之，如果不是這些情況，就屬於違犯戒律。
八、釋文（Shì Wén）：解釋經文。經文中有三個方面。第一是闡明為主之人，規範他們的行為。第二是違背規範導致犯戒。在第一方面中，『佛滅後者』，因為要依靠佛陀滅度后的遺法來住持佛法，所以需要選定大眾之主。大眾之主雖然有很多種，但大致可以列舉五種：一是說法主，指慈悲地安撫大眾，毫無保留地傳授佛法，使佛法長久住世。二是僧房主，指自身能夠維護綱紀，為大眾承擔苦難，堅決守護財物。三是教化主，指引導施主修繕佛塔寺廟，妥善守護他們的財物，並且不擾亂大眾。四是坐禪主，指善於傳授止觀禪法，使大眾降伏煩惱。五是行來主，帶領大眾遊方參學，使大眾善於攝持諸根，不毀壞禁戒。第二方面，『應生下明制其所作』，是規範他們的行為。其中，先規範和合大眾，即規範以上五種大眾之主，如果大眾之間有違背爭執，應該以慈悲之心來調和，使大眾和睦相處。后規範以上五種大眾之主守護三寶之物，要看得比自己的眼睛還重要，寧可捨棄身命，也終究不能不合道理地使用。意思是說，將三寶之物不按照聖教的規定，隨意按照自己的意思使用，所以說『如自己有』。又如果惡人當家作主，吝嗇自己的財產，不愛惜三寶之物，認為不如自己的財產重要，實在令人感到可悲。第三方面，『而反下違制結犯』，是說擾亂清凈的大眾，使和合的大眾產生爭執，不考慮因果業報，放縱自己的情緒，損害浪費財物，所以會犯下這種過錯。其餘的含義如同前面盜戒中所說的。
待賓乖式戒第二十六
第一、制戒的用意是，菩薩見到來訪的比丘，尚且應該賣身來供養，更何況故意違背聖教，輕視怠慢善良的賓客，這種過失非常嚴重，所以需要制定戒律。具體辨析有三個方面：一是違背法律，二是違背自利，三是使來訪的客人無所依靠，失去修行的機會。也違背了三聚凈戒。參照解釋就可以知道。
第二、次第是，前面是作為大眾之主失去了應有的禮儀，現在是招待賓客不合禮儀的緣故。
第三、解釋名稱，故意違背待客的法則，不招待善良的賓客，戒律就是爲了防止這種情況發生。
【English Translation】 English version Release of Knowing.
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Obstructions and Openings: Regarding situations of obstruction and allowance. If a king or others forcibly take something, or in the case of strong thieves, or if one has a serious illness, or if the assembly is extremely wicked and cannot be harmonized, these situations are considered non-violations. The opposite of these are violations.
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Explanation of the Text: There are three aspects in the text. First, it clarifies the role of the leader, regulating their actions. Second, it addresses violations resulting from disobeying the regulations. In the first aspect, 'after the Buddha's Parinirvana,' it is because the upholding of the Dharma relies on the remaining teachings after the Buddha's passing, hence the need to select a leader for the assembly. Although there are many types of leaders, roughly five can be listed: First, the Dharma-teaching leader, who compassionately soothes the assembly, transmits the Dharma without reservation, ensuring its long-lasting presence. Second, the monastery leader, who maintains discipline, endures hardships for the assembly, and diligently protects property. Third, the teaching and transformation leader, who guides donors in repairing pagodas and temples, properly safeguards their wealth, and does not disturb the assembly. Fourth, the meditation leader, who skillfully imparts the methods of cessation and contemplation, enabling the assembly to subdue afflictions. Fifth, the traveling leader, who leads the assembly on pilgrimages, ensuring they skillfully restrain their senses and do not violate precepts. In the second aspect, 'should arise below, clarifying the regulation of their actions,' it regulates their behavior. Among them, first regulate the harmony of the assembly, that is, regulate the above five types of assembly leaders. If there are disagreements or disputes among the assembly, they should be harmonized with compassion, so that the assembly can live in harmony. Later, regulate the above five types of assembly leaders to protect the Three Jewels' objects, which should be regarded as more important than one's own eyes. One would rather give up one's life than use them unreasonably. It means that the objects of the Three Jewels should not be used according to one's own will without following the teachings of the saints, so it is said 'as if one's own.' Also, if an evil person is in charge, being stingy with their own property and not cherishing the objects of the Three Jewels, considering them less important than their own property, it is truly regrettable. In the third aspect, 'and the opposite below, violating the regulations results in offenses,' it means disturbing the pure assembly, causing disputes in the harmonious assembly, not considering the karmic consequences, indulging one's emotions, and damaging and wasting property, so this transgression is committed. The remaining meanings are as described in the previous theft precept.
The Twenty-Sixth Precept: Deviating from the Proper Etiquette for Treating Guests
First, the intention of establishing the precept is that a Bodhisattva should even sell their body to support a visiting Bhikshu (monk), let alone deliberately violate the sacred teachings and slight good guests. Since the fault is so deep, it is necessary to establish this precept. There are three specific distinctions: first, violating the law; second, violating self-benefit; and third, causing visiting guests to have no support and lose the opportunity to practice. It also violates the Three Aggregates of Pure Precepts. It can be understood by referring to the explanation.
Second, the order is that the previous one was about losing the proper etiquette as the leader of the assembly, and now it is because the treatment of guests is not in accordance with etiquette.
Third, explaining the name, deliberately violating the rules of hospitality, not treating good guests, the precept is to prevent this from happening.
失。故以為名。
四具緣者。四緣成犯。一先住僧坊等處。二後有客菩薩僧來。三不供資具。四不同利養故犯也。
五闕緣者。闕初緣有二義。一雖非舊住見此非法而不制之犯重方便。二制御不從宜速捨去。而經宿不去應輕方便。次闕第二緣亦二義。一聲聞僧來重方便。二在家菩薩來輕方便。次闕后二緣各得重方便。可知。
六輕重者。住處有貧富。客僧有多少。求資有艱易。利養有厚薄。有俱及互輕重準前。
七通塞者。若重病不自由。若王力自在。若初發心未能賣身。理應不犯。反上皆犯。
八釋文者。文中有六。一先住見客。二制令供得。三令辨難辨。四利養齊均。五違教得罪。六呵嘖結犯。初中略舉五處。一僧房者。是伽藍中出家菩薩所住處也。二舍宅者。是在家菩薩所住處。亦是檀越家安置僧處。三國王宅舍者。是王宮內等其城邑字通前二位所在之處。四乃至夏坐安居處者。更有多處。不能具說故云乃至也。謂下至暫於一夏權暫住之處。五大會中者。謂在檀越設會眾中見後來者。皆須讓坐以表相敬。此復二處舉劣況勝也。二先住僧下制令供待。于中略制六事。一自須迎送。二供給飲食。三房舍止處。四房內臥具床氈褥等。五或常坐不臥之者須給繩床。六或燈火水等別說難盡
【現代漢語翻譯】 現代漢語譯本 失去（供養）。因此稱作『失』（戒）。
四具緣：四種因緣具足則構成違犯。一、先前住在僧坊等處。二、後來有客比丘僧來。三、不提供資具。四、不同等分享利養，因此構成違犯。
五闕緣：缺少因緣。缺少第一個因緣有兩種情況：一、雖然不是原先居住者，見到這種非法行為而不制止，構成重罪的方便罪。二、制止了但不聽從，應該迅速離開，如果經過一夜還不離開，則構成輕罪的方便罪。其次，缺少第二個因緣也有兩種情況：一、聲聞僧來，構成重罪的方便罪。二、在家菩薩來，構成輕罪的方便罪。其次，缺少後面兩個因緣，各自構成重罪的方便罪，可以推知。
六輕重：居住的地方有貧富之分，客僧有多少之別，求取資具有難易之別，利養有厚薄之分。有全部具備的情況，也有互相之間輕重不同的情況，參照前面的原則判斷。
七通塞：如果身患重病不能自主，如果受到王權的限制，如果初發心未能賣身（指無力提供供養），按道理不構成違犯。反之，都構成違犯。
八釋文：文中有六個方面。一、先住者見到客人。二、制定規矩令其提供供養。三、令其辨別難易。四、利養平等均分。五、違背教導而獲罪。六、呵斥責備並因此結罪。最初的部分簡略地列舉了五個處所。一、僧房：是伽藍（Sangharama）中出家菩薩所居住的地方。二、舍宅：是在家菩薩所居住的地方，也是檀越（Dānapati，施主）家安置僧眾的地方。三、國王宅舍：是王宮內等，其城邑的字眼與前兩種情況所在之處相通。四、乃至夏坐安居處：還有很多處所，不能全部說出，所以說『乃至』。指的是下至暫時在一個夏季權且居住的地方。五、大會中：指在檀越（Dānapati，施主）設齋供眾的場合中，見到後來的人，都必須讓座以表示互相尊敬。這又是兩個地方，用較差的情況來比況較好的情況。 二、先住僧下制定規矩令其提供供待。其中簡略地制定了六件事。一、親自迎接和送別。二、供給飲食。三、提供房舍居住。四、提供房內的臥具，如床、氈、褥等。五、或者對於常坐不臥的人，需要提供繩床。六、或者燈火、水等，分別說明難以窮盡。
【English Translation】 English version Lost (offerings). Therefore, it is named 'Loss' (precept).
Four Conditions: Four conditions being complete constitute a violation. 1. Initially residing in a Sangharama (monastery) or similar place. 2. Later, a guest Bhikshu (monk) arrives. 3. Not providing resources. 4. Not sharing benefits equally, therefore constituting a violation.
Five Missing Conditions: Missing conditions. Missing the first condition has two situations: 1. Although not the original resident, seeing this unlawful act and not stopping it constitutes a preparatory offense for a major transgression. 2. Stopping it but not being obeyed, one should quickly leave; if one does not leave after a night, it constitutes a preparatory offense for a minor transgression. Secondly, missing the second condition also has two situations: 1. A Sravaka (hearer) monk arrives, constituting a preparatory offense for a major transgression. 2. A lay Bodhisattva arrives, constituting a preparatory offense for a minor transgression. Thirdly, missing the latter two conditions each constitutes a preparatory offense for a major transgression, which can be inferred.
Six Degrees of Severity: The place of residence has differences in wealth, the number of guest monks varies, obtaining resources has differences in difficulty, and benefits have differences in abundance. There are situations where all are present, and there are situations where the severity varies between them, refer to the previous principles for judgment.
Seven Permissible and Impermissible Situations: If one is seriously ill and not free, if one is restricted by royal power, if one has initially aspired but has not been able to 'sell oneself' (meaning unable to provide offerings), then logically it does not constitute a violation. Conversely, all constitute violations.
Eight Explanation of the Text: There are six aspects in the text. 1. The initial resident sees the guest. 2. Establishing rules to make them provide offerings. 3. Making them distinguish between easy and difficult. 4. Benefits are equally distributed. 5. Violating the teachings and incurring offenses. 6. Scolding and blaming and thereby incurring offenses. The initial part briefly lists five places. 1. Sangharama (monastery): It is the place where ordained Bodhisattvas reside in a Sangharama (monastery). 2. Residence: It is the place where lay Bodhisattvas reside, and also the place where Dānapati (donors) house monks. 3. Royal Residence: It is within the royal palace, etc., the word 'city' is connected to the previous two situations. 4. Even the summer retreat: There are many more places, which cannot all be mentioned, so it says 'even'. It refers to even temporarily residing in a place for a summer. 5. In a large gathering: It refers to seeing those who come later in a gathering set up by a Dānapati (donor), one must yield one's seat to show mutual respect. These are again two places, using the inferior situation to compare to the superior situation. 2. The initial resident establishes rules to make them provide offerings and hospitality. Among them, six things are briefly established. 1. Personally welcoming and seeing off. 2. Providing food and drink. 3. Providing lodging. 4. Providing bedding in the room, such as beds, felt, mattresses, etc. 5. Or for those who often sit and do not lie down, a rope bed needs to be provided. 6. Or lights, water, etc., it is difficult to exhaustively explain separately.
。故總結云事事給與。令無乏短。三若無有下明令辨難辨。若無物可供則賣己衣資。若迫無衣物下至賣身給無空過。如來制意重至於此。然賣身通二位。男女唯在家。此中賣身及男女有異釋。如別說。四有檀越下明利養齊均。謂信施既說於十方。眾僧亦水乳一味。是故佛令僧次受。如法得而無罪。施僧次如法施而福廣。故云有利養分等。並可知。五而先住僧下明違教得罪。謂違如來僧次之教。盜十方現前僧利。利縱微小望僧利無邊。故云得無量罪。六畜生下呵嘖結犯。先以三事呵。一愚癡甚故同畜生。二無聖果故非沙門。三無彼因故非釋種。后若故作下結犯可知。
受別請戒第二十七
初制意者。菩薩理應舍所重財物助成施會。何容曲受別請取彼普施之物。別說有三。一壞如來僧次之法。二損施主無限之福。三累自身取此不應受物。比丘應供法行經云。若我弟子有受別請者。是人定失一果二果三果四果。不名比丘。是人不得國王地上行。不得飲國王水。有五百大鬼常遮其前。是比丘七劫不見佛。佛不授手。不得受檀越物。五千大鬼常隨其後後言佛法中大賊。諸比丘不應作。次第僧中佛化僧四道果僧菩薩僧七賢僧凡夫僧。欲使四方檀越得如是僧。故莫受別請。又居士請僧福田經意亦同此。故深制也。
【現代漢語翻譯】 現代漢語譯本：因此總結說，對於一切所需，都要給予，使他們沒有缺乏和短缺。三、『若無有』以下，說明要辨別難以辨別的情況。如果沒有東西可以供養，那麼就賣掉自己的衣服和財物。如果實在沒有衣服財物，甚至可以賣身來供給，不要讓供養空過。如來制定戒律，重視到這種程度。然而，賣身適用於兩種身份的人，男女則只適用於在家之人。這裡對於賣身以及男女的區分，有不同的解釋，如其他地方所說。四、『有檀越』以下，說明利益供養要平等。因為信徒的佈施是針對十方的，僧眾也應該像水乳一樣融合爲一體。因此，佛陀讓僧眾按照順序接受供養，這樣如法獲得而沒有罪過。按照僧次如法佈施，福報廣大，所以說利益供養應該平等分配，這些都是可以理解的。五、『而先住僧』以下，說明違背教導會得到罪過。違背如來僧次受供的教導，就是盜取十方現前僧的利益。即使利益非常微小，但相對於僧眾的利益來說，卻是無邊的，所以說會得到無量的罪過。六、『畜生』以下，呵斥並判決罪行。先用三件事來呵斥：一、愚癡至極，如同畜生；二、沒有證得聖果，所以不是沙門（Śrāmaṇa，修行者）；三、沒有獲得聖果的因，所以不是釋迦族的後裔。後面『若故作』以下，判決罪行，這些都是可以理解的。 受別請戒第二十七 最初制定這條戒律的用意是：菩薩（Bodhisattva）在道理上應該捨棄自己珍重的財物，來幫助促成佈施法會。怎麼能接受特別的邀請，拿走那些本來應該普遍佈施的財物呢？別請有三種壞處：一、破壞如來僧次受供的規矩；二、損害施主無限的福報；三、使自己揹負罪過，拿取不應該接受的財物。《比丘應供法行經》中說：『如果我的弟子接受特別的邀請，這個人一定會失去初果、二果、三果、四果的果位，不能稱為比丘（bhikṣu，出家男眾）。這個人不能在國王的土地上行走，不能飲用國王的水，有五百個大鬼經常阻擋在他的前面。這個比丘七劫都見不到佛，佛也不會伸出手來迎接他，不能接受檀越（dānapati，施主）的財物，五千個大鬼經常跟在他的後面，說他是佛法中的大賊。』諸位比丘不應該這樣做。次第僧中有佛化僧、四道果僧、菩薩僧、七賢僧、凡夫僧。想要使四方的檀越得到這樣的僧眾的利益，所以不要接受特別的邀請。還有《居士請僧福田經》的意思也與此相同，所以佛陀對此嚴厲禁止。
【English Translation】 English version: Therefore, it is summarized that everything needed should be given, so that they have no lack or shortage. Three, 'If there is none' below, it explains the need to discern what is difficult to discern. If there is nothing to offer, then sell one's own clothes and belongings. If there are truly no clothes or belongings, one can even sell oneself to provide, so that the offering is not in vain. The Buddha's intention in establishing the precepts is this serious. However, selling oneself applies to people of two statuses, while men and women only apply to those who are householders. Here, there are different explanations for selling oneself and the distinction between men and women, as explained elsewhere. Four, 'If there are dānapati' below, it explains that benefits and offerings should be equal. Because the faithful's offerings are directed to the ten directions, the Sangha (saṃgha, monastic community) should also be as integrated as water and milk. Therefore, the Buddha allows the Sangha to receive offerings in order, so that they obtain them lawfully and without sin. Offering to the Sangha in order and lawfully brings great blessings, so it is said that benefits and offerings should be distributed equally, and these are all understandable. Five, 'But the resident Sangha first' below, it explains that violating the teachings leads to sin. Violating the Buddha's teaching of receiving offerings in order is stealing the benefits of the Sangha present in the ten directions. Even if the benefit is very small, it is boundless relative to the benefits of the Sangha, so it is said that one will receive immeasurable sins. Six, 'Animals' below, it scolds and judges the offense. First, it scolds with three things: one, being extremely ignorant, like animals; two, not having attained the holy fruit, so not being a Śrāmaṇa (ascetic); three, not having the cause for attaining the holy fruit, so not being a descendant of the Śākya clan. Later, 'If one deliberately does' below, it judges the offense, and these are all understandable. Precept Against Accepting Separate Invitations, Twenty-Seventh The initial intention in establishing this precept is: A Bodhisattva (enlightenment being) should, in principle, relinquish their cherished possessions to help facilitate a giving assembly. How can one accept special invitations and take away those things that should be given universally? There are three harms of separate invitations: one, it disrupts the Buddha's rule of receiving offerings in order; two, it harms the infinite blessings of the donors; three, it burdens oneself with sin, taking things that should not be accepted. The Bhikkhu's Proper Conduct for Offerings Sutra says: 'If my disciples accept special invitations, that person will surely lose the fruits of the first, second, third, and fourth stages, and cannot be called a bhikṣu (monk). That person cannot walk on the king's land, cannot drink the king's water, and five hundred great ghosts will constantly block their path. That bhikṣu will not see the Buddha for seven kalpas (eons), and the Buddha will not extend a hand to greet them, and cannot accept the dānapati's (patron) possessions, and five thousand great ghosts will constantly follow behind them, saying that they are the great thieves in the Buddha's Dharma.' All bhikṣus should not do this. In the Sangha in order, there are Buddhas, those who have attained the four fruits, Bodhisattvas, the seven sages, and ordinary people. Wanting to enable the dānapati of the four directions to obtain the benefits of such a Sangha, therefore, do not accept special invitations. Furthermore, the meaning of the Upāsaka's Sutra on the Field of Merit for Inviting the Sangha is also the same, so the Buddha strictly prohibits this.
二次第者。前則為主乖儀。今則受請失則故也。
三釋名者。乖次受請。為害至深。戒防此失。故以為名。
四具緣者。四緣成犯。一身在眾中。二私獨受于別請。三進趣方便。四取物便犯。
五闕緣者。闕初二緣各總無犯。闕后二緣各重方便。可知。
六輕重者。得物有多少。受心愧無愧等。亦有俱互輕重準之。
七通塞者。具論有四句。一僧次請僧次受。二別請僧次受。此二不犯。三僧次請私別受。此最重。四別請別受。此亦有二種。一如施主設七僧供。僧次請六人。別請此一人帖僧次數。此犯輕於前。二僧次請七人。數外別請此有緣僧。或最輕或亦不犯。又若重病。若至彼不受物。若將護施主令彼發菩提心。若令多人發菩提心。並應不犯。
八釋文者有四。一總制。二定物。三顯失。四結犯。初中總制。不得受一切別請利養入己。二而此下辨定其物。謂何以不得別受此利。以此利屬十方現前僧。若非僧次定不合受。問如亡比丘輕物亦屬十方現前僧。豈得僧次受耶。答雖同屬十方。然製法有異。彼以羯磨為約。此以僧次為限。各依本法受已無互。三而別受下顯失中略顯七種過失。一取十方現前僧物。以是彼所應得故。二八福田物。三佛物。四聖人物。五師僧物。六父母物
【現代漢語翻譯】 現代漢語譯本 二次第：第一次是由於不遵守僧團的規矩，現在是因為接受邀請而犯錯。
三、解釋名稱：不遵守次第接受邀請，危害至深，戒律是爲了防止這種過失，因此以此為名。
四、構成條件：四個條件構成違犯。一是身在僧團中。二是私自接受個別邀請。三是採取行動。四是取得物品便構成違犯。
五、缺少條件：缺少前兩個條件，總體上不構成違犯。缺少后兩個條件，各自構成方便罪，可以理解。
六、輕重：獲得物品的多少，接受時內心是否有愧疚等，也有共同或相互的輕重，可以參照判斷。
七、通塞：全面討論有四種情況。一是僧團按次第邀請，僧團按次第接受。二是單獨邀請，僧團按次第接受。這兩種情況不構成違犯。三是僧團按次第邀請，私自接受個別邀請。這種情況最嚴重。四是單獨邀請，單獨接受。這種情況也有兩種。一是如果施主準備了七位僧人的供養，僧團按次第邀請了六人，單獨邀請的這一人算在僧團的次第中，這種違犯比前一種輕。二是僧團按次第邀請了七人，在次第之外單獨邀請了這位有緣的僧人，或者最輕，或者也不構成違犯。此外，如果身患重病，或者到達后不接受物品，或者爲了照顧施主，使他們發起菩提心，或者使更多人發起菩提心，都應該不構成違犯。
八、解釋經文有四個方面。一是總的戒律。二是確定物品。三是顯示過失。四是總結違犯。首先是總的戒律，不得接受一切個別邀請的利益供養歸為己有。二是『而此下』辨別確定物品。為什麼不得個別接受這些利益呢？因為這些利益屬於十方現前僧（指所有在場的僧人），如果不是按照僧團的次第，就不應該接受。問：如果去世比丘的輕微物品也屬於十方現前僧，難道可以按照僧團的次第接受嗎？答：雖然都屬於十方，但戒律的規定不同。前者以羯磨（指僧團的會議和決議）為約束，後者以僧團的次第為限制。各自按照原本的戒律接受后，沒有相互影響。三是『而別受下』顯示過失中，簡略地顯示了七種過失。一是拿取十方現前僧的物品，因為這是他們應該得到的。二是八福田（指能帶來福報的八種對像）的物品。三是佛物。四是聖人物。五是師僧物。六是父母物。
【English Translation】 English version Secondly, the first instance is due to non-compliance with the Sangha's (community of monks) rules, and now it is due to making a mistake by accepting an invitation.
Thirdly, explaining the name: Not complying with the order and accepting invitations is extremely harmful. The precepts are to prevent this fault, hence the name.
Fourthly, the conditions for commission: Four conditions constitute a violation. First, being in the Sangha. Second, privately accepting individual invitations. Third, taking action. Fourth, taking the item constitutes a violation.
Fifthly, missing conditions: Lacking the first two conditions, there is generally no violation. Lacking the latter two conditions, each constitutes a 'convenience' offense, which can be understood.
Sixthly, severity: The amount of items obtained, whether there is guilt in the heart when accepting, etc., also have common or mutual severity, which can be judged by reference.
Seventhly, thoroughness: A comprehensive discussion has four situations. First, the Sangha invites in order, and the Sangha accepts in order. Second, individual invitations, the Sangha accepts in order. These two situations do not constitute a violation. Third, the Sangha invites in order, and one privately accepts individual invitations. This situation is the most serious. Fourth, individual invitations, individual acceptance. This situation also has two types. First, if the donor prepares offerings for seven monks, the Sangha invites six people in order, and the individually invited person is counted in the Sangha's order, this violation is lighter than the previous one. Second, the Sangha invites seven people in order, and this related monk is individually invited outside the order, either the lightest or does not constitute a violation. In addition, if suffering from a serious illness, or not accepting items upon arrival, or to take care of the donor and make them generate Bodhicitta (the mind of enlightenment), or to make more people generate Bodhicitta, it should not constitute a violation.
Eighthly, there are four aspects to explaining the scriptures. First, the general precepts. Second, determining the items. Third, showing the faults. Fourth, summarizing the violations. The first is the general precepts, not to accept all individual invitations of benefits and offerings for oneself. The second is '而此下' (er ci xia) distinguishes and determines the items. Why should these benefits not be accepted individually? Because these benefits belong to the Sangha present in the ten directions (referring to all monks present), if it is not according to the order of the Sangha, it should not be accepted. Question: If the minor items of a deceased Bhikkhu (monk) also belong to the Sangha present in the ten directions, can they be accepted according to the order of the Sangha? Answer: Although they both belong to the ten directions, the rules of the precepts are different. The former is bound by Karma (referring to the Sangha's meetings and resolutions), and the latter is limited by the order of the Sangha. After each accepts according to the original precepts, there is no mutual influence. The third is '而別受下' (er bie shou xia) showing the faults, briefly showing seven kinds of faults. First, taking the items of the Sangha present in the ten directions, because this is what they should get. Second, the items of the eight fields of merit (referring to the eight objects that can bring merit). Third, Buddha's items. Fourth, Saints' items. Fifth, teacher's and Sangha's items. Sixth, parents' items.
。七病人物。以此物通彼所得故也。四故結犯可知。
故別請僧戒第二十八
初制意者。菩薩理宜殞命護法。何容故違聖教別請所親。乃是俗中曲席。豈成福會。別顯亦三。一害佛僧次之教。二失自無限善根。三誤常受學眾生。故須制也。
二次第者。前為福田不受別請。今為施主不請別僧故也。
三釋名者。隨情別曲喚。違平等施。戒防此失。故以為名。
四具緣者。亦四緣成犯。一設施會。二有僧眾。三故別請。四施已便犯。
五闕緣。闕初二緣不犯。闕后二緣結方便。
六輕重者。于上四緣各有多少。俱多俱少及互有等輕重準之。
七通塞者。若僧次已具。不為別施尊重高德。別有生善滅惡。理應無犯。及僧次外王力通請亦應無犯。余有句數。同前翻取。準之。
八釋文者。文中有五。一明設供時。二制僧次請。三挍量顯勝。四違制辨失。五結示罪名。初中在家出家正是所制。及一切檀越者。兼教世人令得無限之福。謂將請僧田欲設施會求所欲時故云也。二應入下明制僧次請。謂教此施主往于僧中問知事人僧次分齊也。言今欲次第請者。陳己請意簡非別請故云也。言得十方賢聖僧者。顯其勝德。謂十方僧通凡及聖和同一味。若無所簡別依教僧次請得一
【現代漢語翻譯】 現代漢語譯本：七種病態的人物。因為用這個東西來溝通那個東西所得的緣故。四種情況構成違犯，可以知道。
故別請僧戒第二十八
最初制定此戒的用意是：菩薩在道理上應該犧牲生命來守護佛法，怎麼能故意違背聖教，特別邀請自己親近的人呢？這只是世俗中的曲意安排，怎麼能成就真正的福會呢？別請的過失有三方面：一是損害佛僧和佛教，二是失去自己無限的善根，三是誤導經常學習的眾生。所以需要制定此戒。
其次第是：前面是說福田不接受特別的邀請，現在是說施主不應該特別邀請僧人。
解釋名稱：隨順自己的情感，特別地、曲意地邀請，違背了平等佈施的原則。戒律防止這種過失，所以以此為名。
構成要素：也有四種因緣構成違犯。一是設定法會，二是有僧眾，三是故意特別邀請，四是佈施之後就構成違犯。
缺少要素：缺少最初的兩種因緣，不構成違犯；缺少後面的兩種因緣，構成方便罪。
輕重：對於上面的四種因緣，各有多少的差別。全部都多、全部都少，以及互相有等情況，輕重可以參照判斷。
通融與否：如果僧眾的次序已經安排好，不是爲了特別佈施、尊重高德之人，而是爲了生善滅惡，那麼在道理上應該沒有違犯。以及在僧眾次序之外，因為國王的權力而通融邀請，也應該沒有違犯。其餘的語句數量，與前面翻譯的相同，參照判斷。
解釋經文：經文中有五個方面。一是說明設定供養的時間，二是禁止按照僧眾的次序以外的方式邀請，三是比較衡量顯示殊勝之處，四是違背戒律辨別過失，五是總結說明罪名。最初的部分，在家居士和出家僧人正是戒律所針對的對象。以及一切檀越（dàn yuè，施主）是爲了教導世人，使他們獲得無限的福報。意思是說，將要請僧人，想要設定法會，求取所希望的東西的時候，所以這樣說。第二部分，『應入下』說明禁止按照僧眾的次序以外的方式邀請。意思是教導這位施主到僧眾中，詢問知事人，瞭解僧眾的次序安排。『言今欲次第請者』，陳述自己按照次序邀請的意願，表明不是特別邀請，所以這樣說。『言得十方賢聖僧者』，顯示其殊勝的功德。意思是說，十方僧眾包括凡夫和聖人，和合為同一味道。如果沒有簡別，按照佛教的僧眾次序邀請，可以得到一切的福報。
【English Translation】 English version: Seven kinds of diseased individuals. Because of using this thing to communicate with that thing and what is obtained. Four conditions constitute an offense, which can be known.
Hence, the precept against inviting monks selectively, the twenty-eighth.
The initial intention in establishing this precept is: Bodhisattvas should, in principle, sacrifice their lives to protect the Dharma. How can they deliberately violate the sacred teachings and selectively invite their relatives? This is merely a worldly, biased arrangement; how can it constitute a true assembly of blessings? The faults of selective invitation are threefold: first, it harms the Buddha, the Sangha, and the teachings; second, it loses one's own infinite roots of goodness; third, it misleads sentient beings who regularly study. Therefore, this precept is necessary.
The sequence is: previously, it was stated that the field of merit does not accept selective invitations; now, it is stated that donors should not selectively invite monks.
Explanation of the name: To invite selectively and biasedly according to one's emotions violates the principle of equal giving. The precept prevents this fault, hence the name.
Constituent factors: There are also four conditions that constitute an offense: first, establishing a Dharma assembly; second, the presence of a Sangha; third, deliberately inviting selectively; fourth, the offense is committed upon giving.
Missing factors: Lacking the first two conditions, there is no offense; lacking the latter two conditions, it constitutes an offense of attempt.
Severity: Regarding the above four conditions, there are differences in quantity. The severity can be judged based on whether all are many, all are few, or whether they are mutually present, etc.
Permissibility: If the Sangha's order has already been arranged, and it is not for the sake of special offerings or respect for those of high virtue, but for generating goodness and eliminating evil, then in principle, there should be no offense. And outside the Sangha's order, if the invitation is facilitated by the power of the king, there should also be no offense. The remaining number of sentences is the same as in the previous translation; refer to it for judgment.
Explanation of the text: There are five aspects in the text: first, clarifying the time of making offerings; second, prohibiting invitations outside the Sangha's order; third, comparing and measuring to reveal the superior aspects; fourth, discerning the faults of violating the precept; fifth, concluding and stating the name of the offense. In the initial part, lay practitioners and monastic Sangha members are precisely the targets of the precept. And all dānapati (donors) are to teach people to obtain infinite blessings. It means that when one is about to invite monks, wanting to establish a Dharma assembly, and seeking what is desired, hence the saying. In the second part, 'should enter below' clarifies the prohibition of inviting outside the Sangha's order. It means teaching this donor to go to the Sangha, inquire of the person in charge, and understand the Sangha's order arrangement. 'Saying now wanting to invite in order' states one's intention to invite according to the order, indicating that it is not a selective invitation, hence the saying. 'Saying obtaining the virtuous and holy Sangha of the ten directions' reveals its superior merit. It means that the Sangha of the ten directions includes both ordinary beings and sages, harmonizing into the same flavor. If there is no selection, inviting according to the Buddhist Sangha's order can obtain all blessings.
人。以是十方中一故連於十方。故得十方僧福也。如於大海飲一掬水。即為已飲閻浮提中一切河水。若別飲一大江盡。猶未得名飲于河。況飲小水。僧次別請當知亦爾。三而世人下挍量顯勝。謂別請五百羅漢僧或五百菩薩僧等者。如別飲江水等也。不如僧次一凡夫僧者。如飲大海一掬之水。問彼所別請僧豈非十方僧中之人。何得非十方攝。答別請注心在所欲之人。非是普統十方僧也。僧次不爾。請無別注心統一切。是故廣也。四若別請下明違制辨失。略顯三失。一是僧法外故名外道法。二七代佛戒總無此法。是則正內所無也。三違逆佛心故云不順孝道。五若故下結示罪名可知。
惡伎損生戒第二十九
初制意者。菩薩應大慈救物不惜身命。何容為利以惡法損人。別害三聚。故須制也。
二次第者。前背勝田。今習劣伎。又前為失善。今此增惡。故次制也。
三釋名者。習惡伎術。違理損害。戒防此失。故以為名。
四具緣者。亦四緣成犯。一起噁心。二為利養。三習惡術。四現行用故犯也。
五闕緣者。次第闕四緣皆得重方便。可知。
六輕重者。於此四中既各有多少俱等。輕重準前知之。又此所制十三失中自手作食自磨自舂此二稍輕。余皆重也。
七通塞者。謂
【現代漢語翻譯】 現代漢語譯本：人。因此十方中的一個僧人就連線於十方僧眾。所以能得到十方僧眾的福報。如同在大海中飲用一捧水，就等於已經飲用了閻浮提（Jambudvipa，指我們所居住的這個世界）中一切河流的水。如果分別飲用一條大江的水直到喝完，仍然不能稱為飲用了所有的河水，更何況是飲用小水。僧次別請（Sengci bieqing，按照僧團的順序邀請僧人）應當知道也是如此。三、下面的內容是世人進行比較，顯示其勝劣。所謂分別邀請五百羅漢僧（Arhats，小乘佛教修行證果者）或者五百菩薩僧（Bodhisattvas，大乘佛教中發願普度眾生的修行者）等等，就像分別飲用江水一樣。不如按照僧團順序供養一位凡夫僧，就像飲用大海中的一捧水。問：他們所分別邀請的僧人難道不是十方僧眾中的人嗎？為什麼不能被十方僧眾所攝？答：分別邀請是將心專注于所希望的人，而不是普遍統攝十方僧眾。僧次則不是這樣，請僧沒有特別的專注，統攝一切僧眾，所以是廣大的。四、如果分別邀請，下面說明違背制度的過失。簡略地顯示了三種過失：一是違背僧團的法規，所以稱為外道法；二是七代佛（Seven Buddhas）的戒律中總沒有這種做法，這就是正統的佛教內部所沒有的；三是違背佛陀的心意，所以說是不順孝道。五、如果故意這樣做，下面總結說明罪名，可以知道。 惡伎損生戒第二十九 最初制定此戒的用意是：菩薩（Bodhisattva）應當以大慈悲心救助眾生，不吝惜自己的生命。怎麼能爲了利益，用惡劣的方法損害他人？分別損害三種眾生，所以需要制定此戒。 其次第是：前面是背離殊勝的福田，現在是學習低劣的伎倆。而且前面是失去善，現在是增加惡，所以依次制定此戒。 解釋名稱：學習惡劣的伎倆，違背道理，損害眾生。戒律防止這種過失，所以以此為名。 具足因緣：也由四個因緣構成犯戒：一是生起噁心；二是為求利養；三是學習惡術；四是實際施行，因此犯戒。 缺少因緣：依次缺少四個因緣，都得到重罪的方便罪，可以知道。 輕重：在這四種因緣中，既然各自有多少的差別，輕重程度參照前面所說的來了解。而且這裡所制定的十三種過失中，自己動手做食物，自己磨面，自己舂米這兩種稍微輕一些，其餘的都重。 通塞：是指
【English Translation】 English version: A person. Therefore, one member of the Sangha (Sangha, monastic community) in the ten directions is connected to the Sangha in all ten directions. Thus, one obtains the blessings of the Sangha in all ten directions. It is like drinking a handful of water from the great ocean, which is equivalent to having drunk all the river water in Jambudvipa (Jambudvipa, the world we live in). If one were to separately drink an entire large river, it still would not be called drinking all the rivers, let alone drinking a small amount of water. Inviting monks in order (Sengci bieqing, inviting monks according to the order of the Sangha) should be understood in the same way. Three, the following is a comparison made by people to show the superiority and inferiority. The so-called separate invitation of five hundred Arhats (Arhats, those who have attained enlightenment in Theravada Buddhism) or five hundred Bodhisattvas (Bodhisattvas, practitioners in Mahayana Buddhism who vow to liberate all beings), etc., is like separately drinking river water. It is not as good as offering to an ordinary monk in order, which is like drinking a handful of water from the ocean. Question: Are the monks they separately invite not members of the Sangha in the ten directions? Why are they not included in the Sangha of the ten directions? Answer: Separate invitations focus the mind on the desired person, rather than universally encompassing the Sangha of the ten directions. Inviting in order is not like this; inviting monks has no particular focus and encompasses all monks, so it is vast. Four, if one invites separately, the following explains the faults of violating the rules. It briefly shows three faults: first, it violates the rules of the Sangha, so it is called a heretical practice; second, the precepts of the Seven Buddhas (Seven Buddhas) never had this practice, which is what is absent in orthodox Buddhism; third, it violates the Buddha's intention, so it is said to be disobedient to filial piety. Five, if one deliberately does this, the following summarizes and explains the name of the offense, which can be known. The Twenty-Ninth Precept: Abstaining from Harmful Arts The initial intention of establishing this precept is: A Bodhisattva (Bodhisattva) should help all beings with great compassion, not sparing their own lives. How can one harm others with evil methods for the sake of profit? Separately harming three kinds of beings, so this precept needs to be established. The order is: Previously, it was turning away from the superior field of merit; now, it is learning inferior skills. Moreover, the former is losing good, and the latter is increasing evil, so this precept is established in order. Explanation of the name: Learning evil skills, violating reason, and harming beings. The precept prevents this fault, so it is named as such. Complete conditions: It is also constituted by four conditions to commit an offense: first, arising an evil mind; second, seeking profit and offerings; third, learning evil arts; fourth, actually practicing them, thus committing an offense. Lacking conditions: Lacking the four conditions in order, one obtains the secondary offense of heavy sin, which can be known. Severity: Among these four conditions, since each has more or less difference, the degree of severity is understood by referring to what was said before. Moreover, among the thirteen faults established here, making food with one's own hands, grinding flour oneself, and hulling rice oneself are slightly lighter, and the rest are heavy. Accessibility: Refers to
從自手作食至工巧等七種有時或通。餘六必無開法。除聖位菩薩權形同事。是則難知也。
八釋文者。文中有二。初舉世惡事。二作便結犯。前中惡心者是造惡因也。為利者造惡緣也。販賣等明所作惡事也。惡事雖眾略舉十三。一賣色者。謂居淫肆賣女色與男。或賣男色與女。據教他淫邊理實犯重。今約炫賣邊更結輕垢。是故得二罪也。二自手作食者。是惡觸非法也。三自磨舂者。是壞生及惡觸。此二亦是世所譏嫌也。四占相男女者。占男女婚嫁相宜。又相其身中黑子文等。又解其夢有善兇等。五是男是女者。占胎辨于男女等也。六咒者。為咒咀等。又以惡咒咒龍等。七術者。[病-丙+猒]禱等符書等。又幻術眩惑等。八工巧者。為匠傭作以求利等。九調鷹法者。縫眼等既調熟已令殺眾生。十和百種毒藥者。以百種毒合成此藥。千毒亦爾。既數有多少。理應功能急緩。十一蛇毒者。以五月五日蛇合和毒藥。又以毒藥飼蛇等。十二金銀者。合假金銀以誑惑人。十三蠱毒者。亦蛇及貓鬼等損害眾生。言都無慈心者。結彼惡作。為無慈心故也。二若故作成犯可知。
違禁行非戒第三十
初制意者。菩薩理宜心如金剛護持禁戒。令眾中油缽一渧無遺。海內浮囊纖塵不毀。何容噁心淫盜殺謗。為護本戒制茲
【現代漢語翻譯】 現代漢語譯本：從親自做飯等七種行為，有時允許，有時不被允許。其餘六種行為絕對不允許，除非是聖位菩薩爲了方便教化而示現。這些情況很難分辨。
八、解釋經文：經文包含兩部分。首先列舉世間的惡行，然後說明做了這些事就會犯戒。在第一部分中，『噁心』是造惡的根本原因，『為利』是造惡的外部條件，『販賣等』說明所做的惡事。惡事雖然很多，這裡簡略地列舉了十三種：一、賣色：指在妓院等場所出賣女色給男人，或者出賣男色給女人。按照教義，教唆他人邪淫實際上犯的是重罪。這裡是從炫耀和販賣的角度來判，所以只判輕微的罪過，因此會犯兩種罪。二、自手作食：指不合法的觸控食物。三、自磨舂：指破壞生命和不合法的觸控。這兩種行為也是世俗所譏諷的。四、占相男女：占卜男女婚嫁是否相宜，或者占卜他們身上的痣和紋路等，或者解釋他們的夢境是吉是兇。五、是男是女：占卜胎兒是男是女。六、咒：指詛咒等，或者用惡毒的咒語詛咒龍等。七、術：指祈禱等符咒，或者用幻術迷惑他人。八、工巧：指做工匠或傭人來謀取利益等。九、調鷹法：指縫合鷹的眼睛等，馴養好后讓它去殺害眾生。十、和百種毒藥：用一百種毒藥混合成這種藥，千種毒藥也是一樣。因為數量有多少，所以藥效有快有慢。十一、蛇毒：在五月五日用蛇來混合毒藥，或者用毒藥喂蛇等。十二、金銀：製造假的金銀來欺騙迷惑他人。十三、蠱毒：用蛇、貓、鬼等來損害眾生。『都無慈心』，是總結他們所做的惡事，因為他們沒有慈悲心。二、如果明知故犯，那麼所犯的罪過是可以確定的。
違背禁令的行為，屬於非戒的第三十條。
最初制定這條戒律的用意是：菩薩應該像金剛一樣守護禁戒，要像保護油缽里的每一滴油一樣，不讓它遺漏；要像保護海上的浮囊一樣，不讓它受到纖塵的損壞。怎麼能容忍噁心、邪淫、偷盜、殺害、誹謗等行為呢？爲了守護根本戒律，所以制定了這條戒律。
【English Translation】 English version: The seven kinds of actions, from personally preparing food to engaging in crafts, are sometimes permitted and sometimes not. The remaining six are absolutely not allowed, unless a Bodhisattva in a sacred position manifests them as a skillful means for teaching. These situations are difficult to discern.
Eight, Explanation of the Text: The text contains two parts. First, it lists worldly evil deeds, and then it explains that committing these deeds constitutes a transgression. In the first part, 'evil mind' is the root cause of creating evil, 'for profit' is the external condition for creating evil, and 'selling, etc.' describes the evil deeds committed. Although there are many evil deeds, thirteen are briefly listed here: One, selling sex: refers to selling female sex to men in brothels, or selling male sex to women. According to the teachings, inciting others to engage in sexual misconduct actually constitutes a serious offense. Here, it is judged from the perspective of flaunting and selling, so only a minor offense is judged, thus incurring two offenses. Two, preparing food with one's own hands: refers to illegal touching of food. Three, grinding and pounding oneself: refers to destroying life and illegal touching. These two actions are also criticized by the world. Four, fortune-telling for men and women: Divining whether marriage between men and women is suitable, or divining their moles and lines, or interpreting their dreams as auspicious or inauspicious. Five, is it male or female: Divining whether the fetus is male or female. Six, curses: refers to curses, etc., or cursing dragons, etc. with malicious curses. Seven, techniques: refers to prayers, etc., talismans, etc., or using illusions to confuse others. Eight, crafts: refers to working as a craftsman or servant to seek profit, etc. Nine, the method of training hawks: refers to sewing up the eyes of hawks, etc., and letting them kill living beings after they are trained. Ten, mixing hundreds of poisons: mixing hundreds of poisons to make this medicine, and the same with thousands of poisons. Because there are more or fewer quantities, the effects of the medicine should be fast or slow. Eleven, snake venom: mixing snake venom with poison on the fifth day of the fifth month, or feeding snakes with poison, etc. Twelve, gold and silver: making fake gold and silver to deceive and confuse others. Thirteen, Gu poison: using snakes, cats, ghosts, etc. to harm living beings. 'Without compassion' is to summarize the evil deeds they have done, because they have no compassion. Two, if one knowingly commits a transgression, then the transgression committed can be determined.
The act of violating prohibitions is the thirtieth of the non-precepts.
The initial intention of establishing this precept is: Bodhisattvas should guard the precepts like diamonds, protecting every drop of oil in the oil bowl so that it is not lost; protecting the floating bag on the sea so that it is not damaged by the slightest dust. How can one tolerate evil thoughts, sexual misconduct, theft, killing, slander, etc.? In order to protect the fundamental precepts, this precept is established.
末禁。通結二罪。故須制也。
二次第者。前作惡損生。今公行毀禁戒故也。
三釋名者。噁心熾盛不避嚴科。戒防此失。故以為名。
四具緣者。亦四緣成犯。一起噁心。二對惡境。三造方便。四作便犯。
五闕緣者。隨闕一緣皆重方便。亦本末二方便罪也。並準思可見。
六輕重者。于上四緣皆各有多少俱不俱等。輕重準前思之。又于所作中謗三寶為最重。殺盜應次。余戒少輕可知。
七通塞者。除癡狂等聖示同事等。余皆悉犯。更有開閉。如前十重處說應知。
八釋文中三。初以噁心者明造惡因。謂不信有業果等而造諸罪。二明所作罪業略舉三種。一如怨詐親。謂詐現親附依三寶蔭以自活命。而實誹謗三寶未嘗信受。此亦犯第十重也。口便說空等者。釋顯詐親實謗之相。謂口詐說空似順佛語。行中執有謗佛所說。二為白衣下明媒嫁淫穢。謂或為私通。或為成妻為其通傳巧令和合傳著堅密。送諸眾生致此罪處。亦犯初篇第三重戒。以犯教人淫故。今就媒邊犯此篇也。具如前說。三齋日毀禁。謂年三月六皆外道作罪祠祀求恩福時。今惡見不捨同彼而作故成深。三長月六等。撿智論云云。此明作罪時。所作罪中略辨四種。初二是犯重戒。以於此時作故。亦兼犯此篇。后二
【現代漢語翻譯】 現代漢語譯本 禁止（之前已）結束的行為。貫穿（之前所犯的）通戒和結戒兩種罪過。所以需要制定（此戒）。
第二，次第方面。之前作惡是損害生命。現在是公開地破壞禁戒的緣故。
第三，解釋名稱方面。『惡口宣說戒』是因為噁心熾盛，不迴避嚴厲的刑罰。戒律是爲了防止這種過失，所以以此為名。
第四，構成要素方面。也是由四個條件構成犯罪。一是生起噁心。二是面對惡劣的境界。三是製造方便。四是完成行為就構成犯罪。
第五，缺少要素方面。缺少任何一個條件都是重方便罪。也是本罪和末罪兩種方便罪。都按照之前的思考可以明白。
第六，輕重方面。對於以上四個條件，各自有多少、是否具備、是否相等。輕重按照之前思考。另外，在所作的行為中，誹謗三寶最為嚴重。殺盜應該排在第二位。其餘戒律稍微輕一些，可以知道。
第七，通例和例外方面。除了癡狂等，以及聖人所示的共同行為等，其餘都犯戒。還有開和閉的情況。如之前的十重戒處所說，應該知道。
第八，解釋經文分為三部分。首先，以噁心開始，說明造惡的起因。指的是不相信有業果等，因而造作各種罪業。第二，說明所作的罪業，簡略地舉出三種。一是像怨家一樣欺騙親近的人。指的是欺騙性地表現出親近，依靠三寶的庇護來維持生計，而實際上誹謗三寶，從未信受。這也犯了第十重戒。口中便說空等，解釋並揭示了欺騙性親近而實際誹謗的真相。指的是口頭上欺騙性地說空，好像順從佛語，行為上卻執著于有，誹謗佛所說。二是為白衣（在家居士）牽線搭橋，促成淫穢之事。指的是或者爲了私通，或者爲了促成夫妻關係，為其傳遞訊息，巧妙地撮合，使其關係牢固。將眾生送入這種罪惡的境地。也犯了初篇第三重戒。因為犯了教唆他人行淫的罪過。現在就牽線搭橋的方面來說，犯了此篇戒律。具體如前所述。三是在齋日破壞禁戒。指的是一年中的三月、六月等，都是外道作罪，祭祀祈求恩福的時候。現在因為惡見沒有捨棄，和他們一樣去做，所以罪過深重。三長月六等，查閱《智度論》等。這裡說明了作罪的時間。在所作的罪中，簡略地辨別了四種。前兩種是犯重戒。因為在這個時候作惡的緣故，也兼犯了此篇戒律。后兩種
【English Translation】 English version The prohibition ends (previously) ended behaviors. It encompasses the two offenses of '通戒' (general precepts) and '結戒' (specific precepts) [These are types of precepts]. Therefore, it is necessary to establish (this precept).
Second, regarding the order. Previously, committing evil harmed life. Now, it is publicly destroying the precepts.
Third, regarding the explanation of the name. '惡口宣說戒' (Precept of Malicious Speech) is because the evil mind is intense, and one does not avoid severe punishments. The precepts are to prevent this fault, so it is named as such.
Fourth, regarding the constituent elements. It is also constituted by four conditions to commit an offense. First, arising of an evil mind. Second, facing an evil environment. Third, creating the means. Fourth, completing the action constitutes the offense.
Fifth, regarding the missing elements. Lacking any one condition is a '重方便' (serious preparatory) offense. It is also the '本罪' (principal offense) and '末罪' (secondary offense) two types of preparatory offenses. All can be understood by thinking about the previous explanations.
Sixth, regarding the severity. Regarding the above four conditions, each has more or less, whether they are present, whether they are equal. The severity is judged by thinking about the previous explanations. In addition, among the actions committed, slandering the Three Jewels (三寶) [Buddha, Dharma, Sangha] is the most serious. Killing and stealing should be second. The remaining precepts are slightly lighter, which can be known.
Seventh, regarding the general and exceptions. Except for insanity, etc., and the common behaviors shown by the sages, etc., all others violate the precepts. There are also cases of opening and closing. As mentioned in the previous ten major precepts, it should be known.
Eighth, the explanation of the text is divided into three parts. First, starting with the evil mind, it explains the cause of creating evil. It refers to not believing in karma and its consequences, etc., and thus creating various offenses. Second, it explains the offenses committed, briefly listing three types. First, deceiving close people like enemies. It refers to deceptively showing closeness, relying on the protection of the Three Jewels (三寶) [Buddha, Dharma, Sangha] to make a living, but actually slandering the Three Jewels (三寶) [Buddha, Dharma, Sangha] and never believing in them. This also violates the tenth major precept. Saying '空' (emptiness) in words, etc., explains and reveals the truth of deceptive closeness and actual slander. It refers to deceptively saying '空' (emptiness) in words, seemingly following the Buddha's words, but clinging to '有' (existence) in actions, slandering what the Buddha said. Second, acting as a matchmaker for laypeople (白衣) [在家居士], facilitating obscene matters. It refers to either for illicit affairs or to facilitate marital relationships, conveying messages for them, skillfully bringing them together, making their relationship strong. Sending sentient beings into this sinful situation. It also violates the third major precept of the first section. Because it violates the offense of instigating others to commit adultery. Now, in terms of matchmaking, it violates this precept. The details are as described earlier. Third, breaking the precepts on fasting days. It refers to the third month, sixth month, etc., of the year, which are times when external paths commit sins, offering sacrifices to seek blessings. Now, because the evil views have not been abandoned, and they do the same, the offense is serious. The third long month, sixth month, etc., refer to the '智度論' (Mahaprajnaparamita Sastra), etc. This explains the time of committing the offense. Among the offenses committed, four types are briefly distinguished. The first two are violations of major precepts. Because the evil is committed at this time, it also violates this precept. The latter two
是輕。謂非時飲散及毀威儀等戒三結示罪名可知。上來別釋十戒訖。自下結勸指廣。謂此十戒彼大本經制戒品一一廣解。今但略舉名相耳。
見厄不救戒第三十一
初制意者。菩薩見眾生在厄。理應殞命救濟。何容見自所尊三寶二親惡人所賣而不救贖。故須制也。別辨亦有違三聚。義可知。
二次第者。前故犯重禁。今不濟尊厄故也。
三釋名者。從所防為目可知。
四具緣者。亦四緣成犯。一是所尊。二實在厄。三親見知。四舍不救故成犯也。
五闕緣者。闕初緣得方便罪。闕后三緣俱無罪。可知。
六輕重者。尊境有多少。苦厄有輕重。親見遠聞。救拔有難易。或俱或互輕重同前準思可知。
七通塞者。若癡狂。若彼索多物此迫無求處。設自賣身亦不宛數。若彼為菩薩行故舍身命與之志不願贖。並應無罪。反上應結。
八釋文者。文中有四。一舉厄事。二明所尊在中。三制令救贖。四故違結犯。初中佛言者。以是別品之首故標斯語。于中先明厄時。謂以佛在世時無此事故云佛滅后也。雖佛滅后。然信心性厚之世無此事。故云惡世中。次明作禮人有三。一外道以邪信故。二惡人以不信故。三劫賊以求物故。二賣佛下明尊在厄。略舉三位。一佛等形像。謂或
【現代漢語翻譯】 現代漢語譯本： 是輕罪。所謂非時飲用散藥以及毀壞威儀等戒律，通過三種方式揭示罪名，這些都是可以理解的。以上分別解釋了十戒。下面總結勸誡，並指出其廣泛性。這十戒在大本經的制戒品中都有詳細解釋。現在只是簡略地列舉名稱而已。
見厄不救戒第三十一
最初制定此戒的用意是：菩薩見到眾生處於危難之中，理應捨棄生命去救濟。怎麼能眼見自己所尊敬的三寶（佛、法、僧），父母親人被惡人所賣而不去救贖呢？所以必須制定此戒。另外，違犯此戒也違背了三聚戒（攝律儀戒、攝善法戒、饒益有情戒），其含義可以理解。
其次序是：前面是故意犯下重罪，現在是不救濟尊者于危難之中。
解釋名稱：從所防止的對象來命名，這是可以理解的。
構成犯罪的要素：也有四個條件構成犯罪。一是所尊敬的對象。二是確實處於危難之中。三是親眼見到或知道。四是捨棄而不救助，因此構成犯罪。
缺少要素的情況：缺少第一個要素，則犯方便罪。缺少後面三個要素，則沒有罪。這些都是可以理解的。
輕重：尊敬的對象有多少，苦難的輕重，親眼見到還是遠方聽說，救助的難易程度，或者兼而有之，或者相互影響，輕重程度與前面類似，可以參照思考。
通融與否：如果是因為癡呆瘋狂，或者對方索要過多財物而自己無處可求，即使賣掉自己也湊不夠數目。如果對方爲了菩薩的修行而捨棄身命，並且立下志願不願被贖回，那麼都應該沒有罪。反之則應定罪。
解釋經文：經文中有四個部分。一是舉出危難之事。二是說明所尊敬的對象處於危難之中。三是制定救贖的戒律。四是故意違犯則構成犯罪。第一部分中，佛言：因為這是別品的開頭，所以標明這句話。其中先說明危難的時間。說的是佛在世的時候沒有這種事情，所以說是佛滅度之後。即使佛滅度之後，如果信心堅定、性情淳厚的時代也沒有這種事情，所以說是惡世之中。其次說明作禮的人有三種。一是外道因為邪信的緣故。二是惡人因為不信的緣故。三是劫賊因為求取財物的緣故。第二部分，『賣佛』以下說明所尊敬的對象處於危難之中。簡略地列舉了三個方面。一是佛等的形像，比如或者
【English Translation】 English version: It is a minor offense. The so-called precepts against drinking medicine at improper times and destroying dignified behavior, etc., reveal the names of the offenses in three ways, which are understandable. The above separately explains the ten precepts. The following summarizes the exhortation and points out its extensiveness. These ten precepts are explained in detail in the 'Precepts' chapter of the Great Sutra. Now, only the names and appearances are briefly listed.
The Thirty-first Precept: Not Rescuing from Calamity
The initial intention of establishing this precept is: When a Bodhisattva sees sentient beings in distress, they should sacrifice their lives to help them. How can they bear to see the Three Jewels (Buddha, Dharma, Sangha), parents, and relatives whom they respect being sold by evil people without redeeming them? Therefore, this precept must be established. Furthermore, violating this precept also violates the Three Aggregates of Pure Precepts (the Precept of Restraining Unwholesome Actions, the Precept of Accumulating Wholesome Dharmas, and the Precept of Benefiting Sentient Beings), the meaning of which is understandable.
The order is: The previous one was intentionally committing a serious offense, and this one is not rescuing the venerable from distress.
Explanation of the name: It is named from the object being prevented, which is understandable.
The elements constituting the offense: There are also four conditions that constitute the offense. First, the object of respect. Second, truly in distress. Third, personally seeing or knowing. Fourth, abandoning without helping, thus constituting the offense.
The circumstances of lacking elements: Lacking the first element results in committing an offense of expediency. Lacking the latter three elements results in no offense. These are understandable.
Severity: How many objects of respect there are, the severity of the suffering, whether personally seeing or hearing from afar, the ease or difficulty of rescue, or both, or mutually influencing each other, the severity is similar to the previous ones, which can be considered by analogy.
Flexibility: If it is due to dementia or madness, or if the other party demands too much property and one has nowhere to seek it, even selling oneself would not be enough to make up the amount. If the other party abandons their life for the sake of the Bodhisattva's practice and makes a vow not to be redeemed, then there should be no offense. The opposite should be considered an offense.
Explanation of the text: There are four parts in the text. First, mentioning the matter of calamity. Second, explaining that the object of respect is in distress. Third, establishing the precept of redemption. Fourth, intentionally violating constitutes an offense. In the first part, 'The Buddha said': Because this is the beginning of a separate chapter, this statement is marked. Among them, first explain the time of calamity. It is said that there was no such thing when the Buddha was in the world, so it is said after the Buddha's extinction. Even after the Buddha's extinction, if it is an era of firm faith and pure nature, there is no such thing, so it is said in an evil age. Secondly, it is explained that there are three kinds of people who pay homage. First, heretics because of their heretical beliefs. Second, evil people because of their disbelief. Third, robbers because of seeking wealth. In the second part, 'Selling the Buddha' below explains that the object of respect is in distress. Briefly listing three aspects. First, the images of the Buddha, etc., such as or
但將賣或欲融毀。皆須救贖。言父母像者。己父母形像為他所賣。又釋謂。佛菩薩尊重如父母。非謂二親形像。二賣經律。三賣僧等。有四人。一僧。二尼。三在家菩薩。四出家菩薩。故云道人也。言或官等。明所賣二處。謂或入官。或一切人作奴婢也。三而菩薩下明制令救贖。謂見已生慈為救因。方便等救緣。若彼須物。應處處乞索教以贖之。四若不贖下明故違結犯可知。
畜作非法戒第三十二
初制意者。善薩理應慈救益生。何容畜殺害具損財命。亦違三聚。故須制也。
二次第者。前尊厄不救。今損害眾生故也。
三釋名者。故畜害具侵他財命。戒防此失。故以為名。
四具緣者五緣。一非法物。二以噁心。三故畜積。四恃官勢。五損眾生。
五闕緣者。隨所闕一皆得重方便。準釋可知。
六輕重者。各有多少俱等。準前可知。
七通塞者。若癡狂。若為護法。若以調眾生令離惡住善。理應不犯。反上皆結。並準可知。
八釋文中二。先舉過正制。二故違結犯。前中有六。一不得畜刀等四物。此是大刀。其月刃小刀非所犯故。杖是以器杖非局一色。二販賣等既是在家許販賣。但不得以輕秤等侵他計其所得。既是犯重。約用小升等以犯此戒。三因官等在
【現代漢語翻譯】 現代漢語譯本 但如果（佛像、經律、僧人等）將被賣掉或想要被摧毀，都必須救贖。說到『父母像』（Fumu Xiang），是指自己父母的形像被他人所賣。另一種解釋是，佛菩薩（Fo Pusa）的尊重如同父母，並非指雙親的形像。『二賣經律』，是指賣經和律。『三賣僧等』，包括四種人：一、僧（Seng，比丘）；二、尼（Ni，比丘尼）；三、在家菩薩（Zaijia Pusa，在家修行的菩薩）；四、出家菩薩（Chujia Pusa，出家修行的菩薩），所以說是『道人』（Daoren，修行人）。說到『或官等』，說明被賣的兩種去處，即或者被賣入官府，或者被賣給任何人作奴婢。『三而菩薩下明制令救贖』，是指見到這種情況，應生起慈悲心作為救贖的因，用方便等方法來救贖。如果他們需要財物，應該到處乞討來幫助贖回他們。『四若不贖下明故違結犯可知』，是指如果故意違背而不去救贖，就會構成違犯，這一點可以理解。 畜作非法戒第三十二 初制意者，善菩薩（Shan Pusa）理應慈悲救助眾生，怎麼能容忍畜養殺害的工具，損害他人的財物和生命呢？這也違背了三聚戒（Sanju Jie），所以必須加以禁止。 二次第者，前面是尊者遭遇危難而不救助，現在是損害眾生。 三釋名者，故意畜養殺害工具，侵犯他人的財物和生命，此戒是爲了防止這些過失，所以以此為名。 四具緣者五緣，一、非法之物；二、以噁心；三、故意畜積；四、依仗官勢；五、損害眾生。 五闕緣者，缺少任何一個條件，都屬於重方便罪（Zhong Fangbian Zui）。參照解釋可以理解。 六輕重者，各種情況的輕重程度都一樣。參照前面的內容可以理解。 七通塞者，如果是癡狂，或者爲了護持佛法（Hufa），或者爲了調伏眾生，使他們遠離惡行，安住于善行，那麼理應不構成違犯。反之則構成違犯。這些都可以參照前面的內容來理解。 八釋文中二，首先是列舉過失並正式制定戒律，其次是故意違犯的後果。前者包含六個方面：一、不得畜養刀等四種物品。這裡指的是大刀，如果是月刃小刀，則不構成違犯。杖是指各種器杖，並非侷限於一種顏色。二、販賣等，既然允許在家居士（Zaijia Jushi）進行販賣，但不得使用輕秤等手段侵佔他人利益。如果犯了重罪，是指使用小升等計量工具來觸犯此戒。三、因官等在...
【English Translation】 English version But if (Buddha images, sutras and vinaya, Sangha members, etc.) are to be sold or are about to be destroyed, they must all be redeemed. Speaking of 'parents' images' (Fumu Xiang), it refers to the images of one's own parents being sold by others. Another explanation is that Buddhas and Bodhisattvas (Fo Pusa) are as respected as parents, not referring to the images of one's own parents. 'Selling sutras and vinaya' refers to selling sutras and vinaya. 'Selling Sangha members, etc.' includes four types of people: 1. A monk (Seng, Bhikkhu); 2. A nun (Ni, Bhikkhuni); 3. A lay Bodhisattva (Zaijia Pusa, a Bodhisattva practicing at home); 4. An ordained Bodhisattva (Chujia Pusa, a Bodhisattva who has left home), hence the term 'Daoist' (Daoren, practitioner). Speaking of 'or officials, etc.,' it indicates the two possible destinations of those being sold, that is, either being sold into government service or being sold to anyone as slaves. 'The following part clarifies the rule to redeem,' which means that upon seeing such a situation, one should generate compassion as the cause for redemption, using expedient means to redeem them. If they need material goods, one should beg everywhere to help redeem them. 'If one does not redeem, it is known that intentional violation constitutes an offense,' which means that if one intentionally violates and does not redeem, it constitutes a violation, which is understandable. The Thirty-Second Precept Against Possessing Illegal Instruments The initial intention of this precept is that a good Bodhisattva (Shan Pusa) should compassionately rescue sentient beings. How can one tolerate possessing instruments of killing and harming, damaging others' property and lives? This also violates the Three Aggregates of Pure Precepts (Sanju Jie), so it must be prohibited. The order of this precept is that previously, one did not rescue a venerable person in distress, and now it is about harming sentient beings. The explanation of the name is that intentionally possessing instruments of killing and harming, infringing upon others' property and lives, this precept is to prevent these faults, hence the name. The complete conditions are five: 1. Illegal objects; 2. With an evil mind; 3. Intentionally accumulating; 4. Relying on official power; 5. Harming sentient beings. The incomplete conditions are that lacking any one of these conditions constitutes a secondary offense (Zhong Fangbian Zui). Refer to the explanation for understanding. The severity of the offense is the same in each case. Refer to the previous content for understanding. The permissibility and prohibition are that if one is insane, or for the sake of protecting the Dharma (Hufa), or for taming sentient beings, causing them to turn away from evil and abide in goodness, then it should not constitute a violation. The opposite constitutes a violation. These can all be understood by referring to the previous content. The explanation in the text has two parts: first, listing the faults and formally establishing the precept; second, the consequences of intentional violation. The former includes six aspects: 1. One must not possess knives and other such items. This refers to large knives; small knives with crescent blades do not constitute a violation. Staves refer to various implements, not limited to one color. 2. Selling, etc., since lay practitioners (Zaijia Jushi) are allowed to sell, they must not use light scales or other means to encroach upon others' interests. Committing a serious offense refers to using small measures to violate this precept. 3. Because of officials, etc., in...
俗任官以勢取物。或別恃余官以取物等。四恃官勢以害心繫縛打罵眾生。五恃官勢破壞他成功奪他所有。六長養貓兒等諸惡律儀略顯四種。豬是所殺。餘三是能殺。二若故下明故違結犯可知。
觀聽作惡戒第三十三
初制意者。菩薩理宜處靜思道。何容隨流蕩志失於道意。別顯有八。一失禪定。二增放逸。三壞善品。四滅法行。五招大譏。六誤所化。七毀禁戒。八成苦因。壞道之甚。故須制也。
二次第者。前貯畜非宜。今觀聽作惡也。
三釋名者。觀聽非宜。作不應作。戒防此失。故以為名。
四具緣者。此中有五種戒。一觀鬥戒。二聽樂戒。三博戲戒。四妓術戒。五賊使戒。然此五戒各具四緣犯。一有所對用。二有心趣向。三造趣方便。四事成結犯。皆準可知。
五闕緣。初二戒中闕初二緣各不犯。闕后二緣得方便罪。於後三戒中。四緣內隨闕一緣皆得方便罪。準釋可知。
六輕重者。於前四緣各有多少俱不俱等。準前應知。又此五中前二稍輕。后三應重。三中如次下中上差別可知。
七通塞者。於前二戒中。若病若解鬥。若以音樂供養三寶。理宜不犯。於後三中。除癡狂餘一切皆犯。
八釋文者。文中三。初別制五非。二初結同制。三故違結犯。前中
【現代漢語翻譯】 現代漢語譯本 以官職之便，憑藉權勢獲取財物。或者依仗其他官職的便利來獲取財物等等。四是依仗官勢傷害、束縛、打罵眾生。五是依仗官勢破壞他人的成功，奪取他人所有。六是飼養貓等，這些都是惡劣的行爲規範，這裡略微顯現四種情況：豬是被殺的對象，其餘三種是能殺的主體。二，如果明知故犯，故意違背，就會構成違犯，這是可以理解的。
觀聽作惡戒第三十三
最初制定此戒的用意是：菩薩本應處於清靜之處，思考真理。怎能隨波逐流，放縱心志，迷失於對真理的追求？具體來說，有八種過失：一、失去禪定。二、增長放逸。三、破壞善行。四、斷滅修行。五、招致大的譏諷。六、誤導所教化之人。七、毀壞禁戒。八、成為痛苦的根源。這些對修道的危害極大，所以必須加以禁止。
其次，關於次第：前面是關於不適宜的貯藏，現在是關於觀聽作惡。
第三，解釋名稱：觀聽不適宜的事物，做不應該做的事情。此戒是爲了防止這些過失，所以以此為名。
第四，關於具緣：這裡有五種戒：一、觀鬥戒（禁止觀看爭鬥的戒律）。二、聽樂戒（禁止聽靡靡之音的戒律）。三、博戲戒（禁止賭博遊戲的戒律）。四、妓術戒（禁止觀看淫穢表演的戒律）。五、賊使戒（禁止為盜賊提供便利的戒律）。這五種戒各自具備四種構成違犯的條件：一、有所針對的對象。二、有心趣向。三、採取了行動。四、事情完成，構成違犯。都可以參照理解。
第五，關於闕緣：在前兩種戒中，如果缺少最初的兩種條件，則不構成違犯；如果缺少後面的兩種條件，則構成方便罪（未遂罪）。在後三種戒中，四種條件中缺少任何一種，都構成方便罪。參照解釋即可理解。
第六，關於輕重：在前四種條件中，各有多少、是否具備等情況，可以參照前面所說的來理解。另外，這五種戒中，前兩種稍輕，后三種應較重。后三種中，依次有下、中、上三種差別，可以理解。
第七，關於通塞：在前兩種戒中，如果是生病或爲了調解爭鬥，或者用音樂供養三寶（Buddha, Dharma, Sangha），理應不構成違犯。在後三種戒中，除了癡狂之人，其餘一切情況都構成違犯。
第八，解釋經文：經文分為三部分：首先，分別制定五種不應做的事情；其次，初步總結共同的禁制；第三，故意違背則構成違犯。在第一部分中：
【English Translation】 English version Taking things by virtue of one's official position and power. Or relying on other official positions to take things, and so on. Fourth, relying on official power to harm, bind, beat, and scold sentient beings. Fifth, relying on official power to destroy others' success and seize all that they have. Sixth, raising cats and other evil practices, briefly revealing four situations: the pig is the object to be killed, and the other three are the subjects who can kill. Two, if one knowingly and deliberately violates, it is known to constitute an offense.
The Thirty-Third Precept: Abstaining from Watching and Listening to Evil
The initial intention of establishing this precept is: Bodhisattvas should be in a quiet place, contemplating the truth. How can they drift with the current, indulge their minds, and lose sight of the pursuit of truth? Specifically, there are eight faults: First, losing Samadhi (禪定). Second, increasing indulgence. Third, destroying good deeds. Fourth, extinguishing practice. Fifth, inviting great ridicule. Sixth, misleading those who are to be taught. Seventh, destroying precepts. Eighth, becoming the cause of suffering. These are extremely harmful to the path of cultivation, so they must be prohibited.
Secondly, regarding the order: Previously, it was about inappropriate storage; now it is about watching and listening to evil.
Thirdly, explaining the name: Watching and listening to inappropriate things, doing things that should not be done. This precept is to prevent these faults, so it is named accordingly.
Fourthly, regarding the conditions: Here, there are five precepts: First, the precept against watching fights (觀鬥戒). Second, the precept against listening to music (聽樂戒). Third, the precept against gambling (博戲戒). Fourth, the precept against prostitution (妓術戒). Fifth, the precept against aiding thieves (賊使戒). These five precepts each have four conditions for constituting an offense: First, there is a targeted object. Second, there is a mental inclination. Third, actions are taken. Fourth, the matter is completed, constituting an offense. All can be understood by analogy.
Fifthly, regarding the missing conditions: In the first two precepts, if the first two conditions are missing, there is no offense; if the last two conditions are missing, there is a 'convenience offense' (方便罪) [attempted crime]. In the latter three precepts, if any one of the four conditions is missing, there is a 'convenience offense'. It can be understood by referring to the explanation.
Sixthly, regarding the severity: In the first four conditions, there are differences in the amount, whether they are all present, etc., which can be understood by referring to what was said earlier. In addition, among these five precepts, the first two are slightly lighter, and the latter three should be heavier. Among the latter three, there are differences in lower, middle, and upper levels, which can be understood.
Seventhly, regarding the scope: In the first two precepts, if it is due to illness or to mediate a fight, or to offer music to the Three Jewels (三寶) [Buddha (佛), Dharma (法), Sangha (僧)], it should not constitute an offense. In the latter three precepts, except for those who are insane, all other situations constitute an offense.
Eighthly, explaining the text: The text is divided into three parts: First, separately establishing five things that should not be done; second, initially summarizing the common prohibitions; third, deliberately violating constitutes an offense. In the first part:
五非即為五段。初觀鬥戒中準后應有不得二字。為後有總結。是故五中有有者無者。以噁心故者明犯因。此有三類。一觀相鬥用此快彼無揮解意。二將此為戲悅己狂心。三暢發害心。次明所觀鬥亦有三類。一男等相鬥。謂相罵打等。二軍兵列陣。三劫相鬥更或可軍兵與賊相鬥。更無第三也。等者等餘一切所不說者。二亦不得下明聽音樂戒。于中略明十種。前九別辨九種音樂聲。后一通結伎樂。並可知。三不得下博戲戒。于中有九種戲。第三波羅塞戲者。是西國兵戲法。謂二人各執二十餘小玉。乘象或馬。于局道所爭得要路以為勝也。四彈棋者。謂以指彈棋子。得遠為勝。五言六博者有二種釋。一云即雙六是也。一云別數六種博戲。前釋為定。六七可知。八捉壺者。謂捉杖于壺中如嵇康等。九八道行城可知。四狐鏡下明妖術戒于中略辨五種一狐鏡者。承聞西國術師以藥涂狐甲。咒之即于中見吉兇等事。故名狐鏡。二用芝草作術。三咒楊枝。四咒缽。五以人髑髏並用作筮占知吉兇。皆是凡愚所作。豈修行所宜。故嚴制一切斷。五不得下明賊使戒。謂與賊為使助成盜業。若據成他盜邊。犯前初篇。約作不應作。犯此罪耳。二一一下總制。三若故下結犯。可知。
堅持守心戒第三十四
初制意者。謂大菩提心是眾
【現代漢語翻譯】 現代漢語譯本 『五非』即是『五段』（將戒律分為五個部分）。最初觀察『斗戒』（關於爭鬥的戒律）時，『中準后應有不得』二字，是爲了總結後面的內容。因此，『五有』（五種情況）中有『有』（存在）的情況，也有『無』（不存在）的情況。『以噁心故』（因為懷有惡意）表明了觸犯戒律的原因。這裡有三種情況：一是觀察對方的姿態進行爭鬥，希望自己得勝而對方失敗，沒有勸解的意思；二是將此作為遊戲，以此取悅自己狂妄的心；三是暢快地發泄害人之心。接下來闡明所觀察的爭鬥也有三種情況：一是男子等人互相爭鬥，比如互相謾罵、毆打等；二是軍佇列陣對戰；三是強盜互相爭鬥，或者可能是軍隊與盜賊爭鬥，沒有第三種情況了。『等者』（等等）包括其餘一切沒有說到的情況。『二亦不得』（第二種也不可以）之後闡明『聽音樂戒』（關於聽音樂的戒律）。其中簡略地說明了十種情況。前面九種分別辨別九種音樂的聲音，後面一種總結所有伎樂，這些都可以理解。『三不得』（第三種不可以）之後是『博戲戒』（關於賭博的戒律）。其中有九種賭博遊戲。第三種『波羅塞戲』，是西國的兵戲法，即兩人各自拿著二十多個小玉，乘坐大象或馬，在棋盤道路上爭奪要道以求勝利。『四彈棋』，是用手指彈棋子，以彈得遠為勝。『五言六博』有兩種解釋，一種說法是就是雙陸，另一種說法是另外有六種賭博遊戲。前一種解釋是確定的。『六七』可以理解。『八捉壺』，是指用杖投向壺中，就像嵇康等人那樣。『九八道行城』可以理解。『四狐鏡』之後闡明『妖術戒』（關於妖術的戒律），其中簡略地辨別了五種情況：一是『狐鏡』，聽說西國的術士用藥塗在狐貍的甲殼上，唸咒之後就能從中看到吉兇等事，所以叫做『狐鏡』。二是用芝草作法術。三是咒楊枝。四是咒缽。五是用人的頭骨來進行占卜，以此得知吉兇。這些都是凡夫愚人所為，哪裡是修行人應該做的？所以嚴厲禁止一切這些行為。『五不得』（第五種不可以）之後闡明『賊使戒』（關於為盜賊做使者的戒律），即為盜賊做使者，幫助他們完成盜竊行為。如果根據幫助他人完成盜竊行為來判斷，觸犯的是之前的『初篇』（根本戒）。根據不應該做的事情來判斷，觸犯的是這條戒律。『二一一下總制』（第二，一一加以總的禁止）。『三若故下結犯』（第三，如果故意觸犯，以下總結所犯的罪行），這些都可以理解。
堅持守心戒第三十四
最初制定這條戒律的用意是，偉大的菩提心是……
【English Translation】 English version 『The five non-existences』 are the 『five sections』 (dividing the precepts into five parts). Initially, when observing the 『precept against strife』 (precepts regarding disputes), the words 『in the middle, according to the standard, there should be no』 are to summarize the following content. Therefore, among the 『five existences』 (five situations), there are situations of 『existence』 and situations of 『non-existence』. 『Because of evil intentions』 indicates the reason for violating the precept. There are three types here: first, observing the opponent's posture to fight, hoping that oneself wins and the other loses, without the intention of dissuasion; second, taking this as a game to please one's arrogant heart; third, freely venting the intention to harm others. Next, it clarifies that the observed strife also has three types: first, men and others fighting each other, such as cursing and hitting each other; second, armies lining up for battle; third, robbers fighting each other, or it may be armies fighting thieves, there is no third situation. 『Etc.』 includes all other situations not mentioned. 『The second is also not allowed』 then clarifies the 『precept against listening to music』. It briefly explains ten situations. The first nine distinguish the sounds of nine types of music, and the last one summarizes all performing arts, which can be understood. 『The third is not allowed』 then is the 『precept against gambling』. There are nine types of gambling games. The third type, 『Bōluósài game』 (波羅塞戲), is a military game from the Western countries, where two people each hold more than twenty small jades, ride elephants or horses, and compete for key routes on the chessboard to win. 『Four, playing chess with flicks』, is flicking chess pieces with fingers, with the one flicking the farthest winning. 『Five, speaking of six-game gambling』 has two explanations, one saying it is backgammon, and the other saying there are six other types of gambling games. The former explanation is certain. 『Six and seven』 can be understood. 『Eight, catching the pot』, refers to throwing a stick into a pot, like Ji Kang and others. 『Nine, eight-path city walking』 can be understood. After 『four, fox mirror』 it clarifies the 『precept against magic arts』, which briefly distinguishes five situations: first, 『fox mirror』, it is said that Western magicians apply medicine to the carapace of a fox, and after chanting a mantra, they can see good and bad omens in it, so it is called 『fox mirror』. Second, using Ganoderma lucidum to perform magic. Third, chanting over willow branches. Fourth, chanting over a bowl. Fifth, using human skulls for divination to know good and bad omens. These are all done by ordinary foolish people, how can they be what practitioners should do? Therefore, all these behaviors are strictly prohibited. 『Five, not allowed』 then clarifies the 『precept against being a messenger for thieves』, that is, being a messenger for thieves and helping them complete theft. If judged based on helping others complete theft, it violates the previous 『first section』 (fundamental precept). Judging from things that should not be done, it violates this precept. 『Two, one by one, a general prohibition』 (second, each and every one is generally prohibited). 『Three, if intentionally violating, the following concludes the offenses』 (third, if intentionally violating, the following summarizes the committed crimes), these can be understood.
The Thirty-Fourth Precept of Upholding the Mind
The initial intention of establishing this precept is that the great Bodhi mind is...
行之本成佛之因。若忘此心則匿其萬德。既壞三聚失於五位。何菩薩之有。故須制也。
二次第者。前制令斷惡。今策令修善故。又前斷身語粗惡。今斷意中細念。
三釋名者。謂一念異心尚立嚴制。況余粗失。故從所防立名。又制令堅持戒。勸令守心。從所製爲名。
四具緣者。有三緣犯。一厭自大行。二緣彼果宗。三舍此求彼。一念便犯。
五闕緣者。各闕皆重方便。可知。
六輕重者。厭有深淺。緣有多少。求有暫永。故有輕重。準前知。
七通塞者。若宿習力暫起現行。若新發心暫失念。若示同彼。若調眾生。皆應無犯。余皆犯也。
八釋文者。文中有四。一制堅持戒。二制守大信。三制護大心。四故違結犯。初中二。先法說。謂制於四威儀六時誦持戒品。自撿三業無毀纖塵。二舉喻中。一如金剛者。明持心堅固無有能壞。二持浮囊者。明用堅心正持戒品。若輕若重無犯纖毫。如浮囊塵許漏則溺。撿涅槃經(云云)。三如草系比丘者。依莊嚴論。有諸比丘為賊所剝。裸形伏地。以草連根縛之。經宿不轉。國王因獵見草中裸形。謂是外道。傍人答云。是佛弟子。何以得知。以其右膊全黑是褊袒之相。王即以偈問云。看時似無病。肥壯有多力。如何為草系。日夜不轉
【現代漢語翻譯】 現代漢語譯本 行持是成就佛果的根本原因。如果忘記了這顆心，就會隱藏所有的功德。既破壞了三聚凈戒，又失去了五位（五種階位：資糧位、加行位、見道位、修道位、究竟位），還算什麼菩薩呢？所以必須加以制止。
第二次第：之前是制止，使人斷除惡行；現在是鞭策，使人修習善行。而且之前是斷除身語的粗惡，現在是斷除意念中的細微念頭。
第三解釋名稱：即使是一念的異心，尚且要設立嚴格的禁制，更何況其他的粗重過失呢？所以從所要防範的對象來立名。又因為禁制是爲了讓人堅持戒律，勸勉是爲了讓人守護心念，所以從所禁制的內容來命名。
第四具足因緣：有三種因緣會犯戒。一是厭惡自己的廣大修行，二是羨慕他人的果報宗派，三是捨棄此法而追求彼法。只要一念之間，就會犯戒。
第五缺少因緣：各種缺少因緣的情況都會加重方便（修行），可以知道。
第六輕重：厭惡有深淺，羨慕有多少，追求有暫時和永久，所以有輕重之分。參照前面的內容可以知道。
第七通塞：如果是宿世的習氣力量暫時生起現行，如果是新發心的人暫時失去正念，如果是爲了示現與他人相同，如果是爲了調伏眾生，都應該沒有犯戒。其餘情況都是犯戒。
第八解釋經文：經文中有四個方面。一是禁制堅持戒律，二是禁制守護大信心，三是禁制守護大心，四是故意違犯而結罪。在第一個方面中，又分為兩個部分。首先是法說，即禁制在四威儀（行、住、坐、臥）和六時（晝三時、夜三時）誦持戒品，自己檢查身口意三業，沒有毀犯絲毫。二是舉例說明，一是如同金剛，說明持心堅固，沒有能夠破壞的。二是持浮囊，說明用堅固的心來端正地持守戒品，無論是輕戒還是重戒，都沒有絲毫的違犯。如同浮囊，哪怕有塵土大小的漏洞，也會沉溺。檢查《涅槃經》（內容省略）。三是如同用草捆綁的比丘，依據《莊嚴論》，有些比丘被盜賊剝光衣服，裸身趴在地上，用草連根捆綁起來，過了一夜也沒有轉動。國王因為打獵，看見草叢中有裸體的人，以為是外道。旁邊的人回答說，這是佛的弟子。憑什麼知道呢？因為他的右肩完全是黑色的，是袒露右肩的形象。國王就用偈語問道：『看你好像沒有病，肥壯而且有很多力氣，為什麼會被草捆綁，日夜都不轉動？』
【English Translation】 English version Practice is the fundamental cause of attaining Buddhahood. If this mind is forgotten, all virtues will be concealed. Having destroyed the Three Pure Precepts (Samvara-traya) and lost the Five Positions (Panca-bhumi: the stages of the path to enlightenment), what kind of Bodhisattva is one? Therefore, it must be restrained.
The second order: Previously, the restraint was to stop people from abandoning evil deeds; now, the encouragement is to cultivate good deeds. Moreover, previously, it was to cut off the gross evils of body and speech; now, it is to cut off the subtle thoughts in the mind.
The third explanation of the name: Even a single thought of a different mind requires strict prohibition, let alone other gross faults? Therefore, the name is established from the object to be prevented. Also, because the prohibition is to make people adhere to the precepts, and the exhortation is to make people guard the mind, the name is derived from what is prohibited.
The fourth complete condition: There are three conditions for violating the precepts. First, disliking one's own great practice; second, admiring the fruit of other schools; third, abandoning this Dharma and seeking that Dharma. As long as it is a single thought, one will violate the precepts.
The fifth lacking condition: The lack of various conditions will increase the skillful means (practice), which can be known.
The sixth lightness and heaviness: Disgust has depth, admiration has quantity, and pursuit has temporary and permanent, so there are lightness and heaviness. Refer to the previous content to know.
The seventh unobstructed: If the power of past habits temporarily arises and manifests, if a newly initiated person temporarily loses mindfulness, if it is to show the same as others, if it is to subdue sentient beings, there should be no violation. All other situations are violations.
The eighth explanation of the text: There are four aspects in the text. First, prohibiting adherence to the precepts; second, prohibiting guarding great faith; third, prohibiting guarding the great mind; fourth, deliberately violating and incurring offenses. In the first aspect, there are two parts. First is the Dharma talk, that is, prohibiting the recitation of the precepts in the four dignities (walking, standing, sitting, lying) and six periods (three periods of day, three periods of night), and self-examining the three karmas of body, speech, and mind, without destroying even a speck of dust. Second, giving examples, one is like Vajra (diamond), illustrating that holding the mind is firm and cannot be destroyed. The second is holding a floating bag, illustrating that using a firm mind to correctly hold the precepts, whether light or heavy, there is no violation of even a hair. Like a floating bag, even a dust-sized leak will cause drowning. Check the Nirvana Sutra (content omitted). The third is like a Bhikshu (Buddhist monk) tied with grass, according to the Ornament Sutra, some Bhikshus were stripped naked by thieves, lying on the ground, tied with grass and roots, and did not turn over overnight. The king, because of hunting, saw naked people in the grass and thought they were heretics. The people next to him replied, 'These are disciples of the Buddha.' How do you know? Because his right shoulder is completely black, which is the image of exposing the right shoulder. The king then asked in verse: 'Looking at you, you seem to have no illness, you are fat and have a lot of strength, why are you tied with grass and do not turn over day and night?'
側。比丘偈答。此草甚危脆。斷時豈有難。但為佛世尊金剛戒所制。王發信心解放與衣。將至宮中為造新衣。種種供養。是故知為持小戒不惜身命。小乘尚爾。況大乘乎。二常生下明制守大信。謂信知自是未成之佛者。信佛性定有故。行必可成故。此信因決定也。佛是已成者。信佛亦曾如我今修成。此信果也。由此信故行無退轉。三發菩提心下明制護大心。謂由前信故令菩提心念念相續無暫離心故云也。四若起下明故違結犯。大般若凈戒品中。菩薩設起無量世間心不名犯戒。起一念二乘心則名毀犯菩薩凈戒。廣有狹量。具如彼說。可知。
不發大愿戒第三十五
初制意者。大愿熏修令萬行增長。不立弘誓行起無由。故須制也。華嚴云。不發大愿為魔業。
二次第者。前防心不向二乘。今誓願趣求大行故也。
三釋名者。從所防所制以立其名。
四具緣者亦三緣。一無心起愿。二不願所愿。三設愿速忘故成犯也。
五闕緣者。皆得方便罪可知。
六輕重者。由不發願廢所修行有多有少。故有輕有重。又忘本誓有多時少時。故有重輕。可知。
七通塞者。初心菩薩要藉大愿資成大行。不發便犯。若得位已去宿願久成。設不新發理亦無犯。
八釋文者。文中有二。
【現代漢語翻譯】 現代漢語譯本： 側。比丘（bhiksu，佛教出家人）以偈回答：『這草非常脆弱，折斷它有什麼困難的？只是因為佛世尊（Buddha，佛教創始人）的金剛戒律所制約。』國王生起信心，釋放了他，並贈送衣服。將他帶到宮中，為他製作新衣，種種供養。因此可知，爲了持守小戒，尚且不惜身命，小乘（Hinayana，佛教的一個派別，注重個人解脫）尚且如此，何況大乘（Mahayana，佛教的一個派別，注重普度眾生）呢？二、常生下文闡明制守大信。所謂信知自己是未成之佛，因為相信佛性（Buddha-nature，所有眾生皆具的成佛潛質）必定存在，所以修行必定可以成就。這種信心是因上的決定。佛是已經成就者，相信佛也曾像我今天一樣修行成就。這種信心是果上的決定。由於這種信心，修行不會退轉。三、發菩提心（Bodhicitta，為利益一切眾生而求證悟的心）下文闡明制護大心。因為由於前面的信心，令菩提心念念相續，沒有暫時的離開，所以這樣說。四、若起下文闡明故意違犯的結罪。在《大般若經·凈戒品》中說，菩薩（Bodhisattva，立志成佛的修行者）即使生起無量世間心，也不算犯戒；如果生起一念二乘心，就叫做毀犯菩薩凈戒。其中有廣有狹的衡量，具體如經中所說，可以瞭解。
不發大愿戒第三十五
一、制戒的用意：以大愿熏習修持，使萬行增長。不立下弘大的誓願，修行就無從發起，所以需要制定此戒。《華嚴經》說：『不發大愿是魔業。』
二、次第：前面防止心不傾向於二乘，現在誓願趣求大乘的修行。
三、解釋名稱：從所防止、所制約的內容來立這個戒的名字。
四、具足因緣：也有三種因緣。一、無心發起誓願；二、所愿非所應愿；三、即使發願也迅速忘記，因此構成犯戒。
五、缺少因緣：都只得到方便罪，可以瞭解。
六、輕重：由於不發願而荒廢的修行有多少，因此有輕有重。又忘記本來的誓願有多時少時，因此有輕有重，可以瞭解。
七、通塞：初心菩薩需要憑藉大愿來資助成就大行，不發願就犯戒。如果已經得位，過去的誓願已經長久成就，即使不新發誓願，道理上也沒有犯戒。
八、解釋經文：經文中有兩種內容。
【English Translation】 English version: Side. The bhiksu (Buddhist monk) replied in verse: 'This grass is very fragile. What difficulty is there in breaking it? It is only restrained by the Vajra precepts of the Buddha (founder of Buddhism), the World Honored One.' The king generated faith, released him, and gave him clothes. He was brought to the palace, where new clothes were made for him and various offerings were made. Therefore, it is known that even for upholding minor precepts, one does not spare one's life. This is the case even in the Hinayana (a branch of Buddhism focusing on individual liberation), how much more so in the Mahayana (a branch of Buddhism focusing on universal salvation)? Second, the passage beginning with 'Constantly Born' clarifies the establishment and upholding of great faith. This refers to believing that oneself is a Buddha yet to be realized, because one believes that Buddha-nature (the potential for Buddhahood inherent in all beings) definitely exists, so practice will definitely be accomplished. This faith is the determination of the cause. The Buddha is one who has already achieved realization, believing that the Buddha also once cultivated and achieved realization as I am doing today. This faith is the determination of the result. Because of this faith, practice does not regress. Third, the passage beginning with 'Generating Bodhicitta' (the mind of seeking enlightenment for the benefit of all beings) clarifies the establishment and protection of the great mind. This is because, due to the preceding faith, Bodhicitta continues uninterruptedly in every moment, without any temporary separation from the mind, hence the saying. Fourth, the passage beginning with 'If arising' clarifies the transgression of knowingly violating the precepts. In the 'Pure Precepts' chapter of the Great Perfection of Wisdom Sutra, it says that even if a Bodhisattva (one who aspires to Buddhahood) generates countless worldly thoughts, it is not considered a violation of the precepts; if one generates a single thought of the Two Vehicles (referring to Sravakas and Pratyekabuddhas, those who seek individual liberation), it is called a violation of the Bodhisattva's pure precepts. There are broad and narrow measures within this, as described in detail in that sutra, which can be understood.
The Thirty-Fifth Precept: Not Generating Great Vows
First, the intention of establishing the precept: To cultivate and train with great vows, causing the myriad practices to increase. Without establishing grand vows, practice has no way to arise, so it is necessary to establish this precept. The Avatamsaka Sutra says: 'Not generating great vows is the work of demons.'
Second, the order: Previously, we prevented the mind from inclining towards the Two Vehicles; now, we vow to seek the practice of the Great Vehicle.
Third, explaining the name: The name of this precept is established from what is prevented and what is restrained.
Fourth, complete conditions: There are also three conditions. First, unintentionally generating a vow; second, vowing for what should not be vowed; third, even if a vow is made, it is quickly forgotten, thus constituting a transgression.
Fifth, lacking conditions: All only receive a provisional offense, which can be understood.
Sixth, severity: Due to not generating vows, the amount of practice that is abandoned varies, so there are light and heavy offenses. Also, the length of time that the original vow is forgotten varies, so there are heavy and light offenses, which can be understood.
Seventh, universality and restriction: A Bodhisattva in the initial stages needs to rely on great vows to support the accomplishment of great practice; not generating vows constitutes a transgression. If one has already attained a position, the past vows have long been accomplished, so even if new vows are not made, there is no transgression in principle.
Eighth, explaining the text: There are two aspects in the text.
初制發大愿。二違制結犯。前中有五。一制愿孝行。二愿勝師友。三愿聞大法。四愿如說修行。五願行堅持。初中應常發孝順於三處孝順。一父母是生育恩。二師僧訓導恩。三三寶是福田恩。皆是重恩故成孝順之境也。二常愿下明制愿好師友。于中亦有三類。一好師者。教以菩薩所修正行。二好同學者。同師同行。三善友知識者。未必同師。但同行相資。此並是成行勝緣。故愿得之。三常教下愿聞大法。謂所以愿上勝人。希望教我大乘經律。此總句。十發趣等是別句。謂是菩薩趣佛果之路。即三賢十聖之位。是所行之要。故愿聞解。四使我下愿依解起行。謂即得解已愿一一如說修行。華嚴中菩薩求法已即作是念。如說行者乃得聖法。不可但以口言而得清凈。涅槃經四親近中亦如說行為終也。五堅持下明願行堅持。謂堅持戒愿唸唸相續故也。二若一切下不願結犯可知。
不起十愿戒第三十六
初制意者。謂不立大誓自要戒行或虧損。故制立誓願防心策志。令戒行先潔。故須制也。
二次第者。前對順起愿。今則對非立誓故也。
三釋名者。同前可知。
四具緣者三緣同前。
五闕緣。
六輕重並同前可知。
七通塞者若狂若病若暫忘若得位。理應不犯。反上犯之。
【現代漢語翻譯】 現代漢語譯本 最初制定和發起宏大的誓願。第二是違背已制定的誓願而結下罪過。前者包含五個方面。第一是制定誓願以孝行作為根本。第二是期望勝過師長和朋友。第三是期望聽聞偉大的佛法。第四是期望能夠按照所聽聞的佛法去修行。第五是期望行為能夠堅持不懈。首先，應當常常對以下三個方面發起孝順之心：一是父母的生育之恩，二是師父和僧侶的訓導之恩，三是三寶（佛、法、僧）是培植福田的恩德。這都是深重的恩德，因此構成了孝順的境界。第二，『常愿下明制愿好師友』，常常期望能夠遇到好的師長和朋友，其中也包含三種類型。一是好的師長，能夠教導以菩薩所修行的正道。二是好的同學，與自己跟隨同一位師長，一同修行。三是善良的朋友和知識，未必跟隨同一位師長，但能夠在修行上互相幫助。這些都是成就修行的殊勝因緣，所以期望能夠得到他們。第三，『常教下愿聞大法』，常常教導下期望聽聞偉大的佛法。這是說期望勝過他人，希望他們教導我大乘的經律。這是一個總括性的句子，『十發趣等是別句』，『十發趣』等等是分別解釋的句子。這是菩薩通往佛果的道路，也就是三賢十聖的地位，是所要修行的關鍵，所以期望能夠聽聞和理解。第四，『使我下愿依解起行』，使我能夠根據理解而開始行動。也就是說，在獲得理解之後，期望能夠一一按照所說的去修行。《華嚴經》中，菩薩在求得佛法之後，就會這樣想：只有按照所說的去修行，才能獲得聖法，不能僅僅用口說就能得到清凈。《涅槃經》四種親近中，也是以如說行作為最終目標。第五，『堅持下明願行堅持』，堅持不懈地表明願望和行為的堅持。也就是說，堅持戒律和誓願，唸唸相續不斷。第二，『若一切下不願結犯可知』，如果不希望結下罪過，那麼就應該知道以上這些內容。 《不起十愿戒》第三十六 首先，制定戒律的意義在於，如果不立下宏大的誓願，自我約束戒行，就可能會有所虧損。因此，制定誓願是爲了防止內心懈怠，策勵意志，使戒行一開始就清凈。所以必須制定戒律。 其次，排列順序的依據是，前面是針對順應發起誓願的情況，現在則是針對不立下誓願的情況。 第三，解釋名稱，與前面相同，可以理解。 第四，具足因緣，三種因緣與前面相同。 第五，缺少因緣。 第六，輕重罪過，都與前面相同，可以理解。 第七，通與不通的情況，如果處於狂亂、疾病、暫時遺忘或者已經證得果位的情況下，按理說不應該犯戒。反之，則會犯戒。
【English Translation】 English version Initially, one makes great vows. Secondly, one violates the vows and incurs offenses. The former includes five aspects. First, making vows to establish filial piety as the foundation. Second, aspiring to surpass teachers and friends. Third, aspiring to hear the great Dharma. Fourth, aspiring to practice according to what is heard. Fifth, aspiring to persevere in practice. First, one should constantly generate filial piety towards three sources: first, the kindness of parents in giving birth; second, the kindness of teachers and monks in instruction; third, the Three Jewels (Buddha, Dharma, Sangha) as fields of merit. These are all profound kindnesses, thus forming the realm of filial piety. Second, '常愿下明制愿好師友' (cháng yuàn xià míng zhì yuàn hǎo shī yǒu - 'constantly wishing to clarify the vows for good teachers and friends'), constantly wishing to encounter good teachers and friends, which also includes three types. First, good teachers who can teach the correct practices cultivated by Bodhisattvas. Second, good fellow practitioners who follow the same teacher and practice together. Third, virtuous friends and knowledge who may not follow the same teacher but can help each other in practice. These are all excellent conditions for achieving practice, so one wishes to obtain them. Third, '常教下愿聞大法' (cháng jiào xià yuàn wén dà fǎ - 'constantly teaching, wishing to hear the great Dharma'), constantly teaching, wishing to hear the great Dharma. This means aspiring to surpass others, hoping they will teach me the Sutras and Vinaya of the Mahayana. This is a general statement; '十發趣等是別句' (shí fā qù děng shì bié jù - 'the ten initial aspirations, etc., are separate sentences'), the 'ten initial aspirations' etc., are sentences that explain separately. This is the path of the Bodhisattva towards Buddhahood, which is the position of the Three Sages and Ten Saints, the key to what is to be practiced, so one wishes to hear and understand. Fourth, '使我下愿依解起行' (shǐ wǒ xià yuàn yī jiě qǐ xíng - 'enabling me to generate practice based on understanding'), enabling me to start acting based on understanding. That is, after gaining understanding, one wishes to practice according to what is said. In the Avatamsaka Sutra, after seeking the Dharma, Bodhisattvas think like this: only by practicing according to what is said can one obtain the sacred Dharma; one cannot attain purity merely by speaking. In the four kinds of closeness in the Nirvana Sutra, practicing according to what is said is also the ultimate goal. Fifth, '堅持下明願行堅持' (jiān chí xià míng yuàn xíng jiān chí - 'persevering, clarifying the perseverance of vows and actions'), persevering, clearly indicating the perseverance of vows and actions. That is, adhering to precepts and vows, with thoughts continuously following one another. Second, '若一切下不願結犯可知' (ruò yī qiē xià bù yuàn jié fàn kě zhī - 'if one does not wish to incur offenses, one should know'), if one does not wish to incur offenses, then one should know the above content. 《The Precept of Not Making Ten Vows》 Thirty-sixth First, the meaning of establishing precepts is that if one does not make great vows and self-discipline one's conduct, there may be deficiencies. Therefore, establishing vows is to prevent inner laziness and encourage willpower, so that conduct is pure from the beginning. Therefore, it is necessary to establish precepts. Second, the basis for the order is that the previous is for the situation of conforming to generating vows, and now it is for the situation of not establishing vows. Third, explaining the name is the same as before, and can be understood. Fourth, fulfilling the conditions, the three conditions are the same as before. Fifth, lacking the conditions. Sixth, light and heavy offenses are the same as before, and can be understood. Seventh, the situations of being permissible and not permissible, if one is in a state of madness, illness, temporary forgetfulness, or has already attained the fruit, it is reasonable that one should not violate the precepts. Conversely, one will violate the precepts.
八釋文者。文中亦二。先制立十誓。后故違結犯。前中亦二。先總標顯意。謂先發十愿已方能解堅持佛戒。二作是愿下別。于中有十三種。前十二大誓自護戒。后一大愿他成佛。前中於淫戒立十二大誓。余戒皆準之。于中初一對所犯戒立火坑刀山誓言。寧以此身等者。挍量表志立誓言。謂火坑刀山但害一身。女色不爾害多少身。又人中刀火苦害非重。惡道火等苦實難量。又此苦一時。彼苦多劫。又世火燒后或生天上。破戒火燒命終入惡道。以此挍量。是故寧入火等而不犯戒下十一望破前淫戒受信施等立大誓願。謂初六信施四事等。后五上妙五塵等。二對信施衣立熱鐵纏身誓。為三義故立此諸誓。一如此信施是凈戒人受。今若犯戒則為盜受。二諸施主等信佛語故舍妻子糧為福施之。今毀禁受之則欺誑。既誤施主蕩累如來。三如來大慈分毫相功德與遺法弟子得四事。何容餐佛福而毀佛戒。經云。破戒之人無一渧水分。鬼罵言大賊。是故寧受熱鐵等不破戒受施也。三對信施食立鐵丸猛火誓。四對信施床立臥熱鐵地誓。五對信施藥立三百鉾刺誓。六對信施房舍立投熱鐵地誓。七對信施恭敬立鐵錘碎身誓。八對視好色立熱鐵挑目誓。九對聽好聲立千錐劖耳誓。謂劖于遍身鋒皆至耳故云遍身刺耳也。十對嗅諸香立千刃割鼻誓
【現代漢語翻譯】 現代漢語譯本 八、解釋誓言部分。誓言部分也分為兩部分。首先是制定十個誓言，然後是故意違背誓言而結下罪過。在制定誓言部分又分為兩部分。首先是總的標明意義，即先發起十個誓願，然後才能理解並堅持佛戒。第二部分是『作是愿下別』，其中有十三種誓願。前十二個大誓願是自我守護戒律，后一個大愿是幫助他人成就佛果。在前十二個誓願中，針對淫戒設立了十二個大誓願，其餘戒律都可以參照這個模式。其中，最初的一對誓言是針對所犯的戒律，立下火坑刀山的誓言。『寧以此身等者』，是通過比較來表達決心，立下誓言。意思是說，火坑刀山只是傷害一個身體，而女色則不然，會傷害很多身體。而且，人間的刀火之苦不算嚴重，惡道的火焰之苦實在難以衡量。此外，人間的苦難只是一時的，而惡道的苦難則是多劫的。而且，世間的火燒之後或許還能升到天上，而破戒之火燃燒則會導致命終墮入惡道。通過這樣的比較，所以寧願進入火坑刀山也不要犯戒。接下來的十一個誓願是針對違背之前的淫戒，接受信徒的佈施等行為而立下的大誓願。最初的六個誓願是針對信徒的佈施，包括衣食住行等四事供養；後面的五個誓願是針對上妙的五塵（色聲香味觸）等。二、針對信徒佈施的衣服，立下熱鐵纏身的誓言。爲了三個原因而立下這些誓言：一是，這樣的信施是清凈持戒的人才能接受的，如果現在犯戒，就相當於盜取信施；二是，施主們因為相信佛陀的教誨，所以捨棄妻子和糧食來行善佈施，如果現在毀壞戒律而接受佈施，就是欺騙他們，既耽誤了施主，又玷污瞭如來；三是，如來大慈大悲，將功德分毫都分給遺法弟子，使他們得到四事供養，怎麼能一邊享用佛陀的福報，一邊毀壞佛陀的戒律呢？經中說，破戒之人沒有一滴水可以飲用，鬼會罵他是大賊。因此，寧願接受熱鐵纏身等苦，也不要破戒接受佈施。三、針對信徒佈施的食物，立下吞食鐵丸猛火的誓言。四、針對信徒佈施的床鋪，立下臥于熱鐵之地的誓言。五、針對信徒佈施的藥物，立下被三百支長矛刺身的誓言。六、針對信徒佈施的房舍，立下投入熱鐵之地的誓言。七、針對信徒佈施的恭敬，立下被鐵錘粉碎身體的誓言。八、針對觀看美好的顏色，立下被熱鐵挑出眼睛的誓言。九、針對聽美好的聲音，立下被一千支錐子刺耳的誓言。意思是說，錐子刺遍全身，鋒芒都到達耳朵，所以說是刺遍全身的耳朵。十、針對嗅聞各種香氣，立下被千把刀割鼻子的誓言。
【English Translation】 English version 8. Explanation of the Vows. This section is also divided into two parts: first, establishing the ten vows; and second, knowingly violating them and incurring offenses. The first part is further divided into two: first, a general statement of the meaning, which is that one can only understand and uphold the Buddha's precepts after making these ten vows; and second, the specific vows beginning with 'Making these vows separately,' which includes thirteen types. The first twelve great vows are for self-protection of the precepts, and the last great vow is for helping others achieve Buddhahood. Among the first twelve vows, twelve great vows are established specifically for the precept against sexual misconduct, and the remaining precepts can be followed in a similar manner. Among them, the initial pair of vows involves vowing to enter pits of fire and mountains of knives for any violation of the precepts. 'Rather with this body, etc.' expresses determination through comparison, establishing the vow. It means that pits of fire and mountains of knives only harm one body, whereas sexual misconduct harms many bodies. Moreover, the suffering of knives and fire in the human realm is not severe, while the suffering of fire in the evil realms is truly immeasurable. Furthermore, the suffering in the human realm is temporary, while the suffering in the evil realms lasts for many kalpas. Also, after being burned by worldly fire, one might still be reborn in the heavens, but the fire of breaking precepts leads to rebirth in the evil realms after death. Through this comparison, one would rather enter pits of fire, etc., than violate the precepts. The following eleven vows are great vows made in response to violating the previous precept against sexual misconduct and receiving offerings from believers, etc. The first six vows are directed towards the offerings of believers, including the four necessities (clothing, food, shelter, and medicine); the latter five vows are directed towards the exquisite five desires (forms, sounds, smells, tastes, and textures). Second, regarding the clothing offered by believers, a vow is made to have hot iron wrapped around the body. These vows are made for three reasons: first, such offerings are meant to be received by those who purely uphold the precepts; if one violates the precepts now, it is equivalent to stealing the offerings; second, the donors give up their wives, children, and provisions to make offerings for merit because they believe in the Buddha's teachings; if one now breaks the precepts and receives the offerings, it is deceiving them, both misleading the donors and defiling the Tathagata; third, the Tathagata, with great compassion, shares even the smallest amount of merit with the disciples who inherit the Dharma, enabling them to receive the four necessities; how can one consume the Buddha's blessings while destroying the Buddha's precepts? The sutra says that a precept-breaker cannot drink even a drop of water, and ghosts will scold him as a great thief. Therefore, one would rather endure the suffering of having hot iron wrapped around the body, etc., than break the precepts and receive offerings. Third, regarding the food offered by believers, a vow is made to swallow iron balls and fierce fire. Fourth, regarding the bedding offered by believers, a vow is made to lie on a bed of hot iron. Fifth, regarding the medicine offered by believers, a vow is made to be pierced by three hundred spears. Sixth, regarding the housing offered by believers, a vow is made to throw oneself into a place of hot iron. Seventh, regarding the respect offered by believers, a vow is made to have one's body crushed by an iron hammer. Eighth, regarding looking at beautiful colors, a vow is made to have one's eyes gouged out with hot iron. Ninth, regarding listening to beautiful sounds, a vow is made to have one's ears pierced with a thousand awls. This means that the awls pierce the entire body, with the points reaching the ears, hence the saying 'piercing the ears throughout the entire body.' Tenth, regarding smelling various fragrances, a vow is made to have one's nose cut off by a thousand knives.
。十一對食味立千刃斷舌誓。十二對好軍立利斧斬身誓。此上五塵皆非犯戒應。故對立誓。十三常愿眾生在己先成佛。二若不發下明故違結犯可知。
故入難處戒第三十七
初制意者。菩薩修行要資緣具。難處闕緣違教妨道。故須制也。
二次第者。前明護戒心堅不避炎灰。今則存身長道微難皆離。
三釋名者。亦所防所制以立其名。
四具緣者。此中制五種行。一頭陀。二遊方。三坐禪。四安居。五布薩。皆具四緣。一為修行。二知是難。三不遠避。四故入中便犯也。
五闕緣者。皆得方便。並準知之。
六輕重者。難處有深淺。廢行有多少。譏過有厚薄。致有輕重。並準思可知。
七通塞者。若自調心。若調眾生。若更無處暫時在中。若更無好路。理應不犯。反上犯之。
八釋文者。文中有四。一制所修行。二舉諸難處。三制不令入。四違制結犯。初中於五行內。一總舉三門。二別釋四事。前中二。先標所作。二時頭陀者。謂春秋二時。頭陀者此翻名枓櫢謂枓櫢煩惱也。二冬夏坐禪者。此二時極寒極熱既不出游。是以攝跡修禪也。三結夏安居者。謂依教坐夏修行長道。準釋中應有四遊方五布薩。文略故也。常用下明所用道具。于中三衣為三。佛菩薩像為
一故有十八也。並是隨身所須資道有要。故制令畜也。二而菩薩下別釋中。一先頭陀及遊方時制畜十八事物。二別顯頭陀時節。謂此二時非寒非熱得入山林增修道業。三若布薩下別釋布薩。布薩者。此翻名凈住。以半月半月誦戒文。檢三業若有犯則令悔。無犯默然使戒凈。同住故名也。于中新學者制誦戒人。言半月等布薩時也。誦十重等制所誦戒也。于諸佛等明誦處也。一人等明布薩儀也。各各等制著持受三衣也。四結夏等別釋夏安居。並令一一如法應于聖教。冬夏坐禪略不釋也。三若頭陀時下舉諸難處。略舉十二難處。一國難惡王者。彼國王不信三寶。頭陀不得入彼界中。二地有高下。三草深林密。四黑師子啖人。五虎。六狠。七水。八火。九風。十賊。十一毒蛇所行之路。十二總結一切難處。三不得下制不應往。四若故下違結犯可知。
眾坐乖儀戒第三十八
初制意者。以背俗故不以老少為尊卑。以順道故但以戒德為長幼。顯出世之勝范。摧我慢於世間。順成三聚之行。故須制也。
二次第者。前令外避厄難。今使內順眾儀故也。
三釋名者。亦所防所制以立其名。
四具緣者。四緣成犯。一在眾中。二知歲數。三造趣方便。四坐已便犯也。
五闕緣者。闕初二緣不犯。闕
【現代漢語翻譯】 現代漢語譯本 一、因此制定了十八種物品。這些都是修行所需的必要資具，所以制定戒律允許持有。二、在菩薩戒的分別解釋中：首先，針對頭陀行（dhūta，一種苦行）和遊方僧制定了可以持有的十八種物品；其次，特別說明適合頭陀行的時間，即不冷不熱，可以進入山林增進修行；第三，『若布薩下』分別解釋布薩（poṣadha，一種佛教儀式）。布薩的意思是『凈住』，每半個月誦戒文，檢查身、口、意三業是否有過犯，若有則懺悔，無則默然，使戒律清凈。大家同住在一起，所以稱為布薩。其中，對於新學者，規定誦戒人，指的是半月等布薩的時間。『誦十重等』規定所誦的戒律。『于諸佛等』說明誦戒的場所。『一人等』說明布薩的儀式。『各各等』規定穿著和持有受過的三衣（tricīvara）。第四，『結夏等』分別解釋夏安居（varṣā，雨季安居）。並要求一切都如法，符合聖教。冬夏坐禪則略而不釋。三、『若頭陀時下』列舉各種困難之處，略舉了十二種困難：一、國難，惡王當政，指國王不信奉三寶（triratna），頭陀行者不得進入該國境內；二、地勢高低不平；三、草深林密；四、黑獅子吃人；五、老虎；六、兇狠的野獸；七、水患；八、火災；九、**；十、盜賊；十一、毒蛇出沒的道路；十二、總結一切困難之處。三、『不得下』規定不應該前往。四、『若故下』違犯戒律的後果可知。 眾坐乖儀戒第三十八 最初制定此戒的目的是：因為要背離世俗，所以不以年齡大小作為尊卑的標準；因為要順應佛道，所以只以戒律和德行為長幼的標準。彰顯出世的殊勝典範，摧毀世間的我慢之心，成就三聚凈戒（tri-saṃvara-śīla）的修行，所以必須制定此戒。 其次，制定次序的理由是：前面是讓僧人避免外在的厄難，現在是使僧人內在順應僧團的儀軌。 第三，解釋名稱：也是根據所防止和制止的行為來確立名稱。 第四，構成違犯的條件：四個條件構成違犯。一、在僧團中；二、知道自己的年齡；三、製造前往的方便；四、坐下後就構成違犯。 第五，缺少條件：缺少前兩個條件則不構成違犯。缺少...
【English Translation】 English version 1. Therefore, eighteen items are prescribed. These are all essential requisites for cultivating the path, hence the rule allowing their possession. 2. In the separate explanation of the Bodhisattva precepts: First, regarding the ascetic (dhūta) and wandering monks, eighteen items are prescribed for possession; second, the appropriate time for ascetic practice is specified, namely when it is neither cold nor hot, allowing entry into the mountains to enhance cultivation; third, 'If uposatha below' separately explains uposatha (poṣadha, a Buddhist observance). Uposatha means 'pure dwelling,' reciting the precepts every half month, examining the three karmas of body, speech, and mind for transgressions, repenting if any are found, and remaining silent if none are found, thus purifying the precepts. Living together, it is called uposatha. Among them, for new learners, the person reciting the precepts is designated, referring to the time of the half-month uposatha. 'Reciting the ten major precepts, etc.' specifies the precepts to be recited. 'In all Buddhas, etc.' clarifies the place of recitation. 'One person, etc.' clarifies the uposatha ceremony. 'Each, etc.' prescribes wearing and possessing the three robes (tricīvara) received. Fourth, 'Concluding the summer, etc.' separately explains the summer retreat (varṣā, rainy season retreat). And requires everything to be lawful and in accordance with the holy teachings. Winter and summer meditation are briefly omitted. 3. 'If during ascetic practice below' lists various difficulties, briefly listing twelve difficulties: 1. National difficulty, an evil king, referring to a king who does not believe in the Three Jewels (triratna), and ascetics are not allowed to enter that country; 2. The terrain is uneven; 3. The grass is deep and the forest dense; 4. Black lions eat people; 5. Tigers; 6. Fierce beasts; 7. Floods; 8. Fires; 9. **; 10. Thieves; 11. Roads frequented by poisonous snakes; 12. Summarizing all difficulties. 3. 'Not allowed below' prescribes not going. 4. 'If intentionally below' the consequences of violating the precepts are known. Precept Thirty-Eight: Improper Conduct in the Assembly The initial purpose of establishing this precept is: because it is to turn away from the secular, age is not used as the standard for seniority; because it is to accord with the Buddhist path, only precepts and virtue are used as the standard for seniority. To manifest the supreme example of transcending the world, to destroy the arrogance of the world, and to accomplish the practice of the three pure precepts (tri-saṃvara-śīla), therefore this precept must be established. Secondly, the reason for the order of establishment is: the previous precepts were to allow monks to avoid external calamities, and now it is to enable monks to internally comply with the monastic rules. Thirdly, explaining the name: it is also based on the actions prevented and prohibited to establish the name. Fourthly, the conditions for committing an offense: four conditions constitute an offense. 1. Being in the monastic community; 2. Knowing one's age; 3. Creating the means to go; 4. Sitting down constitutes the offense. Fifthly, lacking conditions: lacking the first two conditions does not constitute an offense. Lacking...
后二緣得方便。或但行立皆亦同犯。
六輕重者。眾有大小。坐有上下。時有多少俱等。輕重準前知之。
七通塞者癡狂身當說法。若疑他大已便居下坐。若大眾坐定自後到來校三五歲十四坐。並應無犯反上皆結。
八釋文者。文中有四。一舉法總制。二就人辨定。三呵違贊順。四故違結犯。前中用受戒前後以明長幼故如坐。餘一切皆爾。律云。見上座應起不應安坐。見下座不應起等。二不問下約人辨定中。有人釋云。令四眾等雜合通坐以明長幼。今解不爾。比丘眾中自辨尊卑。餘眾皆爾。是則大小宛然。男女道俗不相和雜。三莫如下簡非顯是。謂莫如等簡非令離。我佛法等顯是令修。四而菩薩下而違制結犯可知。
應講不講戒第三十九
初制意者。制諸菩提以法救生。令免現未所有災苦故。別辨四。一令明增福故。二授法行故。三除災難故。四救先亡故。是故制也。
二次第者。前制坐儀。今制引導故也。
三釋名者。從所製爲名可知。
四具緣者亦四。一見眾生。二知厄難。三無慈心。四不引導故成犯。
五闕緣者。闕初后無犯。中二犯方便可知。
六輕重者。見厄有多少。引導有難易。自身有愚慧。皆俱不俱等輕重可知。
七通塞者。若
【現代漢語翻譯】 現代漢語譯本： 后二緣得方便：指在兩種情況下，如果缺少某些條件，則構成方便罪（未遂罪）。或者只是站立或行走，也同樣構成違犯。 六、輕重：大眾人數的多少，座位的高低，時間的長短，都相同。輕重程度參照前面所說的來判斷。 七、通塞：如果癡狂之人正在說法，或者懷疑他人德高望重，自己就坐在下座。如果大眾已經坐定，自己後來才到，相差三五歲，或者十四座，都應判為無犯；反之，則構成違犯。 八、釋文：文中有四層含義：一是總的制定法規；二是就具體的人來辨別確定；三是呵斥違規，讚揚順從；四是明知故犯，構成違犯。前面（舉法總制）和中間（就人辨定）部分，用受戒的前後來說明年齡的大小，所以要按照座位來安排。其餘一切情況都是如此。《律》中說：『見到上座應該起立，不應該安坐；見到下座不應該起立』等等。二、不問下，是就具體的人來辨別確定。有人解釋說：『讓四眾弟子等雜亂地坐在一起，是爲了表明年齡的大小。』現在的解釋不是這樣。比丘眾中，自然會辨別尊卑；其餘大眾也是如此。這樣，大小的差別就非常明顯，男女道俗不會混雜在一起。三、莫如下，是簡別非，顯示是。所謂『莫如』等，是簡別非，不是讓人離開；『我佛法』等，是顯示是，讓人修行。四、而菩薩下，是說違背制度，構成違犯，這是可以知道的。 應講不講戒第三十九 初、制意：制定這條戒律，是爲了讓諸位菩薩用佛法來救度眾生，使他們免除現在和未來的所有災難痛苦。具體來說，有四個方面：一是讓人明白，從而增加福報；二是傳授佛法，讓人修行；三是消除災難；四是救度已故的親人。因此，制定這條戒律。 二、次第：前面制定了坐的禮儀，現在制定引導的規範。 三、釋名：從所制定的內容來命名，這是可以知道的。 四、具緣：也包括四個方面：一、見到眾生；二、知道他們有厄難；三、沒有慈悲心；四、不引導他們。具備這四個條件，就構成違犯。 五、闕緣：缺少第一個或最後一個條件，就不構成違犯。缺少中間兩個條件，構成方便罪，這是可以知道的。 六、輕重：見到厄難的多少，引導的難易程度，自身是否有愚昧和智慧，都具備或不具備等等，輕重程度是可以知道的。 七、通塞：如果... English version: 'Subsequent two conditions lead to an offense of attempt': This refers to situations where, due to the lack of certain conditions, an offense of attempt (an incomplete offense) is constituted. Or merely standing or walking also constitutes a violation. 6. Seriousness: The number of people in the assembly, the height of the seats, and the length of time are all the same. The degree of seriousness can be determined by referring to what was said earlier. 7. Permissibility and Impermissibility: If a mad person is expounding the Dharma, or if one suspects that another is of great virtue and takes a lower seat, or if one arrives after the assembly is seated and is three to five years or fourteen seats apart, it should be judged as no offense; otherwise, it constitutes a violation. 8. Explanation of the Text: There are four layers of meaning in the text: first, the general formulation of the rules; second, the identification and determination based on specific individuals; third, the reprimanding of violations and the praising of obedience; and fourth, knowingly violating the rules and thus committing an offense. The first (general formulation of the rules) and the middle (identification and determination based on specific individuals) parts use the order of ordination to illustrate the seniority, so seating arrangements should be based on this. All other situations are the same. The Vinaya says: 'Upon seeing a senior monk, one should stand up and not sit comfortably; upon seeing a junior monk, one should not stand up,' and so on. Second, 'not asking below' refers to identifying and determining based on specific individuals. Some explain it as: 'Letting the fourfold assembly sit together in a mixed manner is to indicate the seniority.' The current explanation is not like this. Within the Bhikkhu assembly, seniority is naturally distinguished; the same applies to other assemblies. In this way, the difference between senior and junior is very clear, and men and women, monastics and laity, will not be mixed together. Third, 'not like below' is to distinguish what is not and to reveal what is. The so-called 'not like' and so on are to distinguish what is not, not to make people leave; 'My Buddha Dharma' and so on are to reveal what is, to make people practice. Fourth, 'and Bodhisattva below' refers to violating the rules and committing an offense, which is knowable. The Thirty-ninth Precept: Not Speaking When One Should Speak 1. The Intention of the Prohibition: The intention of establishing this precept is to enable all Bodhisattvas to use the Dharma to save sentient beings, so that they can be free from all disasters and sufferings in the present and future. Specifically, there are four aspects: first, to make people understand, thereby increasing blessings; second, to transmit the Dharma, so that people can practice; third, to eliminate disasters; and fourth, to save deceased relatives. Therefore, this precept is established. 2. Order: The previous precepts established the etiquette of sitting, and now this precept establishes the norms of guidance. 3. Explanation of the Name: The name is derived from the content of what is established, which is knowable. 4. Complete Conditions: It also includes four aspects: first, seeing sentient beings; second, knowing that they have calamities; third, not having compassion; fourth, not guiding them. Having these four conditions constitutes a violation. 5. Lacking Conditions: Lacking the first or last condition does not constitute a violation. Lacking the middle two conditions constitutes an offense of attempt, which is knowable. 6. Seriousness: The amount of calamities seen, the degree of difficulty in guiding, whether one has ignorance or wisdom, whether all are present or not, etc., the degree of seriousness is knowable. 7. Permissibility and Impermissibility: If...
【English Translation】 English translation line 1 English translation line 2
自愚不解。若彼不受化。若無講人可請。應一切無犯。反上皆犯。
八釋文者。文中四。一化令修福。二製爲講法。三救其所厄。四為制結犯。初中教化眾生令作六事。一建立僧房。二于山林中作禪屋等。三為三寶立田園等。四令作佛塔等。五令作冬夏坐禪之處等。六俱一切行導處所皆勸營立。令諸行人得依此修道。二而菩薩下製爲講法。受與大乘令修大行。三若疾病下救其所厄。于中有五。一救苦難中有四。一若病時。二若國有厄難時。三若諸方賊起時。四先亡追福時。皆應說此經等設齋求福。二行來下救災厄中有五種。一治生不利時。二火災。三水災。四風災。五海羅剎。謂怖彼諸災皆應講此大乘。三乃至下救罪報中。一切罪報唯大乘能救。三報者。一現報。二生報。三后報。滅此三報之罪也。七逆八難可知。四杻械下救牢獄難可知。五多淫等救三毒等難。皆應說等通結上厄。皆同以說大乘而作救拔。四而新學下違制結犯。上來別釋九戒下明結勸指廣可知。梵壇者此翻為默擯。良以非理違犯不受調伏。故以此治之。彼之中明此義。故以為名可知。
受戒非儀戒第四十
初制意者。眾生設不發心。菩薩理應化令受戒。何容千里來求而以噁心不與授戒。別乖攝生通違三聚。故須制也。
二次
【現代漢語翻譯】 現代漢語譯本： 『自愚不解』：自己愚昧而不能理解。 『若彼不受化』：如果那個人不接受教化。 『若無講人可請』：如果沒有可以邀請來講經說法的人。 『應一切無犯』：應該一切都沒有違犯。 『反上皆犯』：反之，以上情況都屬於違犯。
八釋文的內容分為四點：一是教化眾生修福，二是制定講法制度，三是救濟眾生的困厄，四是制定違犯戒律的處罰。 首先，教化眾生修福包括六件事：一是建立僧房，二是在山林中建造禪房等，三是為佛、法、僧三寶設立田園等，四是建造佛塔等，五是建造冬夏坐禪的場所等，六是引導一切修行的處所，都勸導營建，使修行人能夠依此修道。 其次，菩薩制定講法制度，傳授大乘佛法，使眾生修習大乘之行。 第三，救濟眾生的困厄，其中有五種情況：一是救濟苦難，包括四種情況：一是生病時，二是國家有災難時，三是各地盜賊蜂起時，四是為已故親人追福時，都應該誦說此經等，設齋求福。 二是救濟災厄，包括五種：一是經商不利時，二是發生火災時，三是發生水災時，四是發生**災時，五是遭遇海中羅剎（指海中的惡鬼）。遇到這些災難都應該講說此大乘佛法。 三是救濟罪報，一切罪報唯有大乘佛法能夠救濟。三報指的是：一是現世報，二是來世報，三是後世報。大乘佛法能滅除這三種罪報。 七逆（指七種極重的罪）和八難（指八種難以修行佛法的處境）都是可以理解的。 四是救濟牢獄之災。 五是救濟多淫等三毒（貪、嗔、癡）之難。都應該誦說此經等，總括以上各種困厄，都同樣以講說大乘佛法來救拔。 第四，新學之人違背制度就會構成違犯。上面分別解釋了九戒，下面說明結勸，指明廣泛的內容，都是可以理解的。『梵壇』翻譯為『默擯』，因為違犯戒律又不接受調伏，所以用這種方法來懲治他。在彼部之中說明了這個意義，所以用這個名字，是可以理解的。
『受戒非儀戒』（指不如法受戒的戒律）第四十
首先說明制定這條戒律的用意：即使眾生沒有發心，菩薩也應該教化他們受戒。怎麼能因為有人千里迢迢來求戒，反而以惡劣的態度不給他們授戒呢？這既違背了攝受眾生的原則，也違背了三聚凈戒（攝律儀戒、攝善法戒、饒益有情戒）。所以必須制定這條戒律。
其次
【English Translation】 English version: 'Self-ignorant and uncomprehending': One is foolish and unable to understand. 'If they do not accept transformation': If that person does not accept teaching and guidance. 'If there is no one to invite to lecture': If there is no one who can be invited to lecture on the Dharma. 'Then there is no offense': Then there should be no violation. 'Conversely, all the above are offenses': On the contrary, all of the above situations constitute violations.
The content of the eight explanations is divided into four points: first, to teach sentient beings to cultivate blessings; second, to establish a system of lecturing on the Dharma; third, to relieve sentient beings from their difficulties; and fourth, to establish punishments for violating precepts. First, teaching sentient beings to cultivate blessings includes six things: first, to establish Sangha residences; second, to build meditation huts in the mountains and forests; third, to establish fields and gardens for the Triple Gem (Buddha, Dharma, Sangha); fourth, to build pagodas; fifth, to build places for winter and summer meditation; sixth, to guide all places of practice, all of which are encouraged to be built so that practitioners can rely on them to cultivate the Way. Second, Bodhisattvas establish a system of lecturing on the Dharma, transmitting the Mahayana Dharma so that sentient beings can cultivate the practices of the Great Vehicle. Third, relieving sentient beings from their difficulties includes five situations: first, relieving suffering, including four situations: first, when one is sick; second, when the country is in disaster; third, when bandits rise up in various places; fourth, when seeking blessings for deceased relatives, one should recite this sutra and hold vegetarian feasts to seek blessings. Second, relieving disasters includes five types: first, when business is unfavorable; second, when a fire occurs; third, when a flood occurs; fourth, when a ** disaster occurs; fifth, when encountering sea Rakshasas (referring to evil spirits in the sea). When encountering these disasters, one should lecture on this Mahayana Dharma. Third, relieving karmic retribution, only the Mahayana Dharma can relieve all karmic retribution. The three retributions refer to: first, present retribution; second, future retribution; third, subsequent retribution. The Mahayana Dharma can eliminate the sins of these three retributions. The seven rebellious acts (referring to the seven extremely serious sins) and the eight difficulties (referring to the eight situations in which it is difficult to practice the Buddha's teachings) are understandable. Fourth, relieving the difficulty of imprisonment. Fifth, relieving the difficulties of excessive lust and the three poisons (greed, anger, and ignorance). One should recite this sutra, etc., summarizing the above difficulties, all of which are similarly rescued by lecturing on the Mahayana Dharma. Fourth, new learners who violate the system constitute a violation. The above separately explains the nine precepts, and the following explains the conclusion and encouragement, indicating the broad content, which is understandable. 'Brahma punishment' is translated as 'silent expulsion,' because one violates the precepts and does not accept taming, so this method is used to punish him. This meaning is explained in that section, so it is understandable why it is named this way.
'Receiving precepts improperly' (referring to precepts received improperly) fortieth
First, explain the intention of establishing this precept: even if sentient beings have not made a vow, Bodhisattvas should teach them to receive precepts. How can one refuse to give precepts to someone who has come from afar to seek them with a bad attitude? This violates both the principle of embracing sentient beings and the three pure precepts (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings). Therefore, this precept must be established.
Secondly
第者。前講法引生。今受戒攝物故也。
三釋名者。就所製爲名可知。
四具緣者五緣。一自解經律。二彼無遮難。三彼來求戒。四此以噁心。五不受便犯也。
五闕緣者。次第闕得方便罪可知。
六輕重者。謂解明昧。求有勤惰。噁心有多少。不受有暫永。俱不俱等輕重準之。
七通塞者。病若新差無力。若自闇鈍。若彼非實求。若外道詐來。若具遮難。一切不犯。反上皆犯。
八釋文者。文中有五。一總攝戒器。二教其衣色。三問遮簡器。四制不拜俗。五違求結犯。初中有十八眾。廣如前十重初釋可知。二應教其衣色。于中有三。初制袈裟色。袈裟此云不正色。謂青等五色互相和染成不正色名為壞色。二一切染衣下制余衣色。三若一切國下明制與俗異。並可知。三若欲下制問遮簡器。于中亦三。一問數簡器。言現身者有二義。一簡於過未故云現也。二此七逆罪未輕懺悔。罪猶現在。故云不得與七逆人現身受戒。若依教相應懺悔應得。二七逆者下列名簡器。此七逆義具如別章。三餘一切下無逆皆得可知。四出家人下制身不拜俗。謂心敬理無所犯。五但解下明違求犯。謂既非七逆但解師語之類。有從百里等來求。而瞋不與戒。理宜結犯。言噁心者。為名利等嫉妒等瞋嫌等計怨等
【現代漢語翻譯】 現代漢語譯本 第四，之前講法是爲了引導眾生，現在授予戒律是爲了攝受萬物。
第五，解釋名稱，根據所制定的內容來命名，這很容易理解。
第六，具備因緣有五種：一，自己通曉經律；二，對方沒有遮難；三，對方前來請求受戒；四，自己心懷惡意；五，不接受對方的請求就構成違犯。
第七，缺少因緣，依次缺少會得到方便罪，這很容易理解。
第八，輕重，指的是理解的清晰與模糊，請求的勤奮與懈怠，惡意的多少，不接受是暫時的還是永久的，以及是否全部具備等，根據這些來衡量輕重。
第九，通達與阻礙，如果生病剛剛痊癒沒有力氣，或者自己愚鈍，或者對方並非真心請求，或者外道假裝前來，或者具備遮難，一切都不構成違犯。反之，都構成違犯。
第十，解釋經文，經文中有五部分：一，總括受戒者的資格；二，教導袈裟的顏色；三，詢問遮難，簡擇受戒者；四，禁止出家人禮拜世俗之人；五，違背請求就構成違犯。第一部分中有十八眾，詳細內容如前面十重戒的解釋一樣容易理解。第二部分，應該教導袈裟的顏色，其中有三點：首先，規定袈裟的顏色。袈裟，這裡稱為不正色，指的是青色等五種顏色互相混合染色，成為不正的顏色，稱為壞色。其次，『一切染衣下』規定其他衣服的顏色。再次，『若一切國下』說明規定與世俗不同。這些都容易理解。第三部分，『若欲下』規定詢問遮難，簡擇受戒者。其中也有三點：一，詢問數量，簡擇受戒者。說到『現身』有兩種含義：一是簡擇過去和未來，所以說『現』；二是這七逆罪即使稍微懺悔，罪業仍然存在，所以說不得讓犯七逆罪的人現身受戒。如果按照教義相應地懺悔，應該可以。二，七逆罪，下面列出名稱來簡擇受戒者。這七逆罪的含義詳細內容如其他章節。三，『餘一切下』沒有犯七逆罪的都可以，這容易理解。第四部分，『出家人下』禁止出家人禮拜世俗之人，指的是心中恭敬，道理上沒有違犯。第五部分，『但解下』說明違背請求就構成違犯，指的是既然不是犯七逆罪的人，只是不理解師父的話等等，有人從百里之外前來請求，卻嗔恨而不給予戒律，理應構成違犯。說到『惡意』，是爲了名利等、嫉妒等、嗔嫌等、計較恩怨等。
【English Translation】 English version Fourth, the previous Dharma talks were to guide sentient beings, and now the granting of precepts is to gather all things.
Fifth, explaining the name, the naming is based on what is formulated, which is easy to understand.
Sixth, possessing the causes and conditions has five aspects: first, one understands the scriptures and precepts oneself; second, the other party has no obstacles; third, the other party comes to request ordination; fourth, one harbors malicious intent; fifth, failing to accept the other party's request constitutes a violation.
Seventh, lacking the causes and conditions, successively lacking will result in a 'convenience' offense, which is easy to understand.
Eighth, the severity refers to the clarity and ambiguity of understanding, the diligence and laziness of the request, the amount of malice, whether the non-acceptance is temporary or permanent, and whether all are possessed, etc. The severity is measured according to these.
Ninth, unobstructed and obstructed, if one is sick and has just recovered and has no strength, or if one is dull, or if the other party is not sincerely requesting, or if a heretic pretends to come, or if one has obstacles, none of these constitute a violation. Conversely, all constitute a violation.
Tenth, explaining the text, there are five parts in the text: first, summarizing the qualifications of those receiving precepts; second, teaching the color of the kasaya (袈裟, monastic robe); third, asking about obstacles and selecting those receiving precepts; fourth, prohibiting monks from bowing to laypeople; fifth, violating the request constitutes a violation. The first part has eighteen assemblies, and the details are as easy to understand as the explanation of the first ten major precepts. The second part, one should teach the color of the kasaya (袈裟, monastic robe), which has three points: first, stipulating the color of the kasaya (袈裟, monastic robe). Kasaya (袈裟, monastic robe), here called 'improper color', refers to the mixing and dyeing of five colors such as blue, becoming an improper color, called a 'broken color'. Second, 'below all dyed clothes' stipulates the color of other clothes. Again, 'below if all countries' explains the stipulation is different from the secular. These are easy to understand. The third part, 'below if desire' stipulates asking about obstacles and selecting those receiving precepts. There are also three points: one, asking the number and selecting those receiving precepts. Speaking of 'present body' has two meanings: one is to select the past and the future, so it is said 'present'; second, even if these seven heinous crimes are slightly repented, the sins still exist, so it is said that those who have committed the seven heinous crimes must not be allowed to receive precepts in their present body. If one repents accordingly according to the teachings, it should be possible. Two, the seven heinous crimes, the names are listed below to select those receiving precepts. The meaning of these seven heinous crimes is detailed in other chapters. Three, 'below all others' those who have not committed the seven heinous crimes are all acceptable, which is easy to understand. The fourth part, 'below monks' prohibits monks from bowing to laypeople, which refers to being respectful in the heart and not violating the principles. The fifth part, 'but understand below' explains that violating the request constitutes a violation, which refers to since one is not a person who has committed the seven heinous crimes, but simply does not understand the master's words, etc., someone comes from a hundred miles away to request, but one hates and does not give the precepts, one should constitute a violation. Speaking of 'malice', it is for fame and profit, jealousy, hatred and suspicion, calculating grievances, etc.
。言一切眾生戒者有二義。一不與彼一切求戒眾生之戒也。二此是戒名。謂名菩薩戒為一切眾生戒。以此是一切眾生所應得戒故云也。余並可知。
無德詐師戒第四十一
初制意者。若不解大乘經律持犯輕重而為人作師者有四。一令真法滅。以闕傳故。二令非法行。以錯傳故。三誤所化。令他不至解脫處故。四增自惡業。以貪名利故。是故須制也。
二次第者。前實有解來求不與。今實無德強為他作師。皆所不應故也。
三釋名者。防彼詐失制令實學。故以為名。
四具緣者。具四緣成。一實自無知。二對彼所化。三貪名利等。四授戒便犯。
五闕緣者。隨闕皆有方便罪。可知。
六輕重者。無知有多少。所化有利鈍。貪心有輕重。授戒有具闕。亦俱不俱等輕重可知。
七通塞者。若學猶未成。他來逼請。不為利等授。應不犯反上皆結。
八釋文者。文中五。一辨在師德位。二制教弟子。三實無所知。四為利詐解。五授戒結犯。初中既教他起信便與授戒。故云作教戒法師者也。二見欲受下明制教弟子。于中有四。一教請二師。此有二義。一謂於人中請此二師受菩薩戒。如受沙彌十戒法。二遙請本師釋迦佛等為和上。親請傳戒師為阇梨善戒經云。師有二種。一
【現代漢語翻譯】 現代漢語譯本：關於一切眾生戒，有兩種含義。一是，不給予那些前來求戒的一切眾生戒律。二是，這本身就是戒律的名稱，即稱菩薩戒為一切眾生戒。因為這是一切眾生都應當獲得的戒律，所以這樣說。其餘內容可以依此類推理解。
無德詐師戒第四十一
最初制定此戒的用意是：如果有人不瞭解大乘經律中關於持戒和犯戒的輕重，卻為人作師，會有四種過失。一是導致真正的佛法滅亡，因為缺乏傳承。二是導致非法流行，因為錯誤地傳授。三是誤導所教化的人，使他們不能到達解脫的境地。四是增加自己的惡業，因為貪圖名利。因此，需要制定此戒。
其次，關於次第：前面講的是，確實有理解的人前來求戒卻不給予。現在講的是，實際上沒有德行卻勉強為人作師。這兩種情況都是不應該的。
第三，解釋名稱：爲了防止那些虛假欺詐的行為，制定此戒以使人真實地學習，所以以此為名。
第四，構成要素：具備四種緣由就會構成犯戒。一是實際上自己沒有知識。二是對著所教化的人。三是貪圖名利等。四是授戒便構成犯戒。
第五，缺少要素：缺少任何一個要素，都只有方便罪，可以依此類推理解。
第六，輕重程度：無知的程度有多少，所教化的人的根器是利是鈍，貪心的程度有輕有重，授戒時要素是具足還是缺少，以及是否同時具備等，這些都會影響輕重程度，可以依此類推理解。
第七，通融與否：如果學習還沒有完成，他人前來逼迫請求，如果不爲了名利等而授戒，應該不犯戒；反之，以上情況都構成犯戒。
第八，解釋經文：經文中有五個方面。一是辨別作為師父的德行地位。二是告誡弟子。三是實際上沒有知識。四是爲了利益而虛假解釋。五是授戒就構成犯戒。最初的部分，既然教他人發起信心，就給予授戒，所以說『作教戒法師』。
第二部分，『見欲受下明制教弟子』，說明告誡弟子。其中有四個方面。一是教導請兩位師父。這裡有兩種含義。一是說在人中請這兩位師父來受菩薩戒，就像受沙彌十戒的儀軌一樣。二是遙請本師釋迦牟尼佛（Sakyamuni Buddha）等作為和尚（Upadhyaya，親教師），親自請傳戒師作為阿阇梨（Acarya，軌範師）。《善戒經》說，師父有兩種。
【English Translation】 English version: Regarding the precepts for all sentient beings, there are two meanings. First, it means not giving the precepts to all sentient beings who come seeking them. Second, it is the name of the precept itself, namely, calling the Bodhisattva precepts the precepts for all sentient beings. This is because it is a precept that all sentient beings should obtain, hence the saying. The rest can be understood accordingly.
The Forty-first Precept: Deceitful Teacher Without Virtue
The initial intention of establishing this precept is: if someone does not understand the severity of upholding or violating the Mahayana sutras and precepts, yet acts as a teacher for others, there are four faults. First, it causes the true Dharma to perish, due to the lack of transmission. Second, it causes the non-Dharma to spread, due to incorrect transmission. Third, it misleads those being taught, preventing them from reaching liberation. Fourth, it increases one's own bad karma, due to greed for fame and profit. Therefore, it is necessary to establish this precept.
Secondly, regarding the order: Previously, it was about not giving the precepts to those who truly understand and come seeking them. Now, it is about someone who actually lacks virtue but forces themselves to act as a teacher for others. Both situations are inappropriate.
Thirdly, explaining the name: To prevent those false and deceitful actions, this precept is established to encourage genuine learning, hence the name.
Fourthly, the constituent elements: Having four conditions constitutes an offense. First, actually being ignorant oneself. Second, facing those being taught. Third, being greedy for fame and profit, etc. Fourth, committing an offense by giving the precepts.
Fifthly, lacking elements: Lacking any one of the elements only results in an expedient offense, which can be understood accordingly.
Sixthly, the severity: The degree of ignorance, whether the capacity of those being taught is sharp or dull, the degree of greed, whether the elements of giving the precepts are complete or lacking, and whether they are present simultaneously, etc., all affect the severity, which can be understood accordingly.
Seventhly, whether it is permissible: If learning is not yet complete, and others come and urge a request, if the precepts are given without seeking fame and profit, etc., it should not be an offense; conversely, all the above situations constitute an offense.
Eighthly, explaining the text: There are five aspects in the text. First, distinguishing the virtuous position of the teacher. Second, admonishing the disciples. Third, actually having no knowledge. Fourth, falsely explaining for profit. Fifth, giving the precepts constitutes an offense. In the initial part, since one teaches others to generate faith, one gives the precepts, hence the saying 'acting as a teaching and precept Dharma master'.
The second part, 'seeing the desire to receive, explaining the admonishment of disciples', clarifies the admonishment of disciples. There are four aspects in it. First, teaching to invite two teachers. There are two meanings here. One is to invite these two teachers among people to receive the Bodhisattva precepts, just like the ritual of receiving the ten Sramanera (novice monk) precepts. The other is to remotely invite the original teacher Sakyamuni Buddha (釋迦牟尼佛) etc. as Upadhyaya (和尚, preceptor), and personally invite the precept-transmitting teacher as Acarya (阿阇梨, instructor). The Good Precepts Sutra says that there are two kinds of teachers.
是不可見。謂佛菩薩僧是。二可見。謂戒師是。從是二師得菩薩戒。又普賢觀經請五師者。于不可見師中請也。瑜伽等中請一師者。唯望可見師說也。二二師應問下明應問七遮。七遮即是七逆。以障受戒故名遮也。此經約遮故別問七。若據大小二義。善戒經約德通問十種事。具者方得受戒。一具三戒不。謂五戒十戒及具戒。彼經約出家菩薩。要具此三戒方得受菩薩戒。二發菩提心不。三是真實菩薩不。四能捨一切內外所有物不。五能不惜身命不。六能于貪處不貪不。七能于嗔處不瞋不。八能于癡處不癡不。九于畏處不畏不。十能隨我所受一切菩薩戒不。皆應答能爾。若具足言。應先問七遮。后問上十德方可得受。若在家菩薩十中除初余皆同問。善生經中更有餘問。如彼辨也三若有下教懺犯十重罪。謂若有犯十重者教懺悔方法。言三世千佛者。謂過去莊嚴劫中華光如來為首。下至毗舍浮如來。如是等一千諸佛。今賢劫中俱留孫如來為首。下至樓至如來一千佛。未來星宿劫中日光如來為首。下至須彌相如來為一千。又見好相中。既不言夢見。覺見甚難。若得此相。舊戒還全。更不須受。若不得此相。舊戒已失。故云現身不得戒。此是上品纏犯故失戒也。而得更受故云而得增長戒。增受是重受也。四懺輕垢罪。謂教對首懺。
【現代漢語翻譯】 現代漢語譯本 一、不可見。指的是佛（Buddha）、菩薩（Bodhisattva）、僧（Sangha）。 二、可見。指的是戒師（preceptor）。 從這兩位老師處獲得菩薩戒（Bodhisattva precepts）。另外，《普賢觀經》（Samantabhadra Meditation Sutra）中請求五位老師，是從不可見的老師中請求。而《瑜伽師地論》（Yogacarabhumi-sastra）等經典中請求一位老師，只是針對可見的老師而言。 二、二師應問：下面說明應該詢問的七種遮難。七遮難即是七逆罪（seven heinous offenses），因為它們會阻礙受戒，所以稱為遮難。此經是根據遮難的緣故而特別詢問這七種。如果根據大小乘兩種意義，《善戒經》（Upali Sutra）是根據功德而普遍詢問十種事情。具備這些條件的人才能受戒： 一、是否具足三戒？指的是五戒（five precepts）、十戒（ten precepts）以及具足戒（full precepts）。該經是針對出家菩薩（ordained Bodhisattvas）而言，必須具足這三種戒才能受菩薩戒。 二、是否發菩提心（Bodhicitta）？ 三、是否是真實的菩薩？ 四、能否捨棄一切內外所有的事物？ 五、能否不吝惜身命？ 六、能否在貪婪之處不貪婪？ 七、能否在嗔恨之處不嗔恨？ 八、能否在愚癡之處不愚癡？ 九、在畏懼之處能否不畏懼？ 十、能否隨我所受的一切菩薩戒？ 都應該回答『能』。如果條件具足，應該先問七遮難，再問以上十種功德，這樣才可以得受戒。如果是在家菩薩（lay Bodhisattvas），十種中除了第一種，其餘的都同樣詢問。《善生經》（Singalovada Sutra）中還有其他的詢問，如該經所辨別。 三、若有：下面教導懺悔所犯的十重罪（ten major offenses）。指的是如果有犯十重罪的人，教導懺悔的方法。所說的三世千佛（thousand Buddhas of the three times），指的是過去莊嚴劫（past kalpa）中以華光如來（Flower Light Tathagata）為首，下至毗舍浮如來（Vipashyin Tathagata），像這樣的一千諸佛。現在賢劫（present kalpa）中以俱留孫如來（Krakucchanda Buddha）為首，下至樓至如來（Ruchika Buddha）一千佛。未來星宿劫（future kalpa）中日光如來（Sunlight Tathagata）為首，下至須彌相如來（Mount Meru Appearance Tathagata）為一千。 又，見到好相中，既然沒有說是夢見，那麼覺醒時見到就非常困難。如果得到這種相，舊戒就完全恢復，更不需要重新受戒。如果得不到這種相，舊戒已經失去，所以說現身不得戒。這是上品纏犯（serious transgression）的緣故而失去戒。但是可以重新受戒，所以說而得增長戒。增受就是重受。 四、懺輕垢罪：指的是教導對首懺（confession before another）。
【English Translation】 English version 1. Invisible: This refers to the Buddha, Bodhisattva, and Sangha. 2. Visible: This refers to the preceptor. One receives the Bodhisattva precepts from these two teachers. Furthermore, in the 'Samantabhadra Meditation Sutra', requesting five teachers means requesting from the invisible teachers. In the 'Yogacarabhumi-sastra' and other scriptures, requesting one teacher only refers to the visible teacher. 2. The Two Teachers Should Ask: The following explains the seven obstructions that should be inquired about. The seven obstructions are the seven heinous offenses, which are called obstructions because they hinder the reception of precepts. This sutra specifically asks about these seven because of the obstructions. According to the meaning of both the Mahayana and Hinayana, the 'Upali Sutra' generally asks about ten matters based on merit. Only those who possess these qualities can receive the precepts: 1. Do you possess the three precepts? This refers to the five precepts, ten precepts, and full precepts. That sutra is aimed at ordained Bodhisattvas, who must possess these three precepts to receive the Bodhisattva precepts. 2. Have you generated Bodhicitta? 3. Are you a true Bodhisattva? 4. Can you relinquish all internal and external possessions? 5. Can you not be stingy with your life? 6. Can you be non-greedy in places of greed? 7. Can you be non-angry in places of anger? 8. Can you be non-ignorant in places of ignorance? 9. Can you be fearless in places of fear? 10. Can you follow all the Bodhisattva precepts that I receive? All should answer 'Yes'. If the conditions are met, the seven obstructions should be asked about first, followed by the ten merits above, so that one can receive the precepts. If it is a lay Bodhisattva, all ten are asked except for the first one. There are other questions in the 'Singalovada Sutra', as distinguished in that sutra. 3. If There Are: The following teaches how to repent for the ten major offenses. It refers to teaching the method of repentance for those who have committed the ten major offenses. The so-called thousand Buddhas of the three times refers to the past kalpa of Adornment, with Flower Light Tathagata at the head, down to Vipashyin Tathagata, like this one thousand Buddhas. In the present kalpa of Worthy, with Krakucchanda Buddha at the head, down to Ruchika Buddha, one thousand Buddhas. In the future kalpa of Constellations, with Sunlight Tathagata at the head, down to Mount Meru Appearance Tathagata, as one thousand. Also, in seeing good signs, since it does not say seeing in a dream, seeing while awake is very difficult. If one obtains this sign, the old precepts are completely restored, and there is no need to receive them again. If one does not obtain this sign, the old precepts have been lost, so it is said that one cannot obtain the precepts in this life. This is because of a serious transgression that causes the loss of precepts. But one can receive them again, so it is said that one can increase the precepts. Increasing the reception means receiving them again. 4. Repenting for Minor Offenses: This refers to teaching confession before another.
如比丘懺提罪通。法論犯此二篇懺有四種。一上纏犯十重對十方佛方等懺。二中下犯十重對四菩薩僧懺。三犯十重下重方便對首懺。四輕方便責心懺。二輕垢中。本罪對首。方便責心。並如別集中說。五而教戒師下明於上所說制令委解。故云一一好解也。三若不解下明實無所知。于中有五。一不解戒法。謂若輕若重是犯非犯是持非持。二不解理法。謂真諦平等不違俗等。三不解位法。謂習種是十住。長養是十行。不壞是十回向金剛幢位。道種是十地。謂聖道治惑故云也。正性是佛位。正果顯故。四不解行法。謂于上諸位多少觀行及入定出定等分齊。言十禪支者。謂初定五支。二定一支。三定四支。四定一支。此經非本未故須入行。五一一不得意者。總結無知也。四而菩薩下明為利詐解。于中初為四事詐現解法。謂一利。二名。三門徒。四供養。后自欺欺他是出過呵嘖。五與人下明作已結犯可知。
非處說戒戒第四十二
初制意者。戒律制於內眾。為秘密之教法。外道惡人理非所聞。故須制也。別顯有三。一輕自戒品。二增彼惡見。三令他譭謗。是故制也。
二次第者。前則為利詐解。今則為利妄傳故也。
三釋名者。不應說而說。戒防此失。故為名。
四具緣者亦四緣。一為利。二對
外人。三心不迷。四說戒了便犯。
五闕緣者。隨闕皆得方便罪可知。
六輕重者。為利有多少。外人有善惡。心中有想疑。說戒有具闕。皆有俱不俱等。輕重可知。
七通塞者。若對國王。若純信行人。若將為進戒先說示問能不。皆不犯。反上失。
八釋文者。文中有四。一總制。二通塞。三擇惡人。四違制結犯。初中言未受菩薩戒者。此有三種。一純不信菩薩道故不受。二雖不謗亦不能受。三信擬受未受。二結犯。二外道者執著異道求佛法過。聞佛所說雜碎戒相戒當輕毀。三惡人聞說戒律輕毀法眾故不應說。言千佛者多也。謂一切諸佛皆同說此戒故云千佛大戒。非但賢劫千佛也。二邪見下明通塞中。以此戒制自內眾。理非彼聞。如人寶藏不示賊處。言除國王者。佛法付屬二人。一佛弟子為內護。二國王為外護。是佛付囑之人故對說無犯。又以國王有力。當依戒律策勵行人。故須知也。余非此用一切皆斷。三是惡人下釋惡人。惡人有二種。一頑愚。謂此身無戒雖人名畜。以無人因故。後身永不見三寶。如木石無心。豈有能見。二惡見。謂邪見乖理如木非情。四而菩薩下違制結犯可知。
故毀禁戒戒第四十三
初制意者。菩薩理宜不惜身命護持凈戒。何容壞自本誓而無懼毀禁戒
【現代漢語翻譯】 現代漢語譯本 外人：指不信仰佛教的人。如果對三心（過去心、現在心、未來心）不迷惑，並且在受戒后違犯戒律，則會產生罪過。 五、闕緣：指缺少受戒的因緣。根據所缺少的因緣，可以判斷所犯的方便罪的輕重。 六、輕重：指罪過的輕重程度。這取決於利益的大小，外人是否有善惡之分，心中是否有懷疑，以及說戒時是否完整。這些因素都會影響罪過的輕重。 七、通塞：指開通和閉塞的情況。如果面對國王，或者純粹信仰的修行人，或者爲了讓他們進步而事先說明戒律並詢問是否能夠遵守，那麼就不會犯戒。反之則會犯戒。 八、釋文：對經文的解釋。經文中有四個方面：一是總體的戒律規定，二是開通和閉塞的情況，三是選擇惡人，四是違反戒律所導致的罪過。首先，關於『未受菩薩戒者』，這有三種情況：一是純粹不相信菩薩道而不受戒，二是雖然不誹謗但也不能受戒，三是相信並打算受戒但尚未受戒。二是關於結犯。二、外道：指執著于其他道，尋求佛法的過失。聽到佛所說的雜碎戒相，就輕視毀壞戒律。三、惡人：指聽到說戒律就輕視毀壞佛法僧三寶，因此不應該對他們說戒。『千佛』指的是很多佛，意思是說一切諸佛都共同宣說此戒，所以稱為千佛大戒，不僅僅是賢劫千佛。二、邪見下，說明開通和閉塞的情況。此戒律是用來約束我們內部的僧眾，不應該讓外人聽到。就像人的寶藏不應該讓賊知道一樣。『除國王者』，佛法託付給兩種人，一是佛弟子作為內部的守護，二是國王作為外部的守護。國王是佛所託付的人，所以對國王說戒沒有罪過。而且國王有力量，應該依據戒律來鞭策修行人，所以應該讓國王知道。其餘不屬於這種情況的，一概斷絕。三、是惡人下，解釋惡人。惡人有兩種，一是頑愚，指此身沒有戒律，雖然是人，但如同畜生。因為沒有人的因緣，後世永遠見不到三寶，如同木頭石頭沒有心，怎麼能見到三寶呢？二是惡見，指邪見違背道理，如同木頭沒有情感。四、而菩薩下，違反戒律所導致的罪過是可以知道的。 故毀禁戒戒第四十三 最初制定此戒的用意是，菩薩理應不惜身命地護持清凈的戒律，怎麼能破壞自己的誓言而無所畏懼地毀壞禁戒呢？
【English Translation】 English version Outsiders: Refers to those who do not believe in Buddhism. If one is not deluded by the three minds (past, present, and future minds) and violates the precepts after receiving them, then offenses will arise. Five, Lacking Conditions: Refers to lacking the necessary conditions for receiving precepts. Depending on the missing conditions, the severity of the offense of expediency can be determined. Six, Severity: Refers to the degree of severity of the offense. This depends on the extent of the benefit, whether the outsider is good or evil, whether there is doubt in the mind, and whether the precepts are fully or partially stated. These factors all affect the severity of the offense. Seven, Openness and Closure: Refers to situations of openness and closure. If facing a king, or a purely believing practitioner, or explaining the precepts beforehand and asking if they can be followed in order to encourage progress, then there is no offense. The opposite is an offense. Eight, Explanation of the Text: Explanation of the sutra text. There are four aspects in the text: first, the general precepts; second, situations of openness and closure; third, selecting evil people; and fourth, offenses resulting from violating the precepts. First, regarding 'those who have not received the Bodhisattva precepts,' there are three situations: first, those who purely do not believe in the Bodhisattva path and do not receive the precepts; second, those who do not slander but are also unable to receive the precepts; and third, those who believe and intend to receive the precepts but have not yet received them. Second, regarding the arising of offenses. Two, Heretics: Refers to those who are attached to other paths and seek faults in the Buddha's teachings. Upon hearing the Buddha's fragmented precepts, they despise and destroy the precepts. Three, Evil People: Refers to those who despise and destroy the Triple Gem (Buddha, Dharma, Sangha) upon hearing the precepts, therefore they should not be told the precepts. 'Thousand Buddhas' refers to many Buddhas, meaning that all Buddhas jointly proclaim this precept, so it is called the Great Precept of the Thousand Buddhas, not just the thousand Buddhas of the Bhadrakalpa. Two, under 'wrong views,' it explains the situations of openness and closure. This precept is used to restrain our internal Sangha, and should not be heard by outsiders. Just as one's treasures should not be revealed to thieves. 'Except for the king,' the Buddha's teachings are entrusted to two types of people, first, the Buddha's disciples as internal protectors, and second, the king as external protector. The king is entrusted by the Buddha, so there is no offense in telling the precepts to the king. Moreover, the king has the power to encourage practitioners according to the precepts, so the king should know. All others not belonging to this situation should be cut off. Three, under 'are evil people,' it explains evil people. There are two types of evil people, first, the stubborn and foolish, referring to those who do not have precepts in this life, although they are human, they are like animals. Because they do not have the causes of humans, they will never see the Triple Gem in future lives, like wood and stone without a heart, how can they see the Triple Gem? Second, evil views, referring to wrong views that violate reason, like wood without emotion. Four, under 'and Bodhisattvas,' the offenses resulting from violating the precepts can be known. Therefore, the Forty-third Precept on Destroying Prohibitions and Precepts The initial intention of establishing this precept is that Bodhisattvas should cherish and uphold pure precepts without sparing their lives. How can they break their own vows and fearlessly destroy prohibitions and precepts?
。故須嚴制。又為護一切戒品令堅固故制此戒也。
二次第者。前不應說而說。今則不應犯而犯故也。
三釋名者。從所防為目。
四具緣者亦四緣。一身有戒。二對犯境。三故起心。四作便犯。
五闕緣者。謂一三無犯。二四得方便可知。
六輕重者。謂境有強弱。心有克謾犯有輕重。亦有俱等。準前。
七通塞者。此戒無別制但起心犯余戒即亦犯此戒。是故通塞皆如諸戒處說應知。
八釋文者。文中有三。初泛舉毀禁。二顯過呵嘖。三制毀結犯。前中言信心出家等者舉其本誓也。故起心等者明違誓結犯。二不得下明顯過呵嘖。于中有八。一供施無一毫分。二大地無一足分。三飲水無一渧分。問供施破戒無分可爾。王之水土眾生同感。何故亦無分。答白衣無戒食王水土皆有輸稅。出家不稅。良為戒行。今既二種俱無。豈有其分。無分而用。豈非是賊。四鬼遮罵賊是此義也。謂戒行若金剛有戒神贊護。今既戒破神去。則有五千大鬼遮其前而罵賊。掃其後而滅路。五世人亦罵之。謂于佛法中作偷形相賊偷利養等賊故也。六一切眾生不欲見者。以如怨詐親故。七犯戒同畜生者。以是罪身同故。八同木頭者。無所知故。三故毀下制毀結犯可知。
不敬經律戒第四十四
【現代漢語翻譯】 現代漢語譯本：因此必須嚴格禁止。又爲了守護一切戒律，使其堅固，所以制定此戒。
第二次第是指，之前是不應該說而說了，現在是不應該犯而犯了。
第三解釋名稱，是從所要防範的對象來命名的。
第四具足因緣，也有四個因緣：一是自身持有戒律；二是面對違犯的境界；三是故意生起犯戒之心；四是實際做出違犯的行為，就構成犯戒。
第五缺少因緣，是指缺少第一、第三個因緣，就不會構成犯戒。缺少第二、第四個因緣，可以瞭解為只是方便，但未實際犯戒。
第六輕重，是指所面對的境界有強弱之分，犯戒的心有真誠和欺騙之分，所犯的罪行有輕重之分。也有相等的情況，參照前面的說明。
第七通塞，此戒沒有特別的制定，但如果生起犯戒之心，觸犯其他戒律，也就觸犯了此戒。因此，此戒的通和塞，都應參照其他戒律的說明。
第八解釋經文，經文中有三部分。首先是泛泛地舉出毀壞戒律的行為；其次是顯示毀戒的過失，加以呵斥；最後是制定毀戒的罪行，判定犯戒。在第一部分中，說到『信心出家』等，是舉出出家時的本誓。『故起心』等，是說明違背誓言，構成犯戒。第二部分『不得下』，明顯地顯示過失，加以呵斥，其中有八個方面：一是供養沒有一毫的份；二是大地沒有一足的份；三是飲水沒有一滴的份。問：供養破戒之人沒有份，這還可以理解。但國王的水土是眾生共同享用的，為什麼也沒有份呢？答：白衣沒有受戒，食用國王的水土，都要繳納賦稅。出家人不納稅，是因為有戒律的行為。現在既然兩種都沒有，怎麼會有享用的份呢？沒有份而使用，豈不是盜賊？四是鬼會遮擋並罵他是盜賊，就是這個意思。戒行如果像金剛一樣堅固，就有戒神讚揚守護。現在既然戒律破了，戒神離去，就會有五千大鬼遮擋在他的前面，罵他是盜賊，掃除他的後面，滅絕他的道路。五是世人也會罵他。因為他在佛法中，做了偷盜形象、偷盜利養等的盜賊。六是一切眾生都不想見到他，因為他像怨家一樣虛偽。七是犯戒之人如同畜生，因為他是罪惡之身，與畜生相同。八是如同木頭，因為沒有知覺。
第三部分『故毀下』，制定毀戒的罪行，判定犯戒，可以理解。
不敬經律戒第四十四
【English Translation】 English version: Therefore, it must be strictly prohibited. Furthermore, this precept is established to protect all precepts and make them firm.
The second order refers to the fact that previously one should not have spoken but did, and now one should not violate but does.
The third explanation of the name is based on what is being prevented.
The fourth, complete causes, also has four causes: first, one has precepts; second, one faces a violating circumstance; third, one intentionally generates the mind to violate; fourth, the action is committed, then one violates.
The fifth, lacking causes, means that lacking the first and third causes, there is no violation. Lacking the second and fourth can be understood as merely convenience, but no actual violation.
The sixth, severity, refers to the fact that the circumstances faced have strengths and weaknesses, the mind to violate has sincerity and deception, and the offenses committed have degrees of severity. There are also equal situations, referring to the previous explanations.
The seventh, pervasiveness, this precept has no special stipulations, but if the mind to violate arises and violates other precepts, then this precept is also violated. Therefore, the pervasiveness of this precept should be understood as described in the context of other precepts.
The eighth, explaining the text, the text has three parts. First, it generally lists the acts of destroying precepts; second, it shows the faults of destroying precepts and scolds them; finally, it establishes the offenses of destroying precepts and determines the violation. In the first part, mentioning 'faithfully leaving home' (referring to taking ordination with faith) etc., it cites the original vows at the time of leaving home. 'Intentionally generating the mind' etc., explains violating the vows and constituting a violation. The second part, 'cannot below', clearly shows the faults and scolds them, with eight aspects: first, offerings have not a single bit; second, the earth has not a single foot; third, drinking water has not a single drop. Question: Offerings to those who break the precepts have no share, which is understandable. But the king's water and land are shared by all beings, why is there no share either? Answer: Laypeople who have not taken precepts must pay taxes when using the king's water and land. Monastics do not pay taxes because of their preceptual conduct. Now that both are lacking, how can there be a share? Using without a share, isn't it a thief? Fourth, ghosts will block and scold him as a thief, which is the meaning of this. If preceptual conduct is as firm as diamond, there will be precept-protecting deities praising and guarding. Now that the precepts are broken and the deities leave, there will be five thousand great ghosts blocking in front of him, scolding him as a thief, sweeping behind him, and destroying his path. Fifth, the world will also scold him. Because in the Buddha Dharma, he has become a thief stealing appearances, stealing benefits, etc. Sixth, all beings do not want to see him, because he is like a false enemy. Seventh, those who break the precepts are like animals, because they are sinful bodies, the same as animals. Eighth, they are like wood, because they have no awareness.
The third part, 'therefore destroy below', establishes the offenses of destroying precepts and determines the violation, which can be understood.
The Forty-fourth Precept of Disrespecting Sutras, Vinaya, and Precepts
初制意者。以戒是成佛膳因。彼教理宜尊重。況是諸佛之母如來所師崇重之極。豈先於此。故須制也。
二次第者。前令不毀禁戒今制令敬法故也。
三釋名者。防彼不敬制令重法。故以為名。
四具緣者亦四緣。一對勝法。二無敬心。三不求供。四不作便犯。
五闕緣者。各闕皆方便可知。
六輕重者。輕有多少。心有輕重。身有富貧。作有好惡。俱等準之。
七通塞者。若病若貧無得處。若常入深定。若貪救眾生。若恒說法。理應無犯。反上皆結。
八釋文者。文中有五。一制受持。二制讀誦。三制書寫。于中先舉難。謂剝皮等。后況易。謂木皮等。謂貝多葉皮為木皮也。余可知。四常以下制令供養書寫等。十種法行此中具說。五若不下違制結犯可知。
不化眾生戒第四十五
初制意者。為菩提心是成佛因故。制諸菩薩故化眾生。皆應令彼發此大心。經云。若以小乘化。我則墮慳貪。此事為不可。故須制也。
二次第者。前則於法不敬。今則于生不化。是故俱制也。
三釋名者。舍化眾生違害大悲。戒防此失。故以為名。
四具緣者亦四緣。一對眾生。二不起悲。三不起方便。四舍不勸導故成犯也。
五闕緣者。各闕皆方
【現代漢語翻譯】 現代漢語譯本： 初制立此戒的原因是，因為持戒是成就佛果的膳因（殊勝的因緣）。對於戒律的教理，理應尊重。更何況戒律是諸佛之母，是如來（Tathagata）所尊崇至極的。怎麼能不先制定此戒呢？所以必須制定。
二次第的原因是，之前是禁止毀壞禁戒，現在是制定要尊敬佛法。
三次釋名的原因是，爲了防止不敬重佛法，制定此戒以令尊重佛法，所以以此為名。
四具緣是指構成違犯此戒的四個條件：一、面對殊勝的佛法；二、沒有恭敬心；三、不尋求供養；四、不這樣做就會違犯。
五闕緣是指，缺少任何一個條件，都只是方便（未構成違犯）。
六輕重是指，違犯的輕重有多少，取決於內心是否有輕重之分，自身是富裕還是貧窮，行為是好是壞，都應以此為標準衡量。
七通塞是指，如果生病或貧窮而無法獲得（供養），如果常入甚深禪定，如果一心救度眾生，如果 постоянно說法，那麼理應沒有違犯。反之則構成違犯。
八釋文是指，經文中有五點：一、制定受持；二、制定讀誦；三、制定書寫。其中先舉出難的情況，比如剝皮等。然後類比容易的情況，比如木皮等。這裡指貝多葉的皮為木皮。其餘可以類推得知。四、『常以下』是制定要供養書寫等，十種法行這裡都詳細說明了。五、『若不下』是指違背了戒律的制定，就會構成違犯，這是可以知道的。
不化眾生戒第四十五
初制立此戒的原因是，因為菩提心是成就佛果的根本原因，所以制定此戒，要求諸位菩薩（Bodhisattva）教化眾生，都應該讓他們發起這個偉大的菩提心。《經》中說：『如果用小乘佛法來教化眾生，我就墮入了慳貪。』這件事是絕對不可以的，所以必須制定此戒。
二次第的原因是，之前是對於佛法不恭敬，現在是對眾生不教化，所以一併制定。
三次釋名的原因是，捨棄教化眾生，違背了大慈悲心，此戒是爲了防止這種過失，所以以此為名。
四具緣是指構成違犯此戒的四個條件：一、面對眾生；二、不生起慈悲心；三、不採取方便法門；四、捨棄而不勸導，因此構成違犯。
五闕緣是指，缺少任何一個條件，都只是方便（未構成違犯）。
【English Translation】 English version: The initial reason for establishing this precept is that upholding precepts is a superior cause (wholesome cause) for attaining Buddhahood. The teachings and principles of precepts should be respected. Moreover, precepts are the mother of all Buddhas, and the Tathagata (Thus Gone One) reveres them to the utmost. How could we not establish this precept first? Therefore, it must be established.
The second reason for the order is that previously, it was to prohibit destroying precepts; now, it is to establish respect for the Dharma.
The third reason for explaining the name is that to prevent disrespect for the Dharma, this precept is established to command respect for the Dharma, hence the name.
The fourth, complete conditions, refers to the four conditions that constitute a violation of this precept: 1. Facing the supreme Dharma; 2. Lacking a respectful mind; 3. Not seeking offerings; 4. Not doing so would be a violation.
The fifth, lacking conditions, refers to the fact that lacking any one of these conditions is merely a expedient (not constituting a violation).
The sixth, severity, refers to how much the violation weighs, depending on whether there is a distinction between lightness and heaviness in the mind, whether one is rich or poor, and whether the action is good or bad. All should be measured by this standard.
The seventh, permissibility and obstruction, refers to situations where, if one is sick or poor and unable to obtain (offerings), if one constantly enters deep samadhi (meditative absorption), if one is wholeheartedly saving sentient beings, or if one is constantly expounding the Dharma, then there should be no violation. The opposite constitutes a violation.
The eighth, explaining the text, refers to the five points in the text: 1. Establishing upholding; 2. Establishing reading and reciting; 3. Establishing writing. Among them, first, difficult situations are mentioned, such as peeling skin. Then, easier situations are compared, such as tree bark. Here, the bark of the palm leaf is referred to as tree bark. The rest can be inferred. 4. 'From constantly onwards' establishes the need to make offerings, write, etc. The ten practices of Dharma are explained in detail here. 5. 'If not downwards' refers to violating the establishment of the precepts, which constitutes a violation, as can be known.
The Forty-Fifth Precept: Not Transforming Sentient Beings
The initial reason for establishing this precept is that because Bodhicitta (the mind of enlightenment) is the fundamental cause for attaining Buddhahood, this precept is established, requiring all Bodhisattvas (Enlightenment Beings) who teach sentient beings to inspire them to generate this great Bodhicitta. The Sutra says: 'If I were to transform sentient beings with the Hinayana (Smaller Vehicle), I would fall into stinginess.' This is absolutely unacceptable, so this precept must be established.
The second reason for the order is that previously, it was disrespect towards the Dharma; now, it is not teaching sentient beings, so they are established together.
The third reason for explaining the name is that abandoning the transformation of sentient beings violates great compassion. This precept is to prevent this fault, hence the name.
The fourth, complete conditions, refers to the four conditions that constitute a violation of this precept: 1. Facing sentient beings; 2. Not generating compassion; 3. Not adopting expedient methods; 4. Abandoning without exhortation, thus constituting a violation.
The fifth, lacking conditions, refers to the fact that lacking any one of these conditions is merely a expedient (not constituting a violation).
便可知。
六輕重者。眾生有難易。悲心有厚薄。方便有多少。不勸有暫永。亦有俱等準前。
七通塞者。若病若無力。若未解若彼難化。並理應無犯。反上皆犯。
八釋文者有四。一制化人類。于中大悲是能化之心也。城邑等是化處。一切眾生是所化。唱言等是化方便。受三歸等化所得益。此有二義。一受戒先受三歸后說十戒相。二有二種受戒。一受菩薩三歸戒。二受十戒。二若見下明化畜生類。謂彼無領解故以此言警覺成自熏修。則與彼遠作勝因。如昔有牛塔前食草舉頭見塔后便得度等。三而菩薩下立制定位。謂要化眾生令發大心方是菩薩故云也。四若不下違制結犯可知。
說法乖儀戒第四十六
初制意者。令彼重法增善根故。自亦重法順教命故。為成二利順彼三聚故制斯戒。
二次第者。前教人發心。今則教令敬法故也。
三釋名者。所防所制以立斯名。
四具緣者四緣。一對他人。二住非儀。三不起悲。四發言說故成犯也。
五闕緣者。各闕皆方便可知。
六輕重者。可語不可語。住非儀有深淺。無悲有暫永。發言有具闕。俱等準前可知。
七通塞者。若他病重。若王力自在。並無犯。反上皆犯。
八釋文者。文中有三。一制非
【現代漢語翻譯】 現代漢語譯本 便可以知道。
六、輕重：眾生有難度的和容易度的，悲心有深厚的和淺薄的，方便有多少的，勸導有暫時的和永久的，也有都相等的，都按照前面的標準衡量。
七、通塞：如果生病，或者沒有力氣，或者不理解，或者對方難以教化，都應合理地不構成違犯。反之，都構成違犯。
八、釋文有四點：一是制定教化人類的規範。其中，大悲心是能教化的心。城邑等是教化的場所。一切眾生是被教化的對象。『唱言』等是教化的方便。接受三歸依等是教化所獲得的利益。這裡有兩層含義：一是受戒前先受三歸依，然後說十戒相；二是有兩種受戒，一是受菩薩三歸依戒，二是受十戒。二是如果看到下面說明教化畜生類，因為它們沒有領悟理解能力，所以用這些話語警覺，成就自身的熏修，這樣就與它們結下長遠的殊勝因緣。例如過去有牛在塔前吃草，抬頭看見塔后就得以度化等等。三是『而菩薩下』確立制定的定位，就是要教化眾生，令他們發起大心，才是菩薩的行為。四是『若不下』，違背制定就會構成違犯，這是可以知道的。
說法乖儀戒 第四十六
最初制定此戒的用意是：使聽法者尊重佛法，增長善根；自己也尊重佛法，順從教命。爲了成就自利利他，順應三聚凈戒，所以制定此戒。
其次第是：前面教人發菩提心，現在則教令敬重佛法。
解釋名稱：防止和禁止的行為，因此立此戒名。
構成違犯的四種條件：一是對他人；二是住在不合儀軌的地方；三是不起悲心；四是開口說法，因此構成違犯。
缺少任何一個條件，都可視為方便，不構成違犯。
輕重方面：可以說的和不可以說的，住在不合儀軌的地方有深淺之分，沒有悲心有暫時和永久之分，說法有完整和缺失，都按照前面的標準衡量。
通融情況：如果對方病重，或者有國王的勢力，都可以不構成違犯。反之，都構成違犯。
解釋經文：經文中有三點：一是制定非儀的
【English Translation】 English version Then it can be known.
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Regarding the weight of offenses: Sentient beings are difficult or easy to teach; compassion is deep or shallow; skillful means are many or few; exhortation is temporary or permanent; or all are equal. Judge according to the previous standards.
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Regarding permissibility and obstruction: If one is sick, or lacks strength, or does not understand, or the other is difficult to transform, then it is reasonable not to be considered an offense. The opposite is an offense.
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There are four points in explaining the text: First, it establishes the norms for transforming humans. Among them, great compassion is the mind that can transform. Cities and towns are the places of transformation. All sentient beings are the objects of transformation. 'Chanting words' and so on are the skillful means of transformation. Receiving the Three Refuges and so on are the benefits gained from transformation. There are two meanings here: First, before receiving the precepts, one first takes the Three Refuges, and then explains the characteristics of the Ten Precepts; second, there are two types of receiving precepts: one is receiving the Bodhisattva Three Refuges precepts, and the other is receiving the Ten Precepts. Second, if you see below that it explains the transformation of animals, because they have no ability to understand, these words are used to awaken them and accomplish self-cultivation, thus creating a distant and superior cause with them. For example, in the past, there was a cow eating grass in front of a stupa (tower-like structure symbolizing Buddhist teachings), and after looking up and seeing the stupa, it was liberated. Third, 'And the Bodhisattva below' establishes the position of the precepts, which is to transform sentient beings and cause them to generate great aspiration, which is the action of a Bodhisattva. Fourth, 'If not below', violating the precepts will constitute an offense, which can be known.
The Forty-Sixth Precept: Speaking Dharma Improperly
The initial intention of establishing this precept is: to make listeners respect the Dharma and increase their roots of goodness; and for oneself to respect the Dharma and obey the teachings. To achieve self-benefit and benefiting others, and to accord with the Three Aggregates of Pure Precepts, this precept is established.
The order is: Previously, people were taught to generate the Bodhi mind; now, they are taught to respect the Dharma.
Explanation of the name: The actions that are prevented and prohibited, hence the name of this precept.
The four conditions for constituting an offense: First, it is directed towards others; second, one resides in an improper place; third, one does not generate compassion; fourth, one speaks Dharma, thus constituting an offense.
Lacking any one of these conditions can be considered a skillful means and does not constitute an offense.
Regarding the weight of offenses: What can be said and what cannot be said; residing in an improper place has degrees of depth; lacking compassion has temporary and permanent aspects; speaking Dharma has completeness and incompleteness. All are judged according to the previous standards.
Permissible situations: If the other person is seriously ill, or if there is the power of a king, then it does not constitute an offense. The opposite constitutes an offense.
Explanation of the text: There are three points in the text: First, it establishes the improper
儀。二教正則。三違結犯。前中悲心是化眾生因故教常起也。貴人多慢故偏舉之。三非儀有三。坐己立。二人高己下。三人在座己在非。座。此中高座具后二也。並可知。二若說法下明教正則。于中五事。一置法師于高座。二供之以香花。三聽者居下坐。尊敬如父母。五領受其教如事火梵志。攝論云。若人戒足雖羸劣。而能說法利多入。如佛世尊應供養受彼所說。故相似。又經云。有知法者。若老若少皆應供養如事火婆羅門。三其說法者下明違制結犯。不如有三種。一身儀謂立等。二念謂求名利等。三語業謂非法說法法說非法及世俗言詞等。又智論中唯說諸行法及實相法方為法施。余皆非也。
非法立制戒第四十七
初制意者。菩薩理應不惜身命護三寶。而反恃威損壞正法。故須制也。
二次第者。前說法非儀。今持威滅法。為失既重。故次制之。
三釋名者。從所防為目。
四具緣者亦四緣。一信心受戒。二恃自高威。三非法立制。四損壞佛法故成犯也。
五闕緣者。闕初緣結重罪非犯戒。闕次緣結重方便。闕后二緣皆方便可知。
六輕重者。恃威立制壞法各有多少俱等準之。
七通塞者。若制惡人不令出家不聽造像將賣。理應不犯。余皆犯。
八釋文者
【現代漢語翻譯】 現代漢語譯本： 儀：一是威儀不整。二是教法不正。三是違背戒律而犯戒。前面所說的悲心是教化眾生的根本原因，所以教法常興。因為地位高貴的人大多傲慢，所以特別提出來。
三種非儀：一是自己坐著而讓別人站著。二是兩人在一起時抬高自己而貶低別人。三是眾人都坐在座位上，而自己卻站在不是座位的地方。這裡所說的高座包含了后兩種情況，可以類推得知。二是如果說法不合規矩，就會導致教法不正。其中有五件事：一是讓法師坐在高座上。二是供養香和花。三是聽法的人坐在下面。四是尊敬法師如同尊敬父母。五是領受教誨如同事奉火的婆羅門。《攝大乘論》說：『如果有人戒行具足，即使身體羸弱，但能說法，利益很多人。』如同佛世尊一樣，應該供養，接受他所說的法，所以是相似的。又有經文說：『有通達佛法的人，無論年老還是年輕，都應該像事奉火的婆羅門一樣供養。』三是說法的人，如果不如法，就會違背戒律而犯戒。不如法有三種：一是身儀不如法，比如站立等。二是念頭不如法，比如追求名利等。三是語業不如法，比如將非法說成是法，將法說成非法，以及說世俗的言語等。又《大智度論》中只說諸行法和實相法才是法施，其餘都不是。
非法立制戒第四十七
一是制定此戒的意義：菩薩本應不惜身命來守護三寶（佛、法、僧），反而依仗權勢來破壞正法，所以需要制定此戒。
二是次第：前面是說法不如法，現在是依仗權勢滅壞佛法。因為過失更加嚴重，所以排在後面。
三是解釋名稱：從所要防止的事情來命名。
四是具足的因緣也有四個：一是具有信心而受戒。二是依仗自己的權勢。三是制定非法的制度。四是破壞佛法，這樣就構成犯戒。
五是缺少因緣的情況：缺少第一個因緣，構成重罪，但不是犯戒。缺少第二個因緣，構成重罪的方便罪。缺少后兩個因緣，都是方便罪，可以類推得知。
六是輕重：依仗權勢制定制度，破壞佛法，各有多少，都可依此準繩衡量。
七是通與不通：如果制定制度禁止惡人出家，或者不允許製造佛像拿去賣，理應不犯戒。其餘情況都犯戒。
八是解釋經文：
【English Translation】 English version: Rules of Conduct: First, improper deportment. Second, incorrect teachings. Third, violating precepts and committing offenses. The aforementioned compassionate intention is the cause for teaching and transforming sentient beings, hence the teachings constantly arise. Because noble individuals are often arrogant, it is specifically mentioned.
Three types of improper deportment: First, oneself sitting while others stand. Second, elevating oneself and belittling others when together. Third, everyone else is seated, while oneself stands in a place that is not a seat. The 'high seat' mentioned here encompasses the latter two situations, which can be inferred. Second, if the Dharma is taught improperly, it leads to incorrect teachings. Among these, there are five matters: First, placing the Dharma master on a high seat. Second, offering incense and flowers. Third, the listeners sit below. Fourth, respecting the Dharma master as one would respect one's parents. Fifth, receiving the teachings as a fire-worshipping Brahmin would. The Mahāyānasaṃgraha states: 'If someone is complete in precepts, even if physically weak, but can teach the Dharma, benefiting many, like the World Honored One Buddha, they should be offered to and their teachings received.' Therefore, it is similar. Also, a sutra states: 'Those who know the Dharma, whether old or young, should be offered to like fire-worshipping Brahmins.' Third, if the Dharma teacher is not proper, they violate the precepts and commit offenses. Improper conduct has three aspects: First, improper physical deportment, such as standing. Second, improper thoughts, such as seeking fame and profit. Third, improper verbal actions, such as declaring what is not Dharma as Dharma, declaring Dharma as not Dharma, and speaking worldly words. Furthermore, the Mahāprajñāpāramitāśāstra only considers the teachings of the practices and the reality of Dharma as Dharma giving; the rest are not.
The Forty-Seventh Precept Against Establishing Illegal Rules
First, the meaning of establishing this precept: Bodhisattvas should not spare their lives to protect the Three Jewels (Buddha, Dharma, Sangha), but instead rely on power to destroy the correct Dharma, hence the need for this precept.
Second, the order: Previously, it was about teaching the Dharma improperly; now, it is about relying on power to destroy the Dharma. Because the fault is more serious, it is placed later.
Third, explaining the name: Named from what is to be prevented.
Fourth, the complete conditions also have four: First, having faith and receiving the precepts. Second, relying on one's own power. Third, establishing illegal rules. Fourth, destroying the Buddha Dharma, thus constituting a violation of the precept.
Fifth, the lacking conditions: Lacking the first condition constitutes a heavy offense, but is not a violation of the precept. Lacking the second condition constitutes a preparatory offense for a heavy offense. Lacking the last two conditions are all preparatory offenses, which can be inferred.
Sixth, the severity: Relying on power to establish rules and destroy the Dharma, each has varying degrees, all of which can be measured by this standard.
Seventh, permissible and impermissible: If establishing a rule to prohibit evil people from ordaining, or not allowing the making of Buddha images to be sold, it should not be a violation. All other situations are violations.
Eighth, explaining the text:
。文中有三。一總明滅法。二別顯滅相。三故作成犯。前中亦三。一本以信心受戒。二恃自高威。三破滅佛法。二明作下別顯中。一障其出家修道。二障造形像造經。此破住持三寶。遺法眾生賴藉此住持。今既損減。其罪重故。總結云破三寶罪也。三而故作下違教結犯可知。
自壞內法戒第四十八
一制意者。菩薩理應護持正法先揚顯發令法久住報佛恩。何容為利自毀內眾損己正法。為失既大。故須制也。
二次第者。前恃自威。今恃他勢。各皆損法。故同制也。
三釋名者。所防為目。
四具緣者亦四緣。一為名利。二王前說戒。三橫作留難。四繫縛內眾。故成犯也。
五闕緣者。四緣各闕皆四方便可知。
六輕重者。四緣各有多少並有俱不俱等準之。
七通塞者。若制惡比丘等不損法。理應不犯。余皆犯耳。
八釋文者中有五。一舉過令離。二舉德制修。三聞非勸傷。四況自親作。五故作結犯。前中先舉本好心出家。次為名利於王等前說戒繫縛。自食下喻顯。蓮華面經云。佛告阿難。譬如師子命終若空地若水若陸所有眾生不啖食彼師子身肉。唯師子身自生諸蟲自食師子之肉。阿難我之佛法非余能壞。是我法中諸惡比丘破我三大阿僧祇劫積行勤苦所集佛法
【現代漢語翻譯】 現代漢語譯本： 這段文字有三個部分：一是總的說明「明滅法」，二是分別顯示「滅相」，三是故意製造「成犯」。在第一部分中也有三個方面：一是本來以信心受戒，二是依仗自己的威勢，三是破滅佛法。第二部分說明在「作下別顯」中，一是阻礙他人出家修道，二是阻礙建造佛像和經典。這破壞了住持三寶（指佛、法、僧），遺留的眾生依賴這些住持。現在既然損減了它們，罪過就非常嚴重。總結說這是破壞三寶的罪過。第三部分是「而故作下」，違背教義而構成犯罪，這是可以理解的。
自壞內法戒 第四十八
一是制定這條戒律的意義：菩薩理應護持正法，首先要弘揚顯發，使佛法長久住世，以報答佛恩。怎麼能爲了利益而自我毀壞內部的僧眾，損害自己的正法呢？因為損失巨大，所以必須制定這條戒律。
二是次第：前面是依仗自己的威勢，現在是依仗他人的勢力，各自都損害了佛法，所以一同制定這條戒律。
三是解釋名稱：所要防止的行為就是目標。
四是構成犯罪的條件：也有四個條件。一是爲了名利，二是在國王面前說戒，三是橫加阻撓，四是束縛內部的僧眾。具備這些條件就構成犯罪。
五是缺少條件的情況：四個條件各自缺少，都有四種方便可以得知。
六是輕重：四個條件各自有多少，以及是否全部具備等，可以據此衡量。
七是通融與否：如果制止惡比丘等，但不損害佛法，理應不構成犯罪。其餘情況都構成犯罪。
八是解釋經文：其中有五個方面。一是列舉過失，使人遠離；二是列舉功德，制定修行方法；三是聽到不好的言論，勸人悲傷；四是何況自己親自去做；五是故意去做，構成犯罪。在第一部分中，先列舉最初的好心出家，其次是爲了名利，在國王等人面前說戒，加以束縛。「自食下喻顯」，《蓮華面經》中說：「佛告訴阿難，譬如獅子命終，無論在空地、水裡還是陸地上，所有眾生都不吃它的肉。只有獅子自己身體里生出的蟲子，自己吃獅子的肉。阿難，我的佛法不是其他外力能夠破壞的，而是我佛法中那些惡劣的比丘，破壞了我三大阿僧祇劫（無數個漫長的時間單位）積累修行，勤苦所整合的佛法。」 English version: This passage has three parts: first, a general explanation of the 'Law of Arising and Ceasing'; second, a separate display of the 'Aspects of Cessation'; and third, intentionally creating 'Accomplishment of Offense'. In the first part, there are also three aspects: first, originally taking precepts with faith; second, relying on one's own power and influence; and third, destroying the Buddha's teachings. The second part explains that in the 'Separate Display of Actions', first, there is obstructing others from leaving home to cultivate the Way; and second, there is obstructing the making of Buddha images and scriptures. This destroys the Sustaining Three Jewels (Buddha, Dharma, Sangha), and sentient beings who remain rely on these sustainers. Now that they are diminished, the offense is very serious. It concludes by saying that this is the offense of destroying the Three Jewels. The third part, 'And intentionally acting...', violating the teachings and incurring offense is understandable.
Self-Destruction of the Internal Dharma Precept, Forty-eighth
First, the meaning of establishing this precept: Bodhisattvas should protect and uphold the Proper Dharma, first by propagating and revealing it, so that the Dharma may abide long in the world, to repay the Buddha's kindness. How can one, for the sake of profit, destroy one's own internal Sangha, harming one's own Proper Dharma? Because the loss is great, this precept must be established.
Second, the order: Previously, it was relying on one's own power; now, it is relying on the power of others. Each harms the Dharma, so this precept is established for both.
Third, explaining the name: The behavior to be prevented is the target.
Fourth, the conditions for committing an offense: There are also four conditions. First, for the sake of fame and profit; second, speaking precepts before the king; third, creating obstacles; and fourth, binding the internal Sangha. Having these conditions constitutes an offense.
Fifth, the conditions that are lacking: Each of the four conditions lacking has four expedient means to be known.
Sixth, the severity: The amount of each of the four conditions, and whether all are present or not, can be used to measure the severity.
Seventh, whether it is permissible or not: If restraining evil Bhikkhus (monks) etc., does not harm the Dharma, it should not constitute an offense. Other situations constitute an offense.
Eighth, explaining the text: There are five aspects. First, listing faults to make people leave them; second, listing merits to establish methods of cultivation; third, hearing bad speech, urging people to be sad; fourth, what about doing it oneself; fifth, intentionally doing it, constituting an offense. In the first part, first listing the original good intention of leaving home, second, for the sake of fame and profit, speaking precepts before the king and others, binding them. 'Self-eating below is a metaphor', the Lotus Face Sutra says: 'The Buddha told Ananda (Buddha's attendant), for example, when a lion dies, whether in an empty place, in water, or on land, all sentient beings do not eat its flesh. Only the worms born from the lion's own body eat the lion's flesh. Ananda, my Buddha-dharma cannot be destroyed by external forces, but by those evil Bhikkhus in my Dharma, who destroy the Buddha-dharma accumulated through three great Asamkhyeya Kalpas (countless long periods of time) of diligent practice.'
【English Translation】 English version: This passage has three parts: first, a general explanation of the 'Law of Arising and Ceasing'; second, a separate display of the 'Aspects of Cessation'; and third, intentionally creating 'Accomplishment of Offense'. In the first part, there are also three aspects: first, originally taking precepts with faith; second, relying on one's own power and influence; and third, destroying the Buddha's teachings. The second part explains that in the 'Separate Display of Actions', first, there is obstructing others from leaving home to cultivate the Way; and second, there is obstructing the making of Buddha images and scriptures. This destroys the Sustaining Three Jewels (Buddha, Dharma, Sangha), and sentient beings who remain rely on these sustainers. Now that they are diminished, the offense is very serious. It concludes by saying that this is the offense of destroying the Three Jewels. The third part, 'And intentionally acting...', violating the teachings and incurring offense is understandable.
Self-Destruction of the Internal Dharma Precept, Forty-eighth
First, the meaning of establishing this precept: Bodhisattvas should protect and uphold the Proper Dharma, first by propagating and revealing it, so that the Dharma may abide long in the world, to repay the Buddha's kindness. How can one, for the sake of profit, destroy one's own internal Sangha, harming one's own Proper Dharma? Because the loss is great, this precept must be established.
Second, the order: Previously, it was relying on one's own power; now, it is relying on the power of others. Each harms the Dharma, so this precept is established for both.
Third, explaining the name: The behavior to be prevented is the target.
Fourth, the conditions for committing an offense: There are also four conditions. First, for the sake of fame and profit; second, speaking precepts before the king; third, creating obstacles; and fourth, binding the internal Sangha. Having these conditions constitutes an offense.
Fifth, the conditions that are lacking: Each of the four conditions lacking has four expedient means to be known.
Sixth, the severity: The amount of each of the four conditions, and whether all are present or not, can be used to measure the severity.
Seventh, whether it is permissible or not: If restraining evil Bhikkhus (monks) etc., does not harm the Dharma, it should not constitute an offense. Other situations constitute an offense.
Eighth, explaining the text: There are five aspects. First, listing faults to make people leave them; second, listing merits to establish methods of cultivation; third, hearing bad speech, urging people to be sad; fourth, what about doing it oneself; fifth, intentionally doing it, constituting an offense. In the first part, first listing the original good intention of leaving home, second, for the sake of fame and profit, speaking precepts before the king and others, binding them. 'Self-eating below is a metaphor', the Lotus Face Sutra says: 'The Buddha told Ananda (Buddha's attendant), for example, when a lion dies, whether in an empty place, in water, or on land, all sentient beings do not eat its flesh. Only the worms born from the lion's own body eat the lion's flesh. Ananda, my Buddha-dharma cannot be destroyed by external forces, but by those evil Bhikkhus in my Dharma, who destroy the Buddha-dharma accumulated through three great Asamkhyeya Kalpas (countless long periods of time) of diligent practice.'
。解云。佛法外人所不能壞故云非外道等。二若受佛戒下舉德制修中。制令護戒至誠。如慈母念於一子。如孝子事于父母。皆無時暫忘也。三而聞下明聞非勸傷。于中先傷同現在苦。后寧自下通入惡趣。並可知。四況自親作中。正作及與破滅作因緣。無孝順心者是破法因也。五若故下明故作結犯可知。上來別辨九戒竟。二是九戒下總結勸學可知。上來別顯輕戒竟。二諸佛子下總結。此是三世同誦。上來別明輕重二篇戒竟。
三諸佛子諦聽下總結勸學。于中有四。一舉佛同誦。謂三世佛菩薩及我釋迦在因在果皆同誦。故知是要勝。二汝等下勸眾令持。謂舉彼諸眾略勸作五事。一受持。謂領納名受不忘名持。二讀。三誦。四解釋。五書寫。三佛性下明流通不絕。謂佛性常住明理法湛然也。戒卷流等明教法傳通。又釋。佛性為成佛本有之因。戒卷為外緣。傳受。謂從過去傳至現在。現在向未來。展轉相受故云不絕也。四得見下明傳授利益。謂于中有三。一見佛益。謂得見此賢劫中千佛相授。二永離惡處益。三得生善處益。謂生人中等為道器身。攝眾生處也。上來總是正宗竟。
第三我今下結勸流通分。于中四一。結已略說。二汝等下勸學令修。三如無相下指彼廣文。四三千下明眾聞奉持。謂彼品中一一廣說。令
【現代漢語翻譯】 現代漢語譯本 解云：佛法是外道（指不信奉佛教的宗教或哲學）所不能破壞的，所以說『非外道等』。二、『若受佛戒下』，舉出德行來約束脩行，約束他們守護戒律要至誠，就像慈母思念唯一的孩子，像孝子侍奉父母一樣，沒有一時一刻會忘記。三、『而聞下』，說明聽聞不是勸人傷痛。其中先傷痛共同的現在之苦，后『寧自下』，貫通進入惡趣，都可以知道。四、『況自親作中』，正是造作以及與破滅造作因緣，沒有孝順心的人就是破壞佛法的因。五、『若故下』，說明故意造作就構成犯戒，可以知道。以上分別辨析九戒完畢。二是『九戒下』，總結勸勉學習，可以知道。以上分別顯示輕戒完畢。二、『諸佛子下』，總結，這是三世（過去、現在、未來）共同背誦的。以上分別說明輕重二篇戒律完畢。
三、『諸佛子諦聽下』，總結勸勉學習。其中有四點：一、舉出佛共同背誦。指三世的佛菩薩以及我釋迦牟尼（Sakyamuni）在因地（指修行成佛前的階段）和果地（指成佛后的階段）都共同背誦，所以知道這是重要殊勝的。二、『汝等下』，勸勉大眾要奉持。指舉出那些大眾，簡略地勸勉他們做五件事：一、受持，領納叫做受，不忘記叫做持。二、讀。三、誦。四、解釋。五、書寫。三、『佛性下』，說明流通不會斷絕。指佛性常住，說明理法湛然不動。戒卷流傳等，說明教法傳佈流通。又解釋，佛性是成佛本有的原因，戒卷是外在的助緣。傳授，指從過去傳到現在，現在向未來，輾轉相傳，所以說不會斷絕。四、『得見下』，說明傳授的利益。指其中有三點：一、見佛的利益，指能夠見到此賢劫（Bhadrakalpa）中千佛互相傳授。二、永遠離開惡處的利益。三、得到生到善處的利益，指生到人中等，成為修道的法器之身，攝受眾生的地方。以上都是正宗分完畢。
第三、『我今下』，總結勸勉流通分。其中有四點：一、總結已經簡略地說過。二、『汝等下』，勸勉學習修行。三、『如無相下』，指引他們去看廣大的經文。四、『三千下』，說明大眾聽聞后奉行。指那品中一一廣為解說，使他們...
【English Translation】 English version Explanation: The Buddha's Dharma cannot be destroyed by outsiders (referring to religions or philosophies that do not believe in Buddhism), hence the saying 'not non-Buddhist paths, etc.' Second, 'If receiving the Buddha's precepts below,' it raises virtues to restrain practice, restraining them to sincerely protect the precepts, just like a loving mother thinking of her only child, like a filial son serving his parents, never forgetting for a moment. Third, 'And hearing below,' explains that hearing is not encouraging pain. Among them, first grieve for the shared present suffering, then 'Rather from below,' connect to entering evil realms, all can be known. Fourth, 'Moreover, personally creating below,' is precisely creating and creating causes for destruction, those without filial piety are the cause of destroying the Dharma. Fifth, 'If intentionally below,' explains that intentional creation constitutes a violation of the precepts, which can be known. The above separately analyzes the nine precepts completely. Second, 'Nine precepts below,' summarizes and encourages learning, which can be known. The above separately reveals the minor precepts completely. Second, 'All Buddha-children below,' summarizes, this is recited in unison by the three times (past, present, and future). The above separately explains the two sections of light and heavy precepts completely.
Third, 'All Buddha-children, listen carefully below,' summarizes and encourages learning. There are four points: First, it raises the Buddha reciting together. It refers to the Buddhas and Bodhisattvas of the three times and I, Sakyamuni (釋迦牟尼), both in the causal stage (referring to the stage before practicing to become a Buddha) and the fruition stage (referring to the stage after becoming a Buddha), all recite together, so we know that this is important and supreme. Second, 'You, etc. below,' exhorts the assembly to uphold. It refers to raising those assemblies and briefly exhorting them to do five things: First, receive and uphold, accepting is called receiving, not forgetting is called upholding. Second, read. Third, recite. Fourth, explain. Fifth, write. Third, 'Buddha-nature below,' explains that circulation will not be cut off. It refers to the constant dwelling of Buddha-nature, explaining that the principle of Dharma is serene and unmoving. The transmission of the precept scrolls, etc., explains that the teaching of Dharma is spread and circulated. It also explains that Buddha-nature is the inherent cause of becoming a Buddha, and the precept scrolls are external aiding conditions. Transmission refers to transmission from the past to the present, from the present to the future, transmitted to each other, hence the saying that it will not be cut off. Fourth, 'Gaining sight below,' explains the benefits of transmission. It refers to three points: First, the benefit of seeing the Buddha, referring to being able to see the thousand Buddhas in this Bhadrakalpa (賢劫) transmitting to each other. Second, the benefit of permanently leaving evil places. Third, the benefit of being born in good places, referring to being born among humans, etc., becoming a vessel for cultivating the path, a place for gathering sentient beings. The above is all the Proper Doctrine section completed.
Third, 'I now below,' concludes and encourages the circulation section. There are four points: First, it concludes what has been briefly said. Second, 'You, etc. below,' exhorts learning and practice. Third, 'Like no form below,' directs them to look at the vast scriptures. Fourth, 'Three thousand below,' explains that the assembly hears and upholds. It refers to explaining each and every one in that chapter, causing them to...
彼三千徒眾聞生歡喜。又釋。彼三千眾聞佛誦此略本。生喜受持。釋文既了。述懷頌曰。廣本毗尼藏。薄祐莫能見。戀彼菩薩戒。竭愚而解釋。愿此摩尼燈。恒耀十方界。示導諸群生。至大菩提所。
梵網經菩薩戒本疏卷第六(終)
【現代漢語翻譯】 現代漢語譯本：那三千位弟子聽聞後心生歡喜。又解釋說，那三千位聽眾聽聞佛陀誦讀這簡略的戒本后，心生歡喜並接受奉持。解釋經文完畢后，作者作述懷頌說：廣本的《毗尼藏》（Vinaya-pitaka，戒律藏），福薄之人難以得見。我因愛慕那菩薩戒，竭盡愚鈍而解釋它。愿這摩尼寶珠般的明燈，永遠照耀十方世界，引導一切眾生，到達偉大的菩提之所。
《梵網經菩薩戒本疏》卷第六（終）
【English Translation】 English version: Those three thousand disciples, hearing this, were filled with joy. It is further explained that those three thousand listeners, upon hearing the Buddha recite this abridged version of the precepts, rejoiced and accepted it with reverence. After the explanation of the text was completed, the author composed a verse expressing his sentiments: The extensive Vinaya-pitaka (Vinaya-pitaka, the collection of monastic rules), cannot be seen by those with meager blessings. Longing for those Bodhisattva precepts, I have exhausted my foolishness to explain them. May this Mani jewel-like lamp, forever illuminate the ten directions, guiding all sentient beings, to the place of great Bodhi (Bodhi, enlightenment).
Commentary on the Brahma Net Sutra Bodhisattva Precepts, Volume Six (End)