T40n1814_菩薩戒本疏
大正藏第 40 冊 No. 1814 菩薩戒本疏
No. 1814 [cf. No. 1484]
重刻菩薩戒本疏序
梵網經菩薩戒本者。蓋三世出興之鴻規。七眾入位之要門也。以故註疏節分殆十有餘家。今之存者唯法藏天臺明曠太賢也已。余皆成廢典。於戲可惜矣。四家之述作蘭菊擅美。即世戒子多附賢師也。然彼疏中往往引法藏義寂兩疏證義解文。不倦周覽之學士不往窺之者蓋鮮矣。但恨藏疏雖存寂疏已亡也。予嘗就洛東禪林經藏偶拜遺帙。世淹蠹滅不少。傳數寫脫亦伙焉。訪全本于遐邇。無敢報之者。嘆息星霜於此。城北有宏源法師者。久傳此疏秘為家寶。一時讀予之蠹本為補遺文。于茲肇得全本矣。他日剞劂氏袖彼蠹本來曰。子幸補之。我其壽梓。予喜廣厥傳遂加修補也。密嚴辨律師尋播旁訓。參訂諸本以與剞劂氏書成乞序。予隨喜之餘忘揣鄙陋。輒爾記其始末以贅疏首矣。庶幾流通無壅遠傳龍華云爾。
旹
貞享初元龍次甲子季夏布薩之日菩薩戒弟子沙門洞空欽識雙丘知足庵
菩薩戒本疏捲上
新羅沙門義寂述
夫戒德之本道之所由生。所以興覺種紹隆正法。絕長流登彼岸。抍濟含識者。罔弗由茲矣。故如來先在道樹。初制菩薩
波羅提木叉。寔乃寂累脫縛之基。修因證果之本。既名制止。無眾惡而不截。又稱孝順。無諸善而不集。提綱則十支無盡。總目則六八靡漏。照明覺道譬乎日月。莊嚴法身喻之瓔珞。興建之功德難興顯。但此戒經文義深隱。宜造解釋。由致難了。故先科簡略標旨歸。戒法無量要唯受隨。受則業本初暢納法在身。隨則持心後起顯緣防護。先辨受有二。初明順緣得受。后顯違緣失受。辨得有四。一簡資器。二簡師德。三受之方軌。四問答遣疑。初簡器者。要具二緣堪為受戒之器。一有感戒之善。二無障戒之惡。感戒之善凡有二種。一菩薩種姓。二發菩提愿。菩薩地云。住無種姓補特伽羅無種姓。故雖有發心及行加行。定不堪任圓滿無上正等菩提。若不發心不修加行。雖有堪任。而不速證無上菩提。與此相違當知速證。由此具二方得感戒。故受法中問彼二緣。有說。具三方得感戒。一有勝種姓。二有勝期愿。三有勝行心。初二如前。第三勝行略有十種。一于無上菩提能生深心。二能盡壽離惡知識近善知識。三能盡壽悔過隨喜勸請回。向增長佛道。四能盡壽隨其力能供養三寶。五能盡壽讀誦書寫方等正典為人解說。六能于孤獨窮苦若犯王罪。隨力救護乃至一念生悲心。七能盡壽舍于懈怠發起精進勤求佛道。八於五塵中生煩惱時
【現代漢語翻譯】 現代漢語譯本 《波羅提木叉》（Pratimoksha，戒律）。它確實是寂靜煩惱、解脫束縛的基礎，是修習因地、證得果位的根本。既然名為『制止』，就沒有什麼罪惡不能斷絕；又稱為『孝順』，就沒有什麼善行不能積聚。如果提綱挈領，那麼十支（指戒律的各個方面）無窮無盡；如果總括綱目，那麼六八（指比丘戒的條數）沒有遺漏。它照明覺悟的道路，譬如日月；它莊嚴法身，比喻為瓔珞。興建戒律的功德難以完全彰顯。但是這部戒經文義深奧隱晦，應該加以解釋，因為很難理解。所以先用科判簡略地標明宗旨歸宿。戒法無量，要點在於『受』和『隨』。『受』是事業的根本，最初暢通，納法于身；『隨』是持守心念，後起作用，顯現因緣，防護身心。首先辨別『受』，分為兩種：一是說明順緣而得受，二是說明違緣而失受。辨別『得』又分為四點：一是簡擇受戒的資質，二是簡擇授戒的師德，三是受戒的正確方法，四是問答消除疑惑。首先簡擇資質，需要具備兩種因緣，才能成為受戒的器皿：一是有感應戒體的善根，二是無障礙戒體的罪惡。感應戒體的善根大致有兩種：一是具有菩薩種姓，二是發起菩提愿。如《菩薩地》（Yogacarabhumi-sastra）所說：『安住于沒有種姓的補特伽羅（Pudgala，人）是沒有種姓的。』所以即使有發心和修行加行，也一定不能圓滿成就無上正等菩提。如果不發心，不修加行，即使有堪能的資質，也不能迅速證得無上菩提。與此相反的情況，應當知道能夠迅速證得。因此，具備這兩種條件才能感應戒體。所以在受戒儀式中，會詢問這兩種因緣。有人說，具備三種條件才能感應戒體：一是具有殊勝的種姓，二是具有殊勝的期愿，三是具有殊勝的行心。前兩種如前所述。第三種殊勝的行心略有十種：一是對無上菩提能生起深刻的信心；二是能盡形壽遠離惡知識，親近善知識；三是能盡形壽懺悔罪過，隨喜功德，勸請轉法輪，迴向，增長佛道；四是能盡形壽隨自己的能力供養三寶；五是能盡形壽讀誦、書寫方等正典，為人解說；六是能對孤獨、窮苦，或者觸犯王法的人，隨能力救護，乃至一念生起悲憫之心；七是能盡形壽捨棄懈怠，發起精進，勤求佛道；八是在五欲塵勞中生起煩惱時
【English Translation】 English version The Pratimoksha (戒律, precepts) is indeed the foundation for pacifying afflictions and liberating from bondage, and the root for cultivating causes and realizing fruits. Since it is named 'restraint,' there is no evil that it does not cut off; and it is also called 'filial piety,' there is no good that it does not accumulate. If summarized, the ten branches (指戒律的各個方面, aspects of precepts) are inexhaustible; if outlined, the six eights (指比丘戒的條數, number of Bhikshu precepts) are without omission. It illuminates the path of enlightenment like the sun and moon; it adorns the Dharma body, like a necklace. The merit of establishing the precepts is difficult to fully reveal. However, the meaning of this precept scripture is profound and obscure, and should be explained because it is difficult to understand. Therefore, first use a classification to briefly mark the purpose and destination. The precepts are immeasurable, and the key lies in 'receiving' and 'following.' 'Receiving' is the root of the action, initially unobstructed, receiving the Dharma into the body; 'following' is maintaining the mind, arising later, manifesting conditions, and protecting the body and mind. First, distinguish 'receiving,' which is divided into two types: one is to explain the favorable conditions for receiving, and the other is to explain the unfavorable conditions for losing the precepts. Distinguishing 'obtaining' is further divided into four points: one is to select the qualifications for receiving the precepts, two is to select the virtues of the preceptor, three is the correct method of receiving the precepts, and four is to answer questions and eliminate doubts. First, select the qualifications, which require two conditions to be a vessel for receiving the precepts: one is to have the good roots to sense the precepts, and the other is to have no evil that obstructs the precepts. The good roots for sensing the precepts are roughly of two types: one is to have the Bodhisattva lineage (菩薩種姓), and the other is to generate the Bodhi vow (菩提愿). As the Yogacarabhumi-sastra (菩薩地) says: 'Abiding in a Pudgala (補特伽羅, person) without lineage is without lineage.' Therefore, even if there is aspiration and practice of preliminary actions, it is certainly not possible to fully achieve Anuttara-samyak-sambodhi (無上正等菩提, unsurpassed perfect enlightenment). If one does not generate aspiration and does not practice preliminary actions, even if one has the potential, one cannot quickly attain Anuttara-samyak-sambodhi. The opposite situation should be known to be able to quickly attain it. Therefore, having these two conditions can sense the precepts. Therefore, in the precept receiving ceremony, these two conditions will be asked. Some say that having three conditions can sense the precepts: one is to have a superior lineage, two is to have a superior aspiration, and three is to have a superior mind of practice. The first two are as mentioned before. The third superior mind of practice has roughly ten types: one is to be able to generate deep faith in Anuttara-samyak-sambodhi; two is to be able to stay away from bad company and be close to good company for the rest of one's life; three is to be able to repent of sins, rejoice in merits, request the turning of the Dharma wheel, dedicate, and increase the path to Buddhahood for the rest of one's life; four is to be able to make offerings to the Three Jewels according to one's ability for the rest of one's life; five is to be able to recite, write, and explain the Vaipulya sutras (方等正典) for others for the rest of one's life; six is to be able to protect the lonely, poor, or those who have violated the king's law according to one's ability, and even generate a compassionate heart for a moment; seven is to be able to abandon laziness, generate diligence, and diligently seek the path to Buddhahood for the rest of one's life; eight is when afflictions arise in the five desires
。能尋制伏。九若於無上菩提生厭退心。于小法中生貪著時。尋除滅。十能捨於一切所有不惜身命。此三即是菩薩三持。勝姓為堪任持。勝愿為行加行持。勝行為大菩提持。前所引文即此證也。故具此三方得感戒。將欲受時。義須具問難。大本中無問第三。而別法中具問三故。勝種姓者。謂具菩薩本性習成。二種種姓廣說如論。菩提心者。謂于無上果起必證得心。於一切有情起必救濟愿。於此二事發堅固意。更無餘緣奪之令轉。又察自身含性同佛。而由內外因緣闕故。無始生死至於今身。未曾一時發勝志願。隨緣流轉出離無日。今若一念發勇猛心。三祇雖長證必有期。悲前喜后汗流淚連。不顧身命作決定誓。生死無邊。我必斷。群生無數。我必濟。願行無量。我必修。佛果無盡。我必證。如是名為發心相也。障戒惡者不出三障。一煩惱障。二業障。三報障。煩惱障者。菩薩地云。何等名為種姓菩薩自法相違四隨煩惱。謂放逸者。由先串習諸煩惱故。性成猛利長時煩惱。是名第一。又愚癡者。不善巧者依附惡友。是名第二。又為尊長夫主王賊及怨敵等所拘逼者。不得自在其心迷亂。是名第三。又資生有匱乏者顧戀身命。是名第四。論既說此為自法障理。亦應障受戒善也。然受法中不別問者。不決定故。非如七遮定不得戒
【現代漢語翻譯】 現代漢語譯本： 能夠尋找並制伏（煩惱）。九、如果對於無上菩提生起厭倦退縮之心，對於小法（小乘佛法）中生起貪戀執著時，立即去除消滅。十、能夠捨棄一切所有，不吝惜身命。這三點就是菩薩的三種『持』（堅持）。殊勝的種姓是堪能受持的基礎，殊勝的願力是行持的加行，殊勝的行持是通往大菩提的資糧。前面所引用的經文就是這個的證明。所以具備這三點才能感得戒體。將要受戒的時候，必須詳細地進行問難。大本（《瑜伽師地論·菩薩地》）中沒有問第三點，而其他受戒儀軌中都詳細地問這三點。殊勝的種姓，是指具備菩薩的本性，並且通過後天習染而成就。兩種種姓的詳細解說如同論中所說。菩提心，是指對於無上佛果生起必定證得的信心，對於一切有情生起必定救濟的願望。對於這兩件事發起堅固的意願，沒有任何其他因緣能夠動搖或改變它。進一步觀察自身，包含的佛性與佛相同，但是由於內外因緣的缺失，從無始生死以來直到今生，未曾一時發起殊勝的志願，隨順因緣流轉，沒有脫離輪迴的日子。現在如果一念之間發起勇猛之心，即使三大阿僧祇劫漫長，證得菩提也必定有期。悲憫過去，歡喜未來，汗流浹背，淚流滿面，不顧惜身命，作出決定的誓言：生死無邊，我必定斷除；群生無數，我必定救濟；願行無量，我必定修習；佛果無盡，我必定證得。像這樣就叫做發起菩提心的相狀。障礙受戒的惡業不出三種障礙：一、煩惱障；二、業障；三、報障。煩惱障，《菩薩地》中說：『什麼樣的種姓菩薩與自身法相違背的四種隨煩惱？』就是放逸的人，由於先前串習各種煩惱的緣故，本性變得猛利，長期被煩惱所困擾，這是第一種。又如愚癡的人，不善於運用方法，依附惡友，這是第二種。又如被尊長、夫主、國王、盜賊以及怨敵等所拘禁的人，不能夠自在，內心迷亂，這是第三種。又如資生資源匱乏的人，顧戀身命，這是第四種。論中既然說這些是自身修法的障礙，理應也障礙受戒的善行。然而受戒儀式中不單獨詢問這些，是因為這些情況不確定，不像七遮（七種遮止受戒的情況）那樣，確定就不能得戒。
【English Translation】 English version: Able to seek out and subdue (afflictions). 9. If one develops weariness and a desire to retreat from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and develops attachment to lesser Dharmas (Hinayana Buddhism), one should immediately eliminate and extinguish it. 10. Able to relinquish all possessions without cherishing one's life. These three are the three 'holdings' (adherences) of a Bodhisattva. A superior lineage is the basis for being capable of holding. A superior vow is the practice of additional conduct. Superior conduct is the holding of great Bodhi. The previously cited text is proof of this. Therefore, one must possess these three in order to receive the precepts. When about to receive them, it is necessary to conduct a thorough questioning. The Great Treatise (Yogacarabhumi-sastra, Bodhisattvabhumi) does not ask the third question, but other ordination rituals ask all three in detail. A superior lineage refers to possessing the nature of a Bodhisattva and having cultivated it through habitual practice. The detailed explanation of the two types of lineages is as described in the treatise. Bodhicitta (the mind of enlightenment) refers to generating the confidence of certainly attaining the unsurpassed fruit (Buddhahood), and generating the aspiration to certainly liberate all sentient beings. With regard to these two matters, one generates a firm intention, and no other condition can shake or change it. Furthermore, one observes that one's own being contains the same Buddha-nature as the Buddhas, but due to the lack of internal and external conditions, from beginningless samsara (cyclic existence) until this life, one has never generated a superior aspiration even for a moment, flowing along with conditions, with no day of liberation. Now, if one generates a courageous mind in a single thought, even though three asamkhya kalpas (incalculable eons) are long, the attainment of Bodhi is certain. Grieving for the past, rejoicing in the future, sweating profusely, tears streaming down, disregarding one's life, one makes a determined vow: Samsara is boundless, I will certainly cut it off; sentient beings are countless, I will certainly liberate them; vows and practices are immeasurable, I will certainly cultivate them; the fruit of Buddhahood is endless, I will certainly attain it. Such is called the appearance of generating Bodhicitta. The evil that obstructs the precepts does not go beyond the three obstructions: 1. Affliction obstruction; 2. Karma obstruction; 3. Retribution obstruction. Affliction obstruction, the Bodhisattva Grounds states: 'What are the four secondary afflictions that are contrary to the self-nature of a Bodhisattva of a certain lineage?' They are: A person who is lax, due to prior habitual practice of various afflictions, their nature becomes fierce, and they are afflicted by afflictions for a long time, this is the first. Also, a person who is foolish, unskilled, and relies on bad friends, this is the second. Also, a person who is constrained by superiors, husbands, kings, thieves, and enemies, unable to be free, their mind is confused, this is the third. Also, a person who lacks resources for livelihood, cherishes their life, this is the fourth. Since the treatise states that these are obstacles to one's own Dharma practice, they should also obstruct the good deed of receiving precepts. However, these are not specifically asked about in the ordination ceremony because these situations are not definite, unlike the seven prohibitions (seven situations that prevent one from receiving precepts), which, if present, definitely prevent one from obtaining the precepts.
。業障者有二種。一七逆。二十重。七逆者。一出佛身血。二殺父。三殺母。四殺和上。五殺阿阇梨。六破羯磨轉法輪僧。七殺聖人。此七別相至文當顯。文云。若具七遮即身不得戒。餘一切人得受戒。有云。七逆不懺不得受。若懺亦得受。故集法悅經云。遮他陀犯五逆罪為王所掉。是時驚怖即作沙門。在於他國修行十善坐禪學道。晝夜泣淚經三十年。以五逆罪障故心不得定。于山窟中常舉聲哭。苦哉苦哉。當以何心去此苦也。彼於一時將欲乞食。悲嘆下窟出詣村。時道中得一大缽。缽中見有集法悅舍苦陀羅尼。得此經已。即不乞食歡欣還窟。燒香禮拜悲淚嘆仰。窟中修習讀誦是經。經一年已始得滅罪。以業障故不能得入心。是時即洗浴修行經七日。如童子初學慎不小使。行於七日如是慎無異。心中愁惱不知云何意。故思此陀羅尼字書。經于數反心中忽定。時自欣悅。如人地得百千斤金人無知者。內悅不止。修行數年。飛行無礙。睹見十方三世諸佛。故知逆罪亦得悔滅。雖有此說未為誠證。此經直說經力滅罪。不說得受菩薩戒。故應更詳本。十重者。有云。十中前四既是根本性罪事同七逆。現身有此悔與不悔皆悉是障。餘六重者。若悔非障。不悔則障。然經文犯十重者懺悔得相便得受戒。不爾不得者。此是總語意在後
【現代漢語翻譯】 業障有兩種：一是七逆，二是十重。 七逆是指：一、出佛身血（傷害佛陀的身體，通常指導致佛陀流血）；二、殺父；三、殺母；四、殺和上（音譯，指親教師）；五、殺阿阇梨（音譯，指教授師）；六、破羯磨轉法輪僧（破壞僧團的羯磨儀式和法輪的運轉）；七、殺聖人。 這七種罪行的具體表現將在後面的經文中詳細說明。經文說：『如果犯了這七種遮罪，就不能立即受戒，其餘的人都可以受戒。』有人說：『犯了七逆罪，如果不懺悔就不能受戒，如果懺悔了也可以受戒。』 所以《集法悅經》中說：遮他陀（音譯，人名）犯了五逆罪，被國王驅逐。當時他非常驚恐，就出家做了沙門（音譯，指僧侶），在其他國家修行十善，坐禪學道，日夜哭泣了三十年。因為五逆罪的業障，他的心無法安定。他在山洞中經常大聲哭泣，痛苦地說：『苦啊苦啊，我該用什麼心才能擺脫這痛苦呢？』 有一次，他準備去乞食，悲嘆著走出山洞，來到村莊。在路上，他得到一個大缽，缽中有一部《集法悅舍苦陀羅尼》（音譯，經名）。得到這部經后，他沒有去乞食，而是歡欣地回到山洞，燒香禮拜，悲傷地嘆息仰慕。他在山洞中修行讀誦這部經，一年後才開始消除罪業。因為業障的緣故，他無法入心。當時，他沐浴修行了七天，像童子初學一樣謹慎，連小便都不敢輕易。這樣謹慎地修行了七天，心中愁惱，不知道該怎麼辦。於是他思考這部陀羅尼的字句，經過多次反覆，心中忽然安定下來。當時他非常欣悅，就像有人在地下得到百千斤黃金而無人知曉一樣，內心的喜悅無法停止。修行數年後，他飛行無礙，能看到十方三世諸佛。所以知道逆罪也可以通過懺悔而滅除。雖然有這種說法，但還不能作為確鑿的證據。這部經只是說通過經的力量來滅罪，沒有說可以受菩薩戒。所以應該更詳細地研究原本。 十重罪是指：有人說，十重罪中的前四種是根本性的罪行，與七逆罪相似。現在身犯了這些罪，無論懺悔與否，都是障礙。其餘的六種重罪，如果懺悔了就不是障礙，如果不懺悔就是障礙。然而，經文中說，犯了十重罪的人，如果懺悔並得到好的征相，就可以受戒，否則就不能受戒。這是一種總體的說法，真正的含義在後面。
【English Translation】 There are two types of karmic obstacles: one is the Seven Rebellions, and the other is the Ten Major Offenses. The Seven Rebellions are: 1. Shedding the blood of a Buddha (harming the body of a Buddha, usually referring to causing a Buddha to bleed); 2. Killing one's father; 3. Killing one's mother; 4. Killing one's Upadhyaya (Sanskrit term, referring to one's preceptor); 5. Killing one's Acharya (Sanskrit term, referring to one's teacher); 6. Disrupting the Sangha's Karma rituals and the turning of the Dharma wheel; 7. Killing a sage. The specific manifestations of these seven offenses will be explained in detail in the following scriptures. The scripture says: 'If one has committed these seven obstructive offenses, one cannot immediately receive the precepts; the rest can receive the precepts.' Some say: 'If one has committed the Seven Rebellions, one cannot receive the precepts without repentance; if one repents, one can also receive the precepts.' Therefore, the 'Samagravajra Joy Sutra' says: Chetatha (transliteration, a name) committed the Five Rebellious Acts and was expelled by the king. At that time, he was very frightened and became a Shramana (Sanskrit term, referring to a monk), practicing the Ten Virtues, meditating, and studying the Dharma in other countries, weeping day and night for thirty years. Because of the karmic obstacles of the Five Rebellious Acts, his mind could not be stabilized. He often cried loudly in the mountain cave, saying painfully: 'Suffering, suffering, what mind should I use to get rid of this suffering?' Once, he was preparing to beg for food, lamenting as he walked out of the cave and came to the village. On the road, he obtained a large bowl, and in the bowl was a 'Samagravajra Joy Sutra of Abandoning Suffering Dharani' (transliteration, name of the sutra). After obtaining this sutra, he did not go to beg for food, but joyfully returned to the cave, burned incense, prostrated, and sighed with admiration. He practiced reading and reciting this sutra in the cave, and only began to eliminate his sins after a year. Because of karmic obstacles, he could not enter his mind. At that time, he bathed and practiced for seven days, being as cautious as a child learning for the first time, not daring to urinate easily. He practiced cautiously like this for seven days, feeling worried and not knowing what to do. So he contemplated the words of this dharani, and after many repetitions, his mind suddenly became stable. At that time, he was very happy, like someone who had found hundreds of thousands of pounds of gold underground without anyone knowing, and the joy in his heart could not be stopped. After practicing for several years, he could fly without obstacles and see the Buddhas of the ten directions and the three times. So he knew that rebellious sins can also be eliminated through repentance. Although there is this saying, it cannot be taken as conclusive evidence. This sutra only says that sins can be eliminated through the power of the sutra, and does not say that one can receive the Bodhisattva precepts. Therefore, the original text should be studied in more detail. The Ten Major Offenses refer to: Some say that the first four of the Ten Major Offenses are fundamental sins, similar to the Seven Rebellions. If one has committed these sins in this life, whether one repents or not, they are all obstacles. The remaining six major offenses, if one repents, are not obstacles; if one does not repent, they are obstacles. However, the scripture says that those who have committed the Ten Major Offenses, if they repent and receive good omens, can receive the precepts; otherwise, they cannot. This is a general statement, and the true meaning is in the following.
六。有云。前四業重。須悔見相便得受。無相不得戒。后六業輕。雖不懺悔亦得受也。十重須悔者。此是總語意在前四。有云。現犯十重不悔悉是障。若悔皆得受。文無簡別。何假曲尋。舊說如此。更有別意。至文當顯也。報障者。地獄餓鬼及畜生中不解語者。以重苦故不相領。故理無得受。又人趣中北洲余類稟性頑嚚不解因果。志意劣弱無剛決心。如是等類亦為受障。而問遮中不別舉者。地獄等相顯無濫。不須問。頑嚚等者問愿中簡。又依本業經。六趣皆得受。故彼經云。六道眾生受得戒。但解語得戒不失。當知地獄有輕有重。重者不得。輕亦得受。三界中欲色亡言。無色界者顯則不說。蜜亦無遮。又準在家菩薩受近事戒。更有遮難。應須問答。故受法雲。是時比丘應作是言。汝父母妻子奴婢國主聽不。若言聽者。復應問言。汝不曾負佛法僧物及他物耶。若言不負。復應問言。汝今身中將無內外身心病耶。若言無者。復應問言。汝不于比丘比丘尼所作非法耶。如是等事亦是戒障。故須問除簡。師德者。要具四德方堪為師授菩薩戒。一同法菩薩。簡異二乘。二已發大愿。簡未發心。三有智有力。謂于文義能解能持。四于語表義能授能開。謂言語辯了說法授人開心令解。又什法師云。具足五德應當為師。一堅持凈戒。二
【現代漢語翻譯】 現代漢語譯本： 六、有人說，前四種業障重，必須懺悔見到好相才能受戒，沒有好相就不能得戒。后六種業障輕，即使不懺悔也可以受戒。至於十重戒必須懺悔，這是總體的說法，意指前四種情況。有人說，現在如果犯了十重戒而不懺悔，全部都是障礙。如果懺悔了，都可以受戒，經文沒有區分，何必費力尋找其他解釋？舊的說法是這樣。還有其他的含義，到後面的經文會顯現。報障指的是地獄、餓鬼以及畜生中不能理解人類語言的眾生，因為承受巨大的痛苦而無法領會，所以從道理上來說無法受戒。另外，人道中的北俱盧洲以及其他稟性頑固愚昧，不理解因果，意志薄弱沒有堅定決心的人，這些也都是受戒的障礙。而在提問遮難時沒有特別列舉這些，是因為地獄等情況明顯，不會混淆，所以不需要提問。頑固愚昧等情況在提問發願時會進行篩選。另外，根據《梵網經》，六道眾生都可以受戒，所以該經說：『六道眾生都可以受戒，只要能理解語言就不會失去戒體。』應當知道地獄也有輕重之分，重的不能受戒，輕的也可以受戒。三界中，欲界和色界眾生已經沒有語言，無色界眾生沒有形體，所以沒有提及。蜜（指密教）也沒有遮止。另外，參照在家菩薩受近事戒，還有其他的遮難，應該進行問答。所以《受法》中說：『這時比丘應該這樣說：你的父母、妻子、奴婢、國主允許嗎？』如果說允許，就應該再問：『你不曾虧欠佛法僧的財物以及其他人的財物嗎？』如果說沒有虧欠，就應該再問：『你現在身中沒有內外身心的疾病嗎？』如果說沒有，就應該再問：『你沒有對比丘、比丘尼做過非法的事情嗎？』像這些事情也是戒的障礙，所以需要提問來排除。師德方面，需要具備四種德行才能作為菩薩戒的授戒師。一是同法菩薩，區別於二乘。二是已經發了大愿，區別于沒有發心的人。三是有智慧有能力，指對於經文的含義能夠理解和掌握。四是對於語言表達的含義能夠傳授和開導，指言語流暢，說法能夠使人開心領悟。另外，鳩摩羅什法師說，具備五種德行的人才能作為授戒師：一是堅持清凈的戒律，二是
【English Translation】 English version: 6. It is said that the first four karmic hindrances are heavy, requiring repentance and the appearance of auspicious signs before one can receive the precepts. Without such signs, one cannot obtain the precepts. The latter six karmic hindrances are light, and one can receive the precepts even without repentance. As for the ten major precepts requiring repentance, this is a general statement referring to the first four cases. Some say that if one currently violates the ten major precepts and does not repent, all are obstacles. If one repents, all can receive the precepts. The text does not differentiate, so why seek other interpretations? This is the old explanation. There are other meanings, which will be revealed later in the text. 'Retributional obstacles' refer to beings in hell, hungry ghosts, and animals who cannot understand human language. Because they endure great suffering, they cannot comprehend, so logically they cannot receive the precepts. Furthermore, among humans, those in Uttarakuru (Northern Continent) and others who are inherently stubborn and ignorant, do not understand cause and effect, and whose will is weak without firm resolve, these are also obstacles to receiving the precepts. The reason these are not specifically mentioned in the questioning of obstacles is that hellish realms are obvious and not easily confused, so there is no need to ask. Stubborn and ignorant beings are screened during the questioning of vows. Moreover, according to the Brahma Net Sutra, beings in all six realms can receive the precepts. Therefore, that sutra says, 'Beings in the six realms can receive the precepts, but only those who understand language can obtain and not lose the precepts.' It should be understood that hells have varying degrees of severity. Those in severe hells cannot receive the precepts, while those in lighter hells can. Among the three realms, the desire and form realms have speech, while the formless realm has no form, so it is not mentioned. 'Honey' (referring to esoteric teachings) is also not prohibited. Furthermore, referring to lay Bodhisattvas receiving the Upasaka precepts, there are other obstacles that should be questioned and answered. Therefore, the Receiving the Dharma states: 'At this time, the Bhikshu should say: Do your parents, wife, servants, and ruler permit it?' If they say yes, then one should ask again: 'Have you not owed anything to the Buddha, Dharma, Sangha, or others?' If they say they have not, then one should ask again: 'Do you currently have any internal or external physical or mental illnesses?' If they say they do not, then one should ask again: 'Have you not committed any unlawful acts against Bhikshus or Bhikshunis?' Such matters are also obstacles to the precepts, so they need to be questioned and eliminated. Regarding the virtues of a teacher, one must possess four virtues to be qualified as a teacher for bestowing the Bodhisattva precepts: First, a Bodhisattva of the same Dharma, distinguishing them from the Two Vehicles (Shravakas and Pratyekabuddhas). Second, one who has already made great vows, distinguishing them from those who have not yet generated the aspiration. Third, one who has wisdom and ability, meaning one who can understand and uphold the meaning of the scriptures. Fourth, one who can convey and enlighten the meaning of language, meaning one who is eloquent and can teach in a way that makes people happy and understand. Furthermore, Dharma Master Kumarajiva said that one who possesses five virtues should be a teacher: First, upholding pure precepts; second,
年滿十臘。三善解律藏。四妙通禪思。五慧藏窮玄。又菩薩地云。又諸菩薩不從一切離聽慧者求受菩薩所受凈戒。無凈信者。不應從受。謂于如是所受凈戒。初無信解不能趣入不善思惟。有慳貪者。慳貪弊者。有大欲者。無喜足者。不應從受。毀凈戒者。于諸學處無恭敬者。于戒律儀有慢緩者。不應從受。有忿恨者。多不忍者。於他違犯不堪耐者。不應從受。有懶惰者。有懈怠者。多分耽著日夜睡樂倚樂臥樂。好合徒侶樂喜談者。不應從受。心散亂者。下至不能構牛乳頃善心一緣住修習者。不應從受。有闇昧者。愚癡類者。極劣心者。誹謗菩薩索怛攬藏及菩薩藏摩怛履迦者。不應從受。此文意者。遠離不信及六弊障。具足凈信及六度者。方堪為師。然則受授菩薩戒者。具器為資不易。備德為師甚難。若得能所相會。受授兩俱如法。紹隆覺種扶疏道樹。可得有日期矣。受戒方軌略有六門。一顯德勸受。二對緣優劣。三七眾總別。四大小先後。五正明受法。六校量顯勝。顯德勸受者。文云。眾生受佛戒。即入諸佛位位同大覺。已真是諸佛子。本業經云。入三寶海以信為本。住在佛家以戒為本。始行菩薩若男若女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。正向佛果道一切行本。是戒能除一切大惡
七見六著。正法明鏡。又云。佛子受十無盡戒已。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。若過去未來現在一切眾生不受是菩薩戒者。不名有情識者。畜生無異。不名為人。常離三寶海。非菩薩非男非女非鬼非人。名為畜生。名為邪見。名為外道。不近人情。故知菩薩戒有受法而無舍法。有犯不失盡未來際。又復法師能於一切國土中。教化一人出家受菩薩戒者。此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。其師者。夫婦六親得互為師授。其受戒者入諸佛界菩薩數中。超過三劫生死之苦。是故應受。有而犯者勝無不犯。有犯名菩薩。無犯名外道。對緣優劣者經云。受戒有三種。一者諸佛菩薩現在前受得真實上品戒。二者諸佛菩薩滅度后。千里內有先受戒菩薩者。請為法師教授我戒。我先禮足。應如是語。請大尊者為師授與我戒。其弟子得正法戒。是中品戒。三者佛滅度后。千里內無法師之時。應在諸佛菩薩形像前胡跪合掌自誓受戒。應如是言。我某甲白十方佛及大地菩薩等。我學一切菩薩戒者。是下品戒。第二第三亦如是說。佛子是三種受戒過去佛已說。未來佛當說。現在佛今說。過去諸菩薩已學。未來諸菩薩當學。現在諸菩薩今學。是諸佛正法戒。若一切佛一切菩薩
【現代漢語翻譯】 現代漢語譯本： 『七見六著』。正法明鏡。又說，佛子受持十無盡戒后，受戒者能超越四魔，脫離三界之苦，從生到生都不會失去此戒，此戒常隨行者直至成佛。如果過去、未來、現在的一切眾生不受持這菩薩戒，就不能稱為有情識者，與畜生沒有區別，不能稱為人，將永遠遠離三寶海，既不是菩薩，也不是男人、女人、鬼、人，只能稱為畜生，稱為邪見，稱為外道，不通人情。所以說菩薩戒有受戒之法而沒有舍戒之法，即使犯戒也不會失去，直到未來際。而且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佛塔。更何況是二人、三人乃至百千人，其福果不可稱量。法師可以是夫妻、六親互相傳授。受戒者進入諸佛界菩薩的行列中，超過三劫生死之苦。所以應當受戒，寧可受戒而犯戒，勝過不受戒而不犯戒。受戒而犯戒的稱為菩薩，不受戒而不犯戒的稱為外道。對於因緣的優劣，經中說，受戒有三種：一是諸佛菩薩現在眼前，受得真實上品戒；二是諸佛菩薩滅度后，千里之內有先受戒的菩薩，請他作為法師教授我戒，我先禮足，應當這樣說：『請大尊者為師，授與我戒。』其弟子得到正法戒，是中品戒；三是佛滅度后，千里之內沒有法師的時候，應當在諸佛菩薩的形像前胡跪合掌，自己發誓受戒，應當這樣說：『我某甲稟告十方佛及大地菩薩等，我學習一切菩薩戒。』這是下品戒。第二種和第三種情況也像這樣說。佛子，這三種受戒方式過去佛已經說過，未來佛將要說，現在佛正在說。過去諸菩薩已經學過，未來諸菩薩將要學，現在諸菩薩正在學。這是諸佛的正法戒。如果一切佛、一切菩薩
【English Translation】 English version: 'Seven Views, Six Attachments'. The Clear Mirror of the Right Dharma. Furthermore, it is said that after a Buddha-son receives the Ten Inexhaustible Precepts (Shi Wu Jin Jie), the receiver transcends the Four Maras (Si Mo) and escapes the suffering of the Three Realms (San Jie). From birth to birth, they will not lose these precepts, which constantly accompany the practitioner until they attain Buddhahood. If all sentient beings in the past, future, and present do not receive these Bodhisattva Precepts (Pu Sa Jie), they cannot be called beings with consciousness, are no different from animals, cannot be called humans, and will forever be separated from the Sea of the Three Jewels (San Bao Hai). They are neither Bodhisattvas, nor men, nor women, nor ghosts, nor humans, but are called animals, called wrong views, called heretics, and are devoid of human feelings. Therefore, it is known that the Bodhisattva Precepts have a method for receiving them but no method for abandoning them. Even if one violates them, they are not lost until the end of future time. Moreover, if a Dharma Master (Fa Shi) can teach one person in any land to leave home and receive the Bodhisattva Precepts, this Dharma Master's merit surpasses building eighty-four thousand stupas. How much more so if it is two, three, or even hundreds of thousands of people, the fruit of their merit is immeasurable. The Dharma Master can be a husband and wife or any of the six relatives who mutually transmit the precepts. Those who receive the precepts enter the ranks of Bodhisattvas in the realms of all Buddhas, surpassing the suffering of three kalpas (San Jie) of birth and death. Therefore, one should receive them. It is better to receive and violate them than not to receive and not violate them. One who receives and violates them is called a Bodhisattva, while one who does not receive and does not violate them is called a heretic. Regarding the superiority or inferiority of conditions, the sutra says that there are three types of receiving precepts: first, receiving the true, superior precepts in the presence of all Buddhas and Bodhisattvas; second, after the Buddhas and Bodhisattvas have passed away, if there is a Bodhisattva within a thousand li (Chinese mile) who has received the precepts before, invite them to be the Dharma Master to teach me the precepts. I will first bow at their feet and should say, 'Please, Great Venerable, be my teacher and transmit the precepts to me.' The disciple receives the precepts of the Right Dharma, which are the middle-grade precepts; third, after the Buddha has passed away, if there is no Dharma Master within a thousand li, one should kneel with right knee on the ground and palms together before the images of all Buddhas and Bodhisattvas and vow to receive the precepts oneself. One should say, 'I, so-and-so, report to the Buddhas of the ten directions and the Bodhisattvas of the great earth, etc., that I will learn all the Bodhisattva Precepts.' These are the lower-grade precepts. The second and third situations are spoken of in the same way. Buddha-sons, these three ways of receiving precepts have been spoken of by the Buddhas of the past, will be spoken of by the Buddhas of the future, and are being spoken of by the Buddhas of the present. The Bodhisattvas of the past have already learned them, the Bodhisattvas of the future will learn them, and the Bodhisattvas of the present are learning them. These are the Right Dharma Precepts of all Buddhas. If all Buddhas and all Bodhisattvas
不入此法戒門。得無上道果虛空平等地者。無有是處。七眾總別者。三種戒中攝善攝生道俗相多同。攝律儀戒七眾儀各異。今就律儀辨其總別。受律儀戒方軌有二。一與餘二總受。二與餘二別受。總受方軌七眾無別。並牒三戒而總受故。故一羯磨通彼七眾。至於隨相所持各異。地持受法正就此也。若別受者七眾法異。若俗二眾受其五戒。至於隨相。又說六重二十八輕。具如善生優婆塞經。道中具足二眾受法。依白羯磨從十眾等。涅槃經云。受世教戒者白四羯磨然後乃得。正就此也。下之三眾各隨其法法同聲聞。大小先後者。于中有二。一先小后大。二先大后小。若先受小后受大者。前小乘戒為舍為在。又不殺等與聲聞同。為更新得為即前戒。一云。若迴心時小轉成大。故前小戒不捨而在。而不可名為小乘戒。以迴心故共聲聞戒更不新增。若不共戒受時新得。二云。迴心新受時。雖不捨前。而由期心異更增離殺等。如受具足時。更得離殺等。先大后小者。若退大入小即失大戒。若不退大隨學小者不失前大。雖受聲聞戒。不名為小乘人也。正受方法者。依菩薩地。方軌有八。一請師。文云。若諸菩薩欲于如是菩薩所學三種戒藏勤修學者。或是在家或是出家。先於無上正等菩提發弘願已。當審訪求同法菩薩已發大愿有智有力
【現代漢語翻譯】 現代漢語譯本： 如果不進入這種法戒之門，想要獲得無上道果，達到虛空般平等的境界，是不可能的。關於七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）的總相和別相，在三種戒（攝善法戒、攝眾生戒、攝律儀戒）中，攝善法戒和攝眾生戒在在家和出家眾之間有很多相同之處。而攝律儀戒，七眾的儀軌各有不同。現在就律儀戒來辨別其總相和別相。受律儀戒的方法有兩種：一是與其餘兩種戒一起總受，二是與其餘兩種戒分別受。總受的方法，七眾沒有區別，都是稟告三種戒而總受，所以一次羯磨（僧團會議）可以適用於七眾。至於隨相所持（根據具體情況持戒），則各有不同。《瑜伽師地論·菩薩地》的受法正是指這種情況。如果分別受戒，七眾的戒法就不同。如果在家二眾（優婆塞、優婆夷）受五戒，至於隨相，又說有六重戒和二十八輕戒，詳細內容見《善生經》、《優婆塞戒經》。出家二眾（比丘、比丘尼）受具足戒的方法，依據白四羯磨，從十眾等處受。《涅槃經》說：『受世教戒者，白四羯磨然後乃得。』說的就是這種情況。其餘的三眾（式叉摩那、沙彌、沙彌尼）各自隨其戒法，戒法與聲聞（小乘）相同。大小乘戒的先後順序，其中有兩種情況：一是先小乘后大乘，二是先大乘后小乘。如果先受小乘戒后受大乘戒，那麼之前的小乘戒是捨棄了還是仍然存在？又，不殺生等戒與聲聞戒相同，是重新獲得還是就是之前的戒？一種觀點認為，如果迴心向大乘，小乘戒就轉成大乘戒，所以之前的小乘戒沒有捨棄而仍然存在，但不能稱之為小乘戒，因為已經迴心了，與聲聞戒相比，不再新增。如果不共戒，受戒時新獲得。另一種觀點認為，迴心新受戒時，雖然不捨棄之前的戒，但由於發心不同，會增加遠離殺生等戒，如同受具足戒時，會額外獲得遠離殺生等戒。先大乘后小乘，如果退失大乘而入小乘，就失去了大乘戒。如果不退失大乘，只是隨學小乘戒，就不會失去之前的大乘戒。即使受了聲聞戒，也不能稱之為小乘人。正式的受戒方法，依據《菩薩地》，方法有八種：一是請師。經文說：『如果諸位菩薩想要在這樣的菩薩所學的三種戒藏中勤奮修學，或者是在家，或者是出家，首先要對無上正等菩提發起弘大的誓願，然後應當審慎地尋訪求得與自己持相同戒法的菩薩，這位菩薩已經發過大愿，具有智慧和力量。』
【English Translation】 English version: If one does not enter this gate of Dharma precepts, it is impossible to attain the supreme fruit of enlightenment and reach the state of equality like emptiness. Regarding the general and specific aspects of the seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, and upasikas), among the three types of precepts (precepts of accumulating good dharmas, precepts of benefiting sentient beings, and precepts of moral discipline), the precepts of accumulating good dharmas and benefiting sentient beings have many similarities between lay and monastic practitioners. However, the precepts of moral discipline have different observances for each of the seven assemblies. Now, let's distinguish the general and specific aspects based on the precepts of moral discipline. There are two methods for receiving the precepts of moral discipline: one is to receive them together with the other two precepts, and the other is to receive them separately from the other two precepts. In the method of receiving them together, there is no difference among the seven assemblies; all are reporting the three precepts and receiving them together. Therefore, one karma (sangha meeting) can be applied to all seven assemblies. As for the specific observances, they vary according to the circumstances. The method of receiving precepts in the Yogacarabhumi-sastra, Bodhisattva-bhumi refers to this situation. If the precepts are received separately, the precepts for the seven assemblies are different. If the two lay assemblies (upasakas and upasikas) receive the five precepts, regarding the specific observances, it is also said that there are six major precepts and twenty-eight minor precepts, as detailed in the Shengshan Sutra and Upasaka Precept Sutra. The method for the two monastic assemblies (bhikshus and bhikshunis) to receive the full precepts is based on the white four karmas, received from a group of ten or more. The Nirvana Sutra says: 'Those who receive the worldly precepts must first perform the white four karmas before they can obtain them.' This refers to this situation. The remaining three assemblies (shikshamanas, shramaneras, and shramanerikas) each follow their own precepts, which are the same as those of the Shravakas (Hinayana). Regarding the order of the Mahayana and Hinayana precepts, there are two situations: one is to receive the Hinayana precepts first and then the Mahayana precepts, and the other is to receive the Mahayana precepts first and then the Hinayana precepts. If one receives the Hinayana precepts first and then the Mahayana precepts, are the previous Hinayana precepts abandoned or do they still exist? Also, are the precepts of not killing, etc., which are the same as the Shravaka precepts, newly obtained or are they the same as the previous precepts? One view is that if one turns one's mind towards the Mahayana, the Hinayana precepts will be transformed into Mahayana precepts. Therefore, the previous Hinayana precepts are not abandoned but still exist, but they cannot be called Hinayana precepts because one has already turned one's mind. Compared to the Shravaka precepts, nothing new is added. If it is a non-common precept, it is newly obtained when receiving the precepts. Another view is that when one turns one's mind and newly receives the precepts, although the previous precepts are not abandoned, due to the difference in aspiration, the precepts of abstaining from killing, etc., will be increased, just like when receiving the full precepts, one will additionally obtain the precepts of abstaining from killing, etc. If one receives the Mahayana precepts first and then the Hinayana precepts, if one regresses from the Mahayana to the Hinayana, one will lose the Mahayana precepts. If one does not regress from the Mahayana but simply studies the Hinayana precepts, one will not lose the previous Mahayana precepts. Even if one receives the Shravaka precepts, one cannot be called a Hinayana practitioner. The formal method of receiving precepts, according to the Bodhisattva-bhumi, has eight aspects: first, inviting a teacher. The sutra says: 'If all Bodhisattvas wish to diligently study the three collections of precepts learned by such Bodhisattvas, whether they are lay or monastic, they must first make a great vow for unsurpassed, complete, and perfect enlightenment, and then carefully seek out a Bodhisattva who holds the same precepts as themselves, who has already made a great vow, and who possesses wisdom and strength.'
于語表義能授能開。于如是等功德具足勝菩薩所。先禮雙足。如是請言。我今欲于善男子所或長老所或大德所。乞受菩薩凈戒。唯愿須臾不辭勞倦。哀愍聽授。二求力。文云。既作如是無倒請已偏袒右肩。恭敬供養十方三世諸佛世尊已入大地得大智慧得大神力諸菩薩眾。現前專念彼諸功德。三乞戒。文云。隨其所有功能因力。生殷凈心戒小凈心。有智有力勝菩薩所謙下恭敬。膝輪據地或蹲跪坐。對佛像前作如是請。唯愿大德或言長老或善男子。哀愍授我菩薩凈戒。四長養凈心。文云。如是請已專念一境長養凈心。我今不久當得無盡無量無上功德藏。即隨思惟如是事已默然而住。五問緣。爾時有智有力菩薩于彼能行正行菩薩。以無亂心若坐若立而作是言。汝如是名善男子聽。或法弟聽。汝是菩薩不。彼應答言是。發菩提愿未。應答言已發。六正受。自此已后應作是言。汝如是名善男子戒法弟。欲於我所受諸菩薩一切學處受諸菩薩一切凈戒。謂律儀戒攝善法戒饒益有情戒。如是學處如是凈戒。過去一切菩薩已具。未來一切菩薩當具。普於十方現在一切菩薩今具。於是學處於是凈戒。過去一切菩薩已學。未來一切菩薩當學。現在一切菩薩今學。汝能受不。答言能受。授菩薩第二第三亦如是說。能受菩薩第二第三亦如是答。能
【現代漢語翻譯】 現代漢語譯本 能夠通過語言表達意義，能夠傳授和開示（佛法）。對於像這樣功德圓滿殊勝的菩薩，首先禮拜他們的雙足，然後這樣請求說：『我現在想在善男子（指有德行的男子）處，或者長老（指年長的僧人）處，或者大德（指有高尚品德的僧人）處，乞求受持菩薩凈戒。唯愿您暫時不要推辭勞累，慈悲地聽我受戒。』 第二是求加持力。經文中說：『在這樣毫無顛倒地請求之後，袒露右肩，恭敬地供養十方三世一切諸佛世尊，以及進入大地獲得大智慧、獲得大神力的諸菩薩眾。』在（受戒）現前專心憶念那些功德。 第三是乞戒。經文中說：『根據自己所有的能力和因緣，生起殷重清凈的心，即使是微小的清凈心也可以。在有智慧有力量的殊勝菩薩面前，謙虛恭敬，雙膝跪地或者蹲坐。』對著佛像前這樣請求：『唯愿大德（或說長老，或說善男子），慈悲地授予我菩薩凈戒。』 第四是長養凈心。經文中說：『這樣請求之後，專心專注於一個境界，長養清凈心。』『我不久將獲得無盡無量無上的功德寶藏。』這樣思維之後，默默地安住。 第五是問緣。這時，有智慧有力量的菩薩，對於那些能夠如法修行的菩薩，以不散亂的心，或坐或立，這樣說：『你，名叫某某的善男子，聽著（或者法弟（指一同修行的師兄弟）聽著）。你是菩薩嗎？』他應該回答說：『是。』『你發過菩提愿（指立志成佛的誓願）了嗎？』應該回答說：『已經發過。』 第六是正受。從這以後，應該這樣說：『你，名叫某某的善男子（或者戒法弟），想要在我這裡受持諸菩薩的一切學處，受持諸菩薩的一切凈戒，也就是律儀戒（防止惡行的戒律），攝善法戒（修習一切善法的戒律），饒益有情戒（利益一切眾生的戒律）。』『像這樣的學處，像這樣的凈戒，過去一切菩薩已經具足，未來一切菩薩將要具足，普遍於十方現在一切菩薩現在具足。』『對於這些學處，對於這些凈戒，過去一切菩薩已經學習，未來一切菩薩將要學習，現在一切菩薩現在學習。』『你能夠受持嗎？』回答說：『能夠受持。』授予菩薩戒第二遍、第三遍也像這樣說。能夠受戒的菩薩第二遍、第三遍也像這樣回答：『能夠。』
【English Translation】 English version It can express meaning through language, and can impart and reveal (the Dharma). Towards such accomplished and supreme Bodhisattvas, first bow to their feet, and then request thus: 'I now wish to request to receive the Bodhisattva precepts from a virtuous man (referring to a man of virtue), or an elder (referring to an elderly monk), or a great virtuous one (referring to a monk of noble character). May you not decline the labor for a moment, and compassionately listen to my receiving the precepts.' The second is to seek the power of blessing. The scripture says: 'After making such an undeluded request, expose the right shoulder, and respectfully make offerings to all Buddhas, World Honored Ones, of the ten directions and three times, and to the Bodhisattvas who have entered the earth and obtained great wisdom and great divine power.' Focus attentively on those merits in the (precept receiving) present. The third is to request the precepts. The scripture says: 'According to one's ability and conditions, generate a sincere and pure mind, even a small pure mind is acceptable. In front of a wise and powerful supreme Bodhisattva, be humble and respectful, kneel on both knees or squat.' Facing the Buddha image, request thus: 'May the great virtuous one (or elder, or virtuous man), compassionately grant me the Bodhisattva precepts.' The fourth is to cultivate a pure mind. The scripture says: 'After requesting thus, focus attentively on one state, and cultivate a pure mind.' 'I will soon obtain the inexhaustible, immeasurable, and supreme treasure of merit.' After thinking thus, remain silently. The fifth is to inquire about the conditions. At this time, a wise and powerful Bodhisattva, towards those Bodhisattvas who can practice the Dharma accordingly, with an undistracted mind, either sitting or standing, says thus: 'You, virtuous man named so-and-so, listen (or Dharma brother (referring to fellow practitioners) listen). Are you a Bodhisattva?' He should answer: 'Yes.' 'Have you made the Bodhi vow (referring to the vow to become a Buddha)?' He should answer: 'I have.' The sixth is the formal reception. From now on, it should be said: 'You, virtuous man named so-and-so (or precept Dharma brother), wish to receive from me all the learning places of the Bodhisattvas, to receive all the pure precepts of the Bodhisattvas, namely the precepts of discipline (precepts to prevent evil deeds), the precepts of gathering good dharmas (precepts to cultivate all good dharmas), and the precepts of benefiting sentient beings (precepts to benefit all sentient beings).' 'Such learning places, such pure precepts, all Buddhas of the past have already possessed, all Buddhas of the future will possess, universally all Buddhas of the present in the ten directions now possess.' 'Regarding these learning places, regarding these pure precepts, all Buddhas of the past have already learned, all Buddhas of the future will learn, all Buddhas of the present now learn.' 'Can you uphold them?' Answer: 'I can uphold them.' The second and third times of granting the Bodhisattva precepts are also said in this way. The Bodhisattva who can receive the precepts also answers in this way the second and third times: 'I can.'
授菩薩作如是問。乃第三授凈戒已。能受菩薩作如是答。乃至第三受凈戒已。七啟白請證。廣如彼文。八禮退。文云。如是已作受菩薩戒羯磨等事。授受菩薩俱起供養。普於十方無邊際諸世界中諸佛菩薩。頂禮雙足恭敬而退。授戒方軌眾師非一。且依地持。略述如是。諸說有不同。當尋諸本。校量顯勝者。如是菩薩所受律儀戒。于餘一切所受律儀戒最勝無上。無量無邊大功德藏之所隨逐。第一最上菩提心意樂之所發起。普能對治於一切有情一切種惡行。一切別解脫律儀。於此菩薩律儀戒。百分不及一。千分不及一。數計算喻鄔波尼殺曇分亦不及一。攝受一切大功德。問答遣疑者。問聲聞受法中不問種姓與愿。何故此中問此二事。答別解脫戒三乘通受。受法雖一隨愿通成。由是不應偏問一姓。亦不應總問有三姓不。未必審知隨一姓。故既不問姓。問愿亦廢。但使無遮難。通望三乘。得后隨修行各成果故。問三障皆障戒云何偏問業。答夫問難者必兼兩義。一決定為障。二相中有濫。業中七逆具斯兩義。一定為障。其過重故。二相有濫。無別標故。四隨煩惱非定為障。地獄等無濫。相別可識故。惑報不須問也。問具四五德方堪為師。何故經許夫婦互師。答受在家戒或可如經。出家五眾必須具德。問有人言。必先受聲聞戒后受
【現代漢語翻譯】 現代漢語譯本 授菩薩（菩薩：立志修習佛道，以救度一切眾生為己任的人）作這樣的提問。這是第三次授予清凈戒律之後。能夠接受菩薩戒的人這樣回答。乃至第三次接受清凈戒律之後，七次啟白請求諸佛菩薩作證。詳細內容如彼文所述。 第八，禮拜退席。經文說：『像這樣已經做了授予菩薩戒的羯磨（羯磨：佛教儀式）等事，授戒者和受戒者一同起身供養，普遍地向十方無邊無際的諸世界中的諸佛菩薩，頂禮雙足，恭敬地退席。』授予戒律的方法和軌範，眾位師父的說法不盡相同。且依據《瑜伽師地論·本地分·持戒品》（簡稱《地持》）略作敘述。各種說法有所不同，應當查閱各種版本，校對衡量，選取更殊勝的說法。像這樣菩薩所受的律儀戒，對於其他一切所受的律儀戒來說，是最殊勝、無上的。無量無邊的大功德寶藏都隨之而來。由第一、最上的菩提心（菩提心：立志覺悟的心）意樂所發起，普遍能夠對治一切有情（有情：一切有感情的眾生）的一切種類的惡行。一切別解脫律儀（別解脫律儀：防止身口意三業造惡的戒律），與此菩薩律儀戒相比，百分之一都比不上，千分之一都比不上，用數學計算、用比喻、用鄔波尼殺曇分（鄔波尼殺曇分：古印度的一種極小的計量單位）來衡量，也比不上。它能攝受一切大功德。 問答消除疑惑：有人問：『聲聞（聲聞：聽聞佛陀教誨而證悟的修行者）受法中不問種姓和願望，為什麼這裡要問這兩件事？』 回答說：『別解脫戒三乘（三乘：聲聞乘、緣覺乘、菩薩乘）都可以接受。受法雖然一樣，但隨各人的願望而成就。因此不應該只問一個姓氏，也不應該總問是否有三種姓氏。未必能審知是哪一個姓氏。所以既然不問姓氏，問願望也就沒有意義了。只要沒有遮難，通望三乘，以後隨各自修行而各自成就。』 問：『三種障礙（三種障礙：煩惱障、業障、報障）都會障礙受戒，為什麼偏偏問業障？』 答：『提問難的人必定兼顧兩種含義：一是決定是障礙，二是相狀中有混淆。業障中的七逆罪（七逆罪：殺父、殺母、殺阿羅漢、破和合僧、出佛身血），具備這兩種含義。一是決定是障礙，因為罪過嚴重。二是相狀上有混淆，沒有特別標明。四隨煩惱（四隨煩惱：忿、恨、覆、惱）不是決定是障礙，地獄等沒有混淆，相狀容易識別，所以惑障和報障不需要問。』 問：『具備四種或五種德行才堪為師，為什麼經典允許夫婦互為師？』 答：『受在家戒或許可以如經典所說。出家五眾（出家五眾：比丘、比丘尼、沙彌、沙彌尼、式叉摩那）必須具備德行。 問：『有人說，必須先受聲聞戒，然後才能受菩薩戒，這種說法對嗎？』
【English Translation】 English version The Bodhisattva (Bodhisattva: A person who has committed to the path of Buddhism, taking on the responsibility of saving all sentient beings) makes such an inquiry. This is after the third granting of the pure precepts. One who is able to receive the Bodhisattva precepts answers in this way. And so on, after the third receiving of the pure precepts, there are seven declarations requesting certification. The details are as described in that text. Eighth, bowing and departing. The text says: 'Having thus performed the Karma (Karma: Buddhist ritual) and other matters of granting the Bodhisattva precepts, both the giver and receiver of the precepts rise together to make offerings, universally to all Buddhas and Bodhisattvas in the boundless worlds of the ten directions, bowing at their feet with reverence and departing.' The methods and standards for granting precepts vary among the masters. Let us briefly describe them based on the Yogācārabhūmi-śāstra, Bodhisattvabhūmi (also known as Bodhisattvabhūmi). There are differences in various explanations, so one should consult various versions, compare and measure them, and choose the more superior explanation. Thus, the ethical precepts received by a Bodhisattva are the most supreme and unsurpassed among all other ethical precepts received. Limitless and boundless treasures of great merit follow it. It is initiated by the intention of the first and foremost Bodhicitta (Bodhicitta: The mind of enlightenment), and it universally counteracts all kinds of evil deeds of all sentient beings (sentient beings: all beings with feelings). All Prātimokṣa (Prātimokṣa: precepts to prevent evil deeds of body, speech, and mind) precepts cannot compare to these Bodhisattva ethical precepts, not even by one percent, not even by one thousandth, not even by calculation, metaphor, or Upanishad-shatamsha (Upanishad-shatamsha: an extremely small unit of measurement in ancient India). It encompasses all great merits. Questions and answers to dispel doubts: Someone asks: 'In the Dharma transmission of the Śrāvakas (Śrāvakas: practitioners who attain enlightenment by hearing the Buddha's teachings), lineage and vows are not asked about. Why are these two matters asked about here?' The answer is: 'The Prātimokṣa precepts can be received by all three vehicles (three vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Although the Dharma transmission is the same, it is accomplished according to each person's vows. Therefore, one should not ask about only one lineage, nor should one ask in general whether there are three lineages. It may not be possible to discern which lineage it is. Therefore, since lineage is not asked about, asking about vows is also meaningless. As long as there are no obstacles, looking towards the three vehicles, each will achieve according to their respective practices in the future.' Question: 'All three hindrances (three hindrances: afflictions, karma, and retribution) obstruct the receiving of precepts, so why specifically ask about karmic hindrances?' Answer: 'The person asking the question must consider two meanings: first, it is definitely an obstacle; second, there is confusion in the appearance. The seven heinous crimes (seven heinous crimes: killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) in karmic hindrances possess these two meanings. First, it is definitely an obstacle because the transgression is severe. Second, there is confusion in the appearance, as it is not specifically indicated. The four secondary afflictions (four secondary afflictions: anger, resentment, concealment, vexation) are not definitely obstacles. There is no confusion in hells, etc., and the appearance is easily recognizable, so afflictive hindrances and retributive hindrances do not need to be asked about.' Question: 'One must possess four or five virtues to be qualified as a teacher, so why do the scriptures allow husband and wife to be teachers to each other?' Answer: 'Receiving lay precepts may be as the scriptures say. The five groups of renunciants (five groups of renunciants: Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Shikshamanas) must possess virtues. Question: 'Some say that one must first receive the Śrāvaka precepts before receiving the Bodhisattva precepts. Is this statement correct?'
菩薩戒。是義云何。答未必然也。何容菩薩必先起小心然後入大乘。然經說云。若言不受優婆塞戒沙彌戒比丘戒得菩薩戒。無有是處。譬如重樓不由初級得第二級。無有是處者。要由律儀為依止故。方得后二。故作是說。自余問答不復更顯。違緣失受者。菩薩地云。略由二緣舍諸菩薩凈戒律儀。一者棄捨無上正等菩提大愿。二者現行上品纏犯他勝處法。抉擇分云。又舍因緣略有四種。一者決定發起受心不同分心。二者若於有所識別大丈夫前。故意發起棄捨語言。三者總別毀犯四種他所勝法。四者若以增上品纏。總別毀犯隨順四種他所勝法。由此因緣當知棄捨菩薩律儀。若有還得清凈受心。復應還受。問二四舍緣得相攝不。答。一云。得相攝。數有開合體無別故。四中前二分二中初。后二類於二中第二。是故二四得互相攝。有云。不然。不同分心可得攝初緣。發言棄捨云何初緣收。對人棄捨時未必退愿故。謂有先受苾芻等戒復遇因緣舍。作勤策等時。雖不棄捨菩提大愿。而得棄捨先所受故。若不爾者。既舍愿時已得舍戒。何須對人發棄捨言。設便退愿時即發言棄捨。則不應別分為二緣。又四中第四應攝二中后。同說增上纏毀犯他勝故。四中第三不得增上。云何得攝二中後緣。又何者是他勝。何者順他勝。而言第二攝后二
【現代漢語翻譯】 現代漢語譯本 菩薩戒。這是什麼意思呢？回答是未必如此。怎麼能說菩薩必須先發起小乘之心，然後才能進入大乘呢？然而經典上說，如果說不受優婆塞戒（在家男居士戒）、沙彌戒（出家男眾戒）、比丘戒（具足戒），就能得到菩薩戒，這是不可能的。譬如建造重樓，不從第一級開始就得到第二級，這是不可能的。一定要以律儀為基礎，才能得到后兩種戒。所以才這樣說。其餘的問答不再詳細解釋。 關於違緣和失去戒體的情況，《菩薩地持經》中說，大致由於兩種因緣會捨棄菩薩的清凈戒律儀：一是捨棄無上正等菩提的大愿；二是現行上品煩惱，犯了他勝處法（根本重罪）。 《抉擇分》中說，舍戒的因緣大致有四種：一是決定發起受戒之心，與之前心意不定不同；二是在能夠識別事理的成年人面前，故意發起舍戒的語言；三是總的或分別地毀犯四種他所勝法；四是以增長的上品煩惱，總的或分別地毀犯隨順四種他所勝法。由於這些因緣，應當知道會捨棄菩薩律儀。如果有人還能生起清凈的受戒之心，就應該重新受戒。 問：兩種舍戒的因緣和四種舍戒的因緣可以互相包含嗎？答：一種觀點認為可以互相包含，因為數量上有開合，但本質沒有區別。四種中的前兩種相當於兩種中的第一種，后兩種類似於兩種中的第二種。所以兩種和四種可以互相包含。 另一種觀點認為不然。心意不定可以包含在第一種因緣中，但發言舍戒怎麼能包含在第一種因緣中呢？因為對人舍戒時，未必退失菩提大愿。比如有人先受了比丘等戒，後來遇到因緣舍戒，做勤策（沙彌）等時，雖然不捨棄菩提大愿，但卻捨棄了先前所受的戒。如果不是這樣，既然捨棄大愿時就已經舍戒，為什麼還要對人說舍戒的話呢？假設退失大愿時就立即發言舍戒，就不應該分別分為兩種因緣。 又，四種中的第四種應該包含在兩種中的后一種，因為都說了以增長的上品煩惱毀犯他勝。四種中的第三種沒有增長的上品煩惱，怎麼能包含在兩種中的后一種因緣呢？又，什麼是他勝，什麼是順他勝？為什麼說第二種包含后兩種呢？
【English Translation】 English version The Bodhisattva Precepts. What is the meaning of this? The answer is not necessarily so. How can it be said that a Bodhisattva must first generate a Hinayana (small vehicle) mind before entering the Mahayana (great vehicle)? However, the scriptures say that if one says that one can receive the Bodhisattva precepts without receiving the Upasaka precepts (layman's precepts), the Shramanera precepts (novice monk's precepts), or the Bhikshu precepts (fully ordained monk's precepts), there is no such thing. It is like building a multi-story building, one cannot get to the second level without starting from the first level. It is impossible. One must rely on the precepts as a foundation in order to obtain the latter two. That is why it is said this way. The remaining questions and answers will not be explained in detail. Regarding adverse conditions and the loss of the precepts, the Bodhisattvabhumi (Stages of a Bodhisattva) says that roughly due to two conditions, one will abandon the pure precepts of the Bodhisattva: first, abandoning the great vow of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); second, engaging in superior afflictions and violating the Parajika dharmas (defeats, root downfalls). The Viniścaya-saṃgrahaṇī (Compendium of Ascertainments) says that there are roughly four causes for abandoning the precepts: first, the determined arising of the mind to receive the precepts, which is different from the previous wavering mind; second, intentionally uttering words of abandoning the precepts in front of an adult who can discern right from wrong; third, generally or specifically violating the four Parajika dharmas; fourth, with increasing superior afflictions, generally or specifically violating the dharmas that accord with the four Parajika dharmas. Due to these causes, one should know that one will abandon the Bodhisattva precepts. If someone can still generate a pure mind to receive the precepts, they should receive them again. Question: Can the two causes for abandoning the precepts and the four causes for abandoning the precepts be mutually inclusive? Answer: One view is that they can be mutually inclusive, because there are openings and closings in number, but there is no difference in essence. The first two of the four are equivalent to the first of the two, and the latter two are similar to the second of the two. Therefore, the two and the four can be mutually inclusive. Another view is that it is not so. A wavering mind can be included in the first cause, but how can uttering words of abandoning the precepts be included in the first cause? Because when abandoning the precepts in front of someone, one may not necessarily lose the great vow of Bodhi. For example, someone who has previously received the Bhikshu precepts, etc., later encounters conditions to abandon the precepts and becomes a Shramanera (novice monk), etc., although they do not abandon the great vow of Bodhi, they abandon the precepts they had previously received. If this were not the case, since one has already abandoned the precepts when abandoning the great vow, why would one need to say words of abandoning the precepts to someone? Also, the fourth of the four should be included in the latter of the two, because both speak of violating the Parajika with increasing superior afflictions. The third of the four does not have increasing superior afflictions, so how can it be included in the latter cause of the two? Also, what is a Parajika, and what is a dharma that accords with a Parajika? Why is it said that the second includes the latter two?
耶。若言第三犯他勝者即本地說四種他勝。第四毀犯順他勝者即十重中前六重者。本地中雲。四種他勝要上纏犯方得舍戒。云何第三緣唯云總別犯。故知四中三非二緣所收。若爾何者是。謂犯殺等前四重時。不待上纏隨犯皆舍。若犯后四或后六時。要起上纏方得舍戒。后四或六非性重。故唯于菩薩名重。非余。前四反前。故於一切名重。后四或六雖非性重。順性重故名隨他勝。問如上所引。本業經云。菩薩戒有受法而無舍法。有犯不失。盡未來際。何故論云二四緣舍。此說豈不達經言耶。答約義各別。故不相違。是義云何。言失戒者。舍要期思所薰種上運運增上防攝功能。若論種體。一薰永在。若言功能。或違緣失。以體從功故論言舍戒。以能從體故經云不失。故彼經云。一切菩薩凡聖戒盡心為體。是故心盡戒亦盡。心無盡故戒亦無盡。問若爾聲聞戒五緣應不失。答據體實應然。但佛為彼聲聞教中。多就功能說戒是色。是故不說永在不失。聲聞所受五緣舍者。一命終舍。二二形舍。三斷善根舍。四作法舍。五犯重舍。菩薩所受期盡未來際。是故無有命終時舍。二形亦許受菩薩戒。是故無有二形生舍。起不同心便失戒。故不待斷善方舍。辨受體訖。又次明隨行。隨行有二。若上品人從初受后乃至菩提。一向專精無有毀犯
【現代漢語翻譯】 現代漢語譯本： 耶（梵文：ya）。如果說第三種犯他勝罪，就是指《瑜伽師地論·本地分》所說的四種他勝罪。第四種毀犯順他勝罪，就是指十重戒中的前六重戒。《瑜伽師地論·本地分》中說：『四種他勝罪要生起上纏煩惱才算舍戒。』為什麼第三種緣只說總犯和別犯呢？因此可知四種他勝罪中的三種不被這兩種緣所包含。如果這樣，那麼什麼才是呢？就是指犯殺等前四重戒時，不需要生起上纏煩惱，隨犯即舍戒。如果犯后四重戒或后六重戒時，要生起上纏煩惱才算舍戒。后四重戒或后六重戒不是性戒（根本戒），所以只對菩薩來說是重戒，對其他人不是。前四重戒與此相反，所以對一切人來說都是重戒。后四重戒或后六重戒雖然不是性戒，但順於性戒，所以稱為隨他勝罪。 問：如上面所引用的《梵網經》說：『菩薩戒有受法而無舍法，有犯不失，盡未來際。』為什麼《瑜伽師地論》說二緣或四緣舍戒呢？這難道不是違背經文嗎？答：從意義上來說各有不同，所以不相違背。這是什麼意思呢？說失戒，是指捨棄了要期思（立誓時的心念）所熏習的種子上的運運增上防攝功能。如果從種子本體來說，一旦熏習就永遠存在。如果從功能來說，可能會因為違緣而失去。因為本體隨從功能，所以論中說舍戒。因為功能隨從本體，所以經中說不失。所以《梵網經》說：『一切菩薩凡聖戒盡心為體，是故心盡戒亦盡，心無盡故戒亦無盡。』 問：如果這樣，那麼聲聞戒的五緣應該也不失才對。答：從本體上來說確實應該如此。但佛陀在聲聞教中，大多就功能來說戒是色法，所以不說永遠存在不失。聲聞所受的五緣舍戒是：一、命終舍；二、二形（指男性生殖器缺失或同時具有男女兩性性徵）舍；三、斷善根舍；四、作法舍；五、犯重舍。菩薩所受的戒期限是盡未來際，所以沒有命終時舍戒。二形也允許受菩薩戒，所以沒有二形生舍戒。生起不同的心念便會失戒，所以不需要等到斷善根才舍戒。辨別受戒的體性完畢。接下來闡明隨行。隨行有兩種：如果是上品人，從最初受戒后乃至菩提（覺悟），一直專精修行，沒有毀犯。
【English Translation】 English version: Ya (Sanskrit: ya). If it is said that the third offense of 'defeat' (他勝, tasya parājayaḥ) refers to the four types of 'defeat' as described in the Yogācārabhūmi-śāstra, Local Section. The fourth, violating what accords with 'defeat' refers to the first six of the ten major precepts. The Local Section states: 'The four types of 'defeat' require the arising of 'upper entanglement' (上纏, upakleśa) to relinquish the precepts.' Why does the third condition only mention general and specific offenses? Therefore, it is known that three of the four types of 'defeat' are not included in these two conditions. If so, what are they? They refer to when committing the first four major precepts, such as killing, without needing to arise 'upper entanglement', one relinquishes the precepts upon committing them. If one commits the latter four or latter six precepts, one must arise 'upper entanglement' to relinquish the precepts. The latter four or six precepts are not fundamental precepts (性重, prakṛti-sthāpana), so they are only considered major precepts for Bodhisattvas, not for others. The former four are the opposite, so they are considered major precepts for everyone. Although the latter four or six precepts are not fundamental precepts, they accord with fundamental precepts, so they are called 'following defeat'. Question: As quoted above, the Brahmajāla Sūtra states: 'Bodhisattva precepts have a method of receiving but no method of relinquishing; committing offenses does not cause loss, extending to the end of future time.' Why does the Yogācārabhūmi-śāstra say that two or four conditions cause relinquishment of the precepts? Does this not contradict the sutra? Answer: In terms of meaning, they are different, so they do not contradict each other. What does this mean? Saying 'losing the precepts' refers to relinquishing the function of progressive increase and protection (運運增上防攝功能) on the seed (種子, bīja) that is cultivated by the thought of commitment (要期思, samaya-citta). If considering the essence of the seed, once cultivated, it remains forever. If considering the function, it may be lost due to adverse conditions. Because the essence follows the function, the treatise says 'relinquishing the precepts'. Because the function follows the essence, the sutra says 'not losing'. Therefore, the Brahmajāla Sūtra states: 'All Bodhisattva precepts, both for ordinary and noble beings, take the mind as their essence; therefore, when the mind ends, the precepts also end; when the mind does not end, the precepts also do not end.' Question: If so, then the five conditions for relinquishing the Śrāvaka precepts should also not cause loss. Answer: In terms of essence, it should indeed be so. However, in the Śrāvaka teachings, the Buddha mostly speaks of the precepts as form (色, rūpa) in terms of function, so he does not say that they remain forever and are not lost. The five conditions for relinquishing the precepts received by Śrāvakas are: 1. relinquishing at the end of life; 2. relinquishing due to being of two genders (二形, ubhayavyañjana, referring to those lacking male genitalia or possessing both male and female characteristics); 3. relinquishing due to severing roots of virtue (斷善根, kuśala-mūla); 4. relinquishing due to formal procedure (作法, karma-kriyā); 5. relinquishing due to committing a major offense. The precepts received by Bodhisattvas have a limit extending to the end of future time, so there is no relinquishing at the end of life. Those of two genders are also allowed to receive Bodhisattva precepts, so there is no relinquishing due to being of two genders. Arising a different thought will cause loss of the precepts, so there is no need to wait until severing roots of virtue to relinquish the precepts. The distinction of the nature of receiving the precepts is complete. Next, the subsequent practices are explained. There are two types of subsequent practices: If one is a superior person, from the initial receiving of the precepts until Bodhi (菩提, bodhi, enlightenment), one is always dedicated and diligent in practice, without any violations.
。若中下人隨緣戒犯。而憶本受犯已還凈。此二皆得名隨學戒。總說雖然。于中更就三戒別顯隨相。律儀戒中隨行相者。如經中說。成就尸羅善能防護別解脫律儀。軌則所行皆悉圓滿。見微細罪生大怖畏。于諸學處善能受學。成就尸羅者。能護凈尸羅故。謂受持凈戒相應無缺。故名成就尸羅。善能防護別解脫律儀者。能善護持出離尸羅故。謂為求解脫別別防護所有律儀故名別解脫律儀。由此律儀能速出離生死苦故。軌則所行皆悉圓滿者。具凈尸罹難為毀責故。軌則圓滿者。諸威儀等非聰慧人所呵責故。所行圓滿者。遠離五種諸比丘眾所不行處故。何等為五。謂倡令家淫女家酤酒家王家旃荼羅羯恥那家。見微細罪生大怖畏者。勇猛恭敬所學尸羅故。于遮罪中勇猛恭敬修學護持。猶如性罪。是名見微細罪生大怖畏。于諸學處善能受學者。圓滿受學所學尸羅故。謂具足圓滿受學學處。是名于諸學所善能受學。攝善法戒隨學相者。謂諸菩薩于攝善法戒勤修習時。略於六心應善觀察。何等為六。一輕蔑心。二懈怠俱行心。三有覆弊心。四勤勞倦心。五病隨行心。六障隨行心。若諸菩薩于善法中所有輕心無勝解心及陵蔑心。名輕蔑心。若有懶情憍醉放逸所纏繞心。名懈怠俱行心。若貪慾等隨有一蓋或諸煩惱及隨煩惱所纏繞心。名有
【現代漢語翻譯】 若中下根器的人，隨順因緣觸犯了戒律，但憶起最初受戒時的誓言，並懺悔清凈，這兩種情況都可以稱為『隨學戒』。總的來說是這樣，但更進一步，可以就律儀戒、攝善法戒、饒益有情戒這三種戒分別闡明隨學的具體表現。 在律儀戒中，隨行之相是這樣的，如經中所說：『成就尸羅（戒，道德行為），善能防護別解脫律儀（個人解脫的戒律），軌則所行皆悉圓滿，見微細罪生大怖畏，于諸學處善能受學。』 『成就尸羅』，是指能夠守護清凈的戒律，也就是受持清凈的戒律，相應而不缺漏，所以稱為『成就尸羅』。 『善能防護別解脫律儀』，是指能夠很好地護持出離的戒律，也就是爲了求解脫，分別防護所有的律儀，所以稱為『別解脫律儀』。通過這些律儀，能夠迅速脫離生死之苦。 『軌則所行皆悉圓滿』，是指具備清凈的戒律，難以被毀壞指責。『軌則圓滿』，是指各種威儀等，不會被有智慧的人所呵責。『所行圓滿』，是指遠離五種比丘眾不應前往的地方。 哪五種呢？分別是倡令家（妓院），**家（屠宰場），酤酒家（酒館），王家（王宮），旃荼羅羯恥那家（賤民的住所）。 『見微細罪生大怖畏』，是指對於所學的戒律，勇猛恭敬。對於遮罪（佛制戒）也像性罪（自性罪）一樣，勇猛恭敬地修學護持，這就叫做『見微細罪生大怖畏』。 『于諸學處善能受學』，是指圓滿地受持學習所學的戒律，也就是具足圓滿地受持學習學處，這就叫做『于諸學處善能受學』。 攝善法戒的隨學之相是這樣的：菩薩在勤奮修習攝善法戒時，略微來說，應該善於觀察六種心。哪六種呢？一是輕蔑心，二是懈怠俱行心，三是有覆弊心，四是勤勞倦心，五是病隨行心，六是障隨行心。 如果菩薩對於善法，有輕視的心、沒有勝解的心以及輕慢的心，就叫做輕蔑心。如果有懶惰的情緒、驕傲、沉醉、放逸所纏繞的心，就叫做懈怠俱行心。如果貪慾等任何一種蓋障，或者各種煩惱以及隨煩惱所纏繞的心，就叫做有覆
【English Translation】 If people of middle or lower capacity, due to circumstances, violate a precept, but recall the original vow made when receiving the precepts and repent to purify themselves, both of these situations can be called 'following the precepts'. This is the general explanation, but further, we can separately clarify the specific manifestations of following the precepts in the three types of precepts: the Pratimoksha precepts (律儀戒), the precepts of accumulating good dharmas (攝善法戒), and the precepts of benefiting sentient beings (饒益有情戒). In the Pratimoksha precepts, the aspect of following is like this, as stated in the sutra: 'Accomplishing Shila (尸羅, moral conduct), being able to well protect the Pratimoksha vows (別解脫律儀, vows of individual liberation), conduct and behavior are all complete, seeing even the slightest fault generates great fear, and being able to well learn in all areas of learning.' 'Accomplishing Shila' means being able to guard pure precepts, that is, upholding pure precepts, corresponding and without deficiency, therefore it is called 'Accomplishing Shila'. 'Being able to well protect the Pratimoksha vows' means being able to well protect the precepts of liberation, that is, in order to seek liberation, separately protecting all the vows, therefore it is called 'Pratimoksha vows'. Through these vows, one can quickly escape the suffering of birth and death. 'Conduct and behavior are all complete' means possessing pure precepts, difficult to be destroyed or blamed. 'Conduct is complete' means that various behaviors, etc., will not be criticized by wise people. 'Behavior is complete' means staying away from the five places that monks should not go to. What are the five? They are brothels (倡令家), slaughterhouses (**家), taverns (酤酒家), royal palaces (王家), and the residences of Chandalas and Katchinas (旃荼羅羯恥那家, outcastes). 'Seeing even the slightest fault generates great fear' means being courageous and respectful towards the precepts being learned. Towards the prohibited precepts (遮罪, precepts established by the Buddha), one should cultivate and uphold them with courage and respect, just like the inherent precepts (性罪, naturally sinful precepts). This is called 'Seeing even the slightest fault generates great fear'. 'Being able to well learn in all areas of learning' means completely upholding and learning the precepts being learned, that is, fully and completely upholding and learning the areas of learning. This is called 'Being able to well learn in all areas of learning'. The aspect of following the precepts of accumulating good dharmas is like this: When Bodhisattvas diligently cultivate the precepts of accumulating good dharmas, briefly speaking, they should be good at observing six types of minds. What are the six? First, a contemptuous mind; second, a mind accompanied by laziness; third, a concealing and corrupt mind; fourth, a mind weary from diligence; fifth, a mind accompanied by illness; sixth, a mind accompanied by obstacles. If a Bodhisattva has a contemptuous mind, a mind without superior understanding, and a disdainful mind towards good dharmas, it is called a contemptuous mind. If there is a lazy mood, arrogance, intoxication, or a mind entangled by indulgence, it is called a mind accompanied by laziness. If any one of the coverings such as greed, or various afflictions and secondary afflictions entangle the mind, it is called a covered
覆弊心。若住勇猛增上精進身疲心倦映弊其心。名勤勞倦心。若有諸病損惱其心。無有力能不堪修行。名病隨行心。若有喜樂談論等障隨逐其心。名障隨行心。菩薩於此六種心中應正觀察。我于如是六種心中。為有隨一現前耶。為無有耶。於前三心。菩薩一向不應生起。設已生起。不應忍受。若有忍受而不棄捨。遍於一切皆名有罪。勤勞倦心現在前時。由此心故舍善方便。若為暫息身心疲惱當於善法多修習者。當知無罪。若於一切畢竟舍離。謂我何用精勤修習如是善法。令我現在安住此苦。若如是者。當知有罪。病隨行心現在前時。於此無有自在。不隨所欲修善加行。雖復忍受。而無有罪。障隨行心現在前時。若不隨欲墮在其中。或觀此中有大義利。雖復忍受。而無有罪。若隨所欲故入其中。或觀是中無有義利。或少義利而故忍受。當知有罪。如是六心前三生已而忍受者一向有罪。病隨行心雖復忍受一向無罪。余之二心若生起已而忍受者或是有罪。或是無罪。攝眾生戒隨學相者。若諸菩薩于作有情利益戒中勤修習時。當正觀察六處支攝行。所謂自他財衰財盛法衰法盛是名六處。言財衰者。謂衣食等未得不得得已斷壞。與此相違當知財盛。言法衰者。謂越所學于先未聞勝義所攝如來所說微妙法句。不得聽聞。如不聽聞先
所未聞。如是于先所未思惟不得思惟。有聽聞障有思惟障。設得聞思尋復忘失。于所未證修所成善而未能證。設證還退。與此相違當知法盛。此中菩薩作自法衰令他財盛。此不應為。如令財盛。法盛亦爾。此中義者。越學所攝及能隨順越學所攝。或於證法退失所攝。當知法衰。又諸菩薩作自財衰令他財盛。若此財盛不引法衰。此則應為。若引法衰。此不應為。如令財盛。法盛亦爾。又諸菩薩作自財盛令他財盛。此則應為。如令財盛。法盛亦爾。又諸菩薩作自法盛令他財盛。此則應為。如令財盛。法盛亦爾。于如是事若不修行名為有罪。若正修行是名無罪(此中律儀文鈔對法。餘二戒文鈔瑜伽七十五卷)。又七十五云。若有於此三種所受菩薩戒中隨有所闕。當知非護當言不護。菩薩律儀不當言護。此三種戒由律儀戒之所攝持令其和合。若能於此精勤修護。亦能精勤守護餘二。若有於此不能守護。亦于餘二不能守護。是故若有毀律儀名毀一切。菩薩律儀並隨略說。戒之宗趣其義粗爾。次體相者。體謂戒之自性即表無表。三業為體。不同聲聞唯制七支。三業十支戒各有表無表。廣辨業相當詳論。相者。戒之種類。謂十重四十八輕。余教出沒如理應尋。過事重者。製爲重戒。反上為輕。問此經中既說十重。何故善生唯辨前六。
【現代漢語翻譯】 現代漢語譯本 所未曾聽聞的。像這樣，對於先前未曾思惟，無法思惟的事情，會有聽聞的障礙，會有思惟的障礙。即使聽聞和思惟了，尋思之後又會忘失。對於尚未證得的修所成善法，未能證得。即使證得了，還會退失。與此相反的情況，應當知道是法盛。這裡，菩薩使自己的法衰損，使他人的財富增長，這是不應該做的。如同使財富增長一樣，使法增長也是如此。這裡所說的意義是，超越了學處所攝的，以及能夠隨順超越學處所攝的，或者對於證法退失所攝的，應當知道是法衰。另外，諸位菩薩使自己的財富衰損，使他人的財富增長，如果這種財富的增長不會導致法的衰損，這是應該做的。如果導致法的衰損，這是不應該做的。如同使財富增長一樣，使法增長也是如此。另外，諸位菩薩使自己的財富增長，使他人的財富增長，這是應該做的。如同使財富增長一樣，使法增長也是如此。另外，諸位菩薩使自己的法增長，使他人的財富增長，這是應該做的。如同使財富增長一樣，使法增長也是如此。對於這樣的事情，如果不修行，就叫做有罪；如果正確地修行，就叫做無罪（這裡律儀見《文鈔對法》，其餘二戒見《文鈔瑜伽》第七十五卷）。 《瑜伽師地論》第七十五卷中說：『如果有人對於這三種所受的菩薩戒中，隨便有所缺失，應當知道這不是守護，應當說是不守護。菩薩的律儀不應當說是守護。』這三種戒由律儀戒的攝持，使它們和合。如果能夠對此精勤地修護，也能精勤地守護其餘兩種。如果對於此不能守護，對於其餘兩種也不能守護。所以如果有人毀壞律儀，就叫做毀壞一切。菩薩的律儀以及隨略所說的，戒的宗趣，其意義大概如此。其次是體相，體是指戒的自性，即表色和無表色。以三業為體，不同於聲聞戒只限制七支。三業十支戒各有表色和無表色。詳細辨別業相，應當詳細討論。相是指戒的種類，即十重戒和四十八輕戒。其他教派的出現和消失，應當如理地尋究。過失嚴重的，制定為重戒；反之則為輕戒。問：這部經中既然說了十重戒，為什麼《善生經》只辨別了前六條？
【English Translation】 English version That which has not been heard. Thus, regarding that which has not been previously contemplated, and cannot be contemplated, there is an obstacle to hearing and an obstacle to contemplation. Even if one hears and contemplates, after reflection, one forgets again. Regarding the wholesome Dharma attained through cultivation that has not yet been realized, one fails to realize it. Even if one realizes it, one regresses. The opposite of this should be known as the flourishing of Dharma. Here, a Bodhisattva causes their own Dharma to decline, while causing others' wealth to increase; this should not be done. Just as with causing wealth to increase, so it is with causing Dharma to flourish. Here, the meaning is that which transcends the precepts of learning, and that which accords with transcending the precepts of learning, or that which is included in the loss of realized Dharma, should be known as the decline of Dharma. Furthermore, if Bodhisattvas cause their own wealth to decline while causing others' wealth to increase, if this increase in wealth does not lead to a decline in Dharma, this should be done. If it leads to a decline in Dharma, this should not be done. Just as with causing wealth to increase, so it is with causing Dharma to flourish. Furthermore, if Bodhisattvas cause their own wealth to increase while causing others' wealth to increase, this should be done. Just as with causing wealth to increase, so it is with causing Dharma to flourish. Furthermore, if Bodhisattvas cause their own Dharma to flourish while causing others' wealth to increase, this should be done. Just as with causing wealth to increase, so it is with causing Dharma to flourish. Regarding such matters, if one does not practice, it is called sinful; if one practices correctly, it is called without sin (Here, the precepts of discipline are found in the 'Wen Chao Dui Fa', and the other two precepts are found in the 'Wen Chao Yoga', volume 75). Also, volume 75 of the 'Yogacarabhumi-sastra' says: 'If someone is deficient in any of these three kinds of Bodhisattva precepts that have been received, it should be known that this is not protection; it should be said that it is not protection. The Bodhisattva's discipline should not be said to be protected.' These three kinds of precepts are upheld by the precepts of discipline, causing them to be harmonious. If one can diligently cultivate and protect this, one can also diligently protect the other two. If one cannot protect this, one cannot protect the other two. Therefore, if someone violates the discipline, it is called violating everything. The Bodhisattva's discipline, along with the briefly stated essence of the precepts, its meaning is roughly like this. Next is the substance and characteristics; the substance refers to the nature of the precepts themselves, namely the expressed and unexpressed. The three karmas are the substance, unlike the Sravaka precepts which only restrict seven branches. The three karmas and ten branches of the precepts each have expressed and unexpressed aspects. To distinguish the karmic aspects in detail, one should discuss them in detail. The characteristics refer to the types of precepts, namely the ten major precepts and the forty-eight minor precepts. The emergence and disappearance of other schools should be investigated according to reason. Serious transgressions are established as major precepts; the opposite is a minor precept. Question: Since this sutra speaks of the ten major precepts, why does the 'Upasaka Precept Sutra' only distinguish the first six?
菩薩地中唯說后四。答此經中通就七眾共所持。故具說十重。善生別約在家二眾。故唯前六判為重戒。酤酒說過於在家眾罪偏重故。故性重上增二為六。后四于俗過微輕。故於在家眾不製爲重。準此后四于出家眾其過遍重。五六于道其過還輕。是故地持遍說后四。又十中前四大小俱重。第五第六道俗俱重。后之四事唯菩薩重。于聲聞中不制重。故唯出家重。于在家或不說重。故有二不共義。故地論遍說。又可佛鑒物機教非一途。當隨器學。不當須會。方等二十四戒當更勘之。體相粗爾。
大乘菩薩戒本 次釋題者。為顯宗趣故題略名。為顯體相故別廣文。言大乘菩薩戒本者。若具存本名。應云梵網經盧舍那佛說菩薩十重四十八輕戒心地品第十。後人為單存戒本故。改云大乘菩薩戒本。先釋本名。大本梵網經此地未翻。若翻應有一百二十卷六十一品。唯第十菩薩心地品什法師誦出。融公筆受。凡上下二卷。上卷說菩薩階位。下卷明菩薩戒法。所以大本名梵網經者。梵網謂梵王網。如因陀羅網。其義相似佛觀法門。隨機無量其理一統。如梵王網孔雖無量其網唯一。故從喻事名梵網也。此是一部通名。若就戒本釋梵網者。如梵王網孔多網一。法王戒法當知亦爾。雖復隨事輕重多條。清凈尸羅終歸一道。是故從喻名曰梵
【現代漢語翻譯】 現代漢語譯本：菩薩戒地中只說了後面的四條（重戒）。回答：這部經中是普遍地針對七眾弟子共同受持的，所以詳細地說了十條重戒。《善生經》是特別針對在家二眾（優婆塞、優婆夷）說的，所以只把前面的六條判為重戒。酤酒（賣酒）的罪過比在家眾的其他罪過更嚴重，所以從性罪（本身就是罪的罪行）的角度來說，增加了兩條（酤酒和說四眾過），成為六條。後面的四條（自讚毀他、慳惜加毀、嗔心不受悔、謗三寶）對於在家眾來說，過失較輕微，所以在針對在家眾的戒律中，沒有把這四條制定為重戒。按照這個原則，後面的四條對於出家眾來說，其過失普遍嚴重。第五條（酤酒）和第六條（說四眾過）對於修道來說，其過失還算輕微。因此，《地持論》普遍地說了後面的四條。另外，十條重戒中，前四條（殺盜淫妄）無論對在家眾還是出家眾來說，都是重罪。第五條和第六條，無論對修道者還是世俗人來說，都是重罪。後面的四條，只有菩薩才算重罪，在聲聞戒中沒有制定為重罪，所以只有出家眾才算重罪，對於在家眾或者不說為重罪。所以有二種不共之義。因此，《地持論》普遍地說了這四條。另外，佛陀觀察眾生的根器，教化方式不是隻有一種途徑，應當隨著眾生的根器來學習，不應當強求統一。方等部的二十四戒應當再加以考證。戒體的相狀大概就是這樣。
接下來解釋題目。爲了彰顯宗義和旨趣，所以題目簡略。爲了彰顯戒體的體性和相狀，所以分別詳細地解釋經文。說『大乘菩薩戒本』，如果完整地保留原本的名稱，應當是《梵網經·盧舍那佛說菩薩十重四十八輕戒心地品第十》。後人爲了單獨儲存戒本，所以改稱為《大乘菩薩戒本》。先解釋本經的名稱。『大本』指《梵網經》，這部經在此地（指漢地）沒有翻譯。如果翻譯出來，應該有一百二十卷六十一品。只有第十品《菩薩心地品》鳩摩羅什法師背誦出來，融公記錄下來。總共有上下兩卷。上卷說菩薩的階位，下卷說明菩薩的戒法。這部大本經之所以名為《梵網經》，是因為梵網指的是梵天王的網。如同因陀羅網（帝釋天的網）一樣，其意義相似。佛陀觀察法門，隨著眾生的根基而有無量法門，但其道理是統一的。如同梵天王的網，孔眼雖然無量，但網只有一個。所以從比喻的事物命名為《梵網經》。這是整部經的通名。如果就戒本解釋『梵網』，如同梵天王的網孔多而網一，法王的戒法也應當知道是這樣。雖然隨著事情的輕重而有許多條目，但清凈的戒律最終歸於一道。所以從比喻命名為『梵網』。
【English Translation】 English version: In the Bodhisattva Bhumi (Bodhisattva Stages), only the last four (major precepts) are discussed. Answer: This sutra is universally intended for the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas) to uphold together, so it elaborately explains the ten major precepts. The Śrāvakabhūmi specifically addresses the two lay assemblies (upasakas and upasikas), so it only judges the first six as major precepts. The offense of selling alcohol is more serious than other offenses of the lay assembly, so from the perspective of prakṛti-siddha (inherently sinful), two are added (selling alcohol and speaking of the faults of the four assemblies), making it six. The last four (praising oneself and disparaging others, being stingy and disparaging, being angry and refusing repentance, and slandering the Three Jewels) are minor offenses for the laity, so in the precepts for the laity, these four are not designated as major precepts. According to this principle, the last four are universally serious offenses for the monastic community. The fifth (selling alcohol) and sixth (speaking of the faults of the four assemblies) are still minor offenses for the path of cultivation. Therefore, the Yogācārabhūmi-śāstra universally discusses the last four. Furthermore, among the ten major precepts, the first four (killing, stealing, sexual misconduct, and lying) are serious for both monastics and laity. The fifth and sixth are serious for both cultivators and laypeople. The last four are only serious for Bodhisattvas; they are not designated as major precepts in the Śrāvakayāna, so they are only serious for monastics, and may not be considered serious for the laity. Therefore, there are two uncommon meanings. Thus, the Yogācārabhūmi-śāstra universally discusses these four. Moreover, the Buddha observes the faculties of beings, and the methods of teaching are not just one path; one should learn according to the faculties of beings, and should not force uniformity. The twenty-four precepts of the Vaipulya (extensive) scriptures should be further examined. The characteristics of the precepts are roughly like this.
Next, explaining the title. To reveal the doctrine and purpose, the title is abbreviated. To reveal the nature and characteristics of the precepts, the text is explained separately and in detail. Saying 'Bodhisattva Precepts of the Mahayana,' if the original name were fully preserved, it should be Brahmajāla Sūtra, Chapter Ten: The Mind-Ground Chapter on the Ten Major and Forty-Eight Minor Precepts Spoken by Vairocana Buddha. Later, to preserve the precept text alone, it was renamed Bodhisattva Precepts of the Mahayana. First, explaining the name of the sutra. 'Mahayana' refers to the Brahmajāla Sūtra, which has not been translated in this land (referring to China). If translated, it should have one hundred and twenty volumes and sixty-one chapters. Only the tenth chapter, The Mind-Ground Chapter on the Bodhisattva Precepts, was recited by the Dharma Master Kumārajīva and recorded by Master Rong. It consists of two volumes, upper and lower. The upper volume discusses the stages of Bodhisattvas, and the lower volume explains the Bodhisattva precepts. The reason why this great sutra is named Brahmajāla Sūtra is that Brahmajāla refers to the net of Brahma. Like the net of Indra (the net of the god Indra), its meaning is similar. The Buddha observes the Dharma-gates, and there are countless Dharma-gates according to the faculties of beings, but the principle is unified. Like the net of Brahma, although there are countless holes, there is only one net. Therefore, it is named Brahmajāla Sūtra from the metaphorical object. This is the general name of the entire sutra. If explaining 'Brahmajāla' in terms of the precept text, just as the net of Brahma has many holes but one net, the Dharma-king's precepts should also be understood in this way. Although there are many items according to the severity of the matter, the pure precepts ultimately return to one path. Therefore, it is named 'Brahmajāla' from the metaphor.
網。又戒為梵行。亦是法網。故云梵網。如雲天網恢恢疏而不漏。戒法亦爾。攝諸眾生不漏生死故。經說云。張大教網亙生死流。漉人天龍置涅槃岸。蓋斯謂也。盧舍那佛說者。標教主也。盧舍那此云凈滿。障垢無不凈。眾德無不滿。故云凈滿也。上捲心地舍那自說。今此戒本釋迦所說。推功在本故云彼說。菩薩十重四十八輕戒者。二百五十戒通三乘。此五十八唯制菩薩。簡通取別故標菩薩。十事根本。犯失戒。故制重名。六八枝條。唯垢心行。故立輕稱。孝順制止故稱為戒。所言大乘菩薩戒本者。今此十重四十八輕。約法則唯大乘所制。就人則唯菩薩所持。戒本者。今此戒經為戒行本也。又此戒行是菩提本。如經云。戒此無上菩提本。應當一心持凈戒。又此略說為廣本也。
次隨文釋者。此經既是抄出無如是等三分。然就文中不無序等。從初至皆名第一清凈者為序說。佛告諸佛子至是四十八輕戒三世菩薩已當今誦為正說。余殘為流通。
初序中有二。初偈頌為勸信序。余長行文為結戒序。所以就二為序者。本業經云。入三寶海以信為本。住在佛家以戒為本。信戒為入住之本故就之為序也。又信為受戒之本故先序信。戒是宗之所明故次序戒。勸信序中有十一行半。分為二意。初五行頌序教主本末。后六行
【現代漢語翻譯】 現代漢語譯本：『網』。又以戒律作為梵行（清凈的行為），這也是一種『法網』。所以稱為『梵網』。如同所說『天網恢恢，疏而不漏』，戒法也是如此，能夠攝持一切眾生，不讓他們漏出生死輪迴。經中說：『張開廣大的教法之網，橫亙于生死之流，將人天眾生撈起，安置於涅槃的彼岸』，說的就是這個意思。『盧舍那佛說』，是標明教法的教主。盧舍那，這裡翻譯為『凈滿』，沒有絲毫的障礙和污垢，所有的功德都圓滿具備，所以稱為『凈滿』。上卷《心地觀經》中，盧舍那佛自己宣說。現在這部戒本是釋迦牟尼佛所說，但推究其功德根本，所以說是盧舍那佛所說。『菩薩十重四十八輕戒』，二百五十戒是通用於聲聞乘、緣覺乘和菩薩乘的。這五十八戒是專門為菩薩制定的。爲了區分通途和特別之處，所以標明『菩薩』。十條是根本性的，觸犯了就會失去戒體，所以稱為『重』戒。四十八條是枝末性的，只是染污了心行，所以稱為『輕』戒。以孝順之心來制止惡行，所以稱為『戒』。所說的『大乘菩薩戒本』，現在這十重四十八輕戒，就法則而言，只是大乘所制定的；就受持的人而言，只是菩薩才能受持。『戒本』，現在這部戒經是戒行的根本。而且，這種戒行是菩提的根本。如經中所說：『戒是無上菩提的根本，應當一心持守清凈的戒律。』而且，這部戒本是略說，是廣大戒律的根本。 接下來是隨文解釋。這部經是從其他經典中抄錄出來的，沒有像通常經文那樣的序分、正宗分、流通分這三分結構。但是就文中的內容而言，並非沒有序分等。從開頭到『皆名第一清凈者』是序說。『佛告諸佛子』到『是四十八輕戒三世菩薩已當今誦』是正說。剩餘的部分是流通分。 最初的序分中有兩部分。最初的偈頌是勸信序，剩餘的長行文是結戒序。之所以分為兩部分作為序分，是因為《梵網經》中說：『進入三寶之海，以信心為根本；安住于佛家，以戒律為根本。』信心和戒律是進入和安住的根本，所以將它們作為序分。而且，信心是受戒的根本，所以先序說信心；戒律是宗派所要闡明的，所以接著序說戒律。勸信序中有十一行半，分為兩個意思。最初的五行頌揚序說教主的本末，後面的六行
【English Translation】 English version: 'Net'. Furthermore, taking precepts as Brahmacharya (pure conduct) is also a 'Dharma net'. Therefore, it is called 'Brahma Net'. As it is said, 'The net of heaven is vast, sparse but nothing escapes it.' The precepts are also like this, able to gather all sentient beings, not letting them escape the cycle of birth and death. The sutra says: 'Spread the great net of teachings, spanning the stream of birth and death, scooping up humans and dragons, placing them on the shore of Nirvana.' This is what it means. 'Spoken by Vairocana Buddha', this indicates the master of the teachings. Vairocana, here translated as 'Pure and Complete', without any obstacles or defilements, all virtues are fully possessed, therefore it is called 'Pure and Complete'. In the upper volume of the 'Heart-Ground Sutra', Vairocana Buddha himself speaks. Now this precept text is spoken by Shakyamuni Buddha, but tracing its fundamental merit, it is said to be spoken by Vairocana Buddha. 'Bodhisattva's Ten Major and Forty-Eight Minor Precepts', the two hundred and fifty precepts are common to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). These fifty-eight precepts are specifically established for Bodhisattvas. In order to distinguish between the common and the special, 'Bodhisattva' is indicated. The ten are fundamental, violating them results in the loss of the precept body, therefore they are called 'Major' precepts. The forty-eight are branch-like, only defiling the mind and conduct, therefore they are called 'Minor' precepts. Using filial piety to restrain evil actions, therefore it is called 'precept'. The so-called 'Mahayana Bodhisattva Precept Text', now these ten major and forty-eight minor precepts, in terms of the Dharma, are only established by the Mahayana; in terms of those who uphold them, only Bodhisattvas can uphold them. 'Precept Text', now this precept sutra is the root of precept practice. Moreover, this precept practice is the root of Bodhi (enlightenment). As the sutra says: 'Precepts are the root of unsurpassed Bodhi, one should wholeheartedly uphold pure precepts.' Moreover, this precept text is a brief explanation, it is the root of extensive precepts. Next is the explanation following the text. This sutra is copied from other sutras, it does not have the three-part structure of a typical sutra: introduction, main body, and conclusion. However, in terms of the content of the text, it is not without an introduction, etc. From the beginning to 'all are called the first purity' is the introductory section. 'The Buddha told the Buddha-sons' to 'these forty-eight minor precepts are recited by the Bodhisattvas of the three times' is the main body. The remaining part is the concluding section. The initial introductory section has two parts. The initial verses are the exhortation to faith, the remaining prose is the conclusion of the precepts. The reason for dividing it into two parts as the introduction is because the 'Brahma Net Sutra' says: 'Entering the sea of the Three Jewels, faith is the root; dwelling in the Buddha's family, precepts are the root.' Faith and precepts are the root of entering and dwelling, therefore they are taken as the introduction. Moreover, faith is the root of receiving precepts, therefore faith is introduced first; precepts are what the sect intends to elucidate, therefore precepts are introduced next. The exhortation to faith has eleven and a half lines, divided into two meanings. The initial five lines praise and introduce the origin and end of the master of the teachings, the following six lines
半贊戒法勸受。初中復二。初二行半序現身本末。后二行半顯說教本末。序現身本末中。初二句顯臺中之本體。次二句顯華上之應身。次一頌顯樹下之化形。次半頌覆結本末。問此三重身於三身中當云何配。答異說云云。今述一釋。盧舍那者義兼自他二受用身。所以知然。上捲雲。吾百阿僧祇劫中修行心地得成盧舍那。故知通自受用。為千釋迦所將微塵菩薩眾說心地法。故知亦兼是他受用。此則對登地機所現身也。華上千釋迦者。是凈土中變化身也。所以知然。以華為器者非穢土相故。又無性攝論云。變化身百俱昵國各為主者。此是穢土中八相化身。即此所說百億釋迦。故知華上所現身者。非穢土中所現化身。又此偈中對新學云。是盧舍那誦我亦如是誦。故知非是對地上穢。此則應是對彼三賢菩薩所現身也。次百億釋迦者。即是穢土四天下中。為彼凡夫二乘及初發心菩薩所現身也。有人解云。十地經說。二地菩薩於一念間入千世界得見千佛。戒是二地之別行故。是故對彼二地菩薩現千佛身。二地菩薩正對千身之本盧舍那佛。其千釋迦即一念間所現化身。或當如是。于理無爽。
我今盧舍那方坐蓮華臺 我今盧舍那者。此是誰言。即千釋迦中一釋迦言。指自本身故云為我。時非曾當正在今也。方坐者猶正坐也。蓮
華臺者。即蓮華中蓮實所附處也。其量周圍千三千界。此是座量非國土量。華嚴所說蓮華藏世界者。即是所統之世界也。上有十二佛國土七世界性。九方亦爾。是盧舍那常轉法輪處。
周匝千華上覆現千釋迦 周匝千華上覆現千釋迦者。謂盧舍那所坐蓮華臺。以千葉華周匝圍繞。其一一華量等百億。于茲華上現千釋迦。
一華百億國一國一釋迦各坐菩提樹一時成佛道 一華百億國一國一釋迦者。謂千華中一一華葉各有百億四洲國土。億者即是俱胝數也。百俱胝國為三千界。十百為千。十千為萬。十萬為落叉。十落叉為一度洛叉。十度洛叉為一俱胝。三千大千為百億者。單千為小千。千小千為中千。中千即當一度洛叉。千中千為大千。大千即當百俱昵也。然新譯者億當洛叉。此是十萬為億數也。舊譯論中億當俱昵。此是千萬為億數也。若小乘說。一三千界有一釋迦。唯此四天下閻浮提中有金剛座實身成道。余天下中無金剛座。非成道處。唯遣化身度可度耳。今大乘說。三千界中有百億國。百億國中皆有道樹及金剛座。百億釋迦各為主。化此國釋迦言。我是本身。余皆我化。余國釋迦皆如是言。然則就末論本。百億皆互為本。就本論末。皆是舍那化也。
如是千百億盧舍那本身 如是千百億者。謂千個
【現代漢語翻譯】 華臺（Huatai）：即蓮花中蓮蓬所附著的地方。其大小周長為一千三百個世界。這是蓮花座的大小，不是國土的大小。《華嚴經》所說的蓮華藏世界，就是其所統領的世界。上面有十二個佛國土，七種世界屬性。九個方位也是如此。這是盧舍那佛（Vairocana）常轉法輪的地方。
『周匝千華上覆現千釋迦』：指的是盧舍那佛所坐的蓮花臺，被一千片蓮花瓣周匝圍繞。每一片蓮花瓣的大小都等於百億。在這蓮花瓣上顯現一千個釋迦牟尼佛（Sakyamuni）。
『一華百億國一國一釋迦各坐菩提樹一時成佛道』：指的是在一千片蓮花瓣中，每一片蓮花瓣都有百億個四洲國土。『億』就是俱胝（koti）這個數量單位。一百個俱胝國為一個三千大千世界。十個百為千，十個千為萬，十個萬為落叉（laksha），十個落叉為一度洛叉，十個一度洛叉為一個俱胝。三千大千世界為百億。單個的千為小千，一千個小千為中千，中千相當於一度洛叉。一千個中千為大千，大千相當於百俱胝。然而新譯本中，億相當於落叉，這是十萬為億的計數方法。舊譯論中，億相當於俱胝，這是千萬為億的計數方法。如果按照小乘的說法，一個三千大千世界中有一位釋迦牟尼佛。只有這個四天下閻浮提（Jambudvipa）中有金剛座，釋迦牟尼佛在此真實之身成道。其餘天下中沒有金剛座，不是成道的地方。只是派遣化身去度化可以度化的人。現在大乘的說法是，三千大千世界中有百億個國土，百億個國土中都有菩提樹和金剛座。百億個釋迦牟尼佛各自作為其國土的主。化身到這個國土的釋迦牟尼佛說：『我是本身，其餘都是我的化身。』其餘國土的釋迦牟尼佛都這樣說。這樣說來，就末而言，百億釋迦牟尼佛都互為本身。就本而言，都是盧舍那佛的化身。
『如是千百億盧舍那本身』：指的是一千個百億。
【English Translation】 『Huatai』 (lotus pedestal): It refers to the place where the lotus seedpod is attached within the lotus flower. Its circumference measures one thousand three thousand worlds. This is the size of the seat, not the size of the land. The Lotus Treasury World described in the Avatamsaka Sutra is the world it governs. Above it are twelve Buddha lands and seven world attributes. The nine directions are also like this. This is where Vairocana Buddha constantly turns the Dharma wheel.
『Surrounding a thousand flowers, a thousand Sakyamunis appear again』: This refers to the lotus pedestal on which Vairocana Buddha sits, surrounded by a thousand lotus petals. The size of each lotus petal is equal to a hundred billion. On these petals appear a thousand Sakyamuni Buddhas.
『One flower, a hundred billion countries, one Sakyamuni in each country, each sitting under the Bodhi tree, attaining Buddhahood at the same time』: This refers to the fact that within the thousand lotus petals, each lotus petal has a hundred billion four-continent lands. 『Billion』 is the numerical unit of 『koti』. One hundred kotis countries make up a three-thousand-great-thousand world. Ten hundreds are a thousand, ten thousands are ten thousand, ten ten-thousands are a laksha, ten lakshas are a degree laksha, and ten degree lakshas are a koti. Three thousand great thousand worlds are a hundred billion. A single thousand is a small thousand, a thousand small thousands are a middle thousand, and a middle thousand is equivalent to a degree laksha. A thousand middle thousands are a great thousand, and a great thousand is equivalent to a hundred kotis. However, in the new translation, a billion is equivalent to a laksha, which is a counting method of one hundred thousand as a billion. In the old translation, a billion is equivalent to a koti, which is a counting method of ten million as a billion. According to the Hinayana teachings, there is one Sakyamuni Buddha in one three-thousand-great-thousand world. Only in this Jambudvipa of the four continents is there a Vajra seat where Sakyamuni Buddha attains enlightenment in his real body. In the other continents, there is no Vajra seat, and it is not a place for attaining enlightenment. Only emanations are sent to liberate those who can be liberated. Now, according to the Mahayana teachings, there are a hundred billion countries in the three-thousand-great-thousand world, and in each of the hundred billion countries, there are Bodhi trees and Vajra seats. A hundred billion Sakyamuni Buddhas each serve as the master of their respective lands. The Sakyamuni Buddha who emanates to this land says: 『I am the original body, and the rest are my emanations.』 The Sakyamuni Buddhas in the other lands all say the same. In this way, in terms of the manifestations, the hundred billion Sakyamuni Buddhas are all the original bodies to each other. In terms of the origin, they are all emanations of Vairocana Buddha.
『Thus, a thousand hundred billion Vairocana Buddhas themselves』: This refers to a thousand hundred billion.
百億故云千百億。非是雙牒千及百億。下千百億皆如是釋。盧舍那本身者示其本也。上卷經云。我已百阿僧祇劫修行心地。以之為因初舍凡夫。成等正覺號為盧舍那。住蓮華臺藏世界海。其臺周遍有千葉。一葉一世界。為千世界我化為千釋迦。據千世界復就一葉世界。復有百億須彌山。百億日月。百億四天下。百億南閻浮提。百億菩薩釋迦。坐百億菩提樹下。各說汝所聞菩提薩埵心地。其餘九百九十九釋迦各各現百億釋迦。亦復如是。千華上佛是吾化身。千百億釋迦是千釋迦化身。吾為本原名為盧舍那佛。
千百億釋迦各接微塵眾俱來至我所聽我誦佛戒甘露門則開是時千百億還至本道場各坐菩提樹誦我本師戒十重四十八 說教本末中。初五句顯本身說。即千釋迦為百億釋迦所將眾說。次五句示末身說。即百億釋迦為時眾說。甘露門則開者。涅槃之法一餐永存故云甘露。由戒能入故稱為門。今說故則開也。還至本道場者。百億國土各是當分化境。故名本道場。本師戒者。諸佛以戒為本師。
戒如明日月。亦如瓔珞珠。微塵菩薩眾。由是成正覺。是盧舍那誦。我亦如是誦。汝新學菩薩。頂戴受持戒。受持是戒已。轉授諸菩薩。諦聽我正誦。佛法中戒藏。波羅提木叉。大眾心諦信。汝是當成佛。我是已成佛。常
【現代漢語翻譯】 現代漢語譯本： 『百億』，所以才說『千百億』。並非是雙重疊加的『千』和『百億』。下面的『千百億』都這樣解釋。『盧舍那本身』是指示其根本。上卷經文說：『我已於百阿僧祇劫修行心地法門，以此為因，最初捨棄凡夫之身，成就等正覺，號為盧舍那。』安住于蓮華臺藏世界海，那蓮臺周圍有一千片蓮葉，一片蓮葉就是一個世界。爲了這一千個世界，我化現為一千個釋迦。根據這一千個世界，又在一片蓮葉世界中，又有百億須彌山，百億日月，百億四天下，百億南閻浮提，百億菩薩釋迦，坐在百億菩提樹下，各自宣說你們所聽聞的菩提薩埵心地法門。其餘九百九十九個釋迦，各自顯現百億釋迦，也是這樣。千華上的佛是我的化身，千百億釋迦是千釋迦的化身。我為本源，名為盧舍那佛（Vairocana Buddha）。
千百億釋迦各自帶領微塵般的菩薩大眾，一起來到我這裡，聽我宣誦佛戒甘露門，這時甘露門就開啟了。這時，千百億釋迦回到各自的道場，各自坐在菩提樹下，宣誦我本師的戒律，十重四十八輕戒。』在說教的本末中，最初五句顯示本身所說，即千釋迦為百億釋迦所帶領的大眾宣說。接下來的五句顯示末身所說，即百億釋迦為當時的聽眾宣說。『甘露門則開』，涅槃的法，一餐就能永遠存在，所以稱為甘露。因為戒律能夠進入，所以稱為門。現在宣說，所以就開啟了。『還至本道場』，百億國土各自是當分化境，所以名為本道場。『本師戒』，諸佛以戒為本師。
『戒如明日月，也像瓔珞珠。微塵般的菩薩大眾，由此成就正覺。』這是盧舍那佛（Vairocana Buddha）所宣誦的。『我也這樣宣誦。你們新學的菩薩，頂戴受持戒律。受持這戒律后，轉授給諸位菩薩。仔細聽我正確地宣誦。佛法中的戒藏，波羅提木叉（Pratimoksha）。大眾心中要真誠相信，你們是當來成佛的，我是已經成佛的，常』
【English Translation】 English version: 'Hundred billions,' hence the saying 'thousands of hundreds of billions.' It is not a double superposition of 'thousand' and 'hundred billion.' The 'thousands of hundreds of billions' below are explained in the same way. 'Vairocana (盧舍那) himself' indicates his origin. The scripture in the upper volume says: 'I have cultivated the mind-ground Dharma (心地) for hundreds of asamkhya kalpas (阿僧祇劫), and with this as the cause, I first abandoned the body of an ordinary person and attained complete enlightenment, named Vairocana (盧舍那).' He dwells in the Lotus Platform Treasury World Sea (蓮華臺藏世界海), and the platform has a thousand leaves all around, with each leaf being a world. For these thousand worlds, I transform into a thousand Shakyamunis (釋迦). According to these thousand worlds, and again within one leaf world, there are hundreds of billions of Mount Sumerus (須彌山), hundreds of billions of suns and moons, hundreds of billions of four continents (四天下), hundreds of billions of Jambudvipas (南閻浮提), and hundreds of billions of Bodhisattva Shakyamunis (菩薩釋迦), sitting under hundreds of billions of Bodhi trees, each proclaiming the Bodhisattva mind-ground Dharma (菩提薩埵心地) that you have heard. The remaining nine hundred and ninety-nine Shakyamunis (釋迦) each manifest hundreds of billions of Shakyamunis (釋迦), and so on. The Buddhas on the thousand flowers are my emanations, and the thousands of hundreds of billions of Shakyamunis (釋迦) are the emanations of the thousand Shakyamunis (釋迦). I am the origin, named Vairocana Buddha (盧舍那佛).'
'Thousands of hundreds of billions of Shakyamunis (釋迦) each lead a multitude of Bodhisattvas (菩薩) as numerous as dust particles, and come to me to hear me recite the nectar gate of the Buddha's precepts. At this time, the nectar gate opens. Then, the thousands of hundreds of billions of Shakyamunis (釋迦) return to their respective Bodhimandas (道場), each sitting under the Bodhi tree, reciting the precepts of my original teacher, the ten major and forty-eight minor precepts.' In the beginning and end of the teaching, the first five sentences reveal the teaching of the original body, that is, the thousand Shakyamunis (釋迦) speaking to the multitude led by the hundred billion Shakyamunis (釋迦). The next five sentences show the teaching of the manifested body, that is, the hundred billion Shakyamunis (釋迦) speaking to the audience at that time. 'The nectar gate opens,' the Dharma of Nirvana (涅槃), one meal can last forever, so it is called nectar. Because precepts can enter, it is called a gate. Now that it is being proclaimed, it is opened. 'Returning to their respective Bodhimandas (道場),' the hundred billion lands are each a manifested realm, so they are called original Bodhimandas (道場). 'The precepts of the original teacher,' all Buddhas take the precepts as their original teacher.
'Precepts are like the bright sun and moon, and also like jeweled necklaces. The multitude of Bodhisattvas (菩薩) as numerous as dust particles, attain perfect enlightenment through this.' This is what Vairocana Buddha (盧舍那佛) recites. 'I also recite in this way. You newly learning Bodhisattvas (菩薩), respectfully uphold and maintain the precepts. After upholding and maintaining these precepts, transmit them to all Bodhisattvas (菩薩). Listen carefully to my correct recitation. The treasury of precepts in the Buddha-dharma, the Pratimoksha (波羅提木叉). The assembly must sincerely believe in their hearts, you are those who will become Buddhas in the future, I am already a Buddha, always'
作如是信。戒品已具足。一切有心者。皆應攝佛戒。眾生受佛戒。即入諸佛位。位同大覺已。真是諸佛子。大眾皆恭敬。至心聽我誦 贊戒勸受中。初一行贊戒德。后五行半勸信受。贊中如明日者。喻律儀戒。能破闇惡猶日光故。如明月者喻攝生戒。大悲攝物同月愛故。如瓔珞珠者喻攝善戒。莊嚴法身如寶珠故。成正覺者。由三種戒成三佛果。謂律儀戒成斷德法身。攝善法戒成智德應身。攝眾生戒成恩德化身。勸受中初二頌一句就戒教勸誦持。后三頌一句就戒行勸攝受。初中復二。初一頌二句勸受持。次三句勸諦聽。次戒行中復二。初二頌三句勸信攝。后二句勸敬聽。常作如是信戒品已具足者。謂心常作如上二信即能堪任為受器。故云戒品已具足也。一切有心者皆應攝佛戒者。謂一切眾生有成佛信心。皆應攝受諸佛戒也。即入諸佛位者。依占察經。佛位有四。一者信滿法故作佛。謂依種姓地。決定信諸法不生不滅清凈平等。無可願求故。二者解滿法故作佛。所謂依解行地。深解法性知如來業無造無作。于生死涅槃不起二想心無所悕故。三者證滿法故作佛。所謂依凈心地。以得無分別寂靜法智及不思議自然之業。無求想故。四者一切功德行滿足故作佛。所謂依究竟菩薩地。能除一切障無明夢盡故。今受菩薩戒者必須具信
【現代漢語翻譯】 現代漢語譯本 作如是信：應當這樣相信。 戒品已具足：戒的品格已經具備。 一切有心者，皆應攝佛戒：所有具有向佛之心的人，都應當受持佛戒。 眾生受佛戒，即入諸佛位：眾生受持佛戒，就能進入諸佛的果位。 位同大覺已，真是諸佛子：果位等同於大覺悟者，真是諸佛的真子。 大眾皆恭敬，至心聽我誦：大眾都恭敬地，至誠地聽我誦讀。 贊戒勸受中，初一行贊戒德：在讚歎戒律勸人受持的內容中，第一行讚歎戒的功德。 后五行半勸信受：後面的五行半勸人相信並受持。 贊中如明日者，喻律儀戒：讚歎中說戒如明日，比喻律儀戒，能夠破除黑暗邪惡，就像日光一樣。 如明月者喻攝生戒：說戒如明月，比喻攝眾生戒，以大悲心攝受眾生，如同月光慈愛。 如瓔珞珠者喻攝善戒：說戒如瓔珞寶珠，比喻攝善法戒，能夠莊嚴法身，如同寶珠一樣。 成正覺者，由三種戒成三佛果：成就正覺的人，由三種戒成就三種佛果。 謂律儀戒成斷德法身：即律儀戒成就斷德法身。 攝善法戒成智德應身：攝善法戒成就智德應身。 攝眾生戒成恩德化身：攝眾生戒成就恩德化身。 勸受中初二頌一句就戒教勸誦持：勸人受持的內容中，最初兩頌的第一句就戒的教義勸人誦讀受持。 后三頌一句就戒行勸攝受：後面的三頌的第一句就戒的修行勸人攝受。 初中復二：最初的部分又分為兩個部分。 初一頌二句勸受持：第一頌的兩句勸人受持。 次三句勸諦聽：接下來的三句勸人仔細聽。 次戒行中復二：接下來關於戒的修行又分為兩個部分。 初二頌三句勸信攝：最初兩頌的三句勸人相信並攝受。 后二句勸敬聽：後面的兩句勸人恭敬地聽。 常作如是信戒品已具足者：經常這樣相信，戒的品格就已經具備， 謂心常作如上二信即能堪任為受器：意思是心中經常保持以上兩種信念，就能堪任成為受戒的法器。 故云戒品已具足也：所以說戒的品格已經具備了。 一切有心者皆應攝佛戒者：一切具有向佛之心的人都應當受持佛戒， 謂一切眾生有成佛信心，皆應攝受諸佛戒也：意思是說一切眾生具有成就佛果的信心，都應當受持諸佛的戒律。 即入諸佛位者：就能進入諸佛的果位， 依占察經，佛位有四：依據《占察經》，佛的果位有四種。 一者信滿法故作佛，謂依種姓地：第一種是由於對法的信心圓滿而成就佛果，這是依據種姓地。 決定信諸法不生不滅清凈平等，無可願求故：決定相信諸法不生不滅、清凈平等，沒有什麼可以愿求的。 二者解滿法故作佛，所謂依解行地：第二種是由於對法的理解圓滿而成就佛果，這是依據解行地。 深解法性知如來業無造無作，于生死涅槃不起二想心無所悕故：深刻理解法性，知道如來的事業沒有造作，對於生死涅槃不起二種想法，心中沒有什麼希望。 三者證滿法故作佛，所謂依凈心地：第三種是由於對法的證悟圓滿而成就佛果，這是依據凈心地。 以得無分別寂靜法智及不思議自然之業，無求想故：因為獲得了無分別的寂靜法智以及不可思議的自然事業，沒有求取的想法。 四者一切功德行滿足故作佛，所謂依究竟菩薩地：第四種是由於一切功德行圓滿而成就佛果，這是依據究竟菩薩地。 能除一切障無明夢盡故：能夠去除一切障礙，無明的夢境都消盡了。 今受菩薩戒者必須具信：現在受菩薩戒的人必須具備信心。
【English Translation】 English version Believe thus: One should believe in this way. 'Jie Pin Yi Ju Zu' (戒品已具足): The qualities of precepts are already complete. 'Yi Qie You Xin Zhe, Jie Ying She Fo Jie' (一切有心者，皆應攝佛戒): All those with a mind towards enlightenment should embrace the Buddha's precepts. 'Zhong Sheng Shou Fo Jie, Ji Ru Zhu Fo Wei' (眾生受佛戒，即入諸佛位): When sentient beings receive the Buddha's precepts, they immediately enter the position of all Buddhas. 'Wei Tong Da Jue Yi, Zhen Shi Zhu Fo Zi' (位同大覺已，真是諸佛子): Their position is equal to that of the Greatly Enlightened One; they are truly the children of all Buddhas. 'Da Zhong Jie Gong Jing, Zhi Xin Ting Wo Song' (大眾皆恭敬，至心聽我誦): The assembly is all respectful, listening attentively to my recitation. 'Zan Jie Quan Shou Zhong, Chu Yi Xing Zan Jie De' (贊戒勸受中，初一行贊戒德): In the section praising the precepts and encouraging their acceptance, the first line praises the virtue of the precepts. 'Hou Wu Xing Ban Quan Xin Shou' (后五行半勸信受): The following five and a half lines encourage belief and acceptance. 'Zan Zhong Ru Ming Ri Zhe, Yu Lu Yi Jie' (贊中如明日者，喻律儀戒): In the praise, 'like the bright sun' refers to the Vinaya precepts (律儀戒), which can dispel darkness and evil like sunlight. 'Ru Ming Yue Zhe Yu She Sheng Jie' (如明月者喻攝生戒): 'Like the bright moon' refers to the precepts of embracing sentient beings (攝生戒), embracing beings with great compassion like the moon's loving light. 'Ru Ying Luo Zhu Zhe Yu She Shan Jie' (如瓔珞珠者喻攝善戒): 'Like a necklace of jewels' refers to the precepts of embracing good dharmas (攝善戒), adorning the Dharma body like precious jewels. 'Cheng Zheng Jue Zhe, You San Zhong Jie Cheng San Fo Guo' (成正覺者，由三種戒成三佛果): Those who attain perfect enlightenment achieve the three Buddha-fruits through the three types of precepts. 'Wei Lu Yi Jie Cheng Duan De Fa Shen' (謂律儀戒成斷德法身): Namely, the Vinaya precepts achieve the Dharma body of severance (斷德法身). 'She Shan Fa Jie Cheng Zhi De Ying Shen' (攝善法戒成智德應身): The precepts of embracing good dharmas achieve the Sambhogakaya (應身) of wisdom. 'She Zhong Sheng Jie Cheng En De Hua Shen' (攝眾生戒成恩德化身): The precepts of embracing sentient beings achieve the Nirmanakaya (化身) of grace. 'Quan Shou Zhong Chu Er Song Yi Ju Jiu Jie Jiao Quan Song Chi' (勸受中初二頌一句就戒教勸誦持): In the encouragement to accept, the first sentence of the initial two verses encourages recitation and upholding based on the teachings of the precepts. 'Hou San Song Yi Ju Jiu Jie Xing Quan She Shou' (后三頌一句就戒行勸攝受): The first sentence of the following three verses encourages embracing and accepting based on the practice of the precepts. 'Chu Zhong Fu Er' (初中復二): The initial part is further divided into two. 'Chu Yi Song Er Ju Quan Shou Chi' (初一頌二句勸受持): The two lines of the first verse encourage acceptance and upholding. 'Ci San Ju Quan Di Ting' (次三句勸諦聽): The following three lines encourage attentive listening. 'Ci Jie Xing Zhong Fu Er' (次戒行中復二): Next, the section on the practice of precepts is again divided into two. 'Chu Er Song San Ju Quan Xin She' (初二頌三句勸信攝): The three lines of the initial two verses encourage belief and embracing. 'Hou Er Ju Quan Jing Ting' (后二句勸敬聽): The following two lines encourage respectful listening. 'Chang Zuo Ru Shi Xin Jie Pin Yi Ju Zu Zhe' (常作如是信戒品已具足者): Constantly maintaining such faith means that the qualities of the precepts are already complete. 'Wei Xin Chang Zuo Ru Shang Er Xin Ji Neng Kan Ren Wei Shou Qi' (謂心常作如上二信即能堪任為受器): It means that if the mind constantly maintains the above two beliefs, it can be capable of being a vessel for receiving the precepts. 'Gu Yun Jie Pin Yi Ju Zu Ye' (故云戒品已具足也): Therefore, it is said that the qualities of the precepts are already complete. 'Yi Qie You Xin Zhe Jie Ying She Fo Jie Zhe' (一切有心者皆應攝佛戒者): All those with a mind towards enlightenment should embrace the Buddha's precepts, 'Wei Yi Qie Zhong Sheng You Cheng Fo Xin Xin, Jie Ying She Shou Zhu Fo Jie Ye' (謂一切眾生有成佛信心，皆應攝受諸佛戒也): It means that all sentient beings with faith in attaining Buddhahood should embrace and receive the precepts of all Buddhas. 'Ji Ru Zhu Fo Wei Zhe' (即入諸佛位者): They immediately enter the position of all Buddhas, 'Yi Zhan Cha Jing, Fo Wei You Si' (依占察經，佛位有四): According to the 'Ksitigarbha Bodhisattva Sutra of Divination' (占察經), there are four positions of Buddhahood. 'Yi Zhe Xin Man Fa Gu Zuo Fo, Wei Yi Zhong Xing Di' (一者信滿法故作佛，謂依種姓地): The first is becoming a Buddha due to the fullness of faith in the Dharma, which is based on the lineage ground (種姓地). 'Jue Ding Xin Zhu Fa Bu Sheng Bu Mie Qing Jing Ping Deng, Wu Ke Yuan Qiu Gu' (決定信諸法不生不滅清凈平等，無可願求故): It is the firm belief that all dharmas are unborn, unceasing, pure, and equal, and there is nothing to seek. 'Er Zhe Jie Man Fa Gu Zuo Fo, Suo Wei Yi Jie Xing Di' (二者解滿法故作佛，所謂依解行地): The second is becoming a Buddha due to the fullness of understanding of the Dharma, which is based on the ground of understanding and practice (解行地). 'Shen Jie Fa Xing Zhi Ru Lai Ye Wu Zao Wu Zuo, Yu Sheng Si Nie Pan Bu Qi Er Xiang Xin Wu Suo Xi Gu' (深解法性知如來業無造無作，于生死涅槃不起二想心無所悕故): It is the deep understanding of the nature of Dharma, knowing that the actions of the Tathagata are without creation or action, and not giving rise to dualistic thoughts about samsara and nirvana, with no desires in the mind. 'San Zhe Zheng Man Fa Gu Zuo Fo, Suo Wei Yi Jing Xin Di' (三者證滿法故作佛，所謂依凈心地): The third is becoming a Buddha due to the fullness of realization of the Dharma, which is based on the pure mind ground (凈心地). 'Yi De Wu Fen Bie Ji Jing Fa Zhi Ji Bu Si Yi Zi Ran Zhi Ye, Wu Qiu Xiang Gu' (以得無分別寂靜法智及不思議自然之業，無求想故): It is because one has attained the non-discriminating, tranquil wisdom of Dharma and the inconceivable, natural actions, without any seeking thoughts. 'Si Zhe Yi Qie Gong De Xing Man Zu Gu Zuo Fo, Suo Wei Yi Jiu Jing Pu Sa Di' (四者一切功德行滿足故作佛，所謂依究竟菩薩地): The fourth is becoming a Buddha due to the fulfillment of all meritorious practices, which is based on the ultimate Bodhisattva ground (究竟菩薩地). 'Neng Chu Yi Qie Zhang Wu Ming Meng Jin Gu' (能除一切障無明夢盡故): It is the ability to remove all obstacles and the exhaustion of the dream of ignorance. 'Jin Shou Pu Sa Jie Zhe Bi Xu Ju Xin' (今受菩薩戒者必須具信): Those who now receive the Bodhisattva precepts must have faith.
故。得入初信滿佛位者言入佛位。恐謂已成佛故。云位同大覺已真是諸佛子。勸信序訖。
爾時釋迦牟尼佛初坐菩提樹下成無上正覺初結菩薩波羅提木叉孝順父母師僧三寶孝順至道之法孝名為戒亦名制止佛即口放無量光明是時百萬億大眾諸菩薩十八梵六慾天子十六大國王合掌至心聽佛誦一切諸佛大乘戒 結戒序中有二。一經家序。二佛自序。經家序中有三。一序結戒。二序放光。三序眾集。序結戒中初結菩薩婆羅提木叉者。若聲聞戒十二年後隨事漸制。菩薩不爾。初在樹下一時制。所以然者。聲聞根劣。無事預製則譏謗。故隨犯緣方漸制也。菩薩根勝聞即隨行。無有厭譏。不待犯緣即頓制也。依十地論。成道初七日或自受法樂思惟因緣。故未起說。第二七後方興言說。今言初結者。應是第二七日中也。孝順已下略釋所結戒之名義。略以二義釋其戒名。波羅提木叉者。此云別解脫戒。對法論云。為求解脫別別防護所有律儀。故名別解脫律儀。由律儀能速出離生死苦故。此則別防之。戒能得解脫之果。故從果稱名別解脫。又得戒時別別解脫三業之縛。故云別解脫。此別解脫戒若聲聞所受唯有制止義。能防非故而無孝順義。不求攝善及益生故。若大士戒具兼兩義。一孝順義。能攝善等故。二制止義。能離惡法故。孝順
【現代漢語翻譯】 現代漢語譯本： 因此，說『得入初信滿佛位者言入佛位』，是擔心人們誤以為已經成佛了。所以說『位同大覺已真是諸佛子』。這是勸信序的結束。
當時，釋迦牟尼佛最初在菩提樹下成就無上正覺，最初結菩薩波羅提木叉（菩薩的戒律），內容是孝順父母、師僧三寶（佛教的三個根本皈依對象：佛、法、僧），孝順是達到至道（最高的真理）的方法，孝名為戒，也名為制止。佛即從口中放出無量光明。當時，百萬億大眾、諸菩薩、十八梵天（色界天的眾生）、六慾天子（欲界天的眾生）、十六大國王合掌至誠地聽佛誦一切諸佛大乘戒。結戒序中分為二部分：一是經家序，二是佛自序。經家序中分為三部分：一是序結戒，二是序放光，三是序眾集。序結戒中，最初結菩薩波羅提木叉，是因為聲聞戒（小乘戒律）是在十二年後根據具體情況逐漸制定的。菩薩戒不是這樣，最初在樹下一次性制定。原因是聲聞根器較差，沒有事情預先制定就會譏諷誹謗，所以隨著違犯的因緣才逐漸制定。菩薩根器殊勝，聽聞后就能隨之奉行，沒有厭煩和譏諷，不等待違犯的因緣就立即制定。依據《十地論》，成道最初七天或者自己享受法樂，思惟因緣，所以沒有開始說法。第二個七天後才開始演說。現在說最初結戒，應該是第二個七天之中。孝順以下是簡略解釋所結戒的名稱和意義。簡略地用兩種意義解釋戒的名稱。波羅提木叉，這裡翻譯為別解脫戒。《對法論》說，爲了求解脫，分別防護所有的律儀，所以名為別解脫律儀。由於律儀能夠迅速脫離生死苦，因此是分別防護。戒能夠得到解脫的果報，所以從果報來稱名為別解脫。又因為得到戒時，分別解脫身口意三業的束縛，所以稱為別解脫。這種別解脫戒如果聲聞所受，只有制止的意義，能夠防止錯誤，而沒有孝順的意義，不尋求攝取善法和利益眾生。如果菩薩戒，則兼具兩種意義：一是孝順的意義，能夠攝取善法等；二是制止的意義，能夠遠離惡法。孝順
【English Translation】 English version: Therefore, 'to say that one who attains the full initial faith enters the Buddha position' is said because of entering the Buddha position, fearing that people would think they have already become a Buddha. Therefore, it is said, 'The position is the same as the Greatly Enlightened One, and they are truly the children of all Buddhas.' This is the end of the exhortation to faith.
At that time, Shakyamuni Buddha first sat under the Bodhi tree and attained Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), and initially established the Bodhisattva Pratimoksha (Bodhisattva's precepts), which included filial piety towards parents, teachers, Sangha (the monastic community), and the Three Jewels (Buddha, Dharma, Sangha). Filial piety is the method to reach the ultimate path (the highest truth), and filial piety is called a precept, also called restraint. The Buddha then emitted immeasurable light from his mouth. At that time, millions of billions of people, all Bodhisattvas, the eighteen Brahma heavens (beings of the Form Realm), the six desire heavens (beings of the Desire Realm), and the sixteen great kings joined their palms and sincerely listened to the Buddha reciting all the Great Vehicle precepts of all Buddhas. The preface to the establishment of the precepts is divided into two parts: one is the preface by the compilers of the scriptures, and the other is the Buddha's own preface. The preface by the compilers of the scriptures is divided into three parts: one is the preface to the establishment of the precepts, the second is the preface to the emission of light, and the third is the preface to the assembly of the multitude. In the preface to the establishment of the precepts, the initial establishment of the Bodhisattva Pratimoksha is because the Sravaka precepts (precepts of the Hearers, i.e., Hinayana precepts) were gradually established based on specific circumstances after twelve years. The Bodhisattva precepts are not like this; they were established all at once under the tree. The reason is that the Sravakas have inferior roots, and if precepts were established in advance without any incidents, they would criticize and slander. Therefore, they were gradually established as violations occurred. Bodhisattvas have superior roots, and they can follow the precepts as soon as they hear them, without aversion or criticism. They are established immediately without waiting for violations to occur. According to the Ten Bhumi Sutra, in the first seven days after enlightenment, one either enjoys the Dharma bliss or contemplates the causes and conditions, so one does not begin to speak. It is only after the second seven days that one begins to speak. Now, saying that the precepts were initially established should be during the second seven days. The following, starting with 'filial piety,' is a brief explanation of the names and meanings of the established precepts. The name of the precepts is briefly explained with two meanings. Pratimoksha is translated here as 'separate liberation precepts'. The Abhidharma says that in order to seek liberation, one separately protects all the vows, so they are called 'separate liberation vows'. Because the vows can quickly lead to liberation from the suffering of birth and death, it is separate protection. The precepts can obtain the fruit of liberation, so they are named 'separate liberation' from the fruit. Also, because when one receives the precepts, one separately liberates the bonds of the three karmas of body, speech, and mind, it is called 'separate liberation'. If these separate liberation precepts are received by Sravakas, they only have the meaning of restraint, which can prevent errors, but they do not have the meaning of filial piety, and they do not seek to gather good and benefit sentient beings. If they are Bodhisattva precepts, they have both meanings: one is the meaning of filial piety, which can gather good, etc.; the other is the meaning of restraint, which can stay away from evil dharmas. Filial piety
父母者生育世形故。孝順師僧者長養法身故。三寶者入道勝境故。至道法者得果之本故。略舉四處明孝順也。即口放下明放光將說戒法現表瑞也。是時百萬億大眾下明集眾也。
佛告諸菩薩言。我今半月半月自誦諸佛法戒。汝等一切發心菩薩亦誦。乃至十發趣十長養十金剛十地諸菩薩亦誦。是故戒光從口出。有緣非無因故光光非青黃赤白黑。非色非心非有非無非因果法。是諸佛之本原。行菩薩道之根本。是大眾諸佛子之根本。是故大眾諸佛子應受持應讀誦善學。佛子諦聽。若受佛戒者。國王王子百官宰相比丘比丘尼十八梵六慾天子庶民黃門淫男淫女奴婢八部鬼神金剛神畜生乃至變化人。但解法師語。盡受得戒。皆名第一清凈者 佛自序中亦有三。一告誦戒法。二釋光因緣。三勸受持等。初告誦中半月自誦者。雖果德圓滿而不忘因詮。雖一切時誦為新學。故言半月誦。發心菩薩者謂十信也。十發趣者謂十解。亦名十住。亦名習種姓。其十名者。謂舍戒忍進定慧愿護喜頂心也。此十種法初始發心趣入大乘故云發趣。十長養者即十行。亦名性種姓。其十名者。謂慈悲喜捨施好語益因定慧心也。此十習已成性長養聖胎故云長養。十金剛者謂十回向。亦名道種姓。方便行就不可俎壞故云金剛。其十名者。謂信念迴向達圓直
【現代漢語翻譯】 現代漢語譯本：父母生育了我們的色身（世間的形體），所以要孝順父母。孝順師父和僧人，是爲了增長我們的法身（通過佛法修養而成的身）。三寶（佛、法、僧）是進入佛道的殊勝境界。至道佛法是證得果位的根本。以上簡要地列舉了四個方面來說明孝順的意義。『即口放下明放光』，表明佛將要宣說戒法，顯現吉祥的徵兆。『是時百萬億大眾下明集眾』，說明此時有百萬億的大眾聚集在一起。
佛告訴諸位菩薩說：『我現在每半個月就親自背誦諸佛的戒律。你們一切發心的菩薩也應當背誦，乃至十發趣（十信位之後的十個修行階段，也稱十住）、十長養（十行）、十金剛（十回向）、十地（菩薩修行的十個階位）的諸位菩薩也應當背誦。』因此，戒光從口中發出，有緣分並非沒有原因，所以這光不是青黃赤白黑等顏色，不是色法，不是心法，不是有，不是無，不是因果之法。這是諸佛的本源，是修行菩薩道的根本，是大眾佛子的根本。因此，大眾佛子應當受持、讀誦、好好學習。佛子們仔細聽著，如果有人受佛戒，無論是國王、王子、百官宰相、比丘（出家男眾）、比丘尼（出家女眾）、十八梵天、六慾天子、平民百姓、宦官、男、、奴婢、八部鬼神、金剛神、畜生，乃至變化人，只要能聽懂法師的語言，都能受戒。受戒后，都稱為第一清凈的人。佛的自序中也有三個要點：一是告誡要背誦戒法，二是解釋光明的因緣，三是勸勉受持等等。最初告誡背誦戒法中，『半月自誦』，雖然果德圓滿，但不忘記因地的修行。雖然任何時候都可以背誦，但爲了新學的人，所以說半月背誦。『發心菩薩』指的是十信位的菩薩。『十發趣』指的是十解，也叫十住，也叫習種姓。這十個名稱是：舍、戒、忍、進、定、慧、愿、護、喜、頂、心。這十種法是最初發心趣入大乘的，所以叫做發趣。『十長養』指的是十行，也叫性種姓。這十個名稱是：慈、悲、喜、舍、施、好語、益、因、定、慧。這十種修行已經成為本性，長養聖胎，所以叫做長養。『十金剛』指的是十回向，也叫道種姓。方便之行已經成就，不可摧毀，所以叫做金剛。這十個名稱是：信念、迴向、達、圓、直……
【English Translation】 English version: Parents give birth to our physical body (worldly form), therefore we should be filial to them. Being filial to teachers and monks is to nurture our Dharma body (the body cultivated through Buddhist practice). The Three Jewels (Buddha, Dharma, Sangha) are the supreme realm for entering the Buddhist path. The ultimate Dharma is the root for attaining enlightenment. The above briefly lists four aspects to illustrate the meaning of filial piety. 『Immediately putting down the mouth reveals the light,』 indicates that the Buddha is about to proclaim the precepts, manifesting auspicious signs. 『At that time, hundreds of millions of people gathered,』 indicates that hundreds of millions of people are gathered together at this time.
The Buddha told the Bodhisattvas: 『I now recite the precepts of all Buddhas every half month. All of you Bodhisattvas who have made the aspiration should also recite them, even the Bodhisattvas of the Ten Faiths, Ten Dwellings (also known as Ten Stages of Development), Ten Practices, Ten Dedications, and Ten Grounds should also recite them.』 Therefore, the light of precepts emanates from the mouth, there is a reason for the affinity, so this light is not blue, yellow, red, white, black, etc., it is not form, not mind, not existence, not non-existence, not cause and effect. This is the origin of all Buddhas, the root of practicing the Bodhisattva path, and the root of all Buddhist disciples. Therefore, all Buddhist disciples should uphold, recite, and learn well. Buddhist disciples, listen carefully, if someone receives the Buddhist precepts, whether it is a king, prince, official, prime minister, Bhikkhu (ordained male), Bhikkhuni (ordained female), the Eighteen Brahma Heavens, the Six Desire Heavens, common people, eunuchs, male prostitutes, prostitutes, slaves, the Eight Classes of Gods and Demons, Vajra Gods, animals, or even transformed beings, as long as they can understand the language of the Dharma master, they can receive the precepts. After receiving the precepts, they are all called the first pure ones.』 There are also three key points in the Buddha's preface: first, to admonish the recitation of the precepts; second, to explain the cause and condition of the light; and third, to encourage upholding, etc. In the initial admonition to recite the precepts, 『reciting every half month,』 although the fruit of virtue is complete, one should not forget the practice of the cause. Although one can recite at any time, for the sake of new learners, it is said to recite every half month. 『Bodhisattvas who have made the aspiration』 refers to the Bodhisattvas of the Ten Faiths. 『Ten Dwellings』 refers to the Ten Understandings, also called the Ten Abodes, also called the Stages of Habitual Lineage. These ten names are: Giving, Precepts, Patience, Diligence, Concentration, Wisdom, Vow, Protection, Joy, Summit, and Mind. These ten dharmas are the initial aspiration to enter the Mahayana, so they are called Dwellings. 『Ten Practices』 refers to the Ten Practices, also called the Stages of Nature Lineage. These ten names are: Loving-kindness, Compassion, Joy, Equanimity, Giving, Kind Speech, Benefit, Cause, Concentration, and Wisdom. These ten practices have become nature, nurturing the holy embryo, so they are called Practices. 『Ten Dedications』 refers to the Ten Dedications, also called the Stages of the Path Lineage. The practice of skillful means has been accomplished and cannot be destroyed, so it is called Diamond. These ten names are: Faith, Dedication, Attainment, Perfection, Straightforwardness...
不退大乘無想慧不壞心也。十地者亦名聖種姓。十名。謂體性平等地。體性善慧地。體性光明地。體性爾炎地。體性慧照地。體性華光地。體性滿足地。體性佛吼地。體性華嚴地。體性入佛境界地。廣說行相如上卷經。是故戒光下釋光因緣。有緣非無因者。謂外有時眾感法勝緣。內有如來大悲本因。方得現瑞表所說法故。光光者所放光明有多重也。非青黃赤白黑者。以末即本故非五色。非色心者。非礙緣故。非有無者。非凡夫有非二乘無。非因果法者。非苦集法也。諸佛之本原行者成果之本也。菩薩之根本者成因之本也。大眾諸佛子根本者。別舉時眾也。次勸受持等。應受者從師初受也。應持者受后護持也。應誦者誦文句也。善學者學義意也。若受已下廣釋受義。餘三存略。以初兼后故。國王等者俗等貴族也。比丘比丘尼者。先受聲聞具足戒者亦兼下三眾。十八梵者色界天也。何者十八。一云。下三各三九。第四亦有九。謂無雲等三無想五凈居。無想既許初後有心。容有發心受菩薩戒。經說凈居下來受佛記。故知亦有發心受戒。有云。別有十八梵天。無想五凈不入其數。如本業經列色天眾。謂梵天。梵眾天。梵輔天。大梵天(此四是初禪天)。水行天水微天。水無量天。水音天(此四是二禪天)。約凈天。無想天。遍
【現代漢語翻譯】 現代漢語譯本： 『不退大乘無想慧不壞心也。』指不退轉的大乘，具有無想的智慧和不可破壞的菩提心。『十地者亦名聖種姓。』十地菩薩也被稱為聖者的種姓。『十名。』十地的名稱是：『謂體性平等地』（指證悟到一切事物本質上是平等的），『體性善慧地』（指具有善良智慧的本質），『體性光明地』（指具有光明的本質），『體性爾炎地』（指具有火焰般光輝的本質），『體性慧照地』（指具有智慧照耀的本質），『體性華光地』（指具有蓮花般光明的本質），『體性滿足地』（指具有圓滿滿足的本質），『體性佛吼地』（指具有如佛陀獅子吼般威嚴的本質），『體性華嚴地』（指具有如華嚴世界般莊嚴的本質），『體性入佛境界地』（指進入佛陀境界的本質）。關於十地菩薩的詳細修行狀態，如上卷經文所述。 『是故戒光下釋光因緣。』因此，戒律之光解釋了光明產生的因緣。『有緣非無因者。』有因緣才能產生，並非沒有原因。『謂外有時眾感法勝緣。內有如來大悲本因。方得現瑞表所說法故。』指的是外部有聽眾感受佛法的殊勝因緣，內部有如來大慈大悲的根本原因，才能顯現瑞相，以此來表明所說的佛法。 『光光者所放光明有多重也。』光明的光，指的是所放出的光明有很多重。『非青黃赤白黑者。以末即本故非五色。』不是青黃赤白黑等顏色，因為末端即是根本，所以不是五種顏色。『非色心者。非礙緣故。』不是色法和心法，因為沒有阻礙的緣故。『非有無者。非凡夫有非二乘無。』不是有和無，不是凡夫所認為的有，也不是二乘所認為的無。『非因果法者。非苦集法也。』不是因果之法，不是苦和集的法。 『諸佛之本原行者成果之本也。』諸佛是根本的源頭，修行者是成就果位的根本。『菩薩之根本者成因之本也。』菩薩是成就因地的根本。『大眾諸佛子根本者。別舉時眾也。』大眾和諸佛子是根本，這裡特別指出了當時的聽眾。 『次勸受持等。應受者從師初受也。應持者受后護持也。應誦者誦文句也。善學者學義意也。』接下來勸導受持等等。『應受』指的是最初從師父那裡接受。『應持』指的是接受之後要護持。『應誦』指的是誦讀經文語句。『善學』指的是學習經文的意義。 『若受已下廣釋受義。餘三存略。以初兼后故。』如果接受了以下廣泛解釋接受的意義，其餘三個（持、誦、學）則簡略說明，因為最初的接受包含了後面的內容。『國王等者俗等貴族也。』國王等指的是世俗的貴族等等。『比丘比丘尼者。先受聲聞具足戒者亦兼下三眾。』比丘和比丘尼，指的是先接受了聲聞乘具足戒的人，也包括了下面的三種僧眾。 『十八梵者**天也。』十八梵天指的是色界天。『何者十八。一云。下三各三九。第四亦有九。謂無雲等三無想五凈居。無想既許初後有心。容有發心受菩薩戒。經說凈居下來受佛記。故知亦有發心受戒。』哪十八梵天呢？一種說法是，初禪天、二禪天、三禪天各有三天，第四禪天有九天，包括無雲天等三無想天和五凈居天。無想天既然允許最初和最後有心識，就容許有發心受菩薩戒的可能。經典說五凈居天的人會下來接受佛的授記，因此可知他們也有發心受戒的。 『有云。別有十八梵天。無想五凈不入其數。如本業經列色天眾。謂梵天。梵眾天。梵輔天。大梵天(此四是初禪天)。水行天水微天。水無量天。水音天(此四是二禪天)。約凈天。無想天。遍』另一種說法是，另外有十八梵天，無想天和五凈居天不包括在其中。如《本業經》所列的色界天眾，包括梵天、梵眾天、梵輔天、大梵天（這四天是初禪天），水行天、水微天、水無量天、水音天（這四天是二禪天），約凈天、無想天、遍...
【English Translation】 English version: 'Not regressing Mahayana, non-conceptual wisdom, indestructible mind.' This refers to the non-regressing Mahayana, possessing non-conceptual wisdom and an indestructible Bodhi mind. 'The Ten Bhumis are also called the lineage of the saints.' The Bodhisattvas of the Ten Bhumis are also known as the lineage of the saints. 'Ten names.' The names of the Ten Bhumis are: 'So-called Equality of Essence Bhumi' (referring to the realization that the essence of all things is equal), 'Good Wisdom of Essence Bhumi' (referring to possessing the essence of good wisdom), 'Luminous Essence Bhumi' (referring to possessing a luminous essence), 'Flame-like Essence Bhumi' (referring to possessing an essence like the brilliance of a flame), 'Wisdom-illuminating Essence Bhumi' (referring to possessing the essence of wisdom that illuminates), 'Lotus-light Essence Bhumi' (referring to possessing the essence of lotus-like light), 'Fulfillment Essence Bhumi' (referring to possessing the essence of complete fulfillment), 'Buddha-roar Essence Bhumi' (referring to possessing an essence as majestic as the Buddha's lion's roar), 'Flower-adornment Essence Bhumi' (referring to possessing an essence as magnificent as the Flower Adornment World), 'Essence of Entering the Buddha's Realm Bhumi' (referring to the essence of entering the Buddha's realm). The detailed practice states of the Bodhisattvas of the Ten Bhumis are as described in the previous volume of the sutra. 'Therefore, the light of precepts explains the causes and conditions of light.' Therefore, the light of precepts explains the causes and conditions that produce light. 'Having conditions is not without cause.' Having conditions is necessary for something to arise; it does not arise without a cause. 'That is, externally there are superior conditions for the assembly to perceive the Dharma, and internally there is the fundamental cause of the Tathagata's great compassion, so that auspicious signs can appear to represent the Dharma being taught.' This refers to the external superior conditions for the audience to perceive the Dharma, and the internal fundamental cause of the Tathagata's great compassion, so that auspicious signs can appear to indicate the Dharma being taught. 'Light of light means that the emitted light has multiple layers.' The light of light refers to the emitted light having many layers. 'Not blue, yellow, red, white, or black, because the end is the beginning, so it is not the five colors.' It is not colors like blue, yellow, red, white, or black, because the end is the beginning, so it is not the five colors. 'Not form or mind, because there is no obstructing condition.' It is not form or mind, because there is no obstructing condition. 'Not existence or non-existence, not existence as perceived by ordinary people, nor non-existence as perceived by the two vehicles.' It is not existence or non-existence, not existence as perceived by ordinary people, nor non-existence as perceived by the two vehicles. 'Not the law of cause and effect, not the law of suffering and accumulation.' It is not the law of cause and effect, not the law of suffering and accumulation. 'The origin of all Buddhas is the root of those who practice to achieve fruition.' The Buddhas are the fundamental source, and practitioners are the root of achieving fruition. 'The root of Bodhisattvas is the root of achieving the cause.' Bodhisattvas are the root of achieving the causal ground. 'The root of the great assembly and all Buddha-sons is a separate mention of the assembly at that time.' The great assembly and all Buddha-sons are the root, and here it specifically points out the audience at that time. 'Next, exhortations to receive and uphold, etc. 'Receive' refers to the initial reception from the teacher. 'Uphold' refers to protecting and maintaining after receiving. 'Recite' refers to reciting the sentences of the scriptures. 'Learn well' refers to learning the meaning of the scriptures. 'If receiving, the following extensively explains the meaning of receiving, and the other three (upholding, reciting, learning) are briefly explained, because the initial includes the latter.' If receiving, the following extensively explains the meaning of receiving, and the other three (upholding, reciting, learning) are briefly explained, because the initial reception includes the subsequent content. 'Kings, etc., are secular nobles, etc.' Kings, etc., refer to secular nobles, etc. 'Bhikkhus and Bhikkhunis, those who have first received the complete precepts of the Sravaka vehicle also include the following three assemblies.' Bhikkhus and Bhikkhunis refer to those who have first received the complete precepts of the Sravaka vehicle, and also include the following three assemblies of the Sangha. 'The Eighteen Brahmas are the ** heavens.' The Eighteen Brahma heavens refer to the Form Realm heavens. 'Which are the eighteen? One says that the lower three each have three, nine in total. The fourth also has nine, namely the three cloudless heavens, etc., the five Pure Abodes of the Non-Thinking Realm. Since the Non-Thinking Realm allows for mind at the beginning and end, it is possible to generate the Bodhi mind and receive the Bodhisattva precepts. The sutras say that those in the Pure Abodes come down to receive the Buddha's prediction, so it is known that they also have the intention to receive the precepts.' Which are the eighteen Brahma heavens? One explanation is that the First Dhyana heavens, Second Dhyana heavens, and Third Dhyana heavens each have three heavens, totaling nine. The Fourth Dhyana heavens have nine heavens, including the three cloudless heavens, etc., and the five Pure Abodes of the Non-Thinking Realm. Since the Non-Thinking Realm allows for consciousness at the beginning and end, it is possible to generate the Bodhi mind and receive the Bodhisattva precepts. The sutras say that those in the Pure Abodes come down to receive the Buddha's prediction, so it is known that they also have the intention to receive the precepts. 'Another says that there are eighteen separate Brahma heavens, and the Non-Thinking Realm and the five Pure Abodes are not included in their number. As the Brahma heavens are listed in the Fundamental Karma Sutra, namely the Brahma Heaven, the Brahma Assembly Heaven, the Brahma Assistant Heaven, and the Great Brahma Heaven (these four are the First Dhyana heavens), the Water-walking Heaven, the Water-minute Heaven, the Water-immeasurable Heaven, and the Water-sound Heaven (these four are the Second Dhyana heavens), the Approximately Pure Heaven, the Non-Thinking Heaven, the Pervading...'
凈天。凈光明天(此四是三禪天)。守妙天。微妙天。極妙天。福果天。果勝天。大靜天(此六是四禪天)。六天者欲界天。無色界者。若就顯教。無受法義故不說也。庶民者無官位人。黃門者五種半擇迦。畜生乃至變化人者。謂畜生中能變化者。但解法師語盡受得戒者。此所列中若能領解法師語亦能發菩提心。皆得受戒也。又在家戒如上所說。解語皆受。若出家戒則不如是。唯人趣中若男若女無遮難者。方許為受。義同聲聞出家受法。又應戒法皆得通受。文無簡故。但應遮其比丘等性。如半擇迦。許受五戒。但應遮止近事男性。序文已訖。
佛告諸佛子言有十重波羅提木叉若受菩薩戒不誦此戒者非菩薩非佛種子我亦如是誦一切菩薩已學一切菩薩當學一切菩薩今學我已略說波羅提木叉相貌應當學敬心奉持 次正說中大分為二。一辨重戒。二明輕戒。辨重戒中有三。一總標數名教令受學。二別敘種相誡令攝護。三覆結得失勸其敬持。初中有十數也。木叉名也。不誦非菩薩等者。顯由此相得成菩薩及佛種子。一切菩薩已當今學者。顯此戒法三世楷定。木叉相貌者。不誦非菩薩。即戒之相也。三世皆學。即戒之貌也。別敘種相中。十重戒即為十。一一戒中應以五句辨釋文義。一制意釋名。二具緣成犯。三判業輕重。四
【現代漢語翻譯】 現代漢語譯本： 『凈天』、『凈光明天』（這四個是三禪天）。『守妙天』、『微妙天』、『極妙天』、『福果天』、『果勝天』、『大靜天』（這六個是四禪天）。六天指的是欲界天。至於『無**者』，如果按照顯教的說法，因為他們沒有接受佛法的意義，所以不討論。『庶民』指的是沒有官位的人。『黃門』指的是五種半擇迦（閹人）。『畜生乃至變化人』指的是畜生中能夠變化的。只要能理解法師的語言，都能夠接受戒律。這裡列舉的，如果能夠領會法師的語言，也能夠發起菩提心，都可以受戒。另外，在家戒如上面所說的，能理解語言的都可以接受。如果是出家戒，則不是這樣，只有人道中的男人或女人，沒有遮難的，才允許接受。這和聲聞出家接受佛法是一樣的。而且，所有的戒法都可以普遍接受，因為經文中沒有簡化。但是，應該禁止他們具有比丘等身份，比如半擇迦，允許他們接受五戒，但應該禁止他們成為近事男。序文結束。
佛告訴各位佛子說：有十條根本的波羅提木叉（戒律），如果受了菩薩戒而不誦讀這些戒律，就不是菩薩，也不是成佛的種子。我也是這樣誦讀過去一切菩薩所學、未來一切菩薩將學、現在一切菩薩所學的戒律。我已經簡略地說了波羅提木叉的相貌，你們應當學習並以恭敬心奉持。接下來正式講述戒律，大體分為兩部分：一是辨別重戒，二是闡明輕戒。辨別重戒又分為三部分：一是總標戒律的數目和名稱，教令受持學習；二是分別敘述各種戒律的相狀，告誡要守護；三是總結持戒的得失，勸勉要恭敬奉持。第一部分中，『十』是戒律的數目，『木叉』是戒律的名稱。『不誦非菩薩等』，說明通過這些戒律可以成就菩薩以及成佛的種子。『一切菩薩已當今學』，說明這些戒律是過去、未來、現在三世所遵循的標準。『木叉相貌』，不誦讀就不是菩薩，這就是戒律的相。三世都要學習，這就是戒律的貌。在分別敘述戒律的相狀中，十條重戒就是十條戒律。每一條戒律都應該用五句話來辨析解釋文義：一是制定戒律的意圖，解釋戒律的名稱；二是構成違犯戒律的條件；三是判斷罪業的輕重；四
【English Translation】 English version: 'Pure Heaven', 'Pure Light Heaven' (these four are the Third Dhyana Heavens). 'Guarding Mystery Heaven', 'Subtle Mystery Heaven', 'Extremely Subtle Heaven', 'Heaven of Fruitful Reward', 'Heaven of Superior Fruit', 'Great Tranquility Heaven' (these six are the Fourth Dhyana Heavens). The six heavens refer to the Desire Realm Heavens. As for 'those without **', according to the Exoteric teachings, because they do not have the meaning of receiving the Dharma, they are not discussed. 'Common people' refers to those without official positions. 'Eunuchs' refers to the five types of hermaphrodites. 'Animals and even transformation beings' refers to those among animals who can transform. As long as they can understand the language of the Dharma master, they can receive the precepts. Among those listed here, if they can understand the Dharma master's language and also generate Bodhicitta (the aspiration for enlightenment), they can all receive the precepts. Furthermore, the lay precepts are as described above, and all who understand the language can receive them. However, it is not the same for monastic precepts. Only men or women in the human realm without impediments are allowed to receive them. This is the same as the Sravakas (disciples) leaving home to receive the Dharma. Moreover, all precepts should be universally received, as there is no simplification in the text. However, they should be prohibited from having the status of Bhikshus (monks) etc., such as hermaphrodites, who are allowed to receive the five precepts, but should be prohibited from becoming Upasakas (male lay devotees). The preface is finished.
The Buddha told all the Buddha-sons: There are ten major Pratimoksha (precepts). If one receives the Bodhisattva precepts but does not recite these precepts, they are not a Bodhisattva, nor a seed of Buddhahood. I also recite in this way all the precepts that past Bodhisattvas have learned, all the precepts that future Bodhisattvas will learn, and all the precepts that present Bodhisattvas are learning. I have briefly spoken of the appearance of the Pratimoksha; you should learn and uphold them with reverence. Next, in the main explanation, it is divided into two parts: first, distinguishing the major precepts; second, clarifying the minor precepts. Distinguishing the major precepts is further divided into three parts: first, generally stating the number and names of the precepts, teaching and instructing to receive and learn them; second, separately narrating the characteristics of each precept, admonishing to protect them; third, summarizing the gains and losses of upholding the precepts, exhorting to uphold them with reverence. In the first part, 'ten' is the number of precepts, 'Pratimoksha' is the name of the precepts. 'Not reciting, not a Bodhisattva, etc.' indicates that through these precepts, one can become a Bodhisattva and a seed of Buddhahood. 'All Bodhisattvas have learned, will learn, and are learning' indicates that these precepts are the standards for the past, future, and present. 'Appearance of the Pratimoksha' means that not reciting is not a Bodhisattva, which is the appearance of the precepts. Learning in all three times is the characteristic of the precepts. In separately narrating the characteristics of the precepts, the ten major precepts are the ten precepts. Each precept should be analyzed and explained with five sentences: first, the intention of establishing the precept, explaining the name of the precept; second, the conditions for committing a violation of the precept; third, judging the severity of the offense; fourth
學處同異。五就文解釋。
佛言佛子若自殺教人殺方便殺讚歎殺見作隨喜乃至咒殺殺因殺緣殺法殺業乃至一切有命者不得故殺是菩薩應起常住慈悲心孝順心方便救護一切眾生而反更自恣心快意殺生者是菩薩波羅夷罪。
第一殺戒
制意釋名者。命是形根有生所貴。凡在含靈莫不寶重。故涅槃經佛誡阇王。雖復人畜貴賤有殊。寶命重死無有異也。然則大士為懷仁慈居先。寧容恣己快心奪彼所重。特違慈行故先制之。又聲聞脫縛為先故首制淫。菩薩慈濟為上故初禁殺。又此十重七眾共持故殺戒在初。釋名者。報形相續假名為生。違緣逼害名之為殺。具緣成犯者。成犯之緣通別各五。通緣五者。一受菩薩凈戒。二住己自性非狂亂等。三非重苦所逼反此無犯。故菩薩地云。一切處無違犯者。謂若彼心增上狂亂。若重苦受之所逼切。若未曾受凈戒律儀。義加二緣。一有憶念。謂轉生時若憶先受隨作成犯。若不憶念雖作無犯。二無利生緣。若有利生處許行殺等故。前三及二為通緣五。別緣五者。五十九云。若廣建立十惡業道自性差別復由五相。何等為五。一事。二想。三欲樂。四煩惱。五方便究竟。事者。一一業道各別決定所依處事。或有情數或非有情數。隨其所應十惡業道依之而轉。想者有四。謂一于彼非彼
想(如律所云。人非人想)。二非於彼彼想(非人人想)。三于彼彼想(人作人想)。四非於彼非彼想(非人非人想)。欲樂者。或有倒想或無倒想。樂所作欲。煩惱者。或貪或瞋或癡。或貪瞋或貪癡或瞋癡。或貪瞋癡一切皆具。方便究竟者。即于所欲作業隨起方便。或於爾時或於后時而得究竟。由此五相成於殺生。乃至邪見諸業道中。隨其所應當廣建立圓滿自性。十種差別論文如是。今依彼意釋此犯緣。殺中事者。謂有情數眾生為事。此有三品。一上品。謂佛聖人。父母師僧害即犯逆並重。下三果人。一云非逆。涅槃經中入中殺故。畢定菩薩同上殺科。一云是逆。下七逆中唯言殺聖人。不云無學。故殺養胎母。一云犯逆。于菩薩過重故。一云唯重。非生本故。二中品。謂人天害唯犯重。三下品。謂下四趣。一云。若害但犯輕垢。非道器故。文云一切有命者。舉輕況重耳。聲聞戒中亦云乃至蟻子不應奪命。豈即成重。一云成重。文無簡故。聲聞戒中初雖總說。下則簡別。此中不爾。曾無簡別。故知是重。想者。論云。若能害者于眾生所作眾生想。起害生欲。此想即名于彼眾生不顛倒。然想有三。一不倒想。謂如人作人想。即第三句于彼彼想。及非人作非人想即第四句非於彼非彼想。二顛倒想。謂人作非人想。即是第一
【現代漢語翻譯】 現代漢語譯本 想（如律所云，人非人想）：第一種情況是，施害者認為目標不是人（人非人想）。 二、非於彼彼想（非人人想）：施害者不確定目標是否是人。 三、于彼彼想（人作人想）：施害者認為目標是人（人作人想）。 四、非於彼非彼想（非人非人想）：施害者認為目標既不是人也不是非人。 欲樂者：施害者可能存在正確的認知，也可能存在錯誤的認知。因貪圖殺戮的快樂而產生殺害的慾望。 煩惱者：施害者可能存在貪慾、嗔恨或愚癡，或者同時存在貪慾和嗔恨，或者同時存在貪慾和愚癡，或者同時存在嗔恨和愚癡，或者同時存在貪慾、嗔恨和愚癡。 方便究竟者：施害者對於想要進行的殺害行為，隨即採取行動，或者在當時，或者在之後，最終完成殺害行為。 由此五種因素構成了殺生。乃至邪見等各種惡業，都應當按照各自的情況，廣泛地建立其圓滿的自性。 十種差別的論文是這樣說的。現在根據它的意思來解釋這種犯戒的因緣。殺生中的『事』，指的是有情眾生。這有三種品類： 一、上品：指的是佛（Buddha，覺悟者）、聖人（聖潔之人）。殺害父母、師父、僧人，就犯了逆罪，而且罪很重。對於證得下三果的人，一種說法認為不算逆罪，因為《涅槃經》（Nirvana Sutra）中允許殺害入中的人。對於必定成佛的菩薩（Bodhisattva，具有覺悟之心的人），也按照上述殺害的罪責來判處。另一種說法認為是逆罪，因為下七逆罪中只說了殺害聖人，沒有說殺害無學之人。因此，殺害養胎的母親，一種說法認為是犯逆罪，因為對於菩薩的過失很重。一種說法認為只是罪重，因為不是根本的生命。 二、中品：指的是人和天人。殺害人和天人，只犯重罪。 三、下品：指的是下四趣（地獄、餓鬼、畜生、阿修羅）。一種說法認為，如果殺害下四趣的眾生，只犯輕垢罪，因為他們不是修道的器皿。經文中說『一切有命者』，只是舉輕來比況重。聲聞戒（Śrāvakayāna，小乘佛教）中也說，乃至螞蟻也不應該奪取生命，難道這就構成重罪了嗎？另一種說法認為構成重罪，因為經文中沒有簡別。聲聞戒中開始雖然總說，下面則有簡別。這裡沒有這樣，從來沒有簡別，所以知道是重罪。 想：論中說，如果施害者對於眾生，產生眾生的想法，併產生殺害的慾望，這種想法就叫做對於那個眾生沒有顛倒。然而，想有三種：一、不倒想：比如把人當成人，就是第三句『于彼彼想』，以及把非人當成非人，就是第四句『非於彼非彼想』。二、顛倒想：比如把人當成非人，就是第一句。
【English Translation】 English version Thought (as the law says, thinking of a human as non-human): The first case is that the perpetrator thinks the target is not a human (thinking of a human as non-human). Two, not thinking of them as they are (not thinking of a human as a human): The perpetrator is unsure whether the target is a human. Three, thinking of them as they are (thinking of a human as a human): The perpetrator thinks the target is a human (thinking of a human as a human). Four, not thinking of them as neither this nor that (thinking of a human as neither human nor non-human): The perpetrator thinks the target is neither human nor non-human. Desire for pleasure: The perpetrator may have correct cognition or incorrect cognition. The desire to kill arises from the desire for the pleasure of killing. Afflictions: The perpetrator may have greed, hatred, or delusion, or simultaneously have greed and hatred, or simultaneously have greed and delusion, or simultaneously have hatred and delusion, or simultaneously have greed, hatred, and delusion. Ultimate means: The perpetrator immediately takes action for the killing they want to commit, either at that time or later, and ultimately completes the killing. These five factors constitute killing. Furthermore, various evil deeds such as wrong views should be widely established with their complete nature according to their respective circumstances. The treatise on the ten differences says this. Now, according to its meaning, we explain the causes and conditions for this transgression. The 'matter' in killing refers to sentient beings. There are three categories: One, superior: Refers to the Buddha (the awakened one), and the saints (holy people). Killing parents, teachers, or monks constitutes a rebellious crime, and the crime is very serious. For those who have attained the lower three fruits, one view is that it does not count as a rebellious crime, because the Nirvana Sutra allows killing those who have entered the middle. For Bodhisattvas (those with the mind of enlightenment) who are destined to become Buddhas, the same punishment for killing applies as above. Another view is that it is a rebellious crime, because the lower seven rebellious crimes only mention killing saints, not killing those who have nothing more to learn. Therefore, killing a pregnant mother, one view is that it is a rebellious crime, because the fault against a Bodhisattva is very serious. One view is that it is only a serious crime, because it is not the fundamental life. Two, middle: Refers to humans and devas (heavenly beings). Killing humans and devas only constitutes a serious crime. Three, inferior: Refers to the lower four realms (hell, hungry ghosts, animals, and asuras). One view is that if one kills beings in the lower four realms, one only commits a minor offense, because they are not vessels for cultivating the path. The text says 'all living beings', just using the light to compare the heavy. The Śrāvakayāna (Hinayana Buddhism) precepts also say that even ants should not be deprived of life, does that constitute a serious crime? Another view is that it constitutes a serious crime, because the text does not distinguish. Although the Śrāvakayāna precepts initially speak generally, they then distinguish. This is not the case here, there has never been a distinction, so we know it is a serious crime. Thought: The treatise says that if the perpetrator has the thought of a sentient being towards a sentient being, and generates the desire to kill, this thought is called not being inverted towards that sentient being. However, there are three types of thought: One, non-inverted thought: For example, thinking of a human as a human, which is the third sentence 'thinking of them as they are', and thinking of a non-human as a non-human, which is the fourth sentence 'not thinking of them as neither this nor that'. Two, inverted thought: For example, thinking of a human as a non-human, which is the first sentence.
句于彼非彼想。及於非人作人想即第二句非於彼彼想。三疑想。謂人非人疑非人人疑。論雖不說準律應有不倒。二中人人想犯根本。非人非人想無犯。若望非畜亦犯根本。今就非情故說無犯倒想中二俱不犯本。然應分別。初人作非人想本迷不犯。轉想亦犯。后非人人想雖不犯本一向有罪。犯方便故。欲樂者論云。依此想故作如是心。我當害生。如是名為殺生。欲樂此則殺思名為欲。張等。漫者隨遇悉害。若漫心者隨所遇境皆成根本。若克心者心境相稱即成根本。若不相稱不遂故輕。煩惱者論云。此能害者或貪所弊。或嗔所弊。或癡所弊。或二所弊。或三所弊。而起作心。是名煩惱。方便究竟者。彼由欲樂及染污心。或自或他發起方便加害眾生。若害無間彼便命終即此方便。當於爾時說名成就究竟業道。若於后時彼方命終。由此方便彼命終時乃名成就究竟業道。結犯輕重有三。一方便根本相對分別。方便闕緣不遂故輕。根本緣具暢業故重。二就本中隨境輕重。隨三品境業輕重故。三就一境中。隨心輕重隨能起心有輕重故。成業亦爾。染不染犯故。誤心異。其義可知。學處同異者。此戒大小俱制道俗亦同。然大小乘不全同也。一輕重異。聲聞唯人是重。余皆為輕。大士三境俱重。二開遮異。聲聞唯遮無開。大士有益便開。
【現代漢語翻譯】 現代漢語譯本 第一句是對於不是彼（非彼，指不是真實的對象）的事物產生『是彼』（錯誤認知）的想法。以及對於非人（非人類）產生『是人』的想法。第二句是否定第一句，即對於不是彼的事物不產生『是彼』的想法。 第三種是疑想，即對於人、非人，或者非人非人（既不是人也不是非人）產生懷疑。雖然論中沒有明確說明，但按照戒律，應該有不倒想（正確的認知）。 在第二句中，如果對人產生『是人』的想法，則犯根本罪（最重的罪）；如果對非人產生『是非人』的想法，則不犯戒。如果將非人視為畜生，也犯根本罪。現在討論的是非情（無情識的事物），所以說不犯戒。在顛倒想中，兩種情況都不犯根本罪。然而，應該加以區分：最初，如果對人產生『是非人』的想法，因為心識迷亂，所以不犯根本罪；但如果轉念，則犯戒。之後，如果對非人產生『是人』的想法，雖然不犯根本罪，但始終有罪，因為犯了方便罪（為達成目的而採取的行動）。 『欲樂』，論中說：『依據這種想法，產生這樣的心念：我應當殺害眾生。』這被稱為殺生。這裡的『欲樂』指的是殺生的意圖。張等人認為，『漫』是指隨遇而害，如果心是漫散的，那麼無論遇到什麼對象，都會構成根本罪。如果心是克制的，那麼心念與對像相符，就構成根本罪。如果不相符，因為沒有成功，所以罪較輕。 『煩惱』，論中說：『這個能害者，或者被貪慾所困擾，或者被嗔恨所困擾，或者被愚癡所困擾，或者被兩種煩惱所困擾，或者被三種煩惱所困擾，從而產生作案的心念。』這被稱為煩惱。 『方便究竟』，指的是由於欲樂和染污心，自己或者指使他人發起方便來加害眾生。如果加害后立即死亡，那麼這種方便，在當時就被稱為成就究竟業道（完成殺業）。如果在之後才死亡，那麼由於這種方便，在死亡時才被稱為成就究竟業道。 結罪的輕重有三種：一是方便和根本相對比，方便因為缺少因緣，沒有成功，所以罪較輕；根本因為因緣具足，暢通無阻地完成殺業，所以罪較重。二是就根本罪中，隨著對象的輕重而不同，隨著三種品類的對象（上、中、下）不同，殺業的輕重也不同。三是在同一個對像中，隨著心念的輕重而不同，隨著能生起的心念有輕重，罪業也有輕重。成就殺業也是如此，染污心與不染污心所犯的罪不同，誤心所犯的罪也不同，其中的含義可以理解。 學處的相同與不同：這條戒律，大小乘都制定，出家和在家也相同。然而，大小乘並不完全相同。一是輕重不同，聲聞乘只認為殺人是重罪，其餘都是輕罪；大乘菩薩認為三種對像（人、非人、畜生）都是重罪。二是開遮不同，聲聞乘只有遮止，沒有開許；大乘菩薩如果有利益就可以開許。
【English Translation】 English version The first statement refers to generating the thought of 'it is that' (a false perception) towards something that is not 'that' (not the real object). And generating the thought of 'it is a person' towards a non-human (non-human being). The second statement negates the first, meaning not generating the thought of 'it is that' towards something that is not 'that'. The third is the thought of doubt, meaning generating doubt about whether something is a person, a non-person, or a non-person non-person (neither a person nor a non-person). Although the treatise does not explicitly state it, according to the precepts, there should be an undeluded thought (correct perception). In the second statement, if one generates the thought of 'it is a person' towards a person, then one commits a fundamental offense (the most serious offense). If one generates the thought of 'it is a non-person' towards a non-person, then one does not commit an offense. If one regards a non-person as an animal, one also commits a fundamental offense. We are now discussing non-sentient (non-sentient things), so it is said that no offense is committed. In the case of deluded thoughts, neither situation constitutes a fundamental offense. However, a distinction should be made: initially, if one generates the thought of 'it is a non-person' towards a person, because the mind is confused, one does not commit a fundamental offense; but if one changes one's mind, one commits an offense. Later, if one generates the thought of 'it is a person' towards a non-person, although one does not commit a fundamental offense, one is always guilty, because one has committed an expedient offense (an action taken to achieve a goal). 'Desire and joy', the treatise says: 'Based on this thought, one generates such a thought: I should kill sentient beings.' This is called killing. Here, 'desire and joy' refers to the intention to kill. Zhang and others believe that 'careless' refers to harming whatever one encounters. If the mind is careless, then whatever object one encounters will constitute a fundamental offense. If the mind is controlled, then the thought and the object correspond, and it constitutes a fundamental offense. If they do not correspond, because it is not successful, the offense is lighter. 'Afflictions', the treatise says: 'This potential harmer, either afflicted by greed, or afflicted by hatred, or afflicted by ignorance, or afflicted by two afflictions, or afflicted by three afflictions, thereby generates the thought of committing the act.' This is called affliction. 'Expedient accomplishment' refers to, due to desire and joy and a defiled mind, oneself or instructing others to initiate an expedient to harm sentient beings. If death occurs immediately after the harm, then this expedient, at that time, is called the accomplishment of the ultimate karmic path (completion of the act of killing). If death occurs later, then due to this expedient, at the time of death it is called the accomplishment of the ultimate karmic path. There are three types of distinctions in determining the severity of the offense: first, comparing the expedient and the fundamental. The expedient is lighter because it lacks conditions and is not successful. The fundamental is heavier because the conditions are complete and the act of killing is carried out without obstruction. Second, within the fundamental offense, it varies depending on the severity of the object. The severity of the killing varies depending on the three categories of objects (superior, medium, inferior). Third, within the same object, it varies depending on the severity of the thought. The severity of the offense varies depending on the severity of the thought that arises. The accomplishment of the act is also the same. The offense committed with a defiled mind is different from the offense committed with a non-defiled mind, and the offense committed with a mistaken mind is different. The meaning of this can be understood. The similarities and differences in the precepts: this precept is established by both the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana), and it is the same for both monastics and laypeople. However, the Small Vehicle and the Great Vehicle are not entirely the same. First, the severity is different. The Hearer Vehicle (Sravakayana) only considers killing a person to be a serious offense, and all others are minor offenses. The Great Vehicle Bodhisattva considers all three objects (person, non-person, animal) to be serious offenses. Second, the allowance and prohibition are different. The Hearer Vehicle only has prohibition and no allowance. The Great Vehicle Bodhisattva can allow it if there is benefit.
菩薩地云。若諸菩薩安住菩薩凈戒律儀。善權方便為利他故於諸性罪小分現行。由是因緣于菩薩戒無所違犯生多功德。謂如菩薩見劫盜賊為貪財故欲殺多生。或后欲害大德聲聞獨覺菩薩。或復欲造多無間業。見是事已發心思惟。我若斷彼惡眾生命當墮地獄。如其不斷無間業成當受大苦。我寧殺彼墮那落迦。終不令其受無間苦。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。如仙譽王害五百婆羅門。即其事也。制心制色亦不同也。就文有三。一標人。即佛子也。未受菩薩戒非此所制故。如聲聞戒若比丘例。二敘犯事。若自殺業是。三結罪名。是菩薩波羅夷罪也。敘犯事中又三。一舉不應制不得作。二是菩薩下舉所應教令常作。三而自恣心下還舉不應成犯事也。初不應中又三。初六句明犯事。次四句辨犯成。后乃至一切有命者。古判舉輕況重。今謂結犯分齊也。就犯事中初二易了。方便殺者。如倚撥與藥等。讚歎殺者。由我讚歎前人死也。見作隨喜者。由我隨喜前人死也。乃至咒殺者。謂毗陀羅等咒。由誦此咒前人被死。殺事多種。略余取此故云乃至。如墮胎安腹遣使重使等。其類非一。就成犯中。殺業者。於三業中隨由一業成殺事
【現代漢語翻譯】 現代漢語譯本： 《菩薩地》中說，如果諸位菩薩安住于菩薩清凈戒律，爲了利益他人而善巧方便地在一些性罪（根本戒）的小部分上有所顯現，因為這樣的因緣，對於菩薩戒並沒有違犯，反而會產生很多功德。例如，菩薩看見有強盜賊人因為貪圖錢財想要殺害很多生命，或者之後想要加害有大功德的聲聞、獨覺、菩薩，或者想要造作多種無間地獄的惡業。菩薩看到這些事情后，發起心思惟：『我如果斷絕這些惡人的性命，將會墮入地獄。如果我不去阻止，他們造作無間惡業，將來會遭受巨大的痛苦。我寧願殺了他們而墮入地獄，也終究不能讓他們遭受無間地獄的痛苦。』 像這樣，菩薩以這樣的意樂思惟，對於那些眾生，或者以善心，或者以無記心，知道這些事情之後，爲了他們的未來而深深地感到慚愧，以憐憫之心而斷絕他們的性命。因為這樣的因緣，對於菩薩戒並沒有違犯，反而會產生很多功德。就像仙譽王殺害五百婆羅門的事情一樣。控制心和控制外境也是不同的。就文句來說，有三個部分。第一是標明對象，就是佛子。沒有受菩薩戒的人不在此限制之內，就像聲聞戒如果比丘違犯一樣。第二是敘述所犯的事情，就像自己造作殺業。第三是總結罪名，這是菩薩波羅夷罪。敘述所犯的事情中又有三個部分。第一是舉出不應該制止，不應該做的事情。第二是『是菩薩下』，舉出應該教導，應該常常做的事情。第三是『而自恣心下』，又舉出不應該做的事情，做成了就構成犯戒。最初的不應該中又有三個部分。最初六句說明所犯的事情。其次四句辨別犯戒的成立。最後『乃至一切有命者』，古人判斷是舉輕來比況重。現在認為是總結犯戒的界限。就所犯的事情中，最初兩個容易理解。『方便殺』，例如依靠撥弄或給予藥物等。『讚歎殺』，因為我的讚歎，前面的人死了。『見作隨喜』，因為我隨喜，前面的人死了。『乃至咒殺』，指毗陀羅等的咒語，因為誦唸這些咒語，前面的人被殺死。殺人的事情有很多種，省略其餘，選取這些，所以說『乃至』。例如墮胎、安胎、派遣使者、重複派遣使者等等，種類不止一種。就犯戒的成立中，殺業，在身口意三業中，隨便由哪一種業造成了殺人的事實。
【English Translation】 English version: The Bodhisattva-bhumi states: If Bodhisattvas abide in the pure precepts of the Bodhisattva's discipline, and skillfully and expediently manifest minor transgressions of inherently sinful acts for the benefit of others, they do not violate the Bodhisattva precepts due to this cause and condition, and instead generate much merit. For example, if a Bodhisattva sees robbers and thieves who, out of greed for wealth, intend to kill many beings, or later intend to harm virtuous shravakas (listeners), pratyekabuddhas (solitary Buddhas), or Bodhisattvas, or intend to commit many acts leading to uninterrupted suffering (Avici hell), having seen these things, the Bodhisattva initiates a thought and reflects: 'If I were to end the lives of these evil beings, I would fall into hell. If I do not stop them, they will commit acts leading to uninterrupted suffering and will suffer greatly in the future. I would rather kill them and fall into naraka (hell) than allow them to suffer uninterrupted suffering.' Thus, the Bodhisattva, with this intention and reflection, towards those beings, either with a benevolent mind or with a neutral mind, knowing these things, feels deep shame for their future, and with a compassionate heart, ends their lives. Due to this cause and condition, there is no violation of the Bodhisattva precepts, and much merit is generated. This is like the story of King Sian Yu killing five hundred Brahmins. Controlling the mind and controlling external objects are also different. Regarding the text, there are three parts. First, identifying the subject, which is a Buddha's disciple. Those who have not received the Bodhisattva precepts are not subject to these restrictions, just as a shravaka precept is violated by a bhikshu (monk). Second, narrating the offense, such as committing the act of killing oneself. Third, concluding with the name of the offense, which is a parajika (defeat) offense for a Bodhisattva. Within the narration of the offense, there are three parts. First, listing what should not be prohibited and should not be done. Second, 'If a Bodhisattva...', listing what should be taught and should be done constantly. Third, 'But with a willful mind...', again listing what should not be done, and if done, constitutes an offense. Within the initial 'should not', there are three parts. The first six sentences explain the offense. The next four sentences distinguish the establishment of the offense. Finally, 'even all living beings', the ancients judged this as using the light to compare to the heavy. Now it is considered summarizing the limits of the offense. Regarding the offense, the first two are easy to understand. 'Killing through expedient means', such as relying on manipulation or giving medicine, etc. 'Praising killing', because of my praise, the person in front dies. 'Seeing and rejoicing in the act', because of my rejoicing, the person in front dies. 'Even cursing to kill', referring to curses such as Vaitarani, because reciting these curses causes the person in front to be killed. There are many kinds of killing, omitting the rest and selecting these, hence the saying 'even'. For example, abortion, ensuring pregnancy, sending messengers, repeatedly sending messengers, etc., there are more than one kind. Regarding the establishment of the offense, the act of killing, among the three karmas of body, speech, and mind, whichever karma causes the act of killing to occur.
也。殺法者。謂殺方法或刀斫或箭射等。殺因者。謂因等起心。殺緣者。謂事想欲樂煩惱方便。如上所說。應事易了。還舉不應中。自恣心者。于佛所制無所顧憚。縱自愚情隨緣造作。快意殺生者。于內無迷謬。于外無逼切。以了了心行殺生也。結罪名中波羅夷者。此云墮不如意處。亦云他勝處。出家受戒本為制魔。然由犯戒墮在不如之處。故云墮不如處。彼勝我負故云他勝處。
若佛子自盜教人盜方便盜讚歎盜見作隨喜乃至咒盜盜因盜緣盜法盜業乃至鬼神有主劫賊物一切財物一針一草不得故盜而菩薩應生佛性孝順心慈悲心常助一切人生福生樂而反更盜人財物是菩薩波羅夷罪。
第二盜戒
制意釋名者。財為外命。有待所資自除己我莫不愛護。大士為懷應當助生福樂。而變侵損他物潤己長貪。違行處深。故次制也。盜猶不與取之名也。竊取名偷。顯奪名劫。盜通二也。具緣犯中。不與取事者論云。謂他所攝物。有人準律唯取人物五錢已上方犯重也。一云不爾。文云乃至鬼神有上物物一針一草不得故盜。故知異聲聞也。想者他物他物想也。倒不倒四句準殺應知。欲樂者謂劫盜欲。煩惱者。謂三種中或單或具。方便究竟者。謂起方便移離本處。結犯輕重準殺應知。學處同異者亦準殺也。菩薩地云。又如
菩薩見有增上增上宰官。上品暴惡于諸有情無有慈愍專行逼惱。菩薩見已思擇彼惡。起憐愍心發生利益安樂意樂。隨力所能若廢若黜增上等位。由是因緣于菩薩戒無所違犯生多功德。又如菩薩見劫盜賊奪他財物若僧伽物。窣堵波物。取多物已執為己有縱情受用。菩薩見已起憐愍心。于彼有情發生利益安樂意樂。隨力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。窣堵波物還窣堵波。若有情物還復有情。又見眾主或園林主取僧伽物窣堵波物。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。當受長夜無義無利。隨力所能廢其所主。菩薩如是雖不與取而無違犯生多功德。就文中如前又三。敘犯事中先辨不應犯事有四。第四咒盜成犯四句。後方列。方便盜者如律云。受供比丘語施主云。受汝供養。是阿羅漢等是也。若得供者罪兼二事。謂妄語盜。咒盜者。誦咒令物自來也。無贊喜者。不由贊喜成自業故。鬼神有主物者。謂神廟中物或鬼神即為主。或余為守護主也。劫賊物者。謂官所收劫賊物也。又可劫賊物者。本雖是我物。若劫奪而取即成賊者物也。物無定屬隨取成其主故。
若佛子自淫教人淫乃至一切女人不得故淫淫因淫緣淫法淫業乃至畜生女諸天鬼
【現代漢語翻譯】 現代漢語譯本：菩薩如果看到有權勢的官員，極其殘暴，對所有眾生沒有慈悲憐憫之心，專門施行逼迫惱害的行為。菩薩看到后，考慮到這種惡行，生起憐憫之心，發起利益眾生、令眾生安樂的意願，儘自己的能力，或廢黜或貶低這些官員的職位。因為這個原因，菩薩並沒有違犯菩薩戒，反而會產生很多功德。 又比如，菩薩看到有強盜盜賊搶奪他人的財物，或者是僧伽（僧團）的財物，或者是窣堵波（佛塔）的財物，搶奪了很多財物后，據爲己有，放縱地享用。菩薩看到后，生起憐憫之心，對這些有情眾生髮起利益和安樂的意願，儘自己的能力，逼迫他們，奪取他們搶來的財物，不讓他們享用。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。因為這個原因，所奪取的財物，如果是僧伽的財物，就歸還給僧伽；如果是窣堵波的財物，就歸還給窣堵波；如果是其他有情眾生的財物，就歸還給其他有情眾生。 又看到寺廟的負責人或者園林的主人，拿取僧伽的財物或者窣堵波的財物，說是自己的，放縱地享用。菩薩看到后，考慮到這種惡行，生起憐憫之心，不讓他們因為這種邪惡的享用行為，在漫長的黑夜裡遭受沒有意義和利益的痛苦，儘自己的能力，廢除他們負責人的職位。菩薩這樣做，雖然沒有經過允許就拿取財物，但是並沒有違犯戒律，反而會產生很多功德。 就像前面的經文所說，又有三種情況。敘述違犯戒律的事情中，首先辨別不應該違犯的事情有四種。第四種是用咒語盜取財物，構成違犯戒律，有四句說明。後面才列出。用方便手段盜取財物，就像律典中說的那樣，接受供養的比丘對施主說：『我接受你的供養，我是阿羅漢』等等。如果因此得到了供養，就犯了兩種罪，一種是妄語，一種是盜竊。用咒語盜取財物，就是誦唸咒語讓財物自己過來。沒有讚歎和歡喜，是因為不是通過讚歎和歡喜而成就自己的行為。鬼神有主的財物，是指神廟中的財物，或者鬼神本身就是主人，或者其他人是守護的主人。劫賊的財物，是指官府收繳的劫賊的財物。或者可以認為是劫賊的財物，本來是我的財物，如果被劫奪而取，就變成了劫賊的財物。財物沒有固定的歸屬，隨著誰搶奪就成為誰的。 如果佛弟子親自行淫，教唆他人行淫，乃至一切女人，不得故意行淫，包括行淫的因、行淫的緣、行淫的方法、行淫的行為，乃至對畜生女、諸天女、鬼女，都不得行淫。
【English Translation】 English version: If a Bodhisattva sees an official of high rank who is extremely cruel, has no compassion for all sentient beings, and specializes in coercion and harassment, the Bodhisattva, having seen this, considers this evil and generates a compassionate heart, initiating the intention to benefit and bring happiness to sentient beings. To the best of their ability, they may depose or demote these officials from their positions. Because of this reason, the Bodhisattva does not violate the Bodhisattva precepts and instead generates much merit. For example, if a Bodhisattva sees robbers and thieves stealing the property of others, or the property of the Sangha (community of monks), or the property of a Stupa (Buddhist monument), and after stealing a lot of property, they take it as their own and indulge in its enjoyment, the Bodhisattva, having seen this, generates a compassionate heart, initiating the intention to benefit and bring happiness to these sentient beings. To the best of their ability, they coerce them and seize the property they have stolen, preventing them from enjoying it. Because these possessions will cause them to suffer meaningless and unprofitable pain in the long night. Because of this reason, the property that has been seized, if it belongs to the Sangha, should be returned to the Sangha; if it belongs to the Stupa, should be returned to the Stupa; if it belongs to other sentient beings, should be returned to other sentient beings. Also, if they see the head of a temple or the owner of a garden taking the property of the Sangha or the property of a Stupa, claiming it as their own, and indulging in its enjoyment, the Bodhisattva, having seen this, considers this evil and generates a compassionate heart, preventing them from suffering meaningless and unprofitable pain in the long night because of this evil act of enjoyment. To the best of their ability, they may remove them from their position of responsibility. Although the Bodhisattva takes the property without permission in this way, they do not violate the precepts and instead generate much merit. Just as the previous sutra said, there are three more situations. In narrating the matters of violating the precepts, first, it is discerned that there are four things that should not be violated. The fourth is stealing property by using mantras, which constitutes a violation of the precepts, and there are four sentences explaining it. It is listed later. Stealing property by expedient means is like what is said in the Vinaya (monastic code): a Bhikshu (monk) who receives offerings says to the donor: 'I accept your offering, I am an Arhat (enlightened being),' etc. If offerings are received because of this, two offenses are committed, one is lying, and the other is stealing. Stealing property by using mantras is reciting mantras to make the property come by itself. There is no praise or joy because it is not through praise and joy that one's own actions are accomplished. Property owned by ghosts and spirits refers to property in temples, or the ghosts and spirits themselves are the owners, or others are the protecting owners. The property of robbers refers to the property confiscated by the government from robbers. Or it can be considered the property of robbers, originally my property, if it is robbed and taken, it becomes the property of the robbers. Property has no fixed ownership, it becomes whoever takes it. If a Buddhist disciple personally engages in sexual misconduct, instigates others to engage in sexual misconduct, and with regard to all women, must not intentionally engage in sexual misconduct, including the cause of sexual misconduct, the conditions for sexual misconduct, the methods of sexual misconduct, the actions of sexual misconduct, and even with female animals, female deities, and female ghosts, one must not engage in sexual misconduct.
神女及非道行淫而菩薩應生孝順心救度一切眾生凈法與人而反更起一切人淫不擇畜生乃至母女姊妹六親行淫無慈悲心者是菩薩波羅夷罪。
第三淫戒
分文如前。制意釋名。經云。若不斷淫尚障梵天。況得菩提。連羈生死不得離者寔由茲矣。故制之令斷。荒色名淫亦名非梵行。諸戒雖皆非梵。此染垢過重故偏目也。具緣中。事者三境皆重。又律中唯女三道男二處是重境。余處非重。若準經文。及非道行淫。故知菩薩于非道亦重。又瑜伽論云。欲邪業道事者。謂女所不應行。設所應行。非支非處。非時非量。若不應理。一切男及不男。若於母等。母等所護。名不應行。除產門外所有餘分皆名非支。若穢下時。胎圓滿時。飲兒乳時。受齋戒時。或有病時。謂所有病匪宜習欲。是名非時。若諸尊重所集會處。或靈廟中。或大眾前。或堅鞭地高下不平令不安穩。如是等處說名非處。過量而行名為非量。不依世禮故名非理。若自行欲。若媒合他。此二皆名欲邪行攝。想者。于彼彼想。若準律文。于道道想。于道非道想及疑。皆成重也。欲樂者。謂樂行之慾。煩惱者。謂三毒或具不具。方便究竟者。謂兩兩交會。結犯輕重者。隨境隨心。準前可知。學處同異者。大小同制。出家五眾正邪俱禁。在家二眾制邪開正。菩薩
【現代漢語翻譯】 現代漢語譯本：如果神女或以非正當方式行淫，而菩薩本應以孝順之心救度一切眾生，以清凈之法教導他人，卻反而引發人們的淫慾，不分畜生乃至母親、女兒、姐妹等六親都行淫，毫無慈悲之心，這就是菩薩的波羅夷罪（根本重罪）。
第三淫戒
分段結構如前所述。制定此戒的意義在於解釋其名稱。《梵網經》說：『如果不斷除淫慾，尚且會障礙生到梵天，更何況是證得菩提？』被生死束縛而無法解脫，實在是因為這個原因。所以制定此戒，是爲了讓人斷除淫慾。荒淫的色慾稱為淫，也稱為非梵行。雖然所有戒律都屬於非梵行，但此戒的染污過失最為嚴重，所以特別以此命名。構成此戒的要素中，對像（事）的三種情況都很嚴重。而且在律藏中，只有女性的三道（指產門、大小便道）和男性的兩處（指精道、小便道）是嚴重的對象，其餘地方則不嚴重。如果按照《梵網經》的經文，以及非正當方式行淫，可知菩薩對於非正當方式的性行為也認為是嚴重的。此外，《瑜伽師地論》說：『欲邪行（不正當的性行為）的對象是指，女性不應該行淫的地方，即使是應該行淫的地方，如果不是正當的性器官、地點、時間、數量，或者不合乎道理，都屬於不正當的性行為。一切男性以及非男性的性對象，或者與母親等，以及母親等所保護的人行淫，都稱為不應行。除了產門之外的所有其他部位都稱為非支。在污穢下流的時候，胎兒圓滿的時候，哺乳的時候，受齋戒的時候，或者生病的時候（指所有不適合性行為的疾病），都稱為非時。在諸位尊重的人所居住的地方，或者在靈廟中，或者在大眾面前，或者在堅硬不平的地面上，讓人感到不安穩，這些地方都稱為非處。過度地進行性行為稱為非量。不符合世俗禮儀稱為非理。無論是自己行淫，還是為他人牽線搭橋，這兩種行為都屬於欲邪行。』想法（想）是指，對於這些對像產生淫慾的想法。如果按照律藏的說法，對於正當的性器官產生正當的想法，對於正當的性器官產生不正當的想法，以及產生懷疑，都構成重罪。欲樂（欲樂）是指，樂於進行性行為的慾望。煩惱（煩惱）是指，貪、嗔、癡三毒，或者具備或者不具備。方便究竟（方便究竟）是指，男女兩方交合。判斷犯戒的輕重，要根據對像和內心。可以參照前面的內容來理解。學處（學處）的相同和不同之處在於，大乘和小乘都制定了此戒。出家的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）禁止正淫和邪淫，在家的二眾（優婆塞、優婆夷）禁止邪淫，允許正淫。菩薩（指受持菩薩戒的人）。
【English Translation】 English version: If a goddess or someone engages in improper sexual conduct, and a Bodhisattva, who should be saving all beings with filial piety and teaching them pure Dharma, instead incites people's lust, engaging in sexual acts indiscriminately with animals, even with their own mothers, daughters, sisters, and other close relatives, without any compassion, this constitutes a Pārājika (fundamental transgression) for a Bodhisattva.
The Third Precept Against Sexual Misconduct
The structure of the division is as before. The meaning of the establishment lies in explaining the name. The Sutra says: 'If one does not cut off sexual desire, it will obstruct even rebirth in the Brahma heavens, let alone the attainment of Bodhi?' Being bound by birth and death and unable to escape is truly due to this. Therefore, this precept is established to make people cut off sexual desire. Indulgent lust is called sexual misconduct, also called non-brahmacharya. Although all precepts are non-brahmacharya, the defilement and fault of this precept are the most serious, so it is specifically named as such. Among the factors constituting this precept, the three aspects of the object (matter) are all serious. Moreover, in the Vinaya, only the three orifices of a woman (referring to the birth canal, the anus, and the urinary tract) and the two places of a man (referring to the seminal duct and the urinary tract) are serious objects, while other places are not serious. If according to the text of the Brahmajāla Sutra, and engaging in sexual acts in an improper manner, it can be known that Bodhisattvas also consider sexual acts in an improper manner to be serious. Furthermore, the Yogācārabhūmi-śāstra says: 'The object of wrong sexual conduct refers to places where women should not engage in sexual acts, and even if it is a place where they should engage in sexual acts, if it is not the proper sexual organ, place, time, quantity, or if it is unreasonable, it is considered wrong sexual conduct. All male and non-male sexual objects, or engaging in sexual acts with one's mother, etc., and those protected by one's mother, etc., are called improper conduct. All parts other than the birth canal are called non-organ. When one is in a state of impurity, when the fetus is full, when breastfeeding, when observing a fast, or when one is sick (referring to all illnesses that are not suitable for sexual activity), it is called non-time. Places where respected individuals reside, or in temples, or in front of the public, or on hard and uneven ground, causing discomfort, these places are called non-place. Engaging in sexual activity excessively is called non-quantity. Not conforming to worldly etiquette is called non-reason. Whether one engages in sexual activity oneself or acts as a matchmaker for others, both of these behaviors are considered wrong sexual conduct.' Thought (saṃjñā) refers to the thought of lust arising towards these objects. If according to the Vinaya, having proper thoughts towards the proper sexual organs, having improper thoughts towards the proper sexual organs, and having doubts, all constitute a serious offense. Desire-pleasure (chandarāga) refers to the desire to enjoy sexual activity. Affliction (kleśa) refers to the three poisons of greed, hatred, and delusion, whether they are present or not. Means and accomplishment (upāya-niṣṭhāna) refers to the union of male and female. Judging the severity of the transgression depends on the object and the mind. It can be understood by referring to the previous content. The similarities and differences in the training (śikṣāpada) are that both the Mahayana and Hinayana have established this precept. The five groups of ordained individuals (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, and śikṣamāṇās) are prohibited from both proper and improper sexual conduct, while the two groups of lay individuals (upāsakas and upāsikās) are prohibited from improper sexual conduct and allowed proper sexual conduct. Bodhisattva (referring to those who have taken the Bodhisattva vows).
地云。又如菩薩處在居家。見母邑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。而無所犯多生功德。出家菩薩為護聲聞聖所教誡令不壞滅。一切不應行非梵行。文中自淫教人淫者。聲聞法中自淫成重。教人非重。大乘法中自他俱重。及非道行淫者。聲聞法中女三處男二處行即犯重。非道行者不犯重也。大乘法中道及非道俱犯重也。瑜伽淫業道亦如是說也。余文可知。
若佛子自妄語教人妄語方便妄語妄語因妄語緣妄語法妄語業乃至不見言見見言不見身心妄語而菩薩常生正語正見亦生一切眾生正語正見而反更起一切眾生邪語邪見邪業者是菩薩波羅夷罪。
第四妄語戒
制意釋名者。令人虛解。違真之甚。故制之。違想而說故名妄語。事設是實。若違內心。皆名妄語。具緣中事。謂見聞覺知不見不聞不覺不知。想者。謂于見等或翻彼想。翻想有二事。一想事俱翻。如不見事起不見想而說言見。二翻想不翻事。如不見事起見想而言不見。此二俱成妄語也。欲樂者。謂覆藏想樂說之慾。煩惱者如上。方便究竟者。謂時眾及對論者領解結犯。輕重者。若隨境論。一云。三品境
俱重。一云。唯上中結重。對下境唯輕垢也。隨心可知。又若準律。唯說上人法。犯重令既無簡別。理應通制學處同異者。大小乘俱制。道俗亦同也。又大乘中有益處開。菩薩地云。又如菩薩為多有情解脫命難囹圄縛難刖手足難劓鼻刵耳剜眼等難。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。自非無義利。自無染心。唯為饒益諸有情故。覆想正知而說異語。說是語時。于菩薩戒無所違犯生多功德。釋文中餘事易解。身心妄語者。身妄語謂由身業表示令人妄解。如由起坐表知是聖等。心妄語者。如說戒時默表清凈。雖由二表令他妄解。而所成業語業所攝。故云妄語。
若佛子自酤酒教人酤酒酤酒因酤酒緣酤酒法酤酒業一切酒不得酤是酒起罪因緣而菩薩應生一切眾生明達之慧而反更生一切眾生顛倒之心者是菩薩波羅夷罪。
第五酤酒戒
制意釋名者。酒是開放逸處失諸善法。如論云。除破僧事若醉酒時余逆法可造。三十六失十種過患律論俱示。若唯自飲過失猶輕。若酤而求利損處甚廣。故雖非性惡同製爲重。酤者販博之名也。味濃易耽。雖甘而毒故云酒也。具緣中事者。謂酒體成也。論云。宰羅若迷疑邪未陀放逸處。谷所成宰羅若。余果
【現代漢語翻譯】 現代漢語譯本
都判為重罪。另一種說法是，只有上等和中等程度的結使（煩惱）才判為重罪，對於下等境界，只構成輕垢罪。這可以根據自己的內心來判斷。另外，如果按照戒律來說，只說了上等人的行爲規範，那麼違犯重罪時，既然沒有簡別（區分），理應普遍適用於學處相同或不同的情況。也就是說，無論是大乘還是小乘，都對此進行制約；無論是出家人還是在家人，也都同樣受到約束。此外，大乘佛教中有一些爲了利益眾生而開許的情況。《菩薩地》中說：『例如，菩薩爲了讓許多有情眾生從性命攸關的危難、牢獄禁錮的危難、被砍手足的危難、被割鼻子的危難、被割耳朵的危難、被剜眼睛的危難中解脫出來，即使菩薩爲了自己的性命危難，也不會明知而說虛妄之語。然而，爲了救脫那些有情眾生，明知而經過思考，才說虛妄之語。總而言之，菩薩只考慮有情眾生的利益，自己沒有非法的利益，自己沒有染污之心，只是爲了饒益一切有情眾生，才會掩蓋真相，以正確的認知而說不同的語言。』當說這些話的時候，菩薩並沒有違犯菩薩戒，反而會產生許多功德。釋文中的其他事情很容易理解。身妄語和心妄語：身妄語是指通過身體的動作來表達，使人產生錯誤的理解。例如，通過起立或坐下等動作來表示自己是聖人等。心妄語是指，例如在受戒的時候，默默地表示自己是清凈的。雖然這兩種表達方式都會使他人產生錯誤的理解，但所造成的業都屬於語業的範疇，所以稱為妄語。
如果佛弟子自己賣酒，教別人賣酒，因為賣酒的因緣，因為賣酒的方法，因為賣酒的行業，一切的酒都不得賣。這酒是產生罪惡的因緣。而菩薩本應使一切眾生明白通達智慧，反而使一切眾生產生顛倒之心，這就是菩薩的波羅夷罪（根本重罪）。
第五 酤酒戒（禁止賣酒戒）
制定戒律的意義和解釋名稱：酒是放縱和放逸的根源，會喪失各種善法。正如論中所說：『除了破壞僧團的事情之外，如果喝醉了酒，其他的逆法都可能造作。』三十六種過失和十種過患，在戒律和論典中都有說明。如果只是自己喝酒，過失還算輕微；如果賣酒而求取利益，損害就非常廣泛。因此，雖然賣酒本身不是惡行，但也被制定為重罪。『酤』是販賣和博取的意思。酒的味道濃烈，容易使人沉溺，雖然甘甜，但實際上是毒藥，所以稱為酒。構成犯罪的要素包括：酒的實體已經形成。論中說：『宰羅若（Zai luo ruo）(酒名，放逸處)，迷疑邪（Mi yi xie）(酒名，令人迷惑懷疑)，未陀（Wei tuo）(酒名)，放逸處（Fang yi chu）(總稱，指能使人放逸的飲料)，都是由穀物製成的宰羅若。』其他的果實 English version
All are considered grave offenses. Another view is that only the higher and middle levels of kleshas (afflictions) are considered grave offenses, while for lower realms, they only constitute minor defilements. This can be determined according to one's own mind. Furthermore, if based on the Vinaya, which only speaks of the conduct of superiors, then when a grave offense is committed, since there is no distinction made, it should universally apply to cases where the precepts are the same or different. That is, both Mahayana and Hinayana restrain this; both monastics and laypersons are equally bound. Moreover, in Mahayana Buddhism, there are instances where exceptions are made for the benefit of sentient beings. The Bodhisattvabhumi states: 'For example, when a Bodhisattva is trying to liberate many sentient beings from life-threatening dangers, imprisonment, being bound, having their hands and feet cut off, having their noses or ears cut off, or having their eyes gouged out, even if the Bodhisattva's own life is at risk, they would not knowingly speak a false word. However, to rescue those sentient beings, knowing and after deliberation, they speak a false word.' In short, a Bodhisattva only considers the benefit and welfare of sentient beings. They have no unlawful gain for themselves, no defiled mind, and solely for the benefit of all sentient beings, they conceal the truth and speak differently with correct awareness. When speaking these words, the Bodhisattva does not violate the Bodhisattva precepts and instead generates much merit. The remaining matters in the commentary are easy to understand. Bodily false speech and mental false speech: Bodily false speech refers to expressing through bodily actions, causing others to misunderstand, such as using standing or sitting to indicate that one is a sage. Mental false speech refers to, for example, silently indicating purity when taking vows. Although both expressions cause others to misunderstand, the karma created falls under the category of verbal karma, hence it is called false speech.
If a Buddha-son himself sells alcohol, teaches others to sell alcohol, because of the cause of selling alcohol, because of the means of selling alcohol, because of the method of selling alcohol, because of the business of selling alcohol, all alcohol must not be sold. This alcohol is the cause and condition for generating offenses. And a Bodhisattva should enable all sentient beings to understand and penetrate wisdom, but instead causes all sentient beings to generate inverted minds, this is a Bodhisattva's Parajika offense (root downfall).
Fifth Alcohol Selling Precept
The meaning of establishing the precept and explaining the name: Alcohol is the source of indulgence and dissipation, leading to the loss of all good dharmas. As the treatise says: 'Except for matters that destroy the Sangha, if one is drunk, other negative actions can be committed.' The thirty-six faults and ten kinds of harms are explained in both the Vinaya and the treatises. If one only drinks alcohol oneself, the fault is still minor; if one sells alcohol to seek profit, the harm is very extensive. Therefore, although selling alcohol is not inherently evil, it is also established as a grave offense. 'Selling' means trading and profiting. The taste of alcohol is strong and easily addictive. Although it is sweet, it is actually poison, so it is called alcohol. The elements that constitute the offense include: the substance of alcohol has been formed. The treatise says: 'Zai luo ruo (Zai luo ruo) (name of alcohol, a place of dissipation), Mi yi xie (Mi yi xie) (name of alcohol, causing confusion and doubt), Wei tuo (Wei tuo) (name of alcohol), Fang yi chu (Fang yi chu) (general term, referring to beverages that can cause dissipation), are all Zai luo ruo made from grains.' Other fruits
【English Translation】 All are considered grave offenses. Another view is that only the higher and middle levels of kleshas (afflictions) are considered grave offenses, while for lower realms, they only constitute minor defilements. This can be determined according to one's own mind. Furthermore, if based on the Vinaya, which only speaks of the conduct of superiors, then when a grave offense is committed, since there is no distinction made, it should universally apply to cases where the precepts are the same or different. That is, both Mahayana and Hinayana restrain this; both monastics and laypersons are equally bound. Moreover, in Mahayana Buddhism, there are instances where exceptions are made for the benefit of sentient beings. The 'Bodhisattvabhumi' states: 'For example, when a Bodhisattva is trying to liberate many sentient beings from life-threatening dangers, imprisonment, being bound, having their hands and feet cut off, having their noses or ears cut off, or having their eyes gouged out, even if the Bodhisattva's own life is at risk, they would not knowingly speak a false word. However, to rescue those sentient beings, knowing and after deliberation, they speak a false word.' In short, a Bodhisattva only considers the benefit and welfare of sentient beings. They have no unlawful gain for themselves, no defiled mind, and solely for the benefit of all sentient beings, they conceal the truth and speak differently with correct awareness.' When speaking these words, the Bodhisattva does not violate the Bodhisattva precepts and instead generates much merit. The remaining matters in the commentary are easy to understand. Bodily false speech and mental false speech: Bodily false speech refers to expressing through bodily actions, causing others to misunderstand, such as using standing or sitting to indicate that one is a sage. Mental false speech refers to, for example, silently indicating purity when taking vows. Although both expressions cause others to misunderstand, the karma created falls under the category of verbal karma, hence it is called false speech. If a 'Buddha'-son himself sells alcohol, teaches others to sell alcohol, because of the cause of selling alcohol, because of the means of selling alcohol, because of the method of selling alcohol, because of the business of selling alcohol, all alcohol must not be sold. This alcohol is the cause and condition for generating offenses. And a 'Bodhisattva' should enable all sentient beings to understand and penetrate wisdom, but instead causes all sentient beings to generate inverted minds, this is a 'Bodhisattva's' 'Parajika' offense (root downfall). Fifth Alcohol Selling Precept The meaning of establishing the precept and explaining the name: Alcohol is the source of indulgence and dissipation, leading to the loss of all good dharmas. As the treatise says: 'Except for matters that destroy the Sangha, if one is drunk, other negative actions can be committed.' The thirty-six faults and ten kinds of harms are explained in both the Vinaya and the treatises. If one only drinks alcohol oneself, the fault is still minor; if one sells alcohol to seek profit, the harm is very extensive. Therefore, although selling alcohol is not inherently evil, it is also established as a grave offense. 'Selling' means trading and profiting. The taste of alcohol is strong and easily addictive. Although it is sweet, it is actually poison, so it is called alcohol. The elements that constitute the offense include: the substance of alcohol has been formed. The treatise says: 'Zai luo ruo (Zai luo ruo) (name of alcohol, a place of dissipation), Mi yi xie (Mi yi xie) (name of alcohol, causing confusion and doubt), Wei tuo (Wei tuo) (name of alcohol), Fang yi chu (Fang yi chu) (general term, referring to beverages that can cause dissipation), are all Zai luo ruo made from grains.' Other fruits
成名迷疑邪。簡異未成已壞名未陀也。想者律云。酒酒想。酒非酒疑。酒非酒想。皆結正罪。準彼制。此酤亦應爾。又可律就飲說三句皆犯。若就酤說。心境相應。方可結重。欲樂者。欲以酒與人求利心也。煩惱者。三中隨一或具二三。方便究竟者。一云。授與人時便犯。不待前人飲與不飲。一云。待前人飲方犯。結犯輕重者。就境言之。律中與親里販賣罪輕。以希利心輕故。義準沽酒亦應然。若與上中境人者。是正所制重也。若下品境。事希故應輕也。七眾同犯。大小乘俱制。而重輕異。大士過重。聲聞唯犯販賣戒。即第三篇也。釋文可解。
若佛子自說出家在家菩薩比丘比丘尼罪過教人說罪過罪過因罪過緣罪過法罪過業而菩薩聞外道惡人及二乘惡人說佛法中非法非律常生悲心教化是惡人輩令生大乘善信而菩薩反更自說佛法中罪過者是菩薩波羅夷罪。
第六說他罪過戒
制意釋名者。同法相護義同昆弟。而反向異道揚彼過短。近則陷沒善人。遠則損壞正法。其過非輕故制斷也。可毀可厭故云罪過。向他顯揚故名說也。具緣中事者。謂有戒人所有罪過向無戒人說。七逆十重是正所制。自余輕過亦兼制也。想者。于罪過起罪過想也。欲樂者。欲說罪過之望樂也。此有二。一陷沒心。欲令前人失名利等
【現代漢語翻譯】 現代漢語譯本：
因成名而產生的迷惑、懷疑和邪見。『簡異未成已壞名未陀也』（Jianyi Wei Cheng Yi Huai Ming Wei Tuo Ye，未明確其含義）。關於『想』，律中說：『酒、酒想；酒非酒疑；酒非酒想』，都構成正罪。依照那裡的規定，這種酤酒（Gujiu，賣酒）的情況也應該如此。或者可以這樣理解，律是就飲酒來說的，這三種情況都犯戒。如果是就酤酒來說，心境相應，才可以判為重罪。『欲樂』是指想通過把酒給別人來求取利益的心。『煩惱』是指貪、嗔、癡三毒中的一種，或者同時具備兩種或三種。『方便究竟』，一種說法是，授與他人酒時就犯戒，不等待對方飲用與否。另一種說法是，等待對方飲用才犯戒。關於結犯輕重，就對像而言，律中與親戚販賣罪過較輕，因為希望獲取的利益較少。按照這個道理，沽酒也應該如此。如果與上等或中等根器的人交易，是正所制定的重罪。如果是下等根器的人，因為這種情況很少見，所以應該判輕罪。七眾（Qizhong，比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都犯此戒，大小乘都禁止，但輕重不同。大乘菩薩的罪過更重，聲聞乘只犯販賣戒，也就是第三篇。釋文可以解釋。
如果佛弟子自己宣說出家或在家的菩薩、比丘（Biqiu，男性出家僧人）、比丘尼（Biqiu Ni，女性出家僧人）的罪過，教唆他人宣說罪過，罪過的因、罪過的緣、罪過的法、罪過的業，而菩薩聽到外道、惡人以及二乘（聲聞乘和緣覺乘）的惡人宣說佛法中的非法非律，常常生起悲憫之心，教化這些惡人，使他們生起對大乘的善信，而菩薩反而自己宣說佛法中的罪過，這樣的菩薩就犯了波羅夷罪（Poluoyi Zui，斷頭罪）。
第六條戒是宣說他人罪過戒。
制定此戒的意義和解釋名稱：同修佛法的人應該互相維護，情同兄弟，卻反而向異端宣揚同道的過失和缺點，近則使善人陷入困境，遠則損壞正法。這種過失非同小可，所以制定此戒來禁止。罪過是可被譭謗和厭惡的，所以稱為『罪過』。向他人顯揚，所以稱為『說』。構成此戒的要素包括：有戒之人所犯的罪過，向沒有受戒的人宣說。七逆（Qini，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）和十重（Shichong，十重戒）是正所制定的，其餘輕微的過失也一併禁止。『想』是指對於罪過產生罪過的想法。『欲樂』是指想要宣說罪過的期望和快樂。這裡有兩種情況：一是陷害之心，想要讓對方失去名利等。 English version:
Delusion, doubt, and wrong views arising from fame. 'Jianyi Wei Cheng Yi Huai Ming Wei Tuo Ye' (簡異未成已壞名未陀也, meaning not clearly defined). Regarding 'thought', the Vinaya says: 'Liquor, thought of liquor; doubt of liquor being non-liquor; thought of liquor being non-liquor,' all constitute a direct offense. According to that rule, this selling of liquor (Gujiu, 酤酒) should also be the same. Alternatively, it can be understood that the Vinaya speaks of drinking, and all three situations are offenses. If it is about selling liquor, the mind and object must correspond to constitute a serious offense. 'Desire and pleasure' refers to the mind of wanting to give liquor to others to seek profit. 'Affliction' refers to one of the three poisons (greed, hatred, and delusion), or possessing two or three of them simultaneously. 'Complete means', one view is that the offense is committed when the liquor is given to the person, regardless of whether the person drinks it or not. Another view is that the offense is committed when the person drinks it. Regarding the severity of the offense, in terms of the object, selling to relatives is a lighter offense in the Vinaya because the desire for profit is less. According to this principle, selling liquor should also be the same. If trading with people of superior or intermediate capacity, it is a serious offense as directly prescribed. If it is with people of inferior capacity, it should be a lighter offense because such cases are rare. All seven assemblies (Qizhong, 七眾: Bhikshu, Bhikshuni, Shramanera, Shramanerika, Shikshamana, Upasaka, Upasika) are subject to this precept, and both the Mahayana and Hinayana prohibit it, but the severity differs. The offense is more serious for Mahayana Bodhisattvas, while Shravakas only violate the precept against trading, which is the third section. The explanation in the commentary is understandable.
If a disciple of the Buddha personally speaks of the transgressions of a Bodhisattva, Bhikshu (Biqiu, 比丘, a male monastic), or Bhikshuni (Biqiu Ni, 比丘尼, a female monastic), whether ordained or lay, or instructs others to speak of transgressions, the cause of transgressions, the conditions of transgressions, the Dharma of transgressions, the karma of transgressions, and if a Bodhisattva hears heretics, evil people, or evil people of the Two Vehicles (Shravakayana and Pratyekabuddhayana) speaking of what is not Dharma or Vinaya within the Buddha's Dharma, and constantly generates compassion, teaching these evil people to generate good faith in the Mahayana, but the Bodhisattva instead speaks of transgressions within the Buddha's Dharma, then this Bodhisattva commits a Parajika offense (Poluoyi Zui, 波羅夷罪, an offense resulting in expulsion).
The sixth precept is the precept against speaking of the transgressions of others.
The meaning of establishing this precept and explaining its name: Those who practice the Dharma together should protect each other, like brothers, but instead, they proclaim the faults and shortcomings of their fellow practitioners to outsiders, which leads to good people being trapped and the true Dharma being damaged. This transgression is not minor, so this precept is established to prohibit it. Transgressions are worthy of being slandered and detested, so they are called 'transgressions'. Making it known to others is called 'speaking'. The elements that constitute this precept include: the transgressions committed by a person who has taken precepts, being spoken to a person who has not taken precepts. The Seven Rebellions (Qini, 七逆: killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) and the Ten Major Precepts (Shichong, 十重戒) are directly prohibited, and other minor transgressions are also prohibited. 'Thought' refers to having the thought of transgression regarding a transgression. 'Desire and pleasure' refers to the expectation and pleasure of wanting to speak of transgressions. There are two situations here: one is the intention to harm, wanting to cause the other person to lose fame, profit, etc.
【English Translation】 Delusion, doubt, and wrong views arising from fame. 'Jianyi Wei Cheng Yi Huai Ming Wei Tuo Ye' (meaning not clearly defined). Regarding 'thought', the Vinaya says: 'Liquor, thought of liquor; doubt of liquor being non-liquor; thought of liquor being non-liquor,' all constitute a direct offense. According to that rule, this selling of liquor (Gujiu) should also be the same. Alternatively, it can be understood that the Vinaya speaks of drinking, and all three situations are offenses. If it is about selling liquor, the mind and object must correspond to constitute a serious offense. 'Desire and pleasure' refers to the mind of wanting to give liquor to others to seek profit. 'Affliction' refers to one of the three poisons (greed, hatred, and delusion), or possessing two or three of them simultaneously. 'Complete means', one view is that the offense is committed when the liquor is given to the person, regardless of whether the person drinks it or not. Another view is that the offense is committed when the person drinks it. Regarding the severity of the offense, in terms of the object, selling to relatives is a lighter offense in the Vinaya because the desire for profit is less. According to this principle, selling liquor should also be the same. If trading with people of superior or intermediate capacity, it is a serious offense as directly prescribed. If it is with people of inferior capacity, it should be a lighter offense because such cases are rare. All seven assemblies (Qizhong: Bhikshu, Bhikshuni, Shramanera, Shramanerika, Shikshamana, Upasaka, Upasika) are subject to this precept, and both the Mahayana and Hinayana prohibit it, but the severity differs. The offense is more serious for Mahayana Bodhisattvas, while Shravakas only violate the precept against trading, which is the third section. The explanation in the commentary is understandable. If a disciple of the Buddha personally speaks of the transgressions of a Bodhisattva, Bhikshu (a male monastic), or Bhikshuni (a female monastic), whether ordained or lay, or instructs others to speak of transgressions, the cause of transgressions, the conditions of transgressions, the Dharma of transgressions, the karma of transgressions, and if a Bodhisattva hears heretics, evil people, or evil people of the Two Vehicles (Shravakayana and Pratyekabuddhayana) speaking of what is not Dharma or Vinaya within the Buddha's Dharma, and constantly generates compassion, teaching these evil people to generate good faith in the Mahayana, but the Bodhisattva instead speaks of transgressions within the Buddha's Dharma, then this Bodhisattva commits a Parajika offense (an offense resulting in expulsion). The sixth precept is the precept against speaking of the transgressions of others. The meaning of establishing this precept and explaining its name: Those who practice the Dharma together should protect each other, like brothers, but instead, they proclaim the faults and shortcomings of their fellow practitioners to outsiders, which leads to good people being trapped and the true Dharma being damaged. This transgression is not minor, so this precept is established to prohibit it. Transgressions are worthy of being slandered and detested, so they are called 'transgressions'. Making it known to others is called 'speaking'. The elements that constitute this precept include: the transgressions committed by a person who has taken precepts, being spoken to a person who has not taken precepts. The Seven Rebellions (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) and the Ten Major Precepts are directly prohibited, and other minor transgressions are also prohibited. 'Thought' refers to having the thought of transgression regarding a transgression. 'Desire and pleasure' refers to the expectation and pleasure of wanting to speak of transgressions. There are two situations here: one is the intention to harm, wanting to cause the other person to lose fame, profit, etc.
。二治罰心。欲令前人被繫縛等。以此二心說他罪過皆犯重也。煩惱可知。方便究竟者。若自說若教他說。前人領解時即成究竟也。結犯輕重者。準之可知。學處同異者。聲聞向未受具說他重罪犯第三篇。若說僧殘已下皆犯第五篇。菩薩兼濟為懷故制重也。文但云說過。不別輕重。下輕戒第十三戒說七逆十重。準彼此亦應爾。但彼向同法說故輕。此向異法故重。又一云。彼說無事故輕。若知無事不能陷沒。或治罰故此說有實犯重。釋文可知。
若佛子自讚毀他亦教人自讚毀他毀他因毀他緣毀他法毀他業而菩薩應代一切眾生受加毀辱惡事自向己好事與他人若自揚己德隱他人好事令他人受毀者是菩薩波羅夷罪。
第七自讚毀他戒
制意釋名者。菩薩應推直於人引曲向己。而今反揚自辱人。違本心之甚。故制斷之。讚揚己德毀辱他失。是所防過。從所防為名故云贊毀戒。具緣成犯中。事者有二。一所毀人。二所毀事。所毀人中一云。若毀上中二境犯重。毀下境輕。此戒兼制。一云。上中二境有菩薩戒者方重。惱妨深故。若無戒及下境有戒無戒悉輕。惱妨淺故。后釋應準律部。律說毀大比丘方結提罪。故知大乘中毀同法菩薩方結重。今謂前說過戒別標四眾。此毀他戒總云毀他。不別標舉。準律簡別。理恐不
【現代漢語翻譯】 現代漢語譯本 二、以懲罰之心（治罰心）：想要讓對方被束縛等等。以這兩種心態說他人罪過，都犯重罪。煩惱容易理解。方便究竟：如果自己說，或者教他人說，對方理解時就構成究竟。結罪輕重：參照可知。學處同異：聲聞乘（Shravaka）向未受具足戒者說他人重罪，犯第三篇（third section of the Pratimoksha）。如果說僧殘（Sanghavasesa）以下的罪，都犯第五篇。菩薩（Bodhisattva）兼顧救濟，所以制定重罪。經文只說『說過』，沒有分別輕重。下文輕戒第十三戒說七逆十重（seven rebellious acts and ten major offenses），參照此處也應該如此。但那裡是對同修說，所以輕。這裡是對不同修的人說，所以重。又有一種說法：那裡說的是沒有根據的事，所以輕。如果知道沒有根據，不能陷害他人，或者爲了懲罰的緣故，這裡說的是有真實的事情，所以犯重罪。釋文可以理解。 如果佛弟子（Buddha's disciple）自我讚揚、譭謗他人，或者教唆他人自我讚揚、譭謗他人，以譭謗為因、以譭謗為緣、用譭謗的方法、做譭謗的事業。而菩薩（Bodhisattva）應該代替一切眾生承受譭謗侮辱等惡事，將好事歸於他人，如果自我宣揚自己的功德，隱藏他人的好事，使他人遭受譭謗，這是菩薩（Bodhisattva）波羅夷罪（Parajika，斷頭罪）。 第七 自讚毀他戒 制定此戒的意義在於：菩薩（Bodhisattva）應該推舉他人的優點，將缺點歸於自己。現在反而宣揚自己，羞辱他人，嚴重違背了菩薩的本心。所以制定此戒來斷除這種行為。讚揚自己的功德，譭謗他人的過失，是所要防止的過錯。從所要防止的過錯來命名，所以叫做贊毀戒。構成犯罪的因緣中，有兩件事：一是被譭謗的人，二是所譭謗的事。關於被譭謗的人，有一種說法：如果譭謗上等或中等根器的人，犯重罪；譭謗下等根器的人，犯輕罪。此戒兼顧這兩種情況。另一種說法：上等或中等根器的人，如果有菩薩戒（Bodhisattva precepts），才犯重罪，因為惱害妨礙很深。如果沒有戒，或者下等根器的人，無論有沒有戒，都犯輕罪，因為惱害妨礙較淺。後面的解釋應該參照律部（Vinaya）。律部說譭謗大比丘（Bhikkhu）才結提罪（Sanghadisesa）。所以知道大乘（Mahayana）中譭謗同修菩薩（Bodhisattva）才結重罪。現在我認為，前面說過戒特別標明四眾（four kinds of disciples），此毀他戒總說毀他，沒有特別標明。參照律部來簡別，道理恐怕不行。
【English Translation】 English version Second, the mind of punishment (zhifa xin): wanting to make the other person be bound, etc. Using these two mentalities to speak of others' faults all constitutes a major offense. Afflictions are easy to understand. Expedient ultimate: If you speak yourself, or teach others to speak, it becomes ultimate when the other person understands. The severity of the offense: can be known by reference. Differences in precepts: A Shravaka (聲聞, disciple of the Hearer Vehicle) who speaks of others' serious offenses to someone who has not yet received full ordination commits the third section (of the Pratimoksha). If speaking of Sanghavasesa (僧殘, a class of serious offenses requiring a formal meeting of the Sangha) offenses or below, all commit the fifth section. Bodhisattvas (菩薩, beings who seek enlightenment for the benefit of all) take both into consideration, so major offenses are established. The text only says 'speaking of faults', without distinguishing between light and heavy. The thirteenth minor precept below speaks of the seven rebellious acts and ten major offenses (七逆十重), and it should be the same here by reference. But there it is speaking to fellow practitioners, so it is light. Here it is speaking to those of different practices, so it is heavy. Another saying: There it is speaking of unfounded matters, so it is light. If you know there is no basis, you cannot frame others, or for the sake of punishment, here it is speaking of real matters, so it is a major offense. The explanation of the text can be understood. If a Buddha's disciple (佛子) praises himself and slanders others, or instigates others to praise themselves and slander others, using slander as a cause, using slander as a condition, using the method of slander, doing the karma of slander. And a Bodhisattva (菩薩) should bear the evil deeds of slander and insult on behalf of all sentient beings, attributing good things to others, if he proclaims his own merits, hides the good deeds of others, and causes others to suffer slander, this is a Bodhisattva (菩薩) Parajika (波羅夷, defeat) offense. Seventh: The Precept Against Praising Oneself and Slandering Others The meaning of establishing this precept is: A Bodhisattva (菩薩) should promote the merits of others and attribute shortcomings to himself. Now, on the contrary, he proclaims himself and humiliates others, which is a serious violation of the Bodhisattva's original intention. Therefore, this precept is established to eliminate this behavior. Praising one's own merits and slandering the faults of others are the faults to be prevented. It is named after the faults to be prevented, so it is called the precept against praising oneself and slandering others. Among the conditions for committing an offense, there are two things: one is the person being slandered, and the other is the matter being slandered. Regarding the person being slandered, one saying is: If you slander someone of superior or intermediate capacity, you commit a major offense; if you slander someone of inferior capacity, you commit a minor offense. This precept takes both situations into account. Another saying: Only if the person of superior or intermediate capacity has Bodhisattva precepts (菩薩戒) does it constitute a major offense, because the harm and obstruction are deep. If there are no precepts, or if the person of inferior capacity has or does not have precepts, it is a minor offense, because the harm and obstruction are shallow. The later explanation should refer to the Vinaya (律部). The Vinaya says that only slandering a Bhikkhu (比丘, fully ordained monk) results in a Sanghadisesa (僧殘) offense. Therefore, it is known that in Mahayana (大乘, Great Vehicle), only slandering a fellow Bodhisattva (菩薩) results in a major offense. Now I think that the previous precept specifically marked the four kinds of disciples (四眾), while this precept against slandering others generally says slandering others, without specifically marking them. Referring to the Vinaya to distinguish them, the reasoning is probably not feasible.
然。所毀事者。準律有七。謂一姓家生。二行業卑。三伎術工巧亦卑。四汝是犯過。五多結使。六盲人。七禿瞎。於此七中隨用一事毀皆犯重。想者。倒不倒疑準前釋之。欲樂者。揚我抑彼欲求利敬之意樂也。煩惱者。於三毒中或單或二或具三也。然成究竟要由貪心故。菩薩地云。為欲貪求利養恭敬自讚毀他。是名第一他勝處法。方便究竟者。若自作若教人。前人領解贊毀言時便結犯也。律云。毀呰有三。一面罵。二喻罵。三自比罵。面罵者。言汝是旃陀羅家生等。喻罵者。汝似旃陀羅種等。自比罵者。我非旃陀羅種等。此三種罵若了了皆提。若不了皆吉。準此菩薩了了皆重。不了皆輕。又要具贊毀方結重。若毀而不讚。贊而不毀。唯犯輕垢。或先贊后毀。或先毀后贊。俱令運贊毀心備二結重。若先贊后毀。贊時方便輕。毀時成本重。先毀后贊亦爾。如尼八事。一一作時方便故蘭。具八事時方結夷罪。若單欲贊或單欲毀。雖前後具二。別結兩輕不成重也。如斷心數取四錢不成重也。結犯輕重者。若就境論。毀聖毀凡毀道毀俗毀人毀畜業。隨前境不無輕重。若就心言。數數現行都無慚愧。深生愛樂見是功德。是上品即失戒也。不具足四。是中下品。犯而不失。學處同異者。聲聞犯提。菩薩犯夷。依善生經。于在家菩薩不
【現代漢語翻譯】 現代漢語譯本： 是的。關於譭謗的事情，根據戒律有七種情況。第一種是出身卑賤的家庭（姓家生，指出身卑微）。第二種是從事卑賤的行業（行業卑，指職業低賤）。第三種是從事技巧性的工作，也屬於卑賤（伎術工巧亦卑，指工匠等）。第四種是你是犯過錯的人（汝是犯過，指曾犯戒律）。第五種是煩惱很多（多結使，指有很多煩惱）。第六種是盲人（盲人，指生理缺陷）。第七種是禿子或瞎子（禿瞎，指生理缺陷）。在這七種情況中，隨便用一種來譭謗都會犯重罪。關於『想』，如果顛倒或懷疑，按照之前的解釋來判斷。『欲樂』是指抬高自己，貶低他人，希望獲得利益和尊敬的心理。『煩惱』是指貪、嗔、癡三毒中的一種，兩種或三種都有。然而，成就究竟的根本原因是貪心。如《菩薩地》所說：『爲了貪求利養恭敬，讚揚自己，譭謗他人，這被稱為第一他勝處法（根本重罪）。』『方便究竟』是指自己做或教唆他人做，當對方理解讚揚或譭謗的言語時，就構成犯罪。戒律中說，譭謗有三種：當面罵、比喻罵、自比罵。當面罵是指說『你是旃陀羅（賤民）的後代』等。比喻罵是指『你像旃陀羅的種姓』等。自比罵是指『我不是旃陀羅的種姓』等。這三種罵，如果清楚明白，都犯提舍尼罪（一種懺悔罪）；如果不清楚明白，則無罪。按照這個標準，菩薩如果清楚明白，都犯重罪；如果不清楚明白，則犯輕罪。而且，必須同時具備讚揚和譭謗才構成重罪。如果只有譭謗而沒有讚揚，或者只有讚揚而沒有譭謗，只犯輕垢罪（輕微的過失）。或者先讚揚后譭謗，或者先譭謗后讚揚，只要心中同時具備讚揚和譭謗，都構成重罪。如果先讚揚后譭謗，讚揚時是方便罪（預備行為），譭謗時才構成根本重罪。先譭謗后讚揚也是一樣。如同比丘尼的八件事，每做一件事時是方便罪，當八件事都做完時，才構成僧殘罪（一種重罪）。如果只是想讚揚或只是想譭謗，即使前後都有讚揚和譭謗的行為，也只是分別構成兩種輕罪，不能構成重罪。如同斷心數取四錢，不能構成重罪一樣。關於結犯輕重，如果從對像來說，譭謗聖人、凡人、道、俗人、人、畜生，根據對象的不同，罪有輕重。如果從心理來說，屢次現行，都無慚愧之心，深深地喜愛，認為這是功德，這是上品罪，就會失去戒體。如果不具備這四種情況，是中下品罪，犯了罪但不失去戒體。關於學處的相同和不同，聲聞乘犯提舍尼罪，菩薩乘犯波羅夷罪（斷頭罪）。根據《善生經》，對於在家菩薩不適用。
【English Translation】 English version: Yes. Regarding the matter of defamation, according to the Vinaya (rules), there are seven situations. The first is being born into a lowly family (姓家生, xìng jiā shēng, indicating humble origins). The second is engaging in a lowly occupation (行業卑, hángyè bēi, referring to a base profession). The third is engaging in skillful work, which is also considered lowly (伎術工巧亦卑, jìshù gōngqiǎo yì bēi, referring to artisans, etc.). The fourth is that you are a transgressor (汝是犯過, rǔ shì fànguò, referring to someone who has violated the precepts). The fifth is having many afflictions (多結使, duō jiéshǐ, referring to having many defilements). The sixth is being blind (盲人, mángrén, referring to a physical defect). The seventh is being bald or blind (禿瞎, tūxiā, referring to physical defects). Among these seven situations, using any one of them to defame constitutes a grave offense. Regarding 'thought' (想, xiǎng), if it is inverted or doubtful, judge according to the previous explanation. 'Desire and joy' (欲樂, yùlè) refers to the intention of elevating oneself and belittling others, hoping to gain benefits and respect. 'Affliction' (煩惱, fánnǎo) refers to one, two, or all three of the three poisons (greed, hatred, and delusion). However, the root cause of accomplishing the ultimate is greed. As the Bodhisattvabhumi (菩薩地, Púsàdì) says: 'For the sake of greedily seeking profit and respect, praising oneself and defaming others, this is called the first Parajika (他勝處法, tā shèng chù fǎ, a root downfall).' 'Ultimate means' (方便究竟, fāngbiàn jiūjìng) refers to doing it oneself or instigating others to do it. When the other person understands the words of praise or defamation, the offense is constituted. The Vinaya says that there are three types of defamation: face-to-face abuse, metaphorical abuse, and self-comparison abuse. Face-to-face abuse is saying 'You are born of a Chandala (旃陀羅, zhāntuóluó, an untouchable caste) family,' etc. Metaphorical abuse is saying 'You are like a Chandala lineage,' etc. Self-comparison abuse is saying 'I am not of a Chandala lineage,' etc. If these three types of abuse are clear and understood, they all constitute a Tisharani (提舍尼, tíshění) offense (an offense requiring confession); if they are not clear and understood, there is no offense. According to this standard, if a Bodhisattva is clear and understood, it is a grave offense; if it is not clear and understood, it is a minor offense. Moreover, both praise and defamation must be present to constitute a grave offense. If there is only defamation without praise, or only praise without defamation, only a minor offense is committed. Or if one praises first and then defames, or defames first and then praises, as long as the mind simultaneously possesses both praise and defamation, it constitutes a grave offense. If one praises first and then defames, the praise is a preparatory offense, and the defamation constitutes the root offense. It is the same if one defames first and then praises. It is like the eight matters of a Bhikkhuni (比丘尼, bǐqiūní, a female monastic); each act is a preparatory offense, and when all eight acts are completed, it constitutes a Sanghavasesa (僧殘罪, sēng cán zuì, a serious offense). If one only intends to praise or only intends to defame, even if there are both praise and defamation before and after, they only constitute two separate minor offenses and do not constitute a grave offense. It is like taking four coins with a divided mind; it does not constitute a grave offense. Regarding the lightness or gravity of the offense, if judged by the object, defaming a saint, an ordinary person, the Dharma, a layperson, a human, or an animal, the offense varies in lightness or gravity depending on the object. If judged by the mind, repeatedly engaging in it without any shame, deeply loving it, and seeing it as a merit, it is a superior offense and one will lose the precepts. If these four conditions are not met, it is a medium or inferior offense; one commits an offense but does not lose the precepts. Regarding the similarities and differences in the precepts, a Sravaka (聲聞, shēngwén, a Hearer) commits a Tisharani offense, and a Bodhisattva commits a Parajika (波羅夷罪, bōluóyí zuì, an offense resulting in expulsion) offense. According to the Singalaka Sutra (善生經, Shànshēng jīng), it does not apply to lay Bodhisattvas.
製爲重。若依此經。無別簡故七眾皆重。文中口自讚毀他者。謂口自發言贊自德毀他失。亦教人自讚毀他者。此有二。一教前人讚彼自得毀他人失。二教前人讚我自得毀他人失。二俱應犯。毀他業者正唯口業。文云自讚毀。故身表意緣。毀贊相隱故非重也。常代眾生受加毀者菩薩作心。含垢如海受辱如地。然菩薩地云。不清雪惡聲犯罪者。避彼前人譏謗得罪。非謂菩薩過推人也。問菩薩自無惡事。前人實無好事。何得引惡推好。答此有兩義。一前人無道毀菩薩時。菩薩作念。如有的箭中。無則無所中。由有我身故眾生興惡。無我身則無由起。起惡由我。惡在我也。是則惡事自向己也。又作是念。由前人毀我故。我得修戒而防。若無前人。我善何緣而生。生善由彼。善在彼也。是則好事與他人也。二彼惡我善是我見耳。若論實理。彼我同體。菩薩應從實理不隨妄見。故得引惡向己推善與人。令他受毀辱者是菩薩波羅夷罪者。是結罪名。菩薩地云。若諸菩薩安住菩薩凈戒律儀。於他人所有染愛心有瞋恚心。自讚毀他。是名有犯。有所違越。是染違犯。無違犯者若為摧伏諸惡外道。若為住持如來聖教。若欲方便調彼伏彼。或欲令其未凈信者發生凈信。己凈信者倍復增長。
若佛子自慳教人慳慳因慳緣慳法慳業而菩薩見
【現代漢語翻譯】 現代漢語譯本：以制止為重。如果依照這部經，沒有特別的簡別，七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都同樣重要。經文中用口頭讚揚自己、詆譭他人的人，是指用口頭表達讚揚自己的優點，詆譭他人的缺點。也包括教唆他人讚揚自己、詆譭他人的人。這有兩種情況：一是教唆別人讚揚他自己得到的，詆譭他人失去的；二是教唆別人讚揚我（菩薩）自己得到的，詆譭他人失去的。這兩種情況都應該犯戒。詆譭他人的行為，主要屬於口業。經文說的是『自讚毀』，所以身體的表達和意念的緣起，因為譭謗和讚揚的行為隱藏不明顯，所以不是重罪。經常代替眾生承受加害和譭謗的人，是菩薩發心，能夠容忍污垢像大海一樣，承受侮辱像大地一樣。然而，《菩薩地持經》說，不清白的人雪上加霜說壞話，犯罪的人，要避開那些譏諷誹謗的人，以免得罪。這不是說菩薩把過錯推給別人。問：菩薩自己沒有惡事，別人實際上也沒有好事，怎麼能把惡事引向自己，把好事推給別人呢？答：這有兩種含義。一是別人無理譭謗菩薩時，菩薩這樣想：就像有的箭射來，如果我沒有身體，箭就無處可射中。因為有我的身體，眾生才會產生惡念。沒有我的身體，就沒有產生惡念的途徑。產生惡念是因為我，惡念也在我這裡。這樣，惡事就自己承擔了。又這樣想：因為別人譭謗我，我才能修持戒律而加以防範。如果沒有別人，我的善行從哪裡產生呢？產生善行是因為他們，善行也在他們那裡。這樣，好事就歸於他人了。二是認為別人是惡的，自己是善的，這是我執的見解。如果從真實的道理來說，彼此都是一體的。菩薩應該遵循真實的道理，不隨從虛妄的見解。所以可以把惡事引向自己，把好事推給別人。使他人受到譭謗侮辱的人，是菩薩的波羅夷罪，這是結罪的名稱。《菩薩地持經》說：如果各位菩薩安住在菩薩的清凈戒律中，對他人懷有染污的愛戀之心，懷有嗔恨之心，讚揚自己，詆譭他人，這叫做有犯戒，有所違越，是染污的違犯。沒有違犯的情況是：爲了摧毀各種邪惡的外道，爲了住持如來的神聖教法，爲了方便調伏他們，或者爲了使那些還沒有清凈信仰的人產生清凈的信仰，使已經有清凈信仰的人更加增長。 如果佛子自己慳吝，教唆別人慳吝，因為慳吝的原因，因為慳吝的緣分，用慳吝的方法，做慳吝的事業，而菩薩看見了。
【English Translation】 English version: Restraint is paramount. If according to this Sutra, without special distinction, all seven assemblies (Bhikkhus, Bhikkhunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, Upāsikās) are equally important. Those who verbally praise themselves and denigrate others in the text refer to those who verbally express praise for their own virtues and disparage the faults of others. This also includes those who instigate others to praise themselves and denigrate others. There are two situations: one is instigating others to praise what they have gained and disparage what others have lost; the other is instigating others to praise what I (a Bodhisattva) have gained and disparage what others have lost. Both situations should be considered violations. The act of denigrating others primarily belongs to verbal karma. The text speaks of 'self-praise and denigration,' so bodily expressions and mental origins, because the acts of denigration and praise are hidden and not obvious, are not considered grave offenses. Those who constantly endure harm and slander on behalf of sentient beings are Bodhisattvas who have made a vow, able to tolerate defilement like the ocean and endure insult like the earth. However, the Bodhisattvabhumi states that those who are impure add insult to injury with bad words, and those who commit offenses should avoid those who ridicule and slander, lest they be offended. This does not mean that Bodhisattvas shift blame onto others. Question: Bodhisattvas themselves have no evil deeds, and others actually have no good deeds, how can one direct evil towards oneself and push good towards others? Answer: There are two meanings to this. One is when others unreasonably slander a Bodhisattva, the Bodhisattva thinks: it is like an arrow being shot; if I have no body, there is nowhere for the arrow to hit. Because I have a body, sentient beings will generate evil thoughts. Without my body, there would be no way for evil thoughts to arise. The arising of evil thoughts is because of me, and the evil is also with me. Thus, the evil deeds are borne by oneself. Also, one thinks: because others slander me, I can cultivate precepts and guard against them. If there were no others, where would my good deeds arise from? The arising of good deeds is because of them, and the good is also with them. Thus, the good deeds are attributed to others. Two, thinking that others are evil and oneself is good is a view of self-attachment. If we speak of true principle, we are all of one body. Bodhisattvas should follow true principle and not follow deluded views. Therefore, one can direct evil towards oneself and push good towards others. Causing others to suffer slander and insult is a Pārājika offense for a Bodhisattva; this is the name of the offense. The Bodhisattvabhumi states: If all Bodhisattvas abide in the pure precepts of a Bodhisattva, harbor defiled love for others, harbor hatred, praise themselves, and denigrate others, this is called an offense, a violation, a defiled violation. There is no violation in the following situations: in order to destroy various evil external paths (外道), in order to uphold the sacred teachings of the Tathāgata (如來), in order to conveniently subdue them, or in order to cause those who do not yet have pure faith to generate pure faith, and to increase the pure faith of those who already have it. If a Buddha-son (佛子) is stingy himself, instigates others to be stingy, because of the cause of stinginess, because of the conditions of stinginess, using the methods of stinginess, doing the deeds of stinginess, and the Bodhisattva sees it.
一切貧窮人來乞者隨前人所須一切給與而菩薩以噁心瞋心乃至不施一錢一針一草有求法者不為說一句一偈一微塵計法而反更罵辱者是菩薩波羅夷罪。
第八慳惜加毀戒
大士之壞應不求而施。令乞人現前吝而不與反加毀辱。頓乖化道故制斷也。菩薩地中直云不施財法。不言加毀。應名慳不慧施戒。秘吝財法名慳。罵辱前人為毀。從所防過為戒名也。具緣中事者。謂所辱眾生及所惜財法。上品境中除佛菩薩。文云貧窮人。故中品境中若非貧窮人為試故來乞。不施亦不犯也。下品境古說非重。今謂有知解非畜。理亦非輕。所惜財法者。文云。乃至一錢一針一草。不為說一句一偈一微塵許法。想者。謂於前二境稱境而想。欲樂者。謂秘惜不與之意樂也。煩惱者。既云慳惜。即貧為主。余皆成助。或具不具。方便究竟者。古說前人領解知是慳惜之相。領納打罵之言。隨事隨語結重。若準菩薩地。未必前人領解知慳惜相。受罵打苦。方結重也。若決意不施說秘惜言。彼解不解應結重罪。故彼文云。若諸菩薩現有資財。性慳財故。有貧有苦無依無怙正求財者來現在前。不起哀憐而修慧舍。正求法者來現在前。性慳法故。雖現有法而不給施。是名第二他勝處法。而此經云。而反更罵辱者剩顯違過之甚也。結犯輕重者。若
【現代漢語翻譯】 現代漢語譯本：如果所有貧窮的人前來乞討，（菩薩）對於前來乞討的人所需要的一切都給予，但是菩薩卻以惡毒的心、嗔恨的心，甚至不施捨一錢、一針、一草；有求法的人，不為他們說一句、一偈、一微塵那麼多的法，反而謾罵侮辱他們，這就是菩薩的波羅夷罪（根本重罪）。
第八 慳惜加毀戒
大士（菩薩）的本懷是無需請求就應主動施捨，現在卻對眼前的乞討者吝嗇而不給予，反而加以譭謗侮辱，完全違背了教化的正道，所以制定此戒來斷絕這種行為。在《菩薩地持經》中，只是說不施捨財物和佛法，沒有提到加以譭謗。應該稱之為『慳吝不慧施戒』。秘密吝惜財物和佛法叫做『慳』，謾罵侮辱前來乞討的人叫做『毀』。從所防止的過失方面來說，這叫做『戒』。構成此罪的要素包括：所侮辱的眾生以及所吝惜的財物和佛法。在上品境中，不包括佛和菩薩。經文中說的是『貧窮人』，所以在中品境中，如果不是貧窮的人，而是爲了試探（菩薩）才來乞討，不施捨也不算犯戒。下品境，古人說不算重罪，現在我認為，有知覺理解能力但不是畜生，從道理上來說也不算輕罪。所吝惜的財物和佛法，經文中說的是『乃至一錢、一針、一草，不為他們說一句、一偈、一微塵那麼多的法』。『想』是指對於前面兩種境，符合其境況而想。『欲樂』是指秘密吝惜而不給予的意願。『煩惱』，既然說是慳吝，那麼以貧窮為主要原因，其餘都是輔助因素，或者具備或者不具備。『方便究竟』，古人說前來乞討的人領會理解了（菩薩）慳吝的相貌，領受了打罵的言語，隨著事情和言語的發生而判為重罪。如果按照《菩薩地持經》的說法，未必需要前來乞討的人領會理解慳吝的相貌，遭受打罵的痛苦，才判為重罪。如果決意不施捨，說了秘惜的言語，對方理解與否都應該判為重罪。所以那部經文中說：『如果各位菩薩現有資財，因為天性慳吝財物的緣故，有貧窮困苦、無依無靠、正在尋求財物的人來到面前，（菩薩）卻不生起哀憐之心而修習慧舍；正在尋求佛法的人來到面前，因為天性慳吝佛法的緣故，即使現有佛法也不給予施捨，這叫做第二他勝處法（根本罪）』。而這部經文中說『反而謾罵侮辱他們』，更加明顯地顯示了違背戒律的嚴重程度。關於結罪的輕重，如果……
【English Translation】 English version: If all poor people come to beg, (a Bodhisattva) should give everything needed to those who come to beg. However, if a Bodhisattva, with an evil mind and a hateful mind, does not give even a penny, a needle, or a blade of grass; if someone seeks the Dharma and he does not speak a single sentence, a single verse, or even a particle of Dharma, but instead scolds and insults them, this is a Pārājika (fundamental transgression) for a Bodhisattva.
The Eighth Precept: Stinginess, Adding Insult
The intention of a Mahāsattva (Bodhisattva) is to give proactively without being asked. Now, he is stingy to the beggar in front of him and does not give, but instead adds slander and insult, completely violating the path of edification. Therefore, this precept is established to cut off such behavior. In the Bodhisattvabhumi, it only says not to give wealth and Dharma, without mentioning adding insult. It should be called the 'Precept of Stinginess and Unwise Giving'. Secretly being stingy with wealth and Dharma is called 'stinginess'. Scolding and insulting the person who comes to beg is called 'insult'. From the aspect of preventing the transgression, this is called a 'precept'. The elements that constitute this offense include: the sentient being who is insulted, and the wealth and Dharma that is hoarded. In the superior circumstance, it does not include Buddhas and Bodhisattvas. The text says 'poor people', so in the middle circumstance, if it is not a poor person but someone who comes to beg to test (the Bodhisattva), not giving is not considered a transgression. The inferior circumstance, the ancients said it is not a serious offense. Now I think, having the ability to know and understand but not being an animal, it is not a minor offense in principle. The wealth and Dharma that is hoarded, the text says 'not even a penny, a needle, or a blade of grass, not speaking a single sentence, a single verse, or even a particle of Dharma'. 'Thought' refers to thinking in accordance with the circumstances of the previous two situations. 'Desire and joy' refers to the intention of secretly being stingy and not giving. 'Affliction', since it is said to be stinginess, poverty is the main cause, and the rest are auxiliary factors, either present or not. 'Expedient means and ultimate completion', the ancients said that the person who comes to beg understands the appearance of (the Bodhisattva's) stinginess, and receives the words of beating and scolding, and the serious offense is judged according to the event and the words. If according to the Bodhisattvabhumi, it is not necessary for the person who comes to beg to understand the appearance of stinginess and suffer the pain of beating and scolding for it to be judged as a serious offense. If one is determined not to give and says words of secrecy and stinginess, whether the other party understands or not, it should be judged as a serious offense. Therefore, that scripture says: 'If all Bodhisattvas have wealth and resources, and because of their nature of being stingy with wealth, there are poor and suffering people who are helpless and seeking wealth coming before them, (the Bodhisattva) does not arise with compassion and practice wise giving; if people seeking the Dharma come before them, because of their nature of being stingy with the Dharma, even if they have the Dharma, they do not give it, this is called the second Pārājika Dharma (fundamental transgression)'. And this scripture says 'but instead scolds and insults them', which even more clearly shows the severity of violating the precepts. Regarding the severity of the offense, if...
對境言。有貧苦者重。非貧苦者應輕。若隨心言。準上贊毀。古說要具二事方結重。謂慳加毀。若慳而不毀。毀而不慳。皆非重也。學處同異者。聲聞唯弟子不教法犯吉。不與財不制犯。尼二歲內不與財法犯提。二歲外不與法犯吉。加毀別結。不合為重。菩薩不簡親疏求者不與皆犯重罪。本誓兼物故七眾同犯。依善生經。于俗亦不製爲重也。又決定毗尼經云。在家菩薩應行二施。一財二法。出家菩薩應行四施。一紙二墨三筆四法。得忍菩薩行三施。一王位二妻子三頭目皮骨。得忍應是十解已上。文中教人慳者亦應有二。一教前人慳財法。二遣前人惜自財法。慳業者意業為主。若現相口說亦身口助成也。慳法者。隨說秘惜之方法也。或假託餘事而遣。或現威罵辱而去。慳緣如上具五緣也。財中一草法中一塵。蓋是極勢之言也。四言為句。四句為偈。偈句不滿為微法。如欲聞無常言而不為說。此無常言不成句也。菩薩地云。若諸菩薩安住菩薩凈戒律儀。有飲食等資生眾具。見有求者來正悕求飲食等事。懷嫌恨心懷恚惱心而不給施。是名有犯有所違越。是染違犯。若由獺惰懈怠放逸不能施與。非染違犯。無違犯者。若現無有可施財物。若彼悕求不如法物所不宜物。若欲方便調彼伏彼。若來求者王所匪宜。將護王意。若護僧制
。而不惠施。皆無違犯。
若佛子自瞋。教人瞋。瞋因瞋緣瞋法瞋業。而菩薩應生一切眾生善根無諍之事。常生慈悲心孝順心。而反更於一切眾生中乃至於非眾生中以惡口罵辱。加以手打。及以刀杖。意猶不息。前人求悔。善言懺謝。猶瞋不解者。是菩薩波羅夷罪。
第九瞋不受悔戒
菩薩常應仁被一切。而反侵損不受悔謝事。乖誨化之甚故制斷也。含毒損人謂之瞋。結恨不捨名不受謝。亦從所防為戒名也。具緣中事謂眾生。古說上中境重。下境犯輕。今謂文云於一切眾生中乃至於非眾生中。故知通結。若如是者。于木石等中瞋亦應結重。答不也。下云前人求悔善言懺謝。故知不通木石。若爾何故云于非眾生。今謂聖人名非眾生。非處處受生故云非眾生。于不應瞋而瞋非如凡人。故別云乃至。想者。謂于所瞋眾生稱境而想。欲樂者。謂欲結怨不捨之意樂也。煩惱者。以瞋為主。余皆助成。方便究竟者。古云。前人領解知彼不受。被身口罵打結重。隨身業口業多小結。今謂不論前人領不領。若決意結怨不受悔謝便結重也。所以知然。瞋即瞋恚業道。罵即粗惡業道。此二業道不以領解為究竟故。抉擇云。粗惡語究竟者。謂呵罵彼。瞋恚業究竟者。謂損害等期心決定。故知不待前人領解。又菩薩地云。若
【現代漢語翻譯】 現代漢語譯本：不給予恩惠和施捨，都沒有違犯戒律。
如果佛弟子自己生起嗔恨心，教唆他人嗔恨，或者因為嗔恨的因、嗔恨的緣、嗔恨的方法、嗔恨的行為而生起嗔恨。而菩薩本應生起一切眾生的善根，做沒有爭端的事情，常懷慈悲心和孝順心。反而對一切眾生，乃至非眾生，惡語謾罵侮辱，甚至用手打，用刀杖傷害，怒氣還不消解。對方請求懺悔，用好話道歉謝罪，仍然嗔恨不消解的，這是菩薩的波羅夷罪（根本重罪）。
第九條是嗔恨不接受懺悔戒
菩薩應當以仁愛對待一切眾生，反而侵犯損害他人，不接受別人的懺悔和道歉，這與教誨化導的宗旨相悖，所以制定此戒來禁止。心中懷有惡意去傷害他人叫做『嗔』，心懷怨恨不肯放下叫做『不接受謝罪』。這條戒律也根據所要防範的對象來命名。
構成犯罪的條件中，『事』指的是眾生。古人說，對上等和中等的對象嗔恨，罪過重；對下等的對象嗔恨，罪過輕。現在經文說『對一切眾生，乃至非眾生』，所以知道是普遍適用的。如果這樣說，那麼對木頭石頭等東西嗔恨，也應該構成重罪嗎？回答說：不是的。下文說『對方請求懺悔，用好話道歉謝罪』，所以知道不包括木頭石頭。如果這樣，為什麼又說『乃至非眾生』呢？現在認為，聖人可以稱為『非眾生』，因為他們不是處處受生。對於不應該嗔恨的對象而嗔恨，與凡夫不同，所以特別說『乃至』。『想』是指對於所嗔恨的眾生，如實地想像。『欲樂』是指想要結下怨恨，不肯放下的意願。『煩惱』是以嗔恨為主，其他的煩惱都是輔助。『方便究竟』，古人說，對方理解並知道自己不被接受，被身口謾罵毆打，就構成重罪。隨著身業和口業的大小，罪過有輕重。現在認為，不論對方是否理解，如果決意結下怨恨，不接受懺悔和道歉，就構成重罪。之所以這樣認為，是因為嗔恨就是嗔恚的業道，謾罵就是粗惡的業道。這兩種業道不以對方的理解為究竟。抉擇中說，粗惡語的究竟，是指呵斥謾罵對方；嗔恚業的究竟，是指損害等，並且決心已定。所以知道不需要等待對方理解。另外，《菩薩地》中說，如果
【English Translation】 English version: Not bestowing favor or alms is not a violation.
If a Buddhist disciple generates anger himself, instigates others to anger, or generates anger because of the cause of anger, the condition of anger, the method of anger, or the action of anger. Whereas a Bodhisattva should generate the roots of goodness in all sentient beings, engage in matters without contention, and always maintain a compassionate and filial heart. Instead, he verbally abuses and insults all sentient beings, even non-sentient beings, strikes them with his hands, or injures them with knives and staffs, and his anger does not subside. If the other person seeks repentance and apologizes with kind words, yet the anger is still not resolved, this is a Pārājika (fundamental transgression) for a Bodhisattva.
The ninth precept is the precept of anger and not accepting repentance.
A Bodhisattva should treat all beings with benevolence, but instead, he infringes upon and harms others, and does not accept their repentance and apologies. This is contrary to the purpose of teaching and guiding, so this precept is established to prohibit it. Harboring malice to harm others is called 'anger,' and holding onto resentment without letting go is called 'not accepting apologies.' This precept is also named according to the object to be prevented.
Among the conditions for constituting an offense, 'matter' refers to sentient beings. The ancients said that anger towards superior and intermediate objects is a serious offense; anger towards inferior objects is a minor offense. Now the sutra says 'towards all sentient beings, even non-sentient beings,' so it is known to be universally applicable. If this is the case, then should anger towards wood, stones, etc., also constitute a serious offense? The answer is no. The following text says 'the other person seeks repentance and apologizes with kind words,' so it is known not to include wood and stones. If so, why does it say 'even non-sentient beings'? Now it is considered that sages can be called 'non-sentient beings' because they are not born everywhere. Anger towards objects that should not be angered is different from ordinary people, so it is specifically said 'even.' 'Thought' refers to truly imagining the sentient being who is being angered. 'Desire' refers to the intention to form a grudge and not let go. 'Affliction' is mainly anger, and other afflictions are auxiliary. 'Ultimate means,' the ancients said, if the other person understands and knows that he is not accepted, and is verbally abused and beaten, it constitutes a serious offense. Depending on the size of the physical and verbal actions, the offense is minor or serious. Now it is considered that regardless of whether the other person understands, if there is a determined intention to form a grudge and not accept repentance and apologies, it constitutes a serious offense. The reason for this is that anger is the path of karma of anger, and abuse is the path of karma of harsh speech. These two paths of karma do not require the other person's understanding to be ultimate. The Determination says that the ultimate of harsh speech refers to scolding and cursing the other person; the ultimate of the karma of anger refers to harm, etc., and the determination is made. So it is known that it does not need to wait for the other person's understanding. Furthermore, the Bodhisattva-bhumi says that if
諸菩薩長養如是種類忿纏。由是因緣不唯發起粗言便息。由忿弊故加以手足塊石刀杖。捶打傷害損惱有情。內懷猛利忿恨意樂。有所違犯。他來諫謝不受不忍不捨怨結。是名第三他勝處法。結犯輕重者。瞋不受悔有二。一者前人來觸彼還悔謝。而瞋不受彼謝。此唯犯輕垢。一云。亦重彼屈意來。而今瞋隔乖慈心故。二者菩薩觸彼彼反悔謝。而怨結不受。正犯重也。學處同異者。菩薩本誓引攝故瞋隔犯重。聲聞無期自保。不受悔謝唯犯吉也。依善生經。于俗菩薩不製爲重。此經通制道俗。文中乃至於非眾生者。若非情名非眾生。是深防語。若聖人非眾多生死。故名非眾生。即齊防制也。以惡口罵辱者。口業損惱。加以手打及以刀杖者。以身業損惱。意猶不息者。意忿不息。前人求悔善言懺謝者。謂被侵損人反求悔謝。猶瞋不解者。不受不忍不捨怨結。菩薩地云。若諸菩薩安住菩薩凈戒律儀。於他有情有所侵犯。或自不為彼疑侵犯。由嫌嫉心由慢所執不如理謝而生輕舍。是名有犯。有所違越是染違犯。若由懶惰懈怠放逸不謝輕舍。是名有犯。有所違越非染違犯。無違犯者。若欲方便調伏彼出不善處安立善處。若是外道若彼希望。要因現行非法有罪方受悔謝。若彼有情性好鬥諍因悔謝時倍增憤怒。若復知彼為性堪忍體無嫌恨
【現代漢語翻譯】 現代漢語譯本 諸位菩薩增長像這樣種種的忿怒煩惱。因為這樣的因緣，不只是說粗暴的話就停止。由於忿怒的弊端，進而用手腳、石頭、刀杖等工具，捶打、傷害、損害惱亂有情眾生。內心懷著猛烈強烈的忿恨意樂。如果有人冒犯了他，別人來道歉謝罪，他卻不接受、不忍耐、不放下怨恨，結下怨仇。這叫做第三條他勝處法（根本重罪）。 關於結犯的輕重：瞋恨不接受懺悔有兩種情況。第一種是，之前是這個人冒犯了他，現在這個人反過來懺悔道歉，但他卻瞋恨不接受對方的道歉。這種情況只犯輕垢罪。有一種說法認為，這也算重罪，因為對方已經屈意來道歉，而你卻瞋恨，違背了慈悲心。第二種是，菩薩冒犯了別人，別人反而來懺悔道歉，但他卻結下怨仇不接受。這才是真正犯了重罪。 關於學處的相同和不同：菩薩因為有本來的誓願要引導攝受眾生，所以瞋恨不接受懺悔就犯重罪。而聲聞乘人沒有期限的自我保護，不接受懺悔道歉只犯吉羅罪。依據《善生經》，對於在家菩薩沒有制定為重罪。而這部經是普遍制約出家和在家菩薩的。經文里甚至提到『對於非眾生』，如果『非情』是指非有情，那麼『非眾生』就是一種很深的防範之語。如果聖人不是眾多生死輪迴的眾生，所以稱為『非眾生』，那麼這也是一同防制的。以惡口罵辱別人，這是口業上的損害惱亂。加以手打以及刀杖，這是身業上的損害惱亂。意念仍然不停止，這是意念上的忿怒不停止。之前冒犯了他的人反過來請求懺悔，用善言懺謝，是指被侵損的人反而請求懺悔謝罪。仍然瞋恨不解，就是不接受、不忍耐、不放下怨恨，結下怨仇。《菩薩地持經》說：『如果諸位菩薩安住在菩薩清凈戒律儀中，對於其他有情眾生有所侵犯，或者自己沒有做卻被懷疑侵犯，由於嫌棄嫉妒心，由於傲慢所執，不如理如法地謝罪而輕易捨棄，這叫做有犯，有所違越，是染污違犯。如果由於懶惰懈怠放逸而不謝罪輕易捨棄，這叫做有犯，有所違越，是非染污違犯。沒有違犯的情況是：如果想要方便調伏對方，使他脫離不善之處，安立在善處；如果是外道，或者對方希望一定要現行非法有罪的行為才接受懺悔謝罪；如果對方的性格喜歡爭鬥，因為懺悔謝罪反而更加憤怒；如果知道對方的性格堪能忍受，內心沒有嫌恨。』
【English Translation】 English version Bodhisattvas cultivate and increase such kinds of anger and afflictions. Due to these causes and conditions, they do not merely stop at uttering harsh words. Because of the harm of anger, they further use hands, feet, stones, knives, and sticks to beat, injure, harm, and afflict sentient beings. They harbor intense and fierce anger in their minds. If someone offends them, and that person comes to apologize and repent, they do not accept, do not tolerate, and do not relinquish the resentment, thus forming a grudge. This is called the third Pārājika Dharma (root downfall). Regarding the severity of the offense: There are two situations of anger and non-acceptance of repentance. The first is when the person previously offended them, and now that person turns around to repent and apologize, but they are angry and do not accept the apology. This only constitutes a minor offense. One opinion says that it is also a serious offense because the other person has humbled themselves to apologize, but you are angry, which goes against the mind of loving-kindness. The second is when a Bodhisattva offends someone, and that person instead repents and apologizes, but they harbor resentment and do not accept it. This is a true Pārājika offense. Regarding the similarities and differences in the precepts: Bodhisattvas, because of their original vow to guide and embrace sentient beings, commit a serious offense by being angry and not accepting repentance. Śrāvakas (Hearers), who have no time limit for self-protection, only commit a Dukkaṭa offense by not accepting repentance and apologies. According to the Sigālovāda Sutta, it is not considered a serious offense for lay Bodhisattvas. This sutra universally restrains both monastic and lay Bodhisattvas. The text even mentions 'towards non-sentient beings.' If 'non-sentient' refers to non-sentient beings, then 'non-beings' is a profound precautionary statement. If a sage is not one of the many beings in the cycle of birth and death, and is therefore called a 'non-being,' then this is also subject to the same restraint. To revile and insult others with harsh words is verbal harm and affliction. To add physical harm with hands, beating, knives, and sticks is physical harm and affliction. The mind still does not cease, which means the anger in the mind does not cease. The person who previously offended them turns around to request repentance, using kind words to apologize, which means the person who was harmed instead requests repentance and apology. Still being angry and unresolved means not accepting, not tolerating, and not relinquishing resentment, thus forming a grudge. The Bodhisattvabhumi says: 'If Bodhisattvas abide in the pure precepts of the Bodhisattva vows, and they have offended other sentient beings, or they have not done so but are suspected of having offended, due to aversion and jealousy, due to being attached to pride, they do not apologize properly and readily abandon it, this is called an offense, a transgression, a defiled transgression. If due to laziness, negligence, and carelessness, they do not apologize and readily abandon it, this is called an offense, a transgression, a non-defiled transgression. There is no offense if: one wishes to skillfully subdue the other person, to lead them out of unwholesome states, and establish them in wholesome states; if it is an outsider, or if the other person hopes that one must actually commit an unlawful and sinful act before accepting repentance and apology; if the other person's nature is fond of fighting, and they become even more angry because of repentance and apology; if one knows that the other person's nature is tolerant and has no resentment in their heart.'
。若必了他因謝侵犯深生羞恥而不悔謝。皆無違犯。若諸菩薩安住菩薩凈戒律儀他所侵犯彼還如法平等悔謝。懷嫌恨心欲損惱彼不受其謝。是名有犯。有所違越。雖復于彼無嫌恨心。不欲損惱。然由稟性不能忍故不受謝。亦名有犯。有所違越是染違犯。無違犯者。若欲方便調彼伏彼若不如法不平等謝不受彼謝。亦無違犯。若諸菩薩安住菩薩凈戒律儀。於他懷忿相續堅持生已不捨。是名有犯。有所違越是染違犯。無違犯者。為斷彼故生起樂欲。廣說如前。
若佛子自謗三寶教人謗三寶謗因謗緣謗法謗業而菩薩見外道及以惡人一言謗佛音聲如三百鉾刺心況口自謗不生信心孝順心而反更助惡人邪見人謗者是菩薩波羅夷罪。
第十譭謗三寶戒
地論唯云謗菩薩藏。三中謗法過偏重故。佛法僧寶初信之勝境歸終之極地。理應承而奉順反生誹毀。其過非輕故制斷也。心言乖寶故名為謗。亦從所防為戒名也。具緣成犯中事者有二。一所對境事。謂上中二境。若向下境結罪則輕。今謂若對有知解者罪亦應重。二所謗境事。謂即三寶。業道門中通云寶有義。今簡取勝故唯云三寶。想者論云。于有非有想。此就所謗境辨其想也。欲樂者。謂即如是愛慾欲謗三寶之意樂也。煩惱者。以癡為主。或具或單。方便究竟者。古說
【現代漢語翻譯】 現代漢語譯本：如果菩薩因為其他原因冒犯了別人，內心深感羞恥而不道歉，這都不算違犯。如果諸位菩薩安住于菩薩凈戒律儀，被他人冒犯，他們如法平等地請求懺悔道歉，而菩薩懷著嫌恨之心，想要損害惱亂對方，不接受對方的道歉，這就被稱為有犯，有所違越。即使菩薩對對方沒有嫌恨之心，也不想損害惱亂對方，但由於自身稟性不能忍耐，不接受道歉，也稱為有犯，有所違越，這是染污的違犯。沒有違犯的情況是：如果爲了方便調伏對方，或者對方的道歉不如法、不平等，而不接受對方的道歉，這也不算違犯。如果諸位菩薩安住于菩薩凈戒律儀，對他人懷有忿恨，持續堅持而不捨棄，這就被稱為有犯，有所違越，這是染污的違犯。沒有違犯的情況是：爲了斷除忿恨而生起樂欲，詳細解釋如前所述。
如果佛弟子自己誹謗三寶（佛、法、僧），教唆他人誹謗三寶，誹謗因、誹謗緣、誹謗法、誹謗業，而菩薩看到外道以及惡人哪怕只用一句話誹謗佛，其聲音就像三百支矛刺入內心一樣痛苦，更何況自己親口誹謗，不生信心和孝順心，反而幫助惡人、邪見之人誹謗，這樣的菩薩就犯了波羅夷罪（斷頭罪）。
第十條是譭謗三寶戒。
《地持論》只說誹謗菩薩藏（菩薩所修的經典）。三寶中誹謗法寶的過失尤其嚴重。佛法僧三寶是最初信仰的殊勝境界，是最終歸宿的極樂之地，理應承奉順從，反而生起誹謗，這種過失非常嚴重，所以制定此戒來斷除這種行為。心口違背三寶，所以稱為誹謗。也從所要防止的行為來命名此戒。構成違犯的因緣中，所涉及的對象有兩種：一是所面對的境界，包括上等和中等境界。如果面對下等境界而結罪，罪過則輕。現在說，如果面對有知解的人，罪過也應該加重。二是所誹謗的境界，也就是三寶。在業道門中，通常說寶具有意義，現在簡要地選取最殊勝的，所以只說三寶。想，論中說，對於有或非有的想法。這是就所誹謗的境界來辨別其想法。欲樂，就是指愛慾，想要誹謗三寶的意樂。煩惱，以愚癡為主，或者具足，或者單一。方便究竟，古人說。
【English Translation】 English version: If Bodhisattvas, due to other reasons, offend others and feel deeply ashamed but do not apologize, this is not considered a violation. If Bodhisattvas abiding in the precepts of pure Bodhisattva discipline are offended by others, and those others repent and apologize in a proper and equal manner, but the Bodhisattvas harbor resentment, intending to harm and annoy them, and do not accept their apology, this is called an offense, a transgression. Even if the Bodhisattvas have no resentment towards them and do not intend to harm or annoy them, but due to their inherent nature, they cannot endure and do not accept the apology, it is also called an offense, a transgression, which is a defiled offense. There is no violation if, for the sake of expediently taming and subduing them, or if their apology is not proper or equal, and the apology is not accepted. If Bodhisattvas abiding in the precepts of pure Bodhisattva discipline harbor resentment towards others, continuously holding onto it without abandoning it, this is called an offense, a transgression, which is a defiled offense. There is no violation if, for the sake of cutting off that resentment, the desire for joy arises, as explained in detail earlier.
If a disciple of the Buddha himself slanders the Three Jewels (Buddha, Dharma, Sangha), instigates others to slander the Three Jewels, slanders causes, slanders conditions, slanders the Dharma, slanders karma, and a Bodhisattva sees that even if heretics and evil people slander the Buddha with just one word, the sound is as painful as three hundred spears piercing the heart, let alone slandering with one's own mouth, not generating faith and filial piety, but instead helping evil people and those with wrong views to slander, such a Bodhisattva commits a Pārājika offense (severing offense).
The tenth is the precept against slandering the Three Jewels.
The Śūnyatā-sūtra only mentions slandering the Bodhisattva-piṭaka (the scriptures practiced by Bodhisattvas). Among the Three Jewels, slandering the Dharma Jewel is particularly serious. The Three Jewels of Buddha, Dharma, and Sangha are the supreme realm of initial faith and the ultimate destination of final refuge. They should be upheld and followed, but instead, slander arises. This offense is very serious, so this precept is established to cut off this behavior. The mind and speech contradict the Three Jewels, so it is called slander. The name of the precept also comes from the behavior to be prevented. Among the conditions for constituting an offense, there are two types of objects involved: one is the object being faced, including superior and intermediate objects. If the offense is concluded when facing an inferior object, the offense is lighter. It is now said that if facing someone with understanding, the offense should also be heavier. The second is the object being slandered, which is the Three Jewels. In the path of karma, it is usually said that jewels have meaning, but now, for the sake of brevity, only the most supreme are selected, so only the Three Jewels are mentioned. Thought, the treatise says, regarding thoughts of existence or non-existence. This is to distinguish the thought based on the object being slandered. Desire and joy refer to the desire and joy of wanting to slander the Three Jewels. Affliction is mainly ignorance, either complete or singular. Expedient and ultimate, the ancients said.
。前人領納邪言隨語結重。抉擇業道中雲。究竟者謂誹謗決定。又菩薩地云。若諸菩薩謗菩薩藏。愛樂宣說開示建立像似正法。于像似法或自信解或隨他轉。是名第四他勝處法。結犯輕重者。凡說邪見有其二種。一損減邪見。撥實有事二增益邪見立實無事。損減有二。一全分。總撥一切因果法。二一分。或執外謗內。或執小謗大。非撥一切都無有也。全分邪見若起即失戒。總撥因果即退菩提。故若發言謗唯得性罪。無戒可犯不名犯戒。此時雖失戒而未斷善根未至增上品故。唯可名為退菩提舍。一分邪見中。若由執外謗內法時退菩提心即失戒善。若未退心即犯謗重。若此謗心至增上品。設不退心亦失戒善。即是增上纏犯重舍也。若由執小謗大乘時退菩提心亦即舍戒。若不退大即犯輕中第八戒也。彼云。心背大乘常住經律言非佛說。而受持二乘聲聞戒經故又增益邪見。立實無事者。即地論云。愛樂宣說開示建立像似正法。像似正法者。謂五法等相狀似正法而非正法故。若謗正法而愛似法即犯重罪。若不謗正而愛似法即犯輕中第二十四。彼云。有佛經律大乘法而不能勤學。修習文學邪見二乘外道俗典等故。古疏邪見義說有四。一上邪見。二中。三下。四雜邪見。上邪見者。謂撥一切因果皆無。即與上說全邪見同。自有兩種。
【現代漢語翻譯】 現代漢語譯本：前人領受採納邪惡的言論，跟隨這些言論而結下深重的罪業。在《抉擇業道》中說：『究竟』指的是誹謗的決定。此外，《菩薩地》中說：『如果各位菩薩誹謗菩薩藏，喜愛宣揚、開示、建立相似於正法的法，對於這些相似的法或者自己深信不疑，或者隨他人而轉變，這被稱為第四種他勝處法。』關於結犯輕重的問題，凡是宣說邪見，有兩種情況：一是損減邪見，否定真實存在的事物；二是增益邪見，虛構本來不存在的事物。損減邪見有兩種：一是全盤否定，完全否定一切因果法則；二是部分否定，或者執著于外道而誹謗內道，或者執著于小乘而誹謗大乘，並非否定一切，而是有選擇性的否定。全盤否定因果的邪見，一旦產生就會失去戒律，完全否定因果就會退失菩提心。因此，如果只是口頭誹謗，只能算是性罪，因為沒有戒律可以違反，所以不算是犯戒。此時雖然失去戒律，但並未斷絕善根，也沒有達到增上品的程度，所以只能稱為退失菩提心。在部分否定邪見中，如果因為執著于外道而誹謗內道時，退失菩提心就會失去戒律和善根。如果未退失菩提心，就犯了誹謗重罪。如果這種誹謗之心達到增上品，即使沒有退失菩提心，也會失去戒律和善根，這就是增上纏犯重舍。如果因為執著于小乘而誹謗大乘時，退失菩提心也會立即捨棄戒律。如果不退失大乘心，就犯了輕罪中的第八戒。經中說：『內心背離大乘常住的經律，說這些不是佛所說，卻受持二乘聲聞戒經。』此外，增益邪見，虛構本來不存在的事物，也就是《地論》中說的：『喜愛宣揚、開示、建立相似於正法的法。』相似正法指的是五法等，其相狀類似於正法，但並非真正的正法。如果誹謗正法而喜愛相似法，就犯了重罪。如果不誹謗正法而喜愛相似法，就犯了輕罪中的第二十四戒。經中說：『有佛經律大乘法卻不能勤奮學習，反而修習文學邪見二乘外道俗典等。』古疏對邪見的定義有四種：一是上邪見，二是中邪見，三是下邪見，四是雜邪見。上邪見指的是否定一切因果，認為一切皆無，這與上面說的全盤否定邪見相同，自身有兩種情況。
【English Translation】 English version: Former people, receiving and adopting evil words, accumulate heavy karma by following these words. In 'Deciding the Path of Karma' it says: 'Ultimate' refers to the decision of slander. Furthermore, in 'Bodhisattva-bhumi (Stages of a Bodhisattva)' it says: 'If those Bodhisattvas slander the Bodhisattva-pitaka (Bodhisattva's teachings), delight in proclaiming, expounding, and establishing semblances of the true Dharma, and for these semblances of the Dharma, either they themselves believe deeply or follow others in turning away, this is called the fourth defeat (parasika) Dharma.' Regarding the issue of incurring light or heavy offenses, whenever speaking of wrong views, there are two kinds: first, diminishing wrong views, denying things that truly exist; second, augmenting wrong views, fabricating things that do not exist. Diminishing wrong views are of two kinds: first, complete denial, totally denying all laws of cause and effect; second, partial denial, either clinging to external paths and slandering internal paths, or clinging to the Small Vehicle (Hinayana) and slandering the Great Vehicle (Mahayana), not denying everything, but selectively denying. The wrong view of completely denying cause and effect, once it arises, one loses the precepts; completely denying cause and effect, one regresses from Bodhicitta (the mind of enlightenment). Therefore, if one merely verbally slanders, it can only be considered a natural offense (prakriti-samvara), because there are no precepts to violate, so it is not considered a violation of precepts. Although one loses the precepts at this time, one has not severed the roots of goodness, nor has one reached the stage of increased intensity, so it can only be called a regression from Bodhicitta. Among partial denial wrong views, if one clings to external paths and slanders internal paths, regressing from Bodhicitta will result in losing the precepts and goodness. If one does not regress from Bodhicitta, one commits the heavy offense of slander. If this mind of slander reaches the stage of increased intensity, even if one does not regress from Bodhicitta, one will lose the precepts and goodness, which is an increased entanglement, committing a heavy offense and abandoning. If one clings to the Small Vehicle and slanders the Great Vehicle, regressing from Bodhicitta will immediately abandon the precepts. If one does not regress from the Great Vehicle mind, one commits the eighth precept among the minor offenses. It says in the sutra: 'The mind turns away from the constantly abiding sutras and precepts of the Great Vehicle, saying that these are not spoken by the Buddha, but instead upholds the precepts of the Hearer Vehicle (Sravakayana) of the Two Vehicles.' Furthermore, augmenting wrong views, fabricating things that do not exist, is what the 'Treatise on the Stages of the Earth (Yogacarabhumi-sastra)' says: 'Delighting in proclaiming, expounding, and establishing semblances of the true Dharma.' Semblances of the true Dharma refer to the five dharmas (panca-dharma) and so on, whose appearance is similar to the true Dharma, but is not the true Dharma. If one slanders the true Dharma and delights in semblances of the Dharma, one commits a heavy offense. If one does not slander the true Dharma but delights in semblances of the Dharma, one commits the twenty-fourth precept among the minor offenses. It says in the sutra: 'Having the Buddha's sutras and precepts, the Great Vehicle Dharma, but not diligently studying, instead cultivating literary wrong views, the Two Vehicles, external paths, secular classics, and so on.' Ancient commentaries define wrong views in four ways: first, superior wrong view; second, middle wrong view; third, inferior wrong view; fourth, mixed wrong view. Superior wrong view refers to denying all cause and effect, believing that everything is non-existent, which is the same as the complete denial wrong view mentioned above, and has two aspects.
一法想。謂心中決定起無因果想。戒善即失。如下邪見成上品善便斷。后發言謗。無戒可犯唯得性罪。二非法想。謂內心中起有因果想。唯口中說無戒不失。故隨說犯重。犯后失戒。事如前說。今謂若心中起有因果想。此則見不壞。豈名邪見邪又若起非法想謗者。應如破僧是虛誑語。既名邪見謗。故知非妄語。中邪見者。不言都無因果。但說三寶不及外道。此即同上一分邪見中執外謗內者。是亦有二。若起法想即失戒善。非法想說隨說犯重。妨難如前。下邪見者。不說三寶不及外道。但執小乘謗毀大乘。如諸部小乘謗大非佛說。此亦有二。若起法想計畫未成即犯輕中第八戒也。計畫若成即失戒善。計小勝大時即退菩提故。今謂計小勝大未必便退大。謂若有人信小乘中樹下成佛。不信大乘文成正覺。而不欲取二乘四果。豈可名為退菩提邪。二非法想說隨說犯重。今謂既知大乘勝于小乘。而唯口言劣豈名邪見。謗雜邪見者此復有四。一者偏執。謂執大謗小。或偏執一部。二者雜信。謂雖不背佛家正法。而言外道所說亦有道理。又言鬼神亦有威力。如說儒道佛家三宗齊致。三暫念小乘。謂欲且依小道斷惑。然後更修大乘行也。四思義僻謬。謂隨聲取義起五過等。此四雜見未必犯重。隨其所應犯下輕垢。辨輕重說學處同異者。
【現代漢語翻譯】 現代漢語譯本 一、法想（Dharma thought）。指的是心中已經確定地產生了沒有因果的想法。如果產生這種想法，戒律和善行就會喪失。如果這種邪見達到了上品，那麼善根就會斷絕。之後如果用言語誹謗，就沒有戒律可以違犯，只會產生自性罪（性罪：本質上就是罪惡的行為）。 二、非法想（Adharma thought）。指的是內心產生了有因果的想法，但只是口頭上說沒有因果，這樣戒律不會喪失。但是，如果隨口說出誹謗之語，就會犯重罪，犯戒后就會失去戒體。情況和前面說的一樣。現在說的是，如果心中產生了有因果的想法，那麼這種見解就沒有被破壞，怎麼能叫做邪見呢？如果產生了非法想而進行誹謗，應該像破壞僧團一樣是虛假的謊言。既然被稱為邪見誹謗，就知道不是妄語。 中品邪見的人，不是說完全沒有因果，只是說三寶（佛、法、僧）不如外道。這和前面所說的一分邪見中執著外道而誹謗佛教的人相同。這種情況也有兩種：如果產生法想，就會喪失戒律和善行；如果產生非法想，隨口說出誹謗之語就會犯重罪。妨礙和責難和前面一樣。 下品邪見的人，不說三寶不如外道，只是執著小乘而誹謗大乘。例如各個部派的小乘佛教徒誹謗大乘佛教不是佛陀所說。這種情況也有兩種：如果產生法想，計劃尚未完成就會犯輕罪中的第八戒。如果計劃完成，就會喪失戒律和善行，因為認為小乘勝過大乘時，就會退失菩提心。 現在說的是，認為小乘勝過大乘未必就會退失大乘。例如，如果有人相信小乘佛教中在菩提樹下成佛，不相信大乘佛教中通過文字就能成就正覺，並且不想要追求二乘（聲聞乘、緣覺乘）的四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），怎麼能說他是退失菩提心呢？ 二、非法想，隨口說出誹謗之語就會犯重罪。現在說的是，既然知道大乘佛教勝過小乘佛教，卻只是口頭上說小乘佛教更好，怎麼能叫做邪見呢？ 雜亂邪見的人，這種情況又有四種：一是偏執，指的是執著大乘而誹謗小乘，或者偏執某一部經典。二是雜信，指的是雖然不違背佛教的正法，卻說外道所說的也有道理，又說鬼神也有威力，例如說儒家、道家、佛家三家思想同樣重要。三是暫時念小乘，指的是想要暫時依靠小乘佛教來斷除煩惱，然後再修行大乘佛法。四是思考義理時產生偏差謬誤，指的是隨隨便便地按照字面意思理解佛經，從而產生五種過失等等。 這四種雜亂邪見未必會犯重罪，根據具體情況，可能會犯下輕微的罪過。辨別輕重罪過，以及學處（śikṣāpada）的相同和不同之處。
【English Translation】 English version 1. Dharma thought: This refers to the thought in one's mind that definitively arises with the idea of no cause and effect. If this thought arises, precepts and good deeds will be lost. If this wrong view reaches the highest level, the roots of goodness will be severed. Afterwards, if one speaks slanderously, there are no precepts to violate; only intrinsic offenses (Svabhāva-sīla: offenses that are inherently evil) are incurred. 2. Adharma thought: This refers to the thought in one's mind that arises with the idea of cause and effect, but one only verbally says that there is no cause and effect; thus, the precepts are not lost. However, if one utters slanderous words, one will commit a grave offense, and after committing the offense, one will lose the precepts. The situation is as described before. Now, it is said that if the thought of cause and effect arises in one's mind, then this view has not been corrupted; how can it be called a wrong view? Furthermore, if one generates an Adharma thought and slanders, it should be like the false and deceptive speech of destroying the Sangha. Since it is called slanderous wrong view, it is known that it is not false speech. Those with middle-grade wrong views do not say that there is absolutely no cause and effect, but only say that the Three Jewels (Buddha, Dharma, Sangha) are inferior to external paths. This is the same as those who, in the aforementioned partial wrong views, cling to external paths and slander Buddhism. This situation also has two aspects: if Dharma thought arises, precepts and good deeds will be lost; if Adharma thought arises, uttering slanderous words will incur a grave offense. The obstacles and difficulties are the same as before. Those with lower-grade wrong views do not say that the Three Jewels are inferior to external paths, but only cling to the Small Vehicle (Hīnayāna) and slander the Great Vehicle (Mahāyāna). For example, various schools of Hīnayāna Buddhists slander Mahāyāna as not being spoken by the Buddha. This situation also has two aspects: if Dharma thought arises, planning but not completing the act will incur the eighth minor offense. If the plan is completed, precepts and good deeds will be lost, because when one considers the Small Vehicle superior to the Great Vehicle, one will regress from Bodhicitta (the mind of enlightenment). Now, it is said that considering the Small Vehicle superior to the Great Vehicle does not necessarily mean regressing from the Great Vehicle. For example, if someone believes in the Small Vehicle's teaching of attaining Buddhahood under the Bodhi tree, does not believe in the Great Vehicle's teaching of attaining perfect enlightenment through texts, and does not desire to attain the four fruits (Srotaāpanna, Sakṛdāgāmin, Anāgāmin, Arhat) of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), how can it be said that they have regressed from Bodhicitta? 2. Adharma thought: Uttering slanderous words will incur a grave offense. Now, it is said that since one knows that the Great Vehicle is superior to the Small Vehicle, yet only verbally says that the Small Vehicle is better, how can this be called a wrong view? Those with mixed wrong views have four situations: First, partiality, which refers to clinging to the Great Vehicle and slandering the Small Vehicle, or clinging to one particular scripture. Second, mixed beliefs, which refer to not contradicting the correct Dharma of Buddhism, but saying that what external paths say also has reason, and also saying that ghosts and spirits have power, such as saying that Confucianism, Taoism, and Buddhism are equally important. Third, temporarily thinking of the Small Vehicle, which refers to wanting to temporarily rely on the Small Vehicle to sever afflictions, and then cultivate the Great Vehicle. Fourth, distorted and erroneous thinking about the meaning, which refers to casually understanding the meaning of the scriptures according to the literal words, thereby generating the five faults, etc. These four kinds of mixed wrong views may not necessarily incur a grave offense; depending on the specific situation, one may commit minor offenses. Discriminating between light and heavy offenses, and the similarities and differences of the training precepts (śikṣāpada).
小乘謗法不製爲重。如說欲不障惡邪見者。若起見時唯吉。違三諫時方提。如破僧五邪等。若起法想唯蘭。非逆若非法想犯逆並蘭。今大乘中若謗三寶及菩薩藏。乖違過深故並制重。依善生經。于俗菩薩亦不制重。今此經中通制七眾。文中外道者。謂佛法外行異道者。惡人者。謂佛法中起惡見者。愍彼無事起惡墜于無底狂坑。傷此正法被損虧於行人心中。故見一言謗聲。痛如三百鉾刺。見者聞見。余文易了。此謗法戒更無開緣。
上來別釋十重訖也。
善學諸人者是菩薩十波羅提木叉應當學。于中不應一一犯如微塵許。何況具足犯十戒。若有犯者不得現身發菩提心。亦失國王位轉輪王位。亦失比丘比丘尼位。亦失十發趣十長養十金剛十地佛性常住妙果。一切皆失。墮三惡道中。二劫三劫不聞父母三寶名字。以是不應一一犯 次總結中復三。一對人總結。二誡令不犯。應當于中下是。三勸學指廣。誡中復三。一舉微況多誡。二顯失令厭誡。三示報令怖誡。舉微況中。不一一犯如是微塵許者。於一一戒中不應犯如微塵許。才起犯心不至身口。此過輕小故喻微塵。此過雖微積成大惡故不可輕。如經偈云。莫輕小惡。以為無殃。水渧雖微。漸盈大器。何況具足犯十戒者。微過尚不應犯。重罪理在絕言。具足五緣成
十根本故云具足犯十戒也。顯失厭中。不得現身發菩提心者。謂失根本發心行也。由犯根本重障所纏。于現身中不復堪發真菩提心。亦失國王位等者。謂失傍招增上生也。既退勝因妙報亦失。亦失比丘等者。失勝類也。不復堪入二眾數故。下三眾亦隨類攝。失十發趣等者。失勝法也。因果勝法皆退失也。示報怖中。一切皆失墮三惡道者。犯十重戒一切皆招三惡果報。二劫三劫不聞名字者。一失人身長劫難復。慈名勝字何由得聞。小說五逆不過一劫之果。大言十重亦招多劫之報。權實理殊可不慎乎。
汝等一切諸菩薩今學當學已學如是十戒應當學敬心奉持八萬威儀品當廣明。佛告諸菩薩言已說十波羅提木叉竟四十八輕今當說 汝等下勸持指廣如文也。
菩薩戒本疏捲上(終) 大正藏第 40 冊 No. 1814 菩薩戒本疏
菩薩戒本疏卷下(之本)
新羅沙門義寂述
釋輕戒中大分亦三。一結起總摽。二次第別釋。三說竟總結。就別釋中。四十八輕隨文所結。凡為五段。段末皆指余文。應有廣說。此五段中隨文克取皆通三聚。段段皆說離惡攝善益生義。故從宗多論。前十重戒判為律儀。后四十八分為餘二。經說攝律儀戒所謂十波羅夷。攝善法戒所謂八萬四千法門。攝眾生戒所
【現代漢語翻譯】 現代漢語譯本： 『十根本』是指具足地觸犯了十條根本戒。這顯示了失去厭離心。『不得現身發菩提心』，是指失去了根本的發菩提心和菩薩行。由於被觸犯根本重罪的障礙所纏繞，在今生之中不再能夠發起真正的菩提心。『亦失國王位等』，是指失去了傍招的增上生。既然退失了殊勝的因，美妙的果報也隨之失去。『亦失比丘等』，是指失去了殊勝的類別。因為不再能夠進入比丘等二眾之列。下面的三眾也隨此類推。『失十發趣等』，是指失去了殊勝的佛法。因和果的殊勝佛法都退失了。在顯示果報的恐怖中，『一切皆失墮三惡道』，觸犯十條根本重戒，一切都將招致三惡道的果報。『二劫三劫不聞名字』，一旦失去人身，長劫都難以恢復。慈悲的名號和殊勝的文字，又怎麼能夠聽聞呢？小乘佛法所說五逆罪不過一劫的果報，而大乘佛法說觸犯十條根本重戒也會招致多劫的果報。權教和實教的道理不同，難道可以不謹慎嗎？ 你們一切諸菩薩，現在學習、應當學習、已經學習了這十條戒，應當以恭敬心奉持，八萬威儀品應當廣為闡明。佛告訴諸菩薩說，已經說完了十波羅提木叉（Pratimoksha，戒律），現在應當說四十八輕戒。『你們』以下是勸勉受持，詳細內容如經文所示。 《菩薩戒本疏》捲上（終） 《大正藏》第40冊 No. 1814 《菩薩戒本疏》 《菩薩戒本疏》卷下（之本） 新羅沙門義寂 述 解釋輕戒中，大致分為三部分：一是結集總標，二是次第分別解釋，三是說完后總結。在分別解釋中，四十八條輕戒隨著經文的結構，分為五個段落。每段末尾都指出了其他經文，應該有更廣泛的解釋。這五個段落中，隨著經文的結構，都可以貫通三聚（攝律儀戒、攝善法戒、饒益有情戒）。段落都說明了離惡、攝善、利益眾生的意義。所以從宗義上來說，前十條重戒判為律儀戒，后四十八條分為其餘二戒。經中說，攝律儀戒就是十波羅夷（Ten Parajikas，十重罪），攝善法戒就是八萬四千法門，攝眾生戒所……
【English Translation】 English version: 『Ten Fundamental Precepts』 means fully committing the ten root precepts. This shows the loss of aversion. 『Unable to generate Bodhicitta (the aspiration for enlightenment) in the present life』 refers to losing the fundamental generation of Bodhicitta and the practice of the Bodhisattva path. Because of being entangled by the obstacles of committing fundamental grave offenses, one is no longer able to generate true Bodhicitta in this present life. 『Also losing the position of king, etc.』 refers to losing the incidentally acquired superior rebirth. Since the superior cause is lost, the wonderful retribution is also lost. 『Also losing the status of Bhikshu (Buddhist monk), etc.』 refers to losing the superior category. Because one is no longer qualified to enter the assembly of Bhikshus, etc. The following three assemblies are also included in this category. 『Losing the ten aspirations, etc.』 refers to losing the superior Dharma (teachings). The superior Dharma of cause and effect are all lost. In showing the fear of retribution, 『all are lost and fall into the three evil paths,』 committing the ten fundamental grave precepts will cause one to reap the retribution of the three evil paths. 『Not hearing the name for two or three kalpas (eons),』 once the human body is lost, it is difficult to recover for a long kalpa. How can one hear the name of compassion and the superior words? The Small Vehicle (Hinayana) says that the five rebellious acts result in no more than one kalpa of retribution, while the Great Vehicle (Mahayana) says that committing the ten fundamental grave precepts will also result in many kalpas of retribution. The principles of provisional and real teachings are different, how can one not be cautious? You all Bodhisattvas, now learning, should learn, and have already learned these ten precepts, should uphold them with reverence, and the eighty thousand rules of conduct should be widely explained. The Buddha told all the Bodhisattvas that he had finished speaking about the Ten Pratimokshas (rules of discipline), and now he should speak about the forty-eight minor precepts. 『You』 below is an exhortation to uphold them, and the details are as shown in the text. Bodhisattva Precepts Commentary, Volume 1 (End) Taisho Tripitaka Volume 40, No. 1814, Bodhisattva Precepts Commentary Bodhisattva Precepts Commentary, Volume 2 (The Root) Composed by Shramana (Buddhist monk) Yijing of Silla In explaining the minor precepts, there are three main divisions: first, a summary introduction; second, a sequential explanation; and third, a conclusion after speaking. In the separate explanations, the forty-eight minor precepts are divided into five sections according to the structure of the text. At the end of each section, other texts are pointed out, which should have more extensive explanations. In these five sections, according to the structure of the text, all three aggregates (the precepts of restraining from evil, the precepts of accumulating good, and the precepts of benefiting sentient beings) can be connected. The sections all explain the meaning of abandoning evil, accumulating good, and benefiting sentient beings. Therefore, from the perspective of the doctrine, the first ten grave precepts are judged as the precepts of discipline, and the latter forty-eight are divided into the remaining two precepts. The sutra says that the precepts of restraining from evil are the Ten Parajikas (ten defeats), the precepts of accumulating good are the eighty-four thousand Dharma doors, and the precepts of benefiting sentient beings are...
謂慈悲喜捨。化及一切眾生。眾生皆得安樂。又四十八中。前三十戒多為攝善。后十八戒多為利生也。地持四十四輕戒中。前三十三亦為攝善。后十一戒為利生。故彼此戒相雖有出沒。舉宗判相亦相似故。又經制教本。論判義條。故經與論不得相異。論辨戒度九種相中。第二一切戒。謂在家分戒及出家分戒。是名一切戒。又即依此二分凈戒略說三種。一律儀戒。二攝善法戒。三饒益有情戒。律儀戒者。謂諸菩薩所受七眾別解脫律儀即是苾芻戒。至近事女戒如是七種依止在家出家二分。如應當知是名菩薩律儀戒。攝善法戒者。謂諸菩薩受律儀戒。后所有一切為大菩提。由身語意積集諸善。總說名為攝善法戒。此復云何。謂諸菩薩依戒住戒。于聞于思于修止觀。於樂獨處精勤修學。如是時時于諸尊長精勤修習合掌起迎。問訊禮拜恭敬之業。即于尊長勤脩敬事。于疾病者悲愍殷重瞻侍供給。于諸妙說施以善哉。于有功德補特伽羅真誠讚美。於十方界一切有情一切福業。以勝意樂起凈信心發言隨喜。於他所作一切違犯思釋安忍。以身語意已作未作一切善根。迴向無上正等菩提。時時發起種種正愿。以一切種上妙供具供佛法僧。于諸善品恒常勇猛精進修習。于身語意住不放逸。于諸學處正念正知正行防守密護根門。于食知量。初
夜后夜常修。覺寤親近善士依止善友。于自愆犯審諦了知深見過失。既審了知深見過已。其未犯者專意護持。其已犯者于佛菩薩同法者所至心發露如法悔除。如是等類所有引攝護持增長諸善法戒。是名菩薩攝善法戒。云何菩薩饒益有情戒。當知此或略有十一相。何等十一。謂諸菩薩于諸有情能引義利。彼彼事業與作助伴。于諸有情隨所生起疾病等苦瞻侍病等亦作助伴。又諸菩薩依世出世種種義利能為有情說諸要法。先方便說先如理說。后令護得彼彼義利。又諸菩薩于先有恩諸有情所善守知恩。隨其所應現前酬報。又諸菩薩于墮種種師子虎狼鬼魅王賊水火等畏諸有情類。皆能救護令離如是諸怖畏處。又諸菩薩于諸喪失財寶親屬諸有情類善為開解令離愁憂。又諸菩薩于有匱乏資生眾具諸有情類。施與一切資生眾具。又諸菩薩隨順道理。正與依止如法御眾。又諸菩薩隨順世間。事務言說呼召去來談論慶慰。隨時往起。從他受取飲食等事。以要言之。遠離一切。能引無義違意現行。于所餘事心皆隨轉。又諸菩薩若隱若露顯示所有真實功德。令諸有情歡喜進學。又諸菩薩于有過者。內懷親昵利益安樂增上意樂。調伏訶責治罰驅擯。為欲令其出不善處安立善處。又諸菩薩以神通力方便。示現那落迦等諸趣等相。令諸有情厭離不善。
【現代漢語翻譯】 現代漢語譯本 夜晚之後，夜晚經常精進修行。覺醒之後親近善士，依止善友。對於自己的過失，審慎詳盡地瞭解，深刻地認識到過錯。已經審慎瞭解並深刻認識到過錯之後，對於尚未犯的過錯，專心致志地守護，對於已經犯的過錯，在佛菩薩和同修佛法的人面前，至誠懇切地發露，如法懺悔消除。像這樣等等所有能夠引導、攝受、護持、增長各種善法和戒律的行為，就叫做菩薩的攝善法戒。 什麼是菩薩的饒益有情戒呢？應當知道，這大概有十一種表現形式。是哪十一種呢？就是說，諸位菩薩對於各種有情眾生，能夠引導他們獲得利益，對於他們所從事的各種事業，給予幫助和支援。對於有情眾生所生起的疾病等痛苦，照顧病人等，也給予幫助和支援。還有，諸位菩薩依據世間和出世間的各種利益，能夠為有情眾生宣說重要的佛法，先用方便法門來說，先如理如實地來說，然後讓他們守護並獲得那些利益。 還有，諸位菩薩對於先前對自己有恩的那些有情眾生，能夠很好地記住他們的恩情，並根據實際情況，及時地報答他們。還有，諸位菩薩對於那些墮入各種獅子、老虎、豺狼、鬼魅、國王、盜賊、水、火等恐懼中的有情眾生，都能夠救護他們，使他們脫離這些令人恐懼的地方。還有，諸位菩薩對於那些喪失了財寶、親屬的有情眾生，善於開導他們，使他們脫離憂愁。 還有，諸位菩薩對於那些缺乏生活必需品的有情眾生，佈施給他們一切生活所需的物品。還有，諸位菩薩順應道理，公正地給予依靠，如法地管理大眾。還有，諸位菩薩順應世間的事務，言語交談，呼喚應答，來來往往，談論慶賀，隨時前往幫助。從他人那裡接受飲食等事物。總而言之，遠離一切能夠導致無意義、違背心意的事情發生，對於其餘的事情，內心都隨順轉變。還有，諸位菩薩或隱或顯地展示自己所擁有的真實功德，讓有情眾生歡喜並努力學習。還有，諸位菩薩對於犯過錯的人，內心懷著親切、利益、安樂和增上的意樂，調伏、呵責、懲罰、驅逐，爲了讓他們脫離不善之處，安立於善良之處。 還有，諸位菩薩以神通的力量和方便，示現那落迦（Naraka，地獄）等各種惡趣的景象，讓有情眾生厭惡並遠離不善的行為。
【English Translation】 English version Night after night, he constantly cultivates. Awakening, he draws near to virtuous individuals and relies on good friends. He thoroughly understands his own transgressions and deeply recognizes his faults. Having thoroughly understood and deeply recognized his faults, he diligently guards against those not yet committed, and for those already committed, he sincerely confesses and repents before the Buddhas, Bodhisattvas, and those who share the Dharma, eliminating them according to the Dharma. All such actions that guide, gather, protect, and increase various virtuous Dharmas and precepts are called the Bodhisattva's precepts of gathering virtuous Dharmas. What are the Bodhisattva's precepts of benefiting sentient beings? Know that these may have roughly eleven aspects. What are the eleven? They are that Bodhisattvas can lead sentient beings to beneficial interests, and they assist in their various endeavors. When sentient beings experience suffering such as illness, they also assist in caring for the sick. Furthermore, Bodhisattvas, based on worldly and transcendental benefits, can speak essential Dharmas to sentient beings, first speaking expediently, first speaking according to reason, and then enabling them to protect and obtain those benefits. Moreover, Bodhisattvas are mindful of the kindness of sentient beings who have previously shown them kindness, and they repay them accordingly. Furthermore, Bodhisattvas can rescue sentient beings who have fallen into various fears such as lions, tigers, wolves, ghosts, demons, kings, thieves, water, and fire, enabling them to escape from such fearful places. Furthermore, Bodhisattvas skillfully console sentient beings who have lost wealth, treasures, or relatives, enabling them to be free from sorrow. Moreover, Bodhisattvas provide all the necessities of life to sentient beings who lack them. Furthermore, Bodhisattvas accord with reason, justly provide reliance, and govern the assembly according to the Dharma. Furthermore, Bodhisattvas accord with worldly affairs, speech, calling, coming and going, discussions, and congratulations, going forth at the appropriate times. They receive food and other things from others. In short, they avoid everything that can lead to meaningless and contrary actions, and their minds follow and transform in all other matters. Furthermore, Bodhisattvas display all their true merits, whether openly or secretly, causing sentient beings to rejoice and diligently learn. Furthermore, Bodhisattvas, with a mind of kindness, benefit, joy, and increasing intention, subdue, rebuke, punish, and expel those who have transgressed, desiring to lead them out of unwholesome places and establish them in wholesome places. Furthermore, Bodhisattvas, through the power of supernatural abilities and skillful means, show the appearances of various realms such as Naraka (hell), causing sentient beings to厭離(yanli, detest and stay away from) and abandon unwholesome actions.
方便引令入佛聖教歡喜信樂生希有心勤修正行。今案四十八輕戒中。與論所說文互出沒開合不同。次第前後亦有不同。經制教本隨事別立。論辨義條從類總說。開合立意義須斟酌。
初戒中
第一敬事尊長戒
佛言佛子欲受國王位時。受轉輪王位時。百官受位時。應先受菩薩戒。一切鬼神救護王身百官之身。諸佛歡喜。既得戒已。應生孝順心。恭敬心。見上座和上阿阇梨大同學同見同行者。應起承迎禮拜問訊。而菩薩反生憍心慢心癡心瞋心。不起承迎禮拜問訊。一一不如法供養。以自賣身國城男女七寶百物而供給之。若不爾者犯輕垢罪 即論所說如是時時于諸尊長精勤修習合掌起迎問訊體拜恭敬之業。即于尊長勤脩敬事。夫欲攝善必憑勝緣。若傲于所尊即妨于進善。故制令敬事。具緣成犯理應備論然既非性罪。未必皆具五緣。故輕垢中犯緣存略。然五緣中事想欲樂方便究竟。雖非性罪業道。必應具有。第四煩惱若染犯亦有。不染犯中不必有也。結犯輕重者。故心染犯皆重。不故不染皆輕。諸戒皆爾。不復更論。學處同異者。大小俱制。然聲聞離過門中制。菩薩攝善門中制。七眾同犯。在家二十八輕戒中第五戒云。若優婆塞受持戒已。若見比丘比丘尼長老先宿諸優婆塞等。不起承迎禮拜問訊。是優婆
【現代漢語翻譯】 現代漢語譯本 爲了方便引導人們進入佛陀神聖的教義，使他們歡喜信樂，生起希有之心，勤奮地修正自己的行為。現在考察四十八輕戒中，與論典所說的文字互有出入，開合不同，次第前後也有不同。經是根據具體的事情制定教規，論是從類別上總括地解說。開合和立義需要仔細斟酌。
初戒中
第一 敬事尊長戒（尊敬長輩的戒律）
佛說：佛子想要接受國王的地位時，接受轉輪王的地位時，百官接受官位時，應該先受菩薩戒。一切鬼神會救護國王之身和百官之身，諸佛也會歡喜。已經受戒之後，應該生起孝順心和恭敬心。見到上座（年長有德的出家人），和上（親教師），阿阇梨（教授師），大同學（一起學習的同伴），同行者（一起修行的同伴），應該起身迎接，禮拜問訊。但是菩薩反而生起驕傲心、輕慢心、愚癡心、嗔恨心，不起身迎接，不禮拜問訊，不按照佛法供養。即使用出賣自己的身體、國家、城池、男女、七寶、百物來供給他們。如果不這樣做，就犯了輕垢罪。這就像論典所說的，應該時時對諸位尊長精勤地修習合掌、起身迎接、問訊、頂禮、恭敬的行為。也就是對尊長勤脩敬事。想要攝取善法，必須憑藉殊勝的因緣。如果對所尊敬的人傲慢，就會妨礙進步和行善。所以制定戒律，命令要尊敬長輩。具足因緣才能構成犯戒，理應詳細討論。然而既然不是性罪（本質上就是惡的罪行），未必都具備五緣（構成犯罪的五個條件）。所以在輕垢罪中，對犯戒的因緣有所省略。然而五緣中的事、想、欲、樂、方便、究竟，雖然不是性罪的業道，但也必須具備。第四個煩惱，如果染著而犯戒，罪就重，不染著而犯戒，罪就輕，各種戒律都是這樣，不再重複討論。學處（戒律）的同異之處在於，大小乘都制定了這條戒律。然而聲聞乘是從遠離過失的角度來制定，菩薩乘是從攝取善法的角度來制定。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都犯此戒。在家居士的二十八輕戒中，第五戒說：如果優婆塞受持戒律后，如果見到比丘、比丘尼、長老、先宿（先出家的人）、諸位優婆塞等，不起身迎接、禮拜問訊，這就是優婆
【English Translation】 English version To facilitate guiding people into the Buddha's sacred teachings, enabling them to rejoice and believe, generating a rare and precious mind, and diligently correcting their behavior. Now, examining the forty-eight minor precepts, there are discrepancies in the wording compared to what is stated in the treatises, with differences in opening, closing, and sequence. The Sutras establish precepts based on specific events, while the treatises provide a general explanation based on categories. The opening, closing, and establishment of meanings require careful consideration.
In the Initial Precept
First Precept: Respecting Elders
The Buddha said: 'When a Buddha-son desires to receive the position of a king, or to receive the position of a Chakravartin (universal monarch), or when officials receive their positions, they should first receive the Bodhisattva precepts. All ghosts and spirits will protect the king's body and the bodies of the officials, and all Buddhas will rejoice. Having received the precepts, they should generate a filial and respectful mind. Upon seeing a senior monk (elderly and virtuous monastic), a preceptor (personal teacher), an Acharya (instructor), fellow students, or fellow practitioners, they should rise to greet them, bow, and inquire after their well-being. However, if the Bodhisattva instead generates arrogance, pride, foolishness, or anger, and does not rise to greet them, bow, or inquire after their well-being, and does not provide offerings according to the Dharma, even if it means selling their own body, country, cities, men, women, the seven treasures, and all things to provide for them, if they do not do so, they commit a minor offense. This is like what is stated in the treatises, that one should diligently cultivate the actions of joining palms, rising to greet, inquiring after well-being, prostrating, and showing respect towards all elders at all times. That is, diligently cultivating respect towards elders. To gather good, one must rely on superior conditions. If one is arrogant towards those who are respected, it will hinder progress and the doing of good. Therefore, precepts are established, commanding respect for elders. To fully constitute an offense, the conditions must be complete and should be discussed in detail. However, since it is not a 'nature offense' (an offense that is inherently evil), it may not necessarily possess all five conditions (the five conditions that constitute a crime). Therefore, in minor offenses, the conditions for committing the offense are somewhat abbreviated. However, the event, thought, desire, pleasure, means, and completion among the five conditions, although not the path of karma of a nature offense, must be present. The fourth, affliction, if one commits the offense with attachment, the sin is heavy; if one commits the offense without attachment, the sin is light. All precepts are like this, and will not be discussed repeatedly. The similarities and differences in the precepts lie in the fact that both the Greater and Lesser Vehicles establish this precept. However, the Shravaka Vehicle establishes it from the perspective of avoiding faults, while the Bodhisattva Vehicle establishes it from the perspective of gathering good. All seven assemblies (Bhikkhus, Bhikkhunis, Shikshamanas, Shramaneras, Shramanerikas, Upasakas, Upasikas) commit this offense. In the twenty-eight minor precepts for lay practitioners, the fifth precept states: 'If an Upasaka, after receiving and upholding the precepts, does not rise to greet, bow, or inquire after the well-being of Bhikkhus, Bhikkhunis, elders, seniors (those who ordained earlier), or other Upasakas, then this is an Upa-'
塞得失意罪。不起墮落不凈有作。文中諸戒皆三。謂摽人序事結罪。就序事中。諸戒差降。此戒有三。一勸受戒。二明應敬。三明違之成犯。初勸受中凡舉三位。初二唯為俗。第三通道俗。出家菩薩亦有容作僧統等。故立僧統等。雖經所遮。必不獲己。事容有故。恐在高位。縱誕行非故制受法令不憍奢。若能受而順行則神佛喜護。近有安身遠能隆法。故勸令受戒。雖先受臨事應更受之。為欲敬事故。既得已下明應敬也。孝順心者。于彼教訓從而不敢違也。恭敬心者。于彼德行崇而不敢慢也。上座者。于上無人為上座。和尚此音訛也。若正應云鄔波陀耶。此又云親教。即所從受戒者也。阿阇梨者。若正應云阿遮梨耶。此云軌範。此有五種。一剃髮。二出家。三教授。四羯磨。五依止。大同學同見同行者。謂同學等中年歲先者也。又同學大法同習大見同修大行者也。違之成犯中。反生憍心慢心癡心者。不孝順故憍。不恭敬故慢。不知應敬之處。即是癡心也。以自賣身下引況重誡。尚應捨身。況復不禮敬耶。四十四中第三戒云。若諸菩薩安住菩薩凈戒律儀。見諸耆長有德可敬同法者來。憍慢所制懷嫌恨心懷恚惱心。不起承迎不推勝座若有他來語言談論慶慰請問。憍慢所制懷嫌恨心懷恚惱心。不稱正理髮言酬對。是名有犯。有
【現代漢語翻譯】 現代漢語譯本： 此為塞得失意罪。不起墮落不凈之有為造作。文中的所有戒律都包含三重含義，即標舉（戒條）、敘事（緣起）和結論（罪行）。在敘事部分，各個戒律的輕重程度有所不同。此戒包含三個方面：一是勸人受戒，二是闡明應當尊敬的對象，三是說明違犯此戒的後果。首先，在勸人受戒的部分，列舉了三種身份的人。前兩種身份僅限於在家居士，第三種身份則適用於出家和在家之人。出家菩薩也可能擔任僧統等職務，因此設立僧統等職位。雖然經典有所限制，但有時迫不得已，情況允許。這是爲了防止身居高位者放縱自己，行為不端，所以制定法令來約束，使其不驕奢。如果能夠接受並遵守戒律，那麼神佛都會歡喜護佑，近期可以安身立命，長遠可以弘揚佛法，所以勸人受戒。即使先前已經受過戒，在面臨具體事務時，也應該再次受戒，以示尊敬。『既得已下』闡明了應當尊敬的對象。『孝順心者』，指對於他們的教誨，能夠聽從而不違背。『恭敬心者』，指對於他們的德行，能夠崇敬而不輕慢。『上座者』，指在僧團中沒有比他更年長的人。『和尚』這個發音是訛誤的，正確的發音應該是『鄔波陀耶』（Upadhyaya），意為親教師，即從他那裡接受戒律的人。『阿阇梨者』，正確的發音應該是『阿遮梨耶』（Acarya），意為軌範師。軌範師有五種：一是剃度師，二是出家師，三是教授師，四是羯磨師，五是依止師。『大同學同見同行者』，指同學等中年歲較長的人。也指同學大法，共同學習，大見相同，共同修行的人。在『違之成犯』中，會反過來產生驕慢心和癡心。不孝順故而驕慢，不恭敬故而輕慢，不知道應當尊敬的對象，這就是癡心。『以自賣身下』引用事例來加重告誡，尚且應該捨棄自身，更何況是不禮敬呢？《四十四中》第三戒說：『若諸菩薩安住菩薩凈戒律儀，見諸耆長有德可敬同法者來，憍慢所制懷嫌恨心懷恚惱心，不起承迎不推勝座若有他來語言談論慶慰請問，憍慢所制懷嫌恨心懷恚惱心，不稱正理髮言酬對，是名有犯，有』
【English Translation】 English version: This constitutes the offense of being frustrated and disappointed. It involves not initiating actions that lead to downfall, impurity, or contrived efforts. All precepts in the text have a threefold meaning: stating the precept, narrating the circumstances, and concluding with the offense. Within the narrative section, the severity of each precept varies. This precept encompasses three aspects: first, encouraging the acceptance of precepts; second, clarifying the objects of respect; and third, explaining the consequences of violating the precept. Initially, in the section encouraging the acceptance of precepts, three types of individuals are listed. The first two types are limited to lay practitioners, while the third type applies to both monastic and lay individuals. Monastic Bodhisattvas may also hold positions such as Sangha leaders (僧統), hence the establishment of such roles. Although restricted by the scriptures, it is sometimes unavoidable due to circumstances. This is to prevent those in high positions from indulging themselves and behaving improperly, thus establishing laws to restrain them from arrogance and extravagance. If one can accept and abide by the precepts, then gods and Buddhas will rejoice and protect them, bringing peace in the near term and promoting the Dharma in the long term. Therefore, one is encouraged to accept the precepts. Even if one has previously received precepts, one should receive them again when facing specific matters to show respect. 'Having obtained the following' clarifies the objects of respect. 'Filial piety' (孝順心者) refers to following their teachings without disobedience. 'Respectful mind' (恭敬心者) refers to revering their virtues without contempt. 'Elder' (上座者) refers to someone who is the most senior in the Sangha. 'Upadhyaya' (鄔波陀耶), often mispronounced as 'Heshang' (和尚), means the preceptor from whom one receives the precepts. 'Acarya' (阿阇梨耶) means the disciplinarian. There are five types of disciplinarians: the tonsure master, the ordination master, the teaching master, the Karma master, and the reliance master. 'Great fellow practitioners with shared views and practices' (大同學同見同行者) refers to fellow practitioners who are older in age. It also refers to those who share the same Dharma, learn together, have the same great views, and cultivate together. In 'violating and becoming an offense,' one will conversely generate arrogance, pride, and delusion. Arrogance arises from lack of filial piety, pride arises from lack of respect, and not knowing the objects of respect is delusion. 'Using the example of selling oneself below' uses an example to intensify the warning, one should even abandon oneself, let alone not show respect? The third precept in the Forty-Four states: 'If Bodhisattvas abide in the pure precepts and discipline of Bodhisattvas, and see elders, virtuous individuals worthy of respect, or those who share the Dharma coming, they are controlled by arrogance, harbor resentment and anger, do not rise to greet them, do not offer them the best seat, or when others come to speak, discuss, congratulate, or inquire, they are controlled by arrogance, harbor resentment and anger, and do not respond with righteous words, this is called an offense, there is.'
所違越是染違犯。非憍慢制無嫌恨心無恚惱心。但由懶惰懈怠妄念無記之心。是名有犯。有所違越非染違犯。無違犯者。謂遭重病。或心狂亂。或自睡眠。他生覺想而來親附語言談論慶慰請問。或自為他宣說說法論義抉擇。或復與余談論慶慰。或他說法論義抉擇屬耳而聽。或有違犯說正法者。為欲將護法者心。或欲方便調彼伏彼出不善處安立善處。或護僧制。或為將護多有情心。而不酬對。皆無違犯。
第二不飲酒戒
若佛子故飲酒而酒過失無量若自身手過酒器與人飲酒者五百世無手何況自飲不得教一切人飲及一切眾生飲酒況自飲酒一切酒不得飲若故自飲教人飲者犯輕垢罪 酒是放逸處。能造諸過違諸善法故制也。大小乘同七眾俱制。二十八中第二戒云。若優婆塞受持戒已耽樂飲酒得失意罪。序事中三。一顯失。二不得教下制不應飲。三若故自飲下違之成犯。初顯失中。故飲酒者。似開誤飲。而律中酒非酒想亦犯。若始終無飲酒心。誤迷唯謂飲水。理應開之。若本有飲酒心。雖飲時謂非酒。亦應犯也。而生酒過失無量罪者。雖非性惡而能開性惡故云過失無量。如論中雲。若醉酒時除破僧事餘一切惡無不造也。又智度論中具顯三十六失。四分律中十種過失。佛告阿難。凡飲酒者有十過失。一者顏色惡。二者
【現代漢語翻譯】 現代漢語譯本 所違越的是染污性的違犯（Dyeing transgression）。不是因為驕慢、制定戒律時沒有嫌隙和怨恨之心、沒有嗔恚惱怒之心，只是因為懶惰、懈怠、妄念、無記之心而違犯，這叫做有犯。有所違越但不是染污性的違犯。沒有違犯的情況包括：遭遇重病，或者精神錯亂，或者正在睡眠，他人產生覺悟的想法前來親近、交談、慶賀、慰問、請求詢問，或者自己為他人宣說佛法、論議、決斷選擇，或者與其他人交談慶賀慰問，或者他人說法、論議、決斷選擇，在一旁專注地聽。或者有人違犯了宣說正法的人，爲了保護說法者的心，或者爲了方便調伏對方、使對方屈服、使其脫離不善之處而安立於善良之處，或者爲了守護僧團的制度，或者爲了保護眾多有情的心，而不迴應，這些都沒有違犯。
第二條戒是不飲酒戒
如果佛弟子明知故犯飲酒，那麼飲酒的過失是無量的。如果親自用手拿著酒器給別人飲酒，那麼五百世都沒有手，更何況自己飲酒！不得教唆任何人飲酒以及一切眾生飲酒，更何況自己飲酒！一切酒都不得飲用。如果明知故犯自己飲酒或教唆他人飲酒，就犯了輕垢罪。酒是放逸的根源，能夠造作各種過失，違背各種善法，所以佛制定了這條戒律。無論是大乘還是小乘，七眾弟子都要遵守這條戒律。《優婆塞戒經》二十八戒中的第二條戒說：『如果優婆塞受持戒律后，貪戀飲酒，就會得到失意罪。』序事中包含三點：一是顯示飲酒的過失，二是從『不得教』開始禁止不應該飲酒，三是從『若故自飲下』開始說明違犯戒律就會構成犯罪。在最初顯示過失的部分，『故飲酒者』似乎允許誤飲的情況。但是按照戒律，即使認為不是酒也犯戒。如果從始至終都沒有飲酒的想法，誤以為喝的是水，那麼理應開許。如果本來有飲酒的想法，即使飲用時認為不是酒，也應該犯戒。飲酒會產生無量罪過，雖然飲酒本身不是惡行，但是它能引發其他惡行，所以說飲酒的過失是無量的。正如《瑜伽師地論》中所說：『如果醉酒時，除了破壞僧團的事情之外，其他一切惡事沒有不做的。』另外，《大智度論》中詳細列舉了飲酒的三十六種過失，《四分律》中列舉了飲酒的十種過失。佛告訴阿難：『凡是飲酒的人，有十種過失：一是臉色難看，二是……』
【English Translation】 English version What is transgressed is a defiled transgression. It is not due to arrogance, the establishment of precepts without resentment or hatred, or without anger or vexation. But it is due to laziness, negligence, false thoughts, or an unmindful state. This is called an offense. There is transgression, but it is not a defiled transgression. There is no transgression in the following cases: encountering serious illness, or mental derangement, or being asleep, when others develop thoughts of awakening and come to approach, converse, congratulate, or inquire; or when one is explaining the Dharma, discussing, or making decisions for others; or when one is conversing, congratulating, or comforting others; or when others are explaining the Dharma, discussing, or making decisions, and one is listening attentively. Or if someone violates those who speak the true Dharma, in order to protect the minds of those who uphold the Dharma, or to skillfully subdue them, to make them submit, to lead them out of unwholesome states and establish them in wholesome states, or to protect the monastic rules, or to protect the minds of many sentient beings, and does not respond, there is no transgression in any of these cases.
The Second Precept: Abstaining from Intoxicating Drink
If a Buddha's disciple knowingly drinks alcohol, the faults of alcohol are immeasurable. If one personally hands an alcoholic beverage to another, one will be without hands for five hundred lifetimes, let alone drinking it oneself! One must not encourage anyone, including all sentient beings, to drink alcohol, let alone drink it oneself! No alcohol should be consumed. If one knowingly drinks alcohol oneself or encourages others to drink alcohol, one commits a minor offense. Alcohol is a place of heedlessness. It can create all kinds of faults and violate all kinds of good Dharmas, so the Buddha established this precept. Whether it is Mahayana or Hinayana, all seven assemblies must observe this precept. The second of the twenty-eight precepts in the Upasaka Sutra says: 'If an upasaka (lay Buddhist practitioner) who has received and upholds the precepts indulges in drinking alcohol, he will incur a sin of loss of mind.' There are three points in the introduction: first, it shows the faults of drinking; second, it prohibits drinking from 'must not encourage'; third, it explains that violating the precept constitutes an offense from 'if one knowingly drinks oneself'. In the initial part showing the faults, 'knowingly drinks alcohol' seems to allow for accidental drinking. However, according to the Vinaya (monastic rules), even if one does not think it is alcohol, it is still an offense. If one has no intention of drinking alcohol from beginning to end and mistakenly thinks one is drinking water, then it should be allowed. If one originally had the intention of drinking alcohol, even if one does not think it is alcohol when drinking, one should still be considered to have committed an offense. Drinking alcohol produces immeasurable faults. Although drinking alcohol itself is not an evil act, it can lead to other evil acts, so it is said that the faults of drinking are immeasurable. As it is said in the Yogacarabhumi-sastra: 'If one is drunk, one will commit all kinds of evil deeds except for destroying the Sangha (monastic community).' In addition, the Mahaprajnaparamita-sastra lists thirty-six faults of drinking in detail, and the Sarvastivada Vinaya lists ten faults of drinking. The Buddha told Ananda: 'Those who drink alcohol have ten faults: first, their complexion is ugly; second, ...'
劣力。三者眼視不明。四者現瞋恚相。五者壞田業資生法。六者增致疾病。七者益斗訟。八者無名稱惡名流佈。九者智慧減小。十者身壞命終墮惡道。是謂十失。自今以去我師者乃至不得以草木頭內著酒中而入口。過酒器者然度酒器也。一云。過有酒器與之令飲。一云。唯過空器與彼令斟。前說遣他飲。后說教他飲。義皆無爽。五百世無手者。謂手執酒器與故得無手之報也。如蚓蟲等類。或生人中得無手也。有云。有五五百歲。一五百在咸糟地獄。二五百在沸尿中。三五百作曲蛆蟲。四五百作蠅蝄等。五五百作人癡鈍無知。今言五百或是最後也。制不應中。不得教一切人飲者。謂不得教他令飲。及一切眾生飲酒者。謂不得遣與他飲。況自飲酒者。為欲遮自放逸過故。舉他況自。律云。酒者。木酒粳米酒余米酒大麥酒。若有餘酒法作酒者是。雜酒者。酒色酒香酒味不應飲。或有酒非酒色酒香酒味不應飲。或有酒非酒色非酒香酒味不應飲。或有酒非酒色非酒香非酒味不應飲。非酒酒色酒香酒味應飲。廣說如彼。不犯者。若有如是病。余藥治不差。以酒為藥。若以酒涂瘡。一切無犯。
第三不食肉戒
若佛子故食肉一切肉不得食夫食肉者斷大慈悲佛性種子一切眾生見而捨去是故一切菩薩不得食一切眾生肉食肉得
【現代漢語翻譯】 現代漢語譯本 飲酒的十種過失：第一，顏色不好看。第二，力量衰弱。第三，眼睛視力不明。第四，顯現憤怒的面容。第五，毀壞田地產業和生活資源。第六，增加疾病。第七，增加爭鬥訴訟。第八，沒有好名聲，惡名流傳。第九，智慧減小。第十，身死命終后墮入惡道。這叫做飲酒的十種過失。從今以後，凡是我的弟子，甚至不能把草木的頭浸在酒中然後入口，經過酒器的（也不行），即使是用來量酒的器皿也不行。有一種說法是，經過裝有酒的器皿，然後給他喝。還有一種說法是，僅僅經過空的器皿，讓他自己斟酒。前一種說法是派遣他人飲酒，后一種說法是教唆他人飲酒，意義上都沒有差別。 五百世沒有手的人，是指用手拿著酒器給別人喝，因此得到沒有手的報應。就像蚯蚓等種類，或者生在人中卻沒有手。有人說，有五個五百歲。第一個五百歲在地獄的咸糟地獄中，第二個五百歲在沸騰的糞尿中，第三個五百歲變成彎曲的蛆蟲，第四個五百歲變成蒼蠅蚊子等，第五個五百歲做人愚癡遲鈍沒有知識。現在說的五百歲或許是最後一種。 戒律規定不應該（飲酒），不得教唆一切人飲酒，是指不得教唆他人飲酒，以及一切眾生飲酒，是指不得派遣（他人）給別人飲酒，更何況自己飲酒呢？爲了遮止自己放縱的過失，用他人來比況自己。律典中說，酒包括：木酒、粳米酒、其他米酒、大麥酒。如果有用其他方法制作的酒也是。摻雜的酒，只要有酒的顏色、酒的香味、酒的味道，就不應該飲用。或者有的酒沒有酒的顏色、酒的香味、酒的味道，也不應該飲用。或者有的酒沒有酒的顏色、沒有酒的香味、酒的味道，不應該飲用。或者有的酒沒有酒的顏色、沒有酒的香味、沒有酒的味道，不應該飲用。沒有酒，但是有酒的顏色、酒的香味、酒的味道，應該飲用。詳細的說明就像律典中說的那樣。不犯戒的情況是：如果得了某種疾病，用其他藥物治療不好，用酒作為藥物；或者用酒塗抹瘡口，一切都不算犯戒。 第三，不食肉戒 如果佛弟子明知故犯地吃肉，一切肉都不得食用。吃肉的人斷絕了大慈悲心和佛性種子，一切眾生看見了都會捨棄他離去。因此，一切菩薩都不得食用一切眾生的肉，吃肉會得到……
【English Translation】 English version The ten faults of drinking alcohol: First, the complexion becomes unsightly. Second, strength diminishes. Third, eyesight becomes unclear. Fourth, one displays an angry countenance. Fifth, one destroys fields, businesses, and means of livelihood. Sixth, one increases illnesses. Seventh, one increases quarrels and lawsuits. Eighth, one has no good reputation, and evil names spread. Ninth, wisdom decreases. Tenth, after death, one falls into evil realms. These are called the ten faults of drinking alcohol. From now on, any of my disciples should not even dip the tip of grass or wood into alcohol and then put it in their mouth, nor should they (drink) from anything that has contained alcohol, even if it is a measuring vessel. One explanation is that it means passing a vessel containing alcohol and giving it to someone to drink. Another explanation is that it means only passing an empty vessel and letting them pour the alcohol themselves. The former refers to sending someone else to drink, and the latter refers to teaching someone else to drink; the meaning is the same. The person who is without hands for five hundred lifetimes is the one who holds a vessel of alcohol and gives it to others to drink, and thus receives the retribution of being without hands. Like earthworms and other such creatures, or being born among humans without hands. Some say there are five sets of five hundred years. The first five hundred years are in the salty mire hell, the second five hundred years are in boiling excrement, the third five hundred years are as curved maggots, the fourth five hundred years are as flies and mosquitoes, and the fifth five hundred years are as foolish and ignorant humans. The five hundred years mentioned now may be the last of these. The precepts stipulate that one should not (drink alcohol), and one must not teach all people to drink alcohol, meaning one must not teach others to drink alcohol, and all sentient beings to drink alcohol, meaning one must not send (others) to give alcohol to others to drink, let alone drink it oneself. In order to prevent the fault of indulging oneself, others are used as a comparison to oneself. The Vinaya says that alcohol includes: tree alcohol, glutinous rice alcohol, other rice alcohol, barley alcohol. If there is alcohol made by other methods, that is also alcohol. Mixed alcohol, as long as it has the color, smell, or taste of alcohol, should not be drunk. Or some alcohol that does not have the color, smell, or taste of alcohol should not be drunk. Or some alcohol that does not have the color, nor the smell, but has the taste of alcohol should not be drunk. Or some alcohol that does not have the color, nor the smell, nor the taste of alcohol should not be drunk. Something that is not alcohol, but has the color, smell, and taste of alcohol, should be drunk. A detailed explanation is as it says in the Vinaya. There is no offense if one has such a disease that other medicines do not cure, and one uses alcohol as medicine; or if one uses alcohol to apply to a wound, there is no offense. Third, the precept against eating meat If a Buddha's disciple knowingly eats meat, all meat must not be eaten. One who eats meat cuts off the seeds of great compassion and Buddha-nature, and all sentient beings will abandon and leave him. Therefore, all Bodhisattvas must not eat the meat of any sentient being, eating meat will obtain...
無量罪若故食者犯輕垢罪 斷大慈種故制。聲聞涅槃已前聽三種凈自余不聽。涅槃以後一切不聽。菩薩前後一切不聽。七眾同制。文序事中亦先顯失。次制不應食。后違之成犯。一切肉不得食者。若凈不凈皆不得食也。斷大慈悲佛性種子者。如經云。由有食人故殺。知如此而食故斷慈悲種也。一切眾生見而捨去者。如鳥入身子影中尚有戰懼。有習氣者猶如是。況全不斷三毒者也。食肉得無量罪者。由食至殺害故得無量罪。
第四不食辛戒
若佛子不得食五辛大蒜革蔥韭蔥蘭蔥興渠是五種一切食中不得食若故食者犯輕垢罪 薰臭妨凈法故制。大小俱制七眾亦同。準律。女應小重。以發華色故。革蔥土蔥蘭蔥者。此中無薤韭。但開蔥為三。此三別相難知。或云。革蔥是薤葉似韭而厚。蘭蔥者。傳說嶺南生蘭蔥。葉似大蒜而闊臭氣同蒜。興渠者。婆羅門語喚蕓臺為殑渠。慮西域諸寺不聽食也。又云。嶺南生興渠。形似倭韭氣味似蒜。若有病餘藥不治。或應開之。如律身子行法。菩薩亦應開之。別有五辛經一卷。五辛各五。合二十五。又云。啖辛故。入東方阿鼻。上流洗辛下流洗衣亦不得(云云)。此三戒攝善中無別相。以義攝之。于身語意住不放逸中亦蘊在也。
第五舉罪教懺戒
若佛子見一切眾
生犯八戒五戒十戒毀禁七逆八難一切犯戒罪應教懺悔而菩薩不教懺悔同住同僧利養而共布薩一眾說戒而不舉其罪不教誨過者犯輕垢罪 見犯不教懺則違相益義。聲聞護自尚所不許。況大士也。據顯似是利生戒中。于有過者。內懷親眤利益安樂增上意樂。調伏訶責治罰驅擯。為欲令其出不善處安置善處。然菩薩教化眾生。即是自成佛法。故攝善戒中亦制此戒也。即于自愆犯審諦了知。深見過失中亦蘊在也。自他雖殊。見過悔除同故大小俱制。出家二眾全犯。餘三眾及在家理亦通之。八戒五戒是在家戒也。十戒者是沙彌十戒。毀禁者即比丘比丘尼戒。又十戒謂十重。毀禁謂四十八輕垢。七逆如下說。八難者或云是八重。又云。三塗等八難。由犯招八難。故因中說果也。今謂十三難中除二形黃門畜生非人及破二道。餘名八難。二形等四既是報障無懺除義。破二道者。以在異道還入佛法故。無同住同利養義。是故此五不入教懺數中。四十四中第七戒云。若諸菩薩于諸暴惡犯戒有情。懷嫌恨心懷恚惱心。由彼暴惡犯戒為緣。方便棄捨不作饒益。是名有犯。有所違越是染違犯。若由懶惰懈怠棄捨。由忘念故不作饒益。是名有犯。有所違越非染違犯。何以故。非諸菩薩于凈持戒身語意業寂靜現行諸有情所。起憐愍心欲作饒益。如於暴
【現代漢語翻譯】 現代漢語譯本：如果有人觸犯了八關齋戒、五戒、沙彌十戒，或者毀犯了比丘、比丘尼的戒律，犯了七逆罪、八難等一切犯戒的罪過，本應教導他們懺悔，但是菩薩卻不教導他們懺悔，還和他們同住，在僧團中共同享受利養，一起參加布薩誦戒，卻不指出他們的罪過，不教導他們悔改，這就犯了輕垢罪。見到別人犯戒而不教導懺悔，就違背了『相益』的意義。聲聞乘爲了保護自己尚且不允許這樣做，更何況是大乘菩薩呢？從表面上看，這似乎是屬於利益眾生的戒律。對於有過錯的人，內心懷著親近、溺愛，只想給予利益和安樂，增長他們的意樂，而不去調伏、訶責、懲罰、驅逐他們，爲了讓他們脫離不善之處，安置在善處。然而，菩薩教化眾生，實際上就是成就自己的佛法，所以攝善戒中也制定了這條戒律。也就是說，對於自己的過錯，要審慎地、清楚地瞭解，深刻地認識到自己的過失，這也蘊含在其中。雖然自己和他人不同，但是認識到過錯並懺悔消除這一點是相同的，所以大小乘都制定了這條戒律。出家的比丘、比丘尼二眾完全會犯此戒，其餘的三眾以及在家眾在道理上也同樣適用。八戒、五戒是在家眾所受持的戒律。十戒指的是沙彌所受持的十戒。『毀禁』指的是比丘、比丘尼所受持的戒律。另外，十戒也可以指十重戒，『毀禁』指的是四十八輕垢罪。七逆罪將在下文說明。八難，有人說是八重罪，也有人說是三塗（地獄、餓鬼、畜生）等八難。因為犯戒會招致八難，所以這是在因中說果。現在我認為，十三難中，除了二形（雌雄同體）、黃門（太監）、畜生、非人以及破二道（同時修習兩種不同的道法）之外，其餘的可以稱為八難。二形等四種情況，屬於報障，沒有懺悔消除的意義。破二道的人，因為已經進入了其他道，又重新回到佛法中，所以沒有同住、同享利養的意義。因此，這五種情況不包括在教導懺悔的範圍之內。四十四戒中的第七條戒說：『如果諸位菩薩對於那些暴惡、犯戒的有情，懷有嫌恨心、懷有恚惱心，因為他們暴惡、犯戒的緣故，就想方設法地拋棄他們，不給予饒益，這叫做有犯，有所違越，是染違犯。如果因為懶惰、懈怠而拋棄他們，因為忘唸的緣故而不給予饒益，這叫做有犯，有所違越，是非染違犯。為什麼呢？因為諸位菩薩對於那些清凈持戒、身語意業寂靜現行的有情，會生起憐憫心，想要給予饒益，就像對待暴惡
【English Translation】 English version: If someone violates the Eight Precepts (Astanga-sila), the Five Precepts (Panca-sila), the Ten Precepts (Dasa-sila) for novice monks, or breaks the monastic rules (Vinaya) for monks (Bhikkhu) and nuns (Bhikkhuni), committing offenses such as the Seven Transgressions (Sapta-apatti), the Eight Difficulties (Asta-aksana), or any other transgression, they should be taught to repent. However, if a Bodhisattva does not teach them to repent, lives with them, shares the Sangha's (community) benefits, and participates in the Uposatha (observance day) and recitation of precepts (Patimokkha) without pointing out their faults or teaching them to reform, they commit a minor offense (sthula-apatti). Seeing someone commit an offense and not teaching them to repent violates the principle of 'mutual benefit' (parasparopagraha). Even the Sravakas (Disciples) who seek self-protection do not allow this, let alone a Mahayana Bodhisattva. Superficially, this seems to belong to the precepts of benefiting sentient beings. Towards those who have made mistakes, one harbors closeness and affection, only wanting to give them benefits and happiness, increasing their intention (adhyasaya), without subduing, rebuking, punishing, or expelling them, in order to lead them out of unwholesome states and place them in wholesome states. However, when a Bodhisattva teaches and transforms sentient beings, they are actually perfecting their own Buddha-dharma (Buddha's teachings), so this precept is also established in the precepts of gathering wholesome qualities (kusala-dharma-samgraha-sila). That is to say, one must carefully and clearly understand one's own faults, deeply recognizing one's own mistakes, which is also contained within this precept. Although oneself and others are different, recognizing faults and repenting to eliminate them is the same, so both the Hinayana and Mahayana establish this precept. The monastic communities of monks and nuns fully commit this offense, and the other three groups (female renunciates, laymen, and laywomen) and laypeople are also applicable in principle. The Eight Precepts and Five Precepts are precepts observed by laypeople. The Ten Precepts refer to the Ten Precepts observed by novice monks. 'Breaking the rules' refers to the rules observed by monks and nuns. In addition, the Ten Precepts can also refer to the Ten Major Precepts, and 'breaking the rules' refers to the Forty-Eight Minor Offenses. The Seven Transgressions will be explained below. The Eight Difficulties, some say are the Eight Major Offenses, and others say are the Eight Difficulties such as the three evil realms (hell, hungry ghosts, animals). Because committing offenses leads to the Eight Difficulties, this is speaking of the result in terms of the cause. Now I believe that among the Thirteen Difficulties, except for hermaphrodites (ubhayavyanjanaka), eunuchs (pandaka), animals (tiryagyoni), non-humans (amanussa), and those who break two paths (practicing two different paths simultaneously), the rest can be called the Eight Difficulties. The four cases of hermaphrodites, etc., belong to karmic obstacles, which have no meaning of repentance and elimination. Those who break two paths, because they have entered other paths and then returned to the Buddha-dharma, have no meaning of living together and sharing benefits. Therefore, these five cases are not included in the scope of teaching repentance. The seventh precept in the Forty-Four Precepts says: 'If Bodhisattvas harbor hatred or resentment towards violent and rule-breaking sentient beings, and because of their violence and rule-breaking, they try to abandon them and do not give them benefits, this is called an offense, a transgression, a defiled transgression. If they abandon them due to laziness or negligence, or do not give them benefits due to forgetfulness, this is called an offense, a transgression, a non-defiled transgression. Why? Because Bodhisattvas will have compassion and want to give benefits to those sentient beings who purely uphold the precepts and whose body, speech, and mind are peaceful and manifest, just like towards violent
惡犯戒有情于諸苦因而現轉者。無違犯者。謂心狂亂。或欲方便調彼伏彼。廣說如前。或為將護多有情心。或護僧制方便棄捨不作饒益。皆無違犯。
第六供師請法戒
若佛子見大乘法師大乘同學同見同行來入僧坊舍宅城邑。若百里千里來者。即起迎來送去。禮拜供養。日日三時供養。日食三兩金百味飲食。床座醫藥供事法師。一切所須盡給與之。常請法師三時說法。日日三時禮拜。不生瞋心患惱之心。為法滅身。請法不懈。若不爾者。犯輕垢罪 過人不請法。失染神之益故制也。聲聞有知廣略布薩法者。制應供給。五歲內及未解五法法應啟請。不者犯第七聚。此外不制。以自度易滿故。菩薩見有知者常應給請。以欲善無厭。故七眾同犯。文序事中有二。一供師二請法。供師有二。一匝繞供養。二飲食供養。日日三時供養者。謂時內三時。或非時中亦得非時漿等為供養也。日食三兩金者。是就能堪辨者說。或令重法故作是說。如雪山士為一偈故自殞身等。況復外財。三給侍供養。謂余所須一切給與。請法中三時請法者。謂朝中暮也。不生瞋心患惱之心者。法師雖或違心終不生瞋心也。自身雖供給勞疲亦不生患惱心也。為法滅身請法故者。釋不生瞋惱所由也。若有疾病障難。或法師有礙。若知彼劣我勝。如
【現代漢語翻譯】 現代漢語譯本
對於觸犯戒律的有情，如果諸苦因正在顯現和轉變，並且沒有違犯戒律的情況，包括心智狂亂，或者想要方便調伏他們，就像之前廣泛描述的那樣，或者爲了保護眾多有情的心，或者爲了維護僧團的規章制度，方便地放棄或不做饒益的事情，這些都沒有違犯戒律。
第六、供養師父請法戒
如果佛弟子見到大乘法師、大乘同學、同見同行的人來到僧坊、住所、城鎮，無論是百里還是千里而來，都要立刻起身迎接，恭送離開，禮拜供養。每天三次供養，每天提供價值三兩黃金的百味飲食，床座醫藥等供養法師，一切所需都儘量給予。經常請法師每天三次說法，每天三次禮拜，不生嗔恨心和煩惱心，爲了求法可以捨棄生命，請法不懈怠。如果不這樣做，就犯了輕垢罪。因為不請法會失去滋養神識的利益，所以制定此戒。對於聲聞眾中知道廣略布薩法的人，也制定了應該供給。五歲以內以及未理解五法的人，應該啟請，否則犯第七聚。除此之外沒有制定，因為他們容易滿足於自我解脫。菩薩見到有知者，應該經常給予和請法，因為對於善的追求是永無止境的。七眾弟子都同樣觸犯此戒。文中的敘述分為兩部分：一是供養師父，二是請法。供養師父又分為兩部分：一是繞行供養，二是飲食供養。每天三次供養，指的是在一天中的三個時段，或者在非時段也可以提供非時漿等作為供養。每天提供價值三兩黃金的飲食，是針對有能力的人而言。或者爲了重視佛法而這樣說，就像雪山上的修行者爲了一個偈頌而捨棄生命一樣，更何況是身外之物。三是侍奉供養，指的是其餘所需的一切都給予。請法中，每天三次請法，指的是早中晚。不生嗔恨心和煩惱心，指的是即使法師有時違背自己的心意，最終也不生嗔恨心。自身即使在供給方面勞累疲憊，也不生煩惱心。爲了求法可以捨棄生命，這是解釋不生嗔恨和煩惱的原因。如果遇到疾病障礙，或者法師有阻礙，或者知道對方不如自己。
【English Translation】 English version
For sentient beings who violate precepts, if the causes of suffering are manifesting and transforming, and there is no violation, including those with deranged minds, or those who wish to expediently subdue them, as described extensively before, or to protect the minds of many sentient beings, or to safeguard the monastic rules, expediently abandoning or not doing beneficial things, these are not violations.
Sixth, the precept of offering to the teacher and requesting the Dharma
If a Buddhist disciple sees a Mahayana Dharma teacher, a Mahayana fellow practitioner, someone with the same views and practices, coming to the monastery, residence, town, whether from a hundred or a thousand miles away, they should immediately rise to greet them, respectfully see them off, prostrate and make offerings. Offerings should be made three times a day, providing food worth three taels of gold, along with beds, medicine, and other necessities for the Dharma teacher, providing everything they need. They should frequently request the Dharma teacher to expound the Dharma three times a day, prostrating three times a day, without generating anger or vexation, willing to sacrifice their life for the sake of the Dharma, and tirelessly requesting the Dharma. If they do not do so, they commit a minor offense. Because not requesting the Dharma leads to the loss of nourishing the spirit, this precept is established. For those among the Shravakas who know the extensive and concise Posadha (Uposatha) Dharma, it is also prescribed that they should be provided for. Those within five years of ordination and those who have not understood the five Dharmas should be requested to teach; otherwise, they commit the seventh Sanghavasesa offense. Beyond that, there is no such prescription, because they are easily satisfied with self-liberation. Bodhisattvas, seeing those who have knowledge, should always provide for them and request the Dharma, because the pursuit of goodness is endless. All seven assemblies of disciples are equally subject to this precept. The text is divided into two parts: first, offering to the teacher; second, requesting the Dharma. Offering to the teacher is further divided into two parts: first, circumambulating and making offerings; second, offering food. Offering three times a day refers to three times within the day, or non-seasonal drinks can also be offered as offerings. Providing food worth three taels of gold is said in reference to those who are capable. Or it is said to emphasize the importance of the Dharma, just as the hermit in the Snow Mountains sacrificed his life for a single verse, let alone external wealth. Third is serving and providing, which refers to giving everything else that is needed. In requesting the Dharma, requesting the Dharma three times a day refers to morning, noon, and evening. Not generating anger or vexation means that even if the Dharma teacher sometimes goes against one's own wishes, one should ultimately not generate anger. Even if one is tired from providing service, one should not generate vexation. Being willing to sacrifice one's life for the sake of the Dharma explains the reason for not generating anger or vexation. If one encounters illness or obstacles, or if the Dharma teacher has obstacles, or if one knows that the other is inferior to oneself.
此不請不犯。
第七聽法咨受戒
若佛子見一切處有講法毗尼經律大宅舍中有講法處是新學菩薩應持經律捲至法師所聽受咨問若山林樹下僧地坊中一切說法處悉至聽受若不至彼聽受咨問者犯輕垢罪 有講不聽。喪進善之道故制也。學處同異如前。二十八輕中第八戒云。若優婆塞四十里中有講法處。不能往聽得失意罪。文中講法毗尼經律者。詮法名經。詮毗尼名律。余文易知。四十四中第三十二戒云。若諸菩薩聞說正法論議抉擇。憍慢所制懷嫌恨心懷恚惱心而不往聽。是名有犯。有所違越是染違犯。若為懶惰懈怠所弊而不往聽。非染違犯。無違犯者。若不覺知。若有疾病。若無氣力。若知倒說。若為護彼說法者心。若正了知彼所說義。是數所聞所持所了。若已多聞具足聞持。其聞積集。若欲無聞于境住心。若勤引發菩薩勝定。若自了知上品愚鈍其慧鈍濁。于所聞法難受難持。難於所緣攝心令定。不往聽者。皆無違犯。
第八不背大乘戒
若佛子心背大乘常住經律言非佛說而受持二乘外道惡見一切禁戒邪見經律者犯輕垢罪 棄本逐末乖所習故制。聲聞不制。以所習各異故。七眾共也。文中心背大乘常住經律言非佛說者。舊云。直制猶豫未決。是下邪見之方便。若決謂大劣小勝。計成失戒。若心中
【現代漢語翻譯】 現代漢語譯本 此為不請自來，未受邀請而擅自行動的情況。
第七 聽法咨受戒
如果佛弟子看到任何地方有講授佛法、毗尼（Vinaya，戒律）、經律的地方，或者在寬敞的宅舍中有講法之處，作為新學的菩薩，應該攜帶經律卷前往法師處聽受教誨，請教疑問。如果在山林樹下、僧地寺院等一切說法之處，都應當前去聽受。如果不去這些地方聽受教誨、請教疑問，就犯了輕垢罪。因為有講法而不聽，會喪失進步和行善的途徑，所以制定此戒。此戒的學處（學習之處）的相同與不同之處與前文所述相同。《梵網經》二十八輕戒中的第八條說：『如果優婆塞（Upasaka，男居士）四十里內有講法之處，卻不能前去聽聞，就犯了失意罪。』文中『講法毗尼經律』，是指詮釋佛法的稱為經，詮釋毗尼的稱為律。其餘文句容易理解。《瑜伽師地論》四十四卷中的第三十二條戒說：『如果諸位菩薩聽聞宣說正法、進行論議抉擇時，因驕慢的控制，心懷嫌恨、心懷恚惱而不前去聽聞，這就被認為是有犯戒。』有所違越就是染污的違犯。如果因為懶惰懈怠的困擾而不前去聽聞，則不是染污的違犯。沒有違犯的情況包括：如果不知情，或者有疾病，或者沒有力氣，或者知道說法者說的是顛倒之理，或者爲了維護說法者的心，或者已經完全瞭解他所說的意義，這些都是多次聽聞、受持和理解的。如果已經多聞，具備聽聞和憶持的能力，其聽聞已經積累，如果想要不聞于外境而專注于內心，如果勤奮地引發菩薩殊勝的禪定，如果自己知道自己是屬於上品愚鈍，智慧遲鈍，對於所聽聞的佛法難以接受和憶持，難以將心攝持于所緣境而入定，不前去聽聞的，都沒有違犯。
第八 不背大乘戒
如果佛弟子內心背離大乘常住的經律，說這些不是佛所說，反而受持二乘、外道的惡見以及一切禁戒和邪見經律，就犯了輕垢罪。這是因為捨棄根本而追逐末節，違背了所應修習的，所以制定此戒。聲聞乘（Śrāvakayāna）不制定此戒，因為他們所修習的各不相同。此戒為七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）所共同遵守。文中的『心背大乘常住經律言非佛說』，舊的解釋說：『只是制止猶豫未決的情況，這是產生邪見的方便。』如果最終認為大乘低劣而小乘殊勝，就構成失戒。如果內心
【English Translation】 English version This refers to acting without being asked or invited.
Seventh: Listening to the Dharma, Seeking Instruction, and Receiving Precepts
If a Buddhist disciple sees any place where the Dharma, Vinaya (discipline), Sutras, and scriptures are being taught, or in a spacious dwelling where the Dharma is being expounded, as a newly learning Bodhisattva, they should bring the Sutras and scriptures to the Dharma master to listen, receive instruction, and ask questions. If in forests, under trees, in monastic lands, or in any place where the Dharma is being taught, they should all go to listen. If they do not go to these places to listen, receive instruction, and ask questions, they commit a minor offense. Because not listening to the Dharma when it is being taught leads to the loss of progress and the path of good deeds, this precept is established. The similarities and differences in the learning of this precept are as described earlier. The eighth of the twenty-eight minor precepts in the Brahmajala Sutra states: 'If an Upasaka (male lay practitioner) is within forty li (approximately 20 kilometers) of a place where the Dharma is being taught, but cannot go to listen, they commit an offense of disappointment.' In the text, 'teaching the Dharma, Vinaya, Sutras, and scriptures' refers to explaining the Dharma, which is called Sutra, and explaining the Vinaya, which is called the Vinaya. The remaining sentences are easy to understand. The thirty-second precept in the forty-fourth volume of the Yogacarabhumi-sastra states: 'If Bodhisattvas hear the exposition of the correct Dharma, engage in discussions and discernment, but are controlled by arrogance, harbor resentment, or harbor anger and do not go to listen, this is considered an offense.' Any violation is a defiled offense. If they do not go to listen because of laziness or懈怠, it is not a defiled offense. There is no offense if they are unaware, or if they are ill, or if they have no strength, or if they know that the Dharma master is speaking of inverted principles, or if it is to protect the Dharma master's mind, or if they already fully understand the meaning of what he is saying, these are all things that have been heard, upheld, and understood many times. If they have already heard much, possess the ability to hear and remember, and their hearing has accumulated, if they want to not hear external objects and focus on the mind, if they diligently generate the Bodhisattva's supreme Samadhi (meditative absorption), if they know that they are of the upper grade of dullness, and their wisdom is slow, and it is difficult for them to accept and remember the Dharma they hear, and it is difficult for them to gather their minds on the object of focus and enter Samadhi, there is no offense if they do not go to listen.
Eighth: Not Turning Away from the Mahayana Precepts
If a Buddhist disciple turns away from the Mahayana (Great Vehicle) permanent Sutras and scriptures in their heart, saying that these are not spoken by the Buddha, but instead upholds the evil views of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), external paths, and all precepts and heretical Sutras and scriptures, they commit a minor offense. This is because they abandon the root and pursue the branches, violating what should be practiced, so this precept is established. This precept is not established for the Śrāvakayāna (Vehicle of Hearers), because what they practice is different. This precept is jointly observed by the seven assemblies (Bhikkhus, Bhikkhunis, Śrāmaṇeras, Śrāmaṇerīs, Śikṣamāṇās, Upasakas, and Upasikas). In the text, 'turns away from the Mahayana permanent Sutras and scriptures in their heart, saying that these are not spoken by the Buddha,' the old explanation says: 'It only prohibits hesitation and indecision, which is a convenient way to generate heretical views.' If they ultimately believe that the Mahayana is inferior and the Hinayana is superior, it constitutes a loss of precepts. If in their heart
欲背言非真說。欲受二乘外道經律。計畫未成犯此輕垢。然上中邪見計畫未成亦犯輕垢。同此戒制。今舉背大向小為語。以凡夫菩薩多行此事故。若彰言說即有兩種。若法想說戒善已謝。若非法想說犯第十重。今謂心背大乘受持二乘者。設起法想未必失戒。謂如有人雖發大心受菩薩戒。而未曾學大乘深經。唯聞小乘三劫修行得樹下果。忽聞大乘甚深義時。心不生信言非佛說。不退大心故不失戒。生法想故不犯重也。故菩薩地四十四中第二十九戒云。若諸菩薩藏於甚深處最勝甚深真實法義諸佛菩薩難思神力。不生信解。憎背譭謗不能引義不能引法。非如來說。不能利益安樂有情。是名有犯。有所違越是染違犯。如是譭謗或由自內非理作意。或隨順他而作是說。若聞甚深最甚深處心不信解。菩薩爾時應強信受。應無諂曲。應如是學。我為非善。盲無慧目。于如來眼隨所宣說。于諸如來密意語言而生誹謗。菩薩如是自處無知仰推如來。于諸佛法無不現知。等隨觀見。如是正行無所違犯。雖無信解然不誹謗。文言二乘聲聞外道惡見者。緣覺聲聞名二乘聲聞。即此聲聞是大乘外。違菩薩道故云外道惡見。又所六師等名外道惡見。菩薩地云。若諸菩薩越菩薩法。于異道論及諸外論研求。善巧深心寶玩愛樂味著。非如辛藥而習近之。
是名有犯。有所違越是染違犯(第二十八也)。開緣至二十四當顯示也。此上三戒即論所說攝善戒中於聞于思勤修學也。
第九瞻給病人戒
若佛子見一切疾病人常應供養如佛無異八福田中看病福田是第一福田若父母師僧弟子病諸根不具百種病苦惱皆供養令差而菩薩以瞋恨心不看乃至僧坊城邑曠野山林道路中見病不救濟者犯輕垢罪 見苦不救違修慈行故制。聲聞在法。師友同法及被僧差。此外不制。本不兼物故。大士一切應救。本期兼攝故。七眾同制。即論所說于疾病者悲愍殷重瞻侍供製也。文言一切疾病人供養如佛無異者。佛是應敬之極。病是應悲之至。敬悲雖殊。田義還同故無異也。八福田中看病福田第一福田者。崇敬義后救悲心初故。田雖有八看病為上。若父母師至皆養令差者。上雖總舉。一切皆救從親至疏不無先後。故偏舉親眷也。地論利生十一事中第二戒云。若諸菩薩見諸有情遭重疾病。懷嫌恨心懷恚惱心不往供事。是名有犯。有所違越是染違犯。若為懶惰懈怠所弊不往供事。非染違犯。無違犯者。若自有病。若無氣力。若轉請他有力隨順令往供事。若知病者有依有怙。若知病者自有勢力能自供事。若了知彼長病所觸堪自支援。若為勤修廣大無上殊勝善品。若欲護持所修善品令無間缺。若自了
【現代漢語翻譯】 現代漢語譯本 這被稱為違犯。有所違背就是染污違犯（這是第二十八條）。開緣將在第二十四條中顯示。以上三條戒律就是《瑜伽師地論》所說的攝善戒中，對於聽聞、思惟、勤奮修學的內容。
第九 瞻視病人戒
如果佛弟子見到一切生病的人，應當經常像供養佛一樣供養他們，因為在八福田中，看護病人的福田是第一福田。如果父母、師長、僧人、弟子生病，諸根不全，遭受各種病苦的折磨，都應當供養他們，使他們痊癒。而菩薩如果以嗔恨心不看護病人，乃至在僧房、城邑、曠野、山林、道路中見到病人而不救濟，就犯了輕垢罪。因為見到痛苦而不救助，就違背了修習慈悲的行為，所以制定此戒。聲聞乘的戒律只針對法侶、師友、同修以及被僧團委派的人，除此之外不作限制，因為聲聞乘的本意不是要兼顧一切事物。而大乘菩薩應當救助一切眾生，因為菩薩的本願就是要兼顧攝受一切眾生。七眾弟子都受此戒的制約。這就是《瑜伽師地論》所說的，對於生病的人，要以悲憫之心慇勤地瞻視、侍奉和供養。經文中說，供養一切生病的人如同供養佛一樣，是因為佛是應受尊敬的極致，而病苦是應受悲憫的極致。尊敬和悲憫雖然不同，但作為福田的意義是相同的，所以沒有差別。在八福田中，看護病人的福田是第一福田，是因為崇敬的意義在於救助悲心之初。福田雖然有八種，但看護病人是最重要的。如果父母、師長等生病，都要供養他們使他們痊癒，雖然上面總的來說要救助一切眾生，但從親近到疏遠，並非沒有先後順序，所以特別舉出親眷。 《瑜伽師地論·利生十一事》中第二條戒律說：『如果諸位菩薩見到諸位有情遭受重病，心懷嫌恨，心懷恚惱，不前去供養侍奉，這稱為有犯。有所違越就是染污違犯。如果因為懶惰懈怠所困擾而不前去供養侍奉，就不是染污違犯。』沒有違犯的情況是：如果自己生病，如果沒有力氣，如果轉而請求其他有力氣的人隨順前往供養侍奉，如果知道病人有依靠有依靠，如果知道病人自己有能力能夠自己供養侍奉，如果瞭解病人長期遭受病痛折磨能夠自己支撐，如果爲了勤奮修習廣大無上殊勝的善法，如果想要護持所修的善法不中斷，如果自己了知。
【English Translation】 English version This is called an offense. Any transgression is a defiled offense (this is the twenty-eighth). The exceptions will be shown in the twenty-fourth. The above three precepts are what the Yogācārabhūmi-śāstra says about diligently studying through hearing and thinking within the precepts of gathering good.
Ninth Precept: Attending to the Sick
If a Buddha-son sees all sick people, they should always be offered to as if they were Buddha, without difference, because among the eight fields of merit, the field of merit for caring for the sick is the first field of merit. If parents, teachers, saṃgha (community of monks), or disciples are sick, with incomplete faculties, suffering from hundreds of kinds of illnesses, all should be offered to so that they may recover. If a Bodhisattva does not care for the sick with hatred in their heart, or if they see the sick in saṃgha monasteries, cities, wildernesses, mountains, forests, or roads and do not help them, they commit a minor offense. Because seeing suffering and not helping violates the practice of cultivating loving-kindness, this precept is established. The Śrāvaka (Disciple of Buddha) precepts only apply to Dharma companions, teachers, friends, and those assigned by the saṃgha; there are no other restrictions, because the intention of the Śrāvaka is not to encompass all things. But a Mahāsattva (Great Being) should help all beings, because the Bodhisattva's vow is to encompass and embrace all beings. The seven assemblies of disciples are all bound by this precept. This is what the Yogācārabhūmi-śāstra says: towards the sick, one should be compassionate, earnest, and attentive in serving and providing. The text says that offering to all sick people is like offering to Buddha without difference, because Buddha is the ultimate object of respect, and sickness is the ultimate object of compassion. Although respect and compassion are different, their meaning as fields of merit is the same, so there is no difference. Among the eight fields of merit, the field of merit for caring for the sick is the first field of merit, because the meaning of respect lies in initiating the heart of compassion. Although there are eight fields of merit, caring for the sick is the most important. If parents, teachers, etc., are sick, they should all be offered to so that they may recover. Although the above generally says to help all beings, there is a sequence from close to distant, so relatives are specifically mentioned. The second precept in the eleven activities of benefiting beings in the Yogācārabhūmi-śāstra says: 'If Bodhisattvas see beings suffering from serious illnesses, harbor resentment, harbor anger, and do not go to offer service, this is called an offense. Any transgression is a defiled offense. If they are hindered by laziness and sloth and do not go to offer service, it is not a defiled offense.' There is no offense if: one is sick oneself, if one has no strength, if one asks another strong person to go and offer service accordingly, if one knows that the sick person has support and reliance, if one knows that the sick person has the ability to offer service themselves, if one understands that the sick person has been suffering from illness for a long time and can support themselves, if one is diligently cultivating vast, unsurpassed, and excellent good deeds, if one wants to protect the good deeds one has cultivated from being interrupted, if one knows oneself.
知上品愚鈍。其慧鈍濁于所聞法難受難持。難於所緣攝心令定。若先許余為作供養。如於病者。于有苦者為作助伴。欲除其苦。當知亦爾。
第十不畜殺具戒
若佛子不得畜一切刀杖弓箭鉾斧鬥戰之具及惡網羅罥殺生之器一切不得畜而菩薩乃至殺父母尚不加報況殺一切眾生若故畜刀杖者犯輕垢罪 見思具事不無漸習。為深防故制。即是于諸學處正行防守。舉離惡事成攝善也。大小俱制道俗共禁。必是貴人王王子等欲防外難備弓箭等。理應開之。但不得至傷害也。又雖非貴人若欲護法。備器杖。防無害心者。亦應開之。涅槃經中在家人為欲護法故聽持器杖。但不得至殺。釋文易了。
如是十戒應當學敬心奉持下六品中當廣明 如是已下總結勸持。下六品者指廣本也。或經云六六品。應別有六六品也。
第二十戒中初四戒攝自行善。后六攝化他善。初四中。
第一不通國使戒
佛言佛子不得為利養噁心故通國使命軍陣合會興師相伐殺無量眾生而菩薩尚不得入軍中往來況故作國賊若故作者犯輕垢罪 夫為國通命。必情期勝負。矯誑籌策邀令戰鬥。內乖等慈。外損物命。故制斷也。大小乘俱制。七眾同禁。論攝善中於身語意住不放逸者。亦蘊攝此戒。為利噁心即意放逸。言通使命即語放
【現代漢語翻譯】 現代漢語譯本： 知上品（指上等根器的人）愚鈍。他們的智慧遲鈍昏濁，對於所聽聞的佛法難以接受難以憶持，難以專注于所緣境，使心安定。如果先前答應別人為他們作供養，就像對待病人，為有痛苦的人作幫助，想要解除他們的痛苦，應當知道也是如此。
第十不畜殺具戒
如果佛弟子不得持有任何刀、杖、弓箭、長矛、斧頭等鬥戰的器具，以及惡毒的網羅、繩索等殺害生命的工具，一切都不得持有。因為菩薩乃至殺害父母尚且不報復，何況殺害一切眾生？如果故意持有刀杖等，就犯了輕垢罪。這是因為見惑和思惑都具備，事情不是一下子就能斷除，需要逐漸習斷。爲了深入地防止這些過失，所以制定此戒。這就是對於各種學處（戒律）進行正當的防守，遠離惡事，成就攝善。無論大乘小乘都制定此戒，出家在家都共同禁止。必定是貴人、國王、王子等，爲了防止外來的災難而準備弓箭等，理應開許。但是不得至於傷害他人。又即使不是貴人，如果想要護持佛法，準備器杖，沒有傷害的心，也應當開許。在《涅槃經》（Nirvana Sutra）中，在家人爲了護持佛法，聽許持有器杖，但是不得至於殺害。文義容易理解。
如是十戒應當學習，以恭敬心奉持，下六品中將廣為闡明。如是以下總結勸勉受持。下六品指的是廣本（詳細的版本）。或者經中說六六品，應該另有六六品。
第二十戒中，前四戒是攝自行善，后六戒是攝化他善。前四戒中。
第一不通國使戒
佛說：佛弟子不得爲了利養，以噁心為緣故，充當國家使者，參與軍隊集結，興兵發動戰爭，相互攻打，殺害無量眾生。而菩薩尚且不得進入軍隊中往來，何況故意做國家的叛徒？如果故意這樣做，就犯了輕垢罪。充當國家使者，必定期望勝負，用虛假的計策來邀約戰鬥，對內違背了平等慈悲之心，對外損害了眾生的性命。所以制定此戒來斷除這些行為。無論大乘小乘都制定此戒，七眾弟子共同禁止。在攝善中，對於身語意住于不放逸，也蘊含了此戒。爲了利益而生噁心，就是意業放逸，充當使者就是語業放逸。
【English Translation】 English version: Those of superior capacity are dull. Their wisdom is slow and turbid, making it difficult to receive and retain the Dharma they hear, and difficult to focus their minds on the object of contemplation to achieve stability. If one has previously promised to make offerings to others, just as one would care for the sick or assist those in suffering, desiring to relieve their pain, know that it is the same.
The Tenth Precept: Not Possessing Instruments of Killing
If a disciple of the Buddha must not possess any knives, staffs, bows, arrows, spears, axes, or other instruments of combat, nor any evil nets, snares, or other tools for killing living beings. One must not possess any of these. Because even if a Bodhisattva were to have their parents killed, they would not retaliate, how much less would they kill any living being? If one intentionally possesses knives, staffs, etc., one commits a minor offense. This is because both the delusions of views and thoughts are present, and the matter cannot be eradicated all at once, but must be gradually abandoned through practice. To deeply prevent these faults, this precept is established. This is to properly guard and protect all the precepts, to stay away from evil deeds, and to accomplish the accumulation of good. Both the Mahayana and Hinayana traditions establish this precept, and both monastics and laypersons are prohibited from violating it. Certainly, nobles, kings, princes, and others who wish to defend against external threats may prepare bows and arrows, etc., which should be permitted. However, it must not lead to harm. Furthermore, even if one is not a noble, if one wishes to protect the Dharma and prepares weapons without the intention to harm, it should also be permitted. In the Nirvana Sutra (Nirvana Sutra), laypersons are permitted to carry weapons for the sake of protecting the Dharma, but it must not lead to killing. The meaning of the text is easy to understand.
These ten precepts should be learned and upheld with reverence. The following six sections will explain them in detail. The above is a summary and exhortation to uphold the precepts. The following six sections refer to the expanded version. Or the sutra says six times six sections, there should be another six times six sections.
Among the twenty precepts, the first four precepts encompass self-cultivation for good, and the latter six encompass transforming others for good. Among the first four precepts:
The First Precept: Not Acting as an Envoy for Hostile Nations
The Buddha said: A disciple of the Buddha must not, for the sake of profit and with an evil mind, act as an envoy for hostile nations, participate in military gatherings, incite wars, or engage in mutual attacks, killing countless living beings. A Bodhisattva must not even enter an army camp, let alone intentionally act as a traitor to the country. If one intentionally does so, one commits a minor offense. Acting as an envoy for a nation necessarily involves hoping for victory and defeat, using deceptive strategies to incite battles, which inwardly violates the principle of equal compassion and outwardly harms the lives of beings. Therefore, this precept is established to cut off these actions. Both the Mahayana and Hinayana traditions establish this precept, and all seven categories of disciples are prohibited from violating it. In the accumulation of good, abiding in non-negligence of body, speech, and mind also encompasses this precept. Having an evil mind for the sake of profit is negligence of the mind, and acting as an envoy is negligence of speech.
逸。軍中往來即身放逸。文言為利養噁心故者。心規潤己故。為利意望損彼故噁心。若為彼此交和。在家理所不禁。通國使命者。謂作使通兩國命也。軍陣合會者。謂二國交兵。興師相殺無量眾生者。由我通使致此重事。興師者興起也師眾也。若意欲使殺。隨前命斷別結重罪。今唯禁通使故結輕垢。不得入軍中往來者。戰場嚚雜非道人所踐。必無重緣道俗俱禁。若在家菩薩身列武官名振勇威必不得免。為安國故許身往入。但不得害。如釋種與琉璃戰時也。若出家菩薩有喚招因緣。準律應許二三宿也。
第二不惡販賣戒
若佛子故販賣良人奴婢六畜市易棺材板木盛死之具尚不應自作況教人作若故自作教人作者犯輕垢罪 損境希利。侵惱處深故制斷也。大小同制。七眾不共。若損境販賣如賣生口等。道俗俱禁。若求利販賣如布帛互易等。制道開俗。故優婆塞經云。在家人得財應作四分。一分供養父母妻子。二分如法販賣。餘一分藏積攝。今此戒亦禁身語放逸。文言故販賣良人者。知非屬己人。而強詐販賣販賣。奴婢六畜者。雖是屬己。容有分張侵損故得罪也。市易棺材板木盛死之具者。棺材即是板木。或板木者棺外槨等木也。尚不故作況教人作者。此中舉自況他者。前飲酒戒禁自放逸故舉他況自。此販賣戒制
【現代漢語翻譯】 現代漢語譯本 逸。軍中往來即是放縱身心。文言爲了貪圖利益而生起噁心，是因為心懷私念滋潤自己，爲了利益的慾望而損害他人，所以是噁心。如果爲了彼此交好，在家居士是可以做的。『通國使命』是指作為使者溝通兩國之間的命令。『軍陣合會』是指兩國交戰，興兵互相殘殺無數眾生，因為我作為使者才導致如此重大的事情。『興師』是指出兵，『師』是軍隊。如果意圖是使人殺戮，那麼根據之前的命令，會另外結下更重的罪過。現在只是禁止作為使者，所以結輕垢罪。『不得入軍中往來』是因為戰場喧囂雜亂，不是修行人應該涉足的地方。必定沒有重要的因緣，所以僧俗都禁止。如果在家的菩薩身居武官之位，名聲顯赫，勇猛威武，必定不能避免，爲了安定國家，允許前往，但是不得殺害，就像釋迦族與琉璃王作戰時一樣。如果出家的菩薩有被召喚的因緣，按照戒律應該允許居住兩三夜。
第二不惡販賣戒
如果佛弟子故意販賣良人、奴婢、六畜，買賣棺材、板木等盛放死者的器具，尚且不應該自己做，更何況教唆他人去做！如果故意自己做或者教唆他人去做，就犯輕垢罪。損害境界，希望獲得利益，侵擾之處很深，所以制定此戒律來斷絕。大小乘相同，七眾弟子共同遵守。如果損害境界的販賣，例如販賣人口等，僧俗都禁止。如果爲了求取利益的販賣，例如布帛互換等，禁止出家人，允許在家人。所以《優婆塞戒經》說：『在家人獲得錢財，應該分為四份，一份供養父母妻子，兩份如法買賣，剩餘一份儲藏起來。』現在的這條戒律也是禁止身語放逸。文言『故意販賣良人』，是指明知道不是自己的人，卻強行欺騙販賣。販賣奴婢六畜，即使是屬於自己的，也可能存在分割侵損的情況，所以會得罪。『買賣棺材板木等盛放死者的器具』，棺材就是板木，或者板木是指棺材外面的槨等木材。尚且不應該自己做，更何況教唆他人去做！這裡舉自己來比況他人，之前的飲酒戒是禁止自己放逸，所以舉他人來比況自己。這條販賣戒是禁止。
【English Translation】 English version To indulge. Going back and forth in the army is to indulge oneself. The literal meaning of 'for the sake of profit and nurturing evil intentions' is because one's mind is selfish and nourishes oneself, and harms others for the sake of one's own desires, hence it is an evil intention. If it is for the sake of mutual harmony, it is not forbidden for laypeople to do so. 'Communicating national missions' refers to acting as an envoy to communicate orders between two countries. 'Military formations and gatherings' refers to two countries engaging in war, raising troops to kill each other, causing countless beings to suffer, because I, as an envoy, have led to such a major event. 'Raising troops' means dispatching troops, and 'troops' refers to the army. If the intention is to cause people to kill, then according to the previous orders, one will incur additional and heavier sins. Now, only acting as an envoy is forbidden, so one incurs a minor offense. 'One must not enter and go back and forth in the army' because the battlefield is noisy and chaotic, not a place where practitioners should set foot. There must be no important reason, so both monastics and laity are forbidden. If a Bodhisattva at home holds a military position, and his name is renowned for courage and might, he will inevitably not be able to avoid it. For the sake of national security, he is allowed to go, but he must not harm others, just like when the Shakya clan fought with King Virudhaka. If a monastic Bodhisattva has a summons, according to the Vinaya, he should be allowed to stay for two or three nights.
The Second Precept Against Evil Trade
If a disciple of the Buddha knowingly sells free people, slaves, livestock, or trades in coffins, planks, or other implements for holding the dead, he should not even do it himself, let alone instruct others to do it! If he knowingly does it himself or instructs others to do it, he commits a minor offense. Harming the environment, hoping to gain profit, and causing deep disturbance are the reasons for establishing this precept to cut it off. The same for both Mahayana and Hinayana, and observed by all seven assemblies. If it is trade that harms the environment, such as selling people, both monastics and laity are forbidden. If it is trade for the sake of seeking profit, such as exchanging cloth, it is forbidden for monastics but allowed for laity. Therefore, the Upasaka Sutra says: 'When a layperson obtains wealth, he should divide it into four parts: one part to support his parents and wife, two parts for lawful trade, and the remaining part to store up.' This precept also forbids indulgence in body and speech. The literal meaning of 'knowingly selling free people' refers to knowingly selling people who do not belong to oneself by force and deception. Selling slaves and livestock, even if they belong to oneself, may involve division and harm, so one will incur offense. 'Trading in coffins, planks, or other implements for holding the dead' refers to coffins being planks, or planks referring to the outer coffin, etc. One should not even do it oneself, let alone instruct others to do it! Here, one uses oneself to compare to others. The previous precept against drinking alcohol forbade oneself from indulging, so one uses others to compare to oneself. This precept against trade forbids.
損他境故舉自況他。自他互況意在斯也。
第三不毀良善戒
若佛子以噁心故無事謗他良人善人法師師僧國王貴人言犯七逆十重於父母兄弟六親中應生孝順心慈悲心而反更加於逆害墮不如意處者犯輕垢罪 無事譭謗容陷善人故制斷也。大小乘俱制。七眾同禁。此戒偏制語放逸也。問此戒既制謗他重。事與第六重有何差別。答舊人慾別二戒相故有根無根各作四句。有根四句者。一向有戒人。說有戒人重罪輕罪。悉犯輕垢。此戒正制。二向無戒人。說無戒人重罪輕罪。亦犯輕垢。前戒兼制。三向有戒人。說無戒人重罪輕罪。亦犯輕垢。此戒兼制。四向無戒人。說有戒人過。若說重罪犯重。前戒正制。若說輕過犯輕。前戒兼制。無根四句者。一向有戒人。說有戒人重罪輕罪。悉犯輕垢。此戒在文。正制說重兼制說輕。后之三句作法同前。但就無根為異。復有人說。第六重中制說實過。彼云說四眾罪過故。今此戒中遮無事謗。文言謗他良善人故。前後二戒仍不簡別所向說人。有戒無戒既無簡別。理應通俱。問聲聞法中無根謗重。說實犯輕。何故菩薩反之。答聲聞法中制護自過。無根謗他情過是重。有根說過情過容輕。故制輕重有不同也。菩薩法中制護損他。說他實犯容有永損。退沒前人。無實譭謗事既不實。無容
【現代漢語翻譯】 現代漢語譯本： 因為損害他人的緣故，舉出自己和他人作比較。自己和他人互相比較，意義就在這裡。
第三條，不譭謗良善戒
如果佛弟子以惡毒的心，無緣無故地誹謗他人，無論是善良的人、有德行的人、法師、僧人、國王還是貴人，這些人即使犯了七逆罪或十重罪，對於父母兄弟等六親眷屬，也應該生起孝順心和慈悲心，反而更加以逆害，使他們墮落到不如意的地方，就犯了輕垢罪。無緣無故地誹謗，容易使好人蒙受冤屈，所以制定此戒來禁止。大乘和小乘都制定了此戒，七眾弟子都禁止。這條戒律主要針對語言上的放逸。有人問：這條戒律既然禁止誹謗他人，而且罪過很重，那麼它與第六條重戒有什麼區別？回答：舊時的人爲了區分這兩條戒律的區別，就根據有無事實依據，各自作了四句區分。有事實依據的四句是：第一，針對有戒律的人，說有戒律的人犯了重罪或輕罪，都犯輕垢罪，這條戒律是主要禁止的。第二，針對沒有戒律的人，說沒有戒律的人犯了重罪或輕罪，也犯輕垢罪，前一條戒律是兼帶禁止的。第三，針對有戒律的人，說沒有戒律的人犯了重罪或輕罪，也犯輕垢罪，這條戒律是兼帶禁止的。第四，針對沒有戒律的人，說有戒律的人的過錯，如果說的是重罪，就犯重罪，前一條戒律是主要禁止的；如果說的是輕微的過錯，就犯輕垢罪，前一條戒律是兼帶禁止的。沒有事實依據的四句是：第一，針對有戒律的人，說有戒律的人犯了重罪或輕罪，都犯輕垢罪，這條戒律在文字上是主要禁止說重罪，兼帶禁止說輕罪。後面的三句做法與前面相同，只是以沒有事實依據為區別。還有人說，第六條重戒中禁止說真實的過錯，因為那裡說的是四眾弟子的罪過；而這條戒律中遮止無緣無故的誹謗，因為文中有『誹謗他人良善人』的說法。前後兩條戒律仍然沒有區分所針對的人，無論是有戒律還是沒有戒律的人，既然沒有區分，道理上應該都包括。有人問：在聲聞法中，沒有事實依據的誹謗罪重，說真實情況反而罪輕，為什麼菩薩戒反而相反？回答：聲聞法中禁止袒護自己的過錯，沒有事實依據地誹謗他人，情理上的過錯更重；有事實依據地說過錯，情理上的過錯可能較輕。所以制定的輕重有所不同。菩薩法中禁止損害他人，說他人真實的罪過，可能會造成永久的損害，使人退步墮落；沒有事實依據的誹謗，事情既然不真實，就不會造成永久的損害。
【English Translation】 English version: Because of harming others, one cites oneself and others for comparison. The meaning of comparing oneself and others lies in this.
The Third Precept: Not to Slander the Good and Virtuous
If a Buddhist disciple, with an evil mind, groundlessly slanders others, whether they are good people, virtuous people, Dharma masters, Sangha members, kings, or nobles, even if these people have committed the Seven Rebellious Acts or the Ten Major Offenses, one should still generate filial piety and compassion towards one's parents, siblings, and other six kinds of relatives. Instead, if one further harms them, causing them to fall into undesirable states, one commits a minor offense of defilement. Groundless slander easily causes good people to suffer injustice, so this precept is established to prohibit it. Both the Mahayana and Hinayana traditions establish this precept, and all seven assemblies are prohibited from violating it. This precept primarily addresses verbal recklessness. Someone asks: Since this precept prohibits slandering others and the offense is severe, what is the difference between it and the Sixth Major Precept? The answer is: In the past, people distinguished these two precepts by creating four categories each based on whether there was a factual basis or not. The four categories with a factual basis are: First, speaking about a person who holds precepts, saying that they have committed a major or minor offense, all constitute a minor offense of defilement. This precept primarily prohibits this. Second, speaking about a person who does not hold precepts, saying that they have committed a major or minor offense, also constitutes a minor offense of defilement. The previous precept secondarily prohibits this. Third, speaking about a person who holds precepts, saying that a person who does not hold precepts has committed a major or minor offense, also constitutes a minor offense of defilement. This precept secondarily prohibits this. Fourth, speaking about a person who does not hold precepts, saying that a person who holds precepts has a fault; if one speaks of a major offense, one commits a major offense, which the previous precept primarily prohibits; if one speaks of a minor fault, one commits a minor offense of defilement, which the previous precept secondarily prohibits. The four categories without a factual basis are: First, speaking about a person who holds precepts, saying that they have committed a major or minor offense, all constitute a minor offense of defilement. This precept, in its wording, primarily prohibits speaking of major offenses and secondarily prohibits speaking of minor offenses. The following three categories are treated the same as before, but with the distinction of having no factual basis. Some also say that the Sixth Major Precept prohibits speaking of actual faults, because it speaks of the offenses of the four assemblies; while this precept prohibits groundless slander, because the text mentions 'slandering others who are good and virtuous.' The two precepts still do not distinguish the person being spoken about; since there is no distinction between those who hold precepts and those who do not, they should both be included in principle. Someone asks: In the Sravaka Dharma, groundless slander is a serious offense, while speaking the truth is a minor offense. Why is it the opposite in the Bodhisattva precepts? The answer is: The Sravaka Dharma prohibits protecting one's own faults; groundlessly slandering others is a more serious offense in terms of intention. Speaking of faults with a factual basis may be a lighter offense in terms of intention. Therefore, the severity of the offenses is different. The Bodhisattva Dharma prohibits harming others; speaking of others' actual offenses may cause permanent harm, causing them to regress and fall. Groundless slander, since the matter is not true, will not cause permanent harm.
永損。制有重輕義在斯也。文言噁心無事謗者。唯欲毀他無利益心故云噁心。三根無端故云無事。良人善人所謗之人實無犯過故云良善。想凈故名良。實凈故名善。非如前戒非奴名良。法師師僧國王貴人者。偏舉所謗中重境也。言犯七逆十重者。偏舉謗事中重者也。父母兄弟六親中者。三世相融無非親故。而反更加逆害者。無事重謗故云加逆。墮不如意處者。由我謗故墮在違意處也。
第四不輒放火戒
若佛子以噁心故放大火燒山林曠野四月乃至九月放火若燒他人家屋宅城邑僧坊田木及鬼神官物一切有主物不得故燒若故燒者犯輕垢罪 不擇時處輒放所傷損事實多。故制斷也。大小乘俱制。七眾中出家五眾就時一切皆斷。就處制露許覆在家二眾就時禁暑許寒。以有產業事故。就處露覆俱許。但不得令莚蔓傷損。義推此戒。欲防二重。一防殺生。二防盜損。準文所說。理應然也。此戒偏禁身放逸也。文中以噁心故放大火者。不圖損他命物。輒放令至莚蔓故云噁心。焚燒山林曠野四月乃至九月者。偏為損命故制暑時。若燒他人家屋宅下。偏為損物故一切時制。若因放火害命損物。別結殺盜。今唯禁放故結輕垢。一切有主物不得故燒者。古疏改作有生物非也。不解科文故。仍作妨云。若言有主物。何簡四月至九月
【現代漢語翻譯】 現代漢語譯本：永遠遭受損失。制定戒律有輕重之分，意義就在於此。『文言噁心無事謗者』，是指那些心懷惡意，無事生非進行誹謗的人。他們只想詆譭他人，沒有絲毫利益他人的心，所以說是『噁心』。毫無緣由地誹謗，所以說是『無事』。『良人善人所謗之人』，是指那些被誹謗的人實際上並沒有犯任何過錯，所以說是『良善』。心地純潔清凈，所以稱為『良』。行為真實善良，所以稱為『善』。不像之前的戒律那樣，不是奴隸才稱為『良』。『法師師僧國王貴人者』，這裡特別列舉了被誹謗的對象中地位尊貴的人。『言犯七逆十重者』，這裡特別列舉了誹謗的內容中情節嚴重的罪行。『父母兄弟六親中者』，三世輪迴，一切眾生都曾是我們的親人，反而恩將仇報，更加加害於他們，這是無端地進行嚴重的誹謗，所以說是『加逆』。『墮不如意處者』，因為誹謗的緣故，墮落到不如意的地方。
第四不隨意放火戒
如果佛弟子因為惡意而放火焚燒山林曠野，在四月到九月期間放火，或者焚燒他人的房屋宅院、城邑、僧院、田地樹木以及鬼神或官府的財物，一切有主之物都不得故意焚燒。如果故意焚燒，就犯輕垢罪。不選擇時間和地點隨意放火，所造成的傷害和損失非常大，所以制定此戒律來禁止。大小乘佛教都制定了此戒。在七眾之中，出家的五眾在時間上一切時間都禁止，在地點上禁止露天放火，允許在遮蔽的地方放火。在家的二眾在時間上禁止夏季放火，允許在寒冷季節放火，因為他們有產業的緣故。在地點上，露天和遮蔽的地方都允許放火，但不得讓火勢蔓延造成損害。根據此戒的意義推斷，是爲了防止兩種嚴重的罪行：一是防止殺生，二是防止盜竊損害財物。根據經文所說，道理應該是這樣的。此戒主要禁止身體的放逸行為。經文中說『以噁心故放大火者』，是指不考慮是否會損害他人的生命和財物，就隨意放火，導致火勢蔓延，所以說是『噁心』。『焚燒山林曠野四月乃至九月者』，主要是爲了防止傷害生命，所以禁止在夏季放火。『若燒他人家屋宅下』，主要是爲了防止損害財物，所以在一切時間都禁止。如果因為放火而害死人或損害財物，則另判殺人罪或盜竊罪。現在只是禁止放火的行為，所以只判輕垢罪。『一切有主物不得故燒者』，古疏將其改為『有生物』是不對的，因為沒有理解科文的含義。仍然有人提出疑問說，如果說是『有主物』，那為什麼要區分四月到九月呢？
【English Translation】 English version: They will suffer eternal loss. The establishment of precepts has varying degrees of severity, and the meaning lies in this. 'Wenyan's malicious and groundless slanderers' refers to those who harbor malice and fabricate accusations. They only want to defame others and have no intention of benefiting them, so it is called 'malicious'. Slandering without reason is called 'groundless'. 'The slandered person who is good and virtuous' refers to those who are slandered but have not actually committed any wrongdoing, so they are called 'good and virtuous'. Pure and clean in heart is called 'good'. True and kind in behavior is called 'virtuous'. Unlike the previous precepts, not being a slave is called 'good'. 'Dharma masters, monks, kings, and nobles' are specifically listed here as examples of those who are highly respected among the slandered. 'Committing the seven rebellious acts and ten grave offenses' specifically lists the serious crimes among the slanderous content. 'Parents, siblings, and six kinds of relatives' refers to the fact that all beings in the three realms have been our relatives, but instead of repaying kindness, they harm them even more. This is groundless and serious slander, so it is called 'adding rebellion'. 'Falling into undesirable places' is due to slander, falling into undesirable places.
The Fourth Precept: Not to Recklessly Set Fires
If a Buddhist disciple, out of malice, sets a large fire to burn mountains, forests, and wilderness areas, or sets fire during the months of April to September, or burns other people's houses, residences, cities, monasteries, fields, trees, or the property of ghosts, spirits, or government officials, all owned objects must not be intentionally burned. If they intentionally burn them, they commit a minor offense. Recklessly setting fires without choosing the time or place causes great harm and loss, so this precept is established to prohibit it. Both the Mahayana and Hinayana traditions have established this precept. Among the seven assemblies, the five monastic assemblies are prohibited at all times, and in terms of location, open-air fires are prohibited, but fires in sheltered places are allowed. The two lay assemblies are prohibited from setting fires in the summer, but are allowed to set fires in the cold season because they have property. In terms of location, both open-air and sheltered places are allowed to set fires, but the fire must not be allowed to spread and cause damage. According to the meaning of this precept, it is to prevent two serious offenses: first, to prevent killing, and second, to prevent theft and damage to property. According to the sutra, the reasoning should be like this. This precept mainly prohibits the indulgence of the body. The sutra says 'setting a large fire out of malice' refers to recklessly setting fires without considering whether it will harm the lives and property of others, causing the fire to spread, so it is called 'malice'. 'Burning mountains, forests, and wilderness areas from April to September' is mainly to prevent harming lives, so it is prohibited to set fires in the summer. 'Burning other people's houses and residences' is mainly to prevent damaging property, so it is prohibited at all times. If someone kills or damages property by setting a fire, they will be judged separately for murder or theft. Now, only the act of setting fire is prohibited, so only a minor offense is judged. 'All owned objects must not be intentionally burned' The ancient commentary changed it to 'living beings' which is incorrect because it did not understand the meaning of the section. Someone still raises the question, if it says 'owned objects', then why distinguish between April and September?
也。此如上科唯損命中制四至九。若損物中不限月時。何得濫取輒改經文。
第五不僻教授戒
若佛子自佛弟子及外道惡人六親一切善知識應一一教受持大乘經律應教解義理使發菩提心於三十心中一一解其次第法用而菩薩以噁心瞋心橫教二乘聲聞經律外道邪見論等犯輕垢罪 自下六戒攝利他善。論攝善中雲。于諸學處正念正知正行正防守。於六戒中前二戒辨於他學處正知防守。后四戒辨于自學處正行防守。念則通也。於他學處正知防中。初不僻教授者。若僻教授使人失正道故制。大小不共。所學異故。七眾同制也。文中自佛弟子至一切善知識者。舉所教授人也。應一一教受持大乘經律中者。教其受持能詮文句。教解義理者。教其解知所詮義理。使發菩提心者。既知文義應使發心。求解為行。行之元者發菩提心。故得解之。次應教發心。此中先應略辨發心方軌。發菩提心經云。菩薩云何發菩提心。以何因緣修集菩提。若菩薩親近善知識。供養諸佛。修集善根。志求勝法。心常柔和。遭苦能忍。慈悲淳厚。深心平等。信樂大乘。求佛智慧。若人能具如是十法。乃能發阿耨多羅三藐三菩提心。復有四緣發心修集無上菩提。何謂為四。一者思惟諸佛發菩提心。二者觀身過患發菩提心。三者慈愍眾生髮菩提心。四者
【現代漢語翻譯】 現代漢語譯本： 也。這就像前面科條中只損害生命中限制了四到九的範圍。如果損害財物，則不限制月份和時間。怎麼能隨意篡改經文呢？
第五，不偏頗教授戒
如果佛弟子，無論是佛弟子還是外道惡人、六親眷屬、一切善知識，都應該一一教導他們受持大乘經典和戒律，應該教導他們理解其中的義理，使他們發起菩提心。對於三十心中的每一個，都要解釋其次第和用法。如果菩薩以噁心、嗔心，橫加教導二乘聲聞的經典戒律、外道邪見理論等，就犯了輕垢罪。以下六條戒律是爲了攝取利益他人的善行。《瑜伽師地論》攝善品中說：『對於各種學處，要正念、正知、正行、正防守。』在這六條戒律中，前兩條戒律辨別對於他人學處的正知和防守，后四條戒律辨別對於自己學處的正行和防守。正念是通用的。在對於他人學處的正知防守中，首先是不偏頗教授。如果不公正地教授，使人失去正道，因此制定此戒。大小乘不共通，因為所學不同。七眾共同遵守此戒。文中從『自佛弟子』到『一切善知識』，是列舉所教授的人。『應一一教受持大乘經律中』，是教導他們受持能詮釋的文句。『教解義理者』，是教導他們理解所詮釋的義理。『使發菩提心者』，既然知道了文句和義理，就應該使他們發起菩提心。求解是行為的根本，而行為的根本是發起菩提心，所以要理解它。其次應該教導發起菩提心。這裡首先應該簡要辨別發起菩提心的途徑。《發菩提心經》說：『菩薩如何發起菩提心？以什麼因緣修集菩提？如果菩薩親近善知識，供養諸佛，修集善根，立志追求殊勝的佛法，內心常常柔和，遇到痛苦能夠忍受，慈悲心淳厚，內心深處平等，信樂大乘，追求佛的智慧。』如果一個人能夠具備這十種方法，才能發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。又有四種因緣可以發起菩提心，修集無上菩提。哪四種呢？一是思惟諸佛發起菩提心，二是觀察自身過患發起菩提心，三是慈愍眾生髮起菩提心，四是
【English Translation】 English version: Also. This is like the previous clause which only limits the scope of harming life to the range of four to nine. If harming property, there is no limit to the month or time. How can one arbitrarily alter the scriptures?
Fifth, the precept of not being biased in teaching
If a Buddha's disciple, whether a Buddha's disciple or an externalist evil person, six kinds of relatives, or all good advisors, one should teach them one by one to uphold the Mahayana sutras and precepts, and should teach them to understand the meaning and principles within them, so that they may generate the Bodhi mind. For each of the thirty minds, one should explain their order and usage. If a Bodhisattva uses an evil mind or an angry mind to teach the Sravaka (Śrāvaka, Hearer) of the Two Vehicles the scriptures and precepts, or externalist heretical views, then they commit a minor offense. The following six precepts are to gather the good of benefiting others. The Yogacarabhumi-sastra (瑜伽師地論, Yogācārabhūmi-śāstra) says in the section on gathering goodness: 'For all places of learning, one should have right mindfulness, right knowledge, right conduct, and right protection.' In these six precepts, the first two precepts distinguish right knowledge and protection for others' places of learning, and the last four precepts distinguish right conduct and protection for one's own places of learning. Mindfulness is universal. In right knowledge and protection for others' places of learning, the first is not being biased in teaching. If one teaches unfairly, causing people to lose the right path, this precept is established. The Greater and Lesser Vehicles do not share this, because what is learned is different. The seven assemblies commonly observe this precept. In the text, from 'from Buddha's disciples' to 'all good advisors', it lists the people being taught. 'One should teach them one by one to uphold the Mahayana sutras and precepts' means teaching them to uphold the sentences that can explain the meaning. 'Teaching them to understand the meaning and principles' means teaching them to understand the meaning being explained. 'Causing them to generate the Bodhi mind' means that since they know the sentences and meaning, they should be made to generate the Bodhi mind. Seeking understanding is the root of action, and the root of action is generating the Bodhi mind, so one should understand it. Next, one should teach the generation of the Bodhi mind. Here, one should first briefly distinguish the path to generating the Bodhi mind. The Sutra on Generating the Bodhi Mind says: 'How does a Bodhisattva generate the Bodhi mind? By what causes and conditions does one cultivate Bodhi? If a Bodhisattva draws near to good advisors, makes offerings to all Buddhas, cultivates good roots, aspires to seek the supreme Dharma, has a constantly gentle heart, is able to endure suffering, has pure and deep compassion, has deep equality in their heart, believes in and delights in the Mahayana, and seeks the wisdom of the Buddha.' If a person can possess these ten methods, then they can generate the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, anuttara-samyak-sambodhi-citta, unsurpassed, complete and perfect enlightenment mind). There are also four causes and conditions for generating the Bodhi mind and cultivating unsurpassed Bodhi. What are the four? First, contemplating the Buddhas generates the Bodhi mind; second, observing the faults of one's own body generates the Bodhi mind; third, having compassion for sentient beings generates the Bodhi mind; fourth,
求最勝果發菩提心。思惟諸佛發菩提心者。思惟十方三世諸佛初發始心具煩惱性。亦如我今。終成正覺為無上尊。以此緣故發菩提心。又復思惟。三世諸佛發大勇猛。各各能得無上菩提。若此菩提是可得法。我亦應得。緣此事故發菩提心。又復思惟。三世諸佛發大明慧。于無明谷建立勝心積集苦行。皆能自超拔出三界。我亦如是當自拔濟。緣此事故發菩提心。又復思惟。一切諸佛為人中雄。皆度生死煩惱大海。我亦丈夫亦當能度。緣此事故發菩提心。又復思惟。一切諸佛發大精進。捨身命財求一切智。我今亦當隨學諸佛。緣此事故發菩提心。餘三因緣廣說如彼。為知略相且述一文。自余廣義諸教備論。若欲發心當依尋之。發十心者。本業經云。從不識始凡夫地。值佛菩薩教法。中起一念信便發菩提心。是人爾時住前名信想菩薩。亦名假名菩薩。亦名名字菩薩。略行十心。所謂信心進心念心慧心定心戒心迴向心護法心舍心願心。此十心者發心菩薩所修要行。故須教發起。金剛心者。所發十心堅固難壞故名金剛心。一一解其次第法用者。便發心已教彼令解修行次第先後法用也。而菩薩下違之成犯。違機倒說故云橫教也。
第六無倒說法戒
若佛子應以好心先學大乘威儀經律廣開解義味。見后新學菩薩有從百里
{ "translations": [ "現代漢語譯本：\n\n爲了獲得最殊勝的果實，發起菩提心。思維諸佛如何發起菩提心：思維十方三世諸佛最初發起菩提心時，也具有煩惱的本性，就像我今天一樣。但最終成就正覺，成為無上尊者。因為這個緣故，發起菩提心。又進一步思維，三世諸佛發起大勇猛心，各自都能夠獲得無上菩提。如果這菩提是可得之法，我也應當能夠獲得。因為這個緣故，發起菩提心。又進一步思維，三世諸佛發起大光明智慧，在無明的深谷中建立殊勝的心，積累苦行，都能夠自己超越拔出三界。我也應當像他們一樣，自己拔濟自己。因為這個緣故，發起菩提心。又進一步思維，一切諸佛都是人中的雄杰，都度越了生死煩惱的大海。我也是大丈夫，也應當能夠度越。因為這個緣故，發起菩提心。又進一步思維，一切諸佛發起大精進心，捨棄身命財產，追求一切智（sarvajnana，指佛陀所證悟的智慧）。我今天也應當隨學諸佛。因為這個緣故，發起菩提心。其餘三種因緣，廣泛的解說就像其他經典所說的那樣。爲了瞭解大概的相貌，姑且敘述一段文字。至於其他廣大的意義，各種經典都有詳細的論述。如果想要發起菩提心，應當依據這些經典去尋求。\n\n關於發起十種心，《本業經》中說：從不認識佛法開始，在凡夫的地位，遇到佛菩薩的教法，心中生起一念信心，便發起菩提心。這個人那時住在前面的階段，名為信想菩薩（Śraddhā-saṃjñā-bodhisattva，指對佛法有信心的菩薩），也名為假名菩薩（Prajñapti-bodhisattva，指只有菩薩之名而未有實際修行的菩薩），也名為名字菩薩（Nāma-bodhisattva，與假名菩薩同義）。略微修行十種心，即所謂的信心、進心、念心、慧心、定心、戒心、迴向心、護法心、舍心、願心。這十種心是發起菩提心的菩薩所修行的重要法門，所以需要教導發起。金剛心（Vajra-citta，指堅固不壞的菩提心）是指所發的十種心堅固難以破壞，所以名為金剛心。一一解釋其次第法用，就是發起菩提心之後，教導他們瞭解修行的次第先後和法用。而菩薩違背這些教導就會構成違犯。違背根機而顛倒說法，所以說是橫教。\n\n第六 無倒說法戒\n\n如果佛弟子應當以好的心，先學習大乘的威儀經律，廣泛地開解其中的意義。見到後來新學的菩薩，有從百里..." , "english_translations": [ "English version:\n\nTo seek the supreme fruit, generate the Bodhicitta (the mind of enlightenment). Contemplate how the Buddhas generate the Bodhicitta: contemplate that the Buddhas of the ten directions and three times, when they initially generated the Bodhicitta, also possessed the nature of afflictions, just like I do today. But they ultimately attained perfect enlightenment and became the unsurpassed ones. For this reason, generate the Bodhicitta. Furthermore, contemplate that the Buddhas of the three times generated great courage, and each of them was able to attain unsurpassed Bodhi (enlightenment). If this Bodhi is an attainable Dharma (teaching, principle), I should also be able to attain it. For this reason, generate the Bodhicitta. Furthermore, contemplate that the Buddhas of the three times generated great bright wisdom, established a supreme mind in the valley of ignorance, and accumulated ascetic practices, and were all able to liberate themselves from the three realms. I should also be like them, liberating myself. For this reason, generate the Bodhicitta. Furthermore, contemplate that all the Buddhas are heroes among humans, and have all crossed the great ocean of birth, death, and afflictions. I am also a great man, and I should also be able to cross it. For this reason, generate the Bodhicitta. Furthermore, contemplate that all the Buddhas generated great diligence, sacrificing their lives and possessions to seek Sarvajñana (all-knowing wisdom, referring to the wisdom attained by the Buddha). Today, I should also follow the example of the Buddhas. For this reason, generate the Bodhicitta. The remaining three causes are extensively explained as in other scriptures. To understand the general appearance, let us briefly describe one passage. As for the other extensive meanings, various scriptures have detailed discussions. If you want to generate the Bodhicitta, you should seek it according to these scriptures.\n\nRegarding generating the ten minds, the Brahmajāla Sūtra says: From the beginning of not knowing the Dharma, in the position of an ordinary person, encountering the teachings of the Buddhas and Bodhisattvas, generating a single thought of faith in the mind, one then generates the Bodhicitta. That person at that time dwells in the previous stage, called a Śraddhā-saṃjñā-bodhisattva (a Bodhisattva with faith and understanding), also called a Prajñapti-bodhisattva (a nominal Bodhisattva), also called a Nāma-bodhisattva (same meaning as Prajñapti-bodhisattva). Briefly cultivate the ten minds, namely, the mind of faith, the mind of progress, the mind of mindfulness, the mind of wisdom, the mind of concentration, the mind of precepts, the mind of dedication, the mind of protecting the Dharma, the mind of generosity, and the mind of aspiration. These ten minds are the essential practices cultivated by Bodhisattvas who have generated the Bodhicitta, so they need to be taught to generate them. The Vajra-citta (diamond mind, referring to the indestructible Bodhicitta) refers to the ten minds that have been generated being firm and difficult to destroy, so it is called the Vajra-citta. Explaining the order and function of each one, is to teach them to understand the order and function of practice after generating the Bodhicitta. And if a Bodhisattva violates these teachings, it constitutes a transgression. Speaking in a reversed way that goes against the capacity of the audience, therefore it is called a horizontal teaching.\n\nThe Sixth Precept: Not Teaching the Dharma Upside Down\n\nIf a disciple of the Buddha should, with a good heart, first study the Vinaya (monastic discipline) and Sutras (discourses) of the Mahayana (Great Vehicle), extensively explaining the meaning within them. Seeing newly learning Bodhisattvas coming from hundreds of miles..." ] }
千里來求大乘經律。應如法為說一切苦行。若燒身燒臂燒指。若不燒身臂指供養諸佛非出家菩薩。乃至餓虎狼師子一切餓鬼悉應捨身肉手足而供養之。然後一一次第為說正法。使心開意解。而菩薩為利養故應答不答。倒說經律文字無前無後。謗三寶說者。犯輕垢罪 顛倒說法乖教訓之道故制之。不倒前戒制。隱大教小此戒制。雖說大乘而隱沒義理。前後倒說。聲聞法若教訓他人。為利隱沒。使義理不了。亦犯罪也。七眾同制。文中應以好心先學大乘威儀經律廣開解義味者。為無倒教他。先當自正學。如此經及善戒經決定毗尼菩薩地持等。即是大乘威儀經律也。見后新學菩薩下。正辨為他無倒說法。于中有二。初說苦事以試其心。后說正法以開其解。為欲知其大志故說苦事。以試心為欲發其大行故說正法以開解。說苦事中以二事試之。一燒身以供諸佛。二舍形以救餓苦。說法中亦二。一次第說法。二令開神解。次第為說者。粗淺易悟者先說。深隱難解者后說。又三學行中次第說也。而菩薩下違之成犯。應答不答者。秘不盡說也。倒說經律者。違正說也。文字無前後者。抄前置后抄後置前等。謗三寶說者。隨聲取義成五過等。如涅槃說也。若說眾生定有佛性定無佛性。皆謗佛法僧也。此通說謗故不犯重。菩薩地中第六戒云
【現代漢語翻譯】 現代漢語譯本 千里迢迢前來求取大乘經律，應當如法地為他們宣說一切苦行。例如焚燒身體、焚燒手臂、焚燒手指，如果不是爲了焚燒身體、手臂、手指來供養諸佛，就不是出家菩薩的行為。乃至對於飢餓的老虎、狼、獅子以及一切餓鬼，都應當捨棄自己的身肉、手足來供養它們。然後一次又一次地按照順序為他們宣說正法，使他們心開意解。然而，如果菩薩爲了獲得利養，應該回答的不回答，顛倒經律的文字，沒有前因後果，誹謗三寶，那麼說法者就犯了輕垢罪。這是因為顛倒說法，違背了教導和訓誡的正確道路，所以才制定這條戒律來禁止這種行為。不顛倒先前的戒律來禁止，是隱藏大乘教義而宣揚小乘教義。這條戒律禁止，雖然宣說的是大乘佛法，卻隱藏了其中的義理，前後顛倒地宣說。如果用聲聞法來教訓他人，爲了利益而隱藏大乘教義，使得義理不明白，也同樣犯戒。七眾弟子共同遵守這條戒律。經文中應該以好的心態，先學習大乘的威儀經律，廣泛地理解其中的義理，才能無誤地教導他人。首先應當自己正確地學習，例如《如此經》、《善戒經》、《決定毗尼》、《菩薩地持》等，這些就是大乘的威儀經律。參見後面關於新學菩薩的部分。正確地辨別爲了他人無誤地說法，其中有兩點：首先宣說苦行之事來測試他們的心志，然後宣說正法來開啟他們的理解。爲了瞭解他們遠大的志向，所以宣說苦行之事來測試他們的心志；爲了啓發他們廣大的行為，所以宣說正法來開啟他們的理解。在宣說苦行之事中，用兩件事來測試他們：一是焚燒身體來供養諸佛，二是捨棄形體來救濟飢餓的眾生。在說法中也有兩點：一是按照順序說法，二是使他們開啟神智，理解佛法。按照順序說法，就是對於粗淺容易理解的內容先說，對於深奧難以理解的內容后說。又在戒定慧三學中按照順序宣說。然而，如果菩薩違背了這些原則，就構成了犯戒。應該回答的不回答，就是隱瞞而不全部說出。顛倒經律，就是違背了正確的說法。文字沒有前後順序，就是抄前置后，抄後置前等等。誹謗三寶，就是隨聲取義，造成五種過失等等，如《涅槃經》所說。如果說眾生一定有佛性，或者一定沒有佛性，都是誹謗佛法僧。這裡是通說誹謗，所以不犯重罪。《菩薩地持經》中的第六條戒律說
【English Translation】 English version Those who come from afar seeking the Mahayana Sutras and Vinaya (rules of discipline), one should righteously explain to them all ascetic practices (bitter practices). For example, burning the body, burning the arms, burning the fingers; if it is not for burning the body, arms, and fingers to make offerings to all Buddhas, it is not the conduct of a monastic Bodhisattva. Even to hungry tigers, wolves, lions, and all hungry ghosts, one should sacrifice one's own flesh, hands, and feet to offer to them. Then, one should explain the Dharma (teachings) to them one by one in order, so that their minds may be opened and their understanding may be enlightened. However, if a Bodhisattva, for the sake of gain and offerings, answers when he should not answer, or does not answer when he should, reverses the words of the Sutras and Vinaya, without beginning or end, slanders the Three Jewels (Buddha, Dharma, Sangha), then the speaker commits a minor offense. This is because reversing the Dharma violates the correct path of teaching and instruction, so this precept is established to prohibit such behavior. Not reversing the previous precepts to prohibit, is hiding the Mahayana teachings and promoting the Hinayana teachings. This precept prohibits, even though one is expounding the Mahayana Dharma, one is concealing its meaning, and expounding it in a reversed order. If one uses the Sravaka Dharma (teachings for disciples) to instruct others, and conceals the Mahayana teachings for the sake of gain, so that the meaning is not clear, one also commits an offense. This precept is jointly observed by the seven assemblies (monks, nuns, male lay devotees, female lay devotees, male novices, female novices, and probationary nuns). In the text, one should, with a good mind, first study the Mahayana precepts and Vinaya, and widely understand their meaning, in order to teach others without error. One should first correctly study oneself, such as 'Such Sutra', 'Good Precepts Sutra', 'Definitive Vinaya', 'Bodhisattva Bhumi-dhāraka Sutra' (Stages of the Bodhisattva Ground) etc., these are the Mahayana precepts and Vinaya. See the section on newly learning Bodhisattvas below. Correctly distinguish between speaking the Dharma without error for others, there are two points: first, explain the matters of ascetic practices to test their minds, and then explain the Dharma to open their understanding. In order to know their great aspirations, one explains the matters of ascetic practices to test their minds; in order to inspire their great actions, one explains the Dharma to open their understanding. In explaining the matters of ascetic practices, one tests them with two things: first, burning the body to make offerings to all Buddhas, and second, sacrificing the body to save hungry beings. In explaining the Dharma, there are also two points: first, explaining the Dharma in order, and second, enabling them to open their minds and understand the Dharma. Explaining the Dharma in order means that one should first explain the content that is shallow and easy to understand, and then explain the content that is profound and difficult to understand. Also, one should explain the three learnings (sila, samadhi, prajna) in order. However, if a Bodhisattva violates these principles, it constitutes an offense. Not answering when one should answer is concealing and not fully explaining. Reversing the Sutras and Vinaya is violating the correct explanation. The words have no order, which means copying the front and placing it at the back, copying the back and placing it at the front, and so on. Slandering the Three Jewels is taking the meaning according to the sound, resulting in five faults, etc., as stated in the Nirvana Sutra. If one says that sentient beings definitely have Buddha-nature or definitely do not have Buddha-nature, one is slandering the Buddha, Dharma, and Sangha. This is a general statement of slander, so it does not constitute a grave offense. The sixth precept in the Bodhisattva Bhumi-dhāraka Sutra says
。若諸菩薩他來求法。懷嫌恨心懷恚惱心。嫉妒反異不施其法。是名有犯。有所違越是染違犯。若由懶惰懈怠妄念無記之心不施其法。是名有犯。有所違越非染違犯。無違犯者。謂諸外道伺求過短。或有重病。或心狂亂。或欲方便調彼伏彼出不善處安立善處。或於是法未善通利。或復見不生恭敬無有羞愧。以惡威儀而來聽受。或復知彼是鈍根性于廣法教得法究竟。深生怖畏當生邪見。增長邪執衰損惱懷。或復知彼法至其手轉布非人而不施與。皆無違犯。
第七不橫乞求戒
若佛子自為飲食錢財利養名譽故親近國王王子大臣百官恃作形勢乞索打拍牽挽橫取錢物一切求利名為惡求多求教他人求都無慈心無孝順心犯輕垢罪 自下四戒于自學處正行防守。初戒遮恃勢乞求。第二遮無解詐師。第三遮嫉善鬥過。第四遮見苦不濟。初不橫乞求者。虧損小欲之行。容致惱他之過。故制之。大小乘俱制。七眾同禁。文中恃作形勢者。顯籍彼令謂之形。密憑彼力謂之勢。乞索打拍牽挽者。初用乞索不與。則打拍以威之。牽挽以奪之。橫取錢物者。非理奪取也。若取而得物別犯盜損。今恃勢乞求邊結輕垢也。一切求利名為惡求多求者。非理求故名為惡求。無厭求故名為多求。教他人求者。非唯自行。亦教他人都無慈心無孝順心
【現代漢語翻譯】 現代漢語譯本：如果各位菩薩有人來求法，（菩薩：梵語bodhi-sattva的音譯，意為「覺悟有情」，指發願要救度一切眾生，最終達到覺悟境界的人。）如果懷著嫌恨心、懷著惱怒心，嫉妒別人，違背常理而不施捨佛法，這叫做有犯戒，有所違背，是染污性的違犯。如果因為懶惰、懈怠、妄念、無記之心而不施捨佛法，這叫做有犯戒，有所違背，但不是染污性的違犯。沒有違犯的情況是：如果那些外道（外道：佛教以外的其他宗教或哲學流派。）伺機尋找過失和缺點，或者有人身患重病，或者心神狂亂，或者想要方便地調伏他們，使他們脫離不善之處，安立於善良之處，或者對於這個佛法還沒有很好地通達理解，或者看到對方不生恭敬心，沒有羞愧之心，以惡劣的儀態前來聽受佛法，或者知道對方是遲鈍的根性，對於廣大的佛法教義，如果得到究竟的佛法，會深深地感到害怕，將會產生邪見，增長邪執，衰損惱亂身心。或者知道這個佛法到了他的手中，會轉而傳佈給不適合的人，因此而不施捨給他，這些情況都沒有違犯。
第七 不橫乞求戒
如果佛弟子爲了自己的飲食、錢財、利益、名譽，親近國王、王子、大臣、百官，依仗他們的權勢，乞討、索取、打、拍、牽、拉，強行獲取錢財物品，一切爲了求取利益的行為，都叫做惡求、多求，教唆他人去求取，都沒有慈悲心、沒有孝順心，犯輕垢罪。（輕垢罪：佛教戒律中的一種較輕的罪過。）以下四條戒律，是對於自身所學之處，以正當的行為進行防護和守護。第一條戒律是遮止依仗權勢進行乞討。第二條戒律是遮止沒有真才實學卻欺騙他人。第三條戒律是遮止嫉妒賢能、爭鬥過失。第四條戒律是遮止見到他人受苦而不去救濟。第一條不橫加乞求的戒律，是虧損少欲知足的修行，容易導致惱亂他人的過失，所以制定這條戒律。大乘和小乘佛教都制定了這條戒律，七眾弟子都禁止違犯。文中『依仗權勢』，是指藉助他們的地位，暗中憑藉他們的力量。『乞討、索取、打、拍、牽、拉』，一開始用乞討的方式，如果不給，就用打拍來威脅，牽拉來奪取。『強行獲取錢財物品』，是指不合道理地奪取。如果奪取而得到了財物，另外觸犯了盜戒。現在依仗權勢乞討，就觸犯了輕垢罪。『一切爲了求取利益的行為，都叫做惡求、多求』，因為不合道理地求取，所以叫做惡求，因為沒有厭足地求取，所以叫做多求。『教唆他人去求取』，不僅僅自己這樣做，還教唆他人這樣做，都沒有慈悲心、沒有孝順心。
【English Translation】 English version: If any Bodhisattvas (Bodhisattva: a being who is on the path to Buddhahood) are approached by others seeking the Dharma (Dharma: the teachings of the Buddha), and they harbor resentment, anger, or jealousy, and refuse to impart the Dharma, this is considered an offense. It is a transgression, a defiled offense. If they fail to impart the Dharma due to laziness, negligence, deluded thoughts, or a state of indifference, this is considered an offense, a transgression, but not a defiled offense. There is no offense in the following situations: if those of other paths (non-Buddhists) are seeking faults and shortcomings, or if someone is seriously ill, or mentally disturbed, or if one wishes to skillfully subdue them, to lead them out of unwholesome states and establish them in wholesome states, or if one has not yet thoroughly understood the Dharma, or if one sees that they do not have respect or shame, and come to listen with improper conduct, or if one knows that they are of dull faculties and, upon receiving the profound Dharma teachings, will become deeply fearful, develop wrong views, increase wrong attachments, and suffer mental distress. Or if one knows that the Dharma, once in their hands, will be spread to unsuitable individuals, and therefore withholds it, there is no offense.
The Seventh Precept Against Improper Solicitation
If a disciple of the Buddha, for the sake of their own food, wealth, gain, fame, or reputation, associates with kings, princes, ministers, or officials, relying on their power to beg, demand, strike, clap, pull, or drag, forcibly taking money and goods, all actions of seeking profit are called evil seeking and excessive seeking. Instructing others to seek, having no compassion or filial piety, constitutes a minor offense. (Minor offense: a less serious transgression in Buddhist precepts.) The following four precepts are for guarding and protecting one's own practice with proper conduct. The first precept prohibits relying on power to beg. The second precept prohibits deceiving others without true knowledge. The third precept prohibits jealousy of the virtuous and contention over faults. The fourth precept prohibits failing to help those who are suffering. The first precept against improper solicitation diminishes the practice of contentment and few desires, and can easily lead to the fault of disturbing others, so this precept is established. Both Mahayana and Hinayana Buddhism establish this precept, and it is forbidden for all seven assemblies of disciples. In the text, 'relying on power' refers to relying on their position and secretly depending on their strength. 'Begging, demanding, striking, clapping, pulling, dragging' refers to initially begging, and if not given, threatening with striking and clapping, and seizing by pulling and dragging. 'Forcibly taking money and goods' refers to taking them unreasonably. If one takes and obtains the goods, one separately violates the precept against stealing. Now, relying on power to beg constitutes a minor offense. 'All actions of seeking profit are called evil seeking and excessive seeking' because they are sought unreasonably, so they are called evil seeking, and because they are sought without satisfaction, they are called excessive seeking. 'Instructing others to seek' means not only doing it oneself but also instructing others to do it, having no compassion or filial piety.
者。損惱他人故無慈心。違佛所制故無孝順。
第八不詐作師戒
若佛子學誦戒者日日六時持菩薩戒解其義理佛性之性而菩薩不解一句一偈及戒律因緣詐言能解者即為自欺誑亦欺誑他人一一不解一切法不知而為他人作師授戒者犯輕垢罪 無德詐授有誤人之失故制之。二乘同制。道俗俱禁。經許夫婦互作師授。故知通制俗眾。文中學誦戒日乃至解其義理佛性之性者。明作師之人應先求自解。晝夜各為六時。恐新學人廢忘教詮。於行有缺故制也。每日六時誦持菩薩戒者。受持其文也。解其義理者。解其開遮輕重義也。佛性之性者。解其當現因果佛性。所知中要故偏舉也。而菩薩下違之成犯。言乖自心故云自欺。令他謬解故亦欺他。一一不解者。一一法門中不解也。一切法不知者。於一切法總不知也。若不解知詐授者。應隨人多小結罪。
第九不鬥兩頭戒
若佛子以噁心故見持戒比丘手捉香爐行菩薩行而鬥過兩頭謗欺賢人無惡不造者犯輕垢罪 嫉善鬥過乖和教行故制斷也。二乘俱制。七眾同禁。文中以噁心者。為乖和合損凈行故云噁心。見持戒比丘乃至行菩薩行者。舉所斗之人也。鬥過兩頭者。聞此彼過向彼此說故云鬥過。或經作遘字。謂彼此言斗而相遘。或經作過。義亦同也。隨字訓釋義。皆無
【現代漢語翻譯】 現代漢語譯本： 這個人。因為損害惱怒他人，所以沒有慈悲心。違背佛所制定的戒律，所以沒有孝順之心。
第八 不詐作師戒
如果佛弟子學習背誦戒律，每天六個時辰持守菩薩戒，理解其中的義理和佛性之性，而菩薩卻不理解一句一偈以及戒律的因緣，卻欺騙說自己能夠理解，這就是自欺，也是欺騙他人。對於每一條都不理解，對於一切法都不知曉，卻為他人作師父，傳授戒律，犯輕垢罪。因為沒有德行卻欺騙性地傳授，有誤導他人的過失，所以制定此戒。二乘（聲聞乘和緣覺乘）也同樣制定此戒。道俗（出家和在家）都禁止。經典允許夫婦之間互相作為師父傳授戒律。因此可知此戒普遍適用於在家眾。文中的『學習背誦戒律，每天乃至理解其中的義理和佛性之性』，是說明作為師父的人應該先求得自己理解。晝夜各分為六個時辰，是恐怕新學之人廢棄遺忘教義，在修行上有缺失，所以制定此戒。每天六個時辰誦持菩薩戒，是受持其文句。理解其中的義理，是理解其中的開遮（開許和遮止）、輕重之義。佛性之性，是理解其當來、現在、因果的佛性。因為在所知的內容中重要，所以特別舉出。而菩薩以下，是違背此戒而構成犯罪。言語違背自己的內心，所以說是自欺。令他人產生錯誤的理解，所以也是欺騙他人。『每一條都不理解』，是指對於每一條法門都不理解。『對於一切法都不知曉』，是指對於一切法總體上都不知曉。如果不理解卻欺騙性地傳授，應該根據人數的多少來判決罪行。
第九 不鬥兩頭戒
如果佛弟子以惡毒的心，看到持戒的比丘手拿香爐，行菩薩行，卻挑撥離間，誹謗欺騙賢人，無惡不作，就犯輕垢罪。因為嫉妒善良，挑撥離間，違背和合的教義和修行，所以制定此戒來斷除這種行為。二乘都制定此戒。七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都禁止。文中的『以惡毒的心』，是爲了違背和合，損害清凈的修行，所以說是噁心。『看到持戒的比丘乃至行菩薩行』，是舉出被挑撥離間的人。『挑撥離間』，是指聽到此人的過失，向彼此雙方述說，所以說是挑撥離間。或者經文寫作『遘』字，是指彼此用言語爭鬥而互相遭遇。或者經文寫作『過』字，意思也相同。按照字面訓釋，意義都是沒有區別的。
【English Translation】 English version: This person. Because they harm and annoy others, they have no compassion. Because they violate the precepts established by the Buddha, they have no filial piety.
Eighth Precept: Not Falsely Claiming to be a Teacher
If a Buddha-son studies and recites the precepts, upholding the Bodhisattva precepts six times daily, understanding their meaning and the nature of Buddha-nature, but the Bodhisattva does not understand even a single phrase or verse, nor the causes and conditions of the precepts, yet falsely claims to understand, this is self-deception and also deceiving others. Not understanding each and every one, not knowing all dharmas, yet acting as a teacher for others and transmitting the precepts, they commit a minor offense. Because they lack virtue yet deceptively transmit, there is the fault of misleading others, therefore this precept is established. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also establish this precept. Both monastics and laity are prohibited. The scriptures permit husband and wife to mutually act as teachers and transmit precepts. Therefore, it is known that this precept universally applies to the laity. The phrase in the text, 'studying and reciting the precepts daily, even to understanding their meaning and the nature of Buddha-nature,' clarifies that a person acting as a teacher should first seek self-understanding. Dividing day and night into six periods is to prevent new learners from abandoning and forgetting the teachings, and having deficiencies in practice, therefore this precept is established. Reciting and upholding the Bodhisattva precepts six times daily is to uphold their wording. Understanding their meaning is to understand the meaning of opening and closing (allowing and prohibiting), and the gravity of offenses. The nature of Buddha-nature is to understand the Buddha-nature of the future, present, cause, and effect. Because it is important among the known content, it is specifically mentioned. The part 'but the Bodhisattva' and below indicates violating this precept and constituting an offense. Words contradicting one's own mind are called self-deception. Causing others to have erroneous understanding is also deceiving others. 'Not understanding each and every one' refers to not understanding each and every dharma gate. 'Not knowing all dharmas' refers to not knowing all dharmas in general. If one does not understand yet deceptively transmits, the offense should be judged according to the number of people involved.
Ninth Precept: Not Inciting Conflict Between Two Sides
If a Buddha-son, with an evil mind, sees a precept-holding Bhikshu (monk) holding an incense burner, practicing Bodhisattva conduct, yet incites conflict between two sides, slandering and deceiving virtuous people, committing all kinds of evil, they commit a minor offense. Because of jealousy of goodness, inciting conflict, violating the teachings of harmony and practice, this precept is established to cut off such behavior. Both Vehicles establish this precept. The Seven Assemblies (Bhikshu, Bhikshuni, Śrāmaṇera, Śrāmaṇerika, Śikṣāmaṇā, Upāsaka, Upāsikā) are all prohibited. The phrase 'with an evil mind' in the text is because it violates harmony and damages pure practice, therefore it is called an evil mind. 'Seeing a precept-holding Bhikshu even to practicing Bodhisattva conduct' is to cite the person being incited. 'Inciting conflict between two sides' refers to hearing the faults of this person and telling both sides, therefore it is called inciting conflict. Or the scripture writes the character '遘' (gòu), which means fighting with words and encountering each other. Or the scripture writes the character '過' (guò), the meaning is also the same. According to the literal explanation, the meanings are all the same.
妨。不應輒改作也。謗欺賢人無惡不造者。由鬥過故致謗欺賢人。及無惡不造與第十三有何異者。古說。由運心有異。彼作陷沒心說。此作離間心說。今謂謗欺賢人無惡不造。此顯過失轉多耳。非是此戒正所制也。唯鬥過兩頭正是此戒所防也。如放火中殺盜。舉其仍犯非是正所防也。若以善心說離間語亦無所犯。菩薩地云。又如菩薩見諸有情為惡朋友之所攝受親愛不捨。菩薩見已起憐愍心。發生利益安樂意樂。隨能隨力說離間語。令離惡友舍相親愛。勿令有情由近惡友當受長夜無義無利。菩薩如是以饒益心說離間語乖離他愛。無所違犯生多功德。
第十放救報恩戒
若佛子以慈心故行放生業。應作是念。一切男子是我父。一切女人是我母。我生生無不從之受生。故六道眾生皆是我父母而殺而食者即殺我父母。亦殺我故身。一切地水是我先身。一切火風是我本體。故常行放生。生生受生常住之法教人放生。若見世人殺畜生時。應方便救護解其苦難。常教化講說菩薩戒救度眾生。若父母兄弟死亡之日。應請法師講菩薩戒經。福資亡者。得見諸佛。生人天上。若不爾者。犯輕垢罪 慎終追遠。歸厚莫故殺生。以救死難齋講以資亡靈。是則行慈報恩之善行。故制令作。大小不共。大士一切應度。以等慈普故。聲聞
【現代漢語翻譯】 現代漢語譯本： 妨礙。不應該隨意更改。誹謗欺騙賢人，無惡不作的人，是因為爭鬥過失才導致誹謗欺騙賢人，以及無惡不作，這與第十三條有什麼不同呢？古人說，因為用心不同。前者是懷著陷害的心說，後者是懷著離間的心說。現在我認為誹謗欺騙賢人，無惡不作，這只是顯示過失更多罷了，不是這條戒律真正要禁止的。只有爭鬥過失這兩方面才是這條戒律所要防止的。如同在放火中殺人盜竊，只是舉例說明仍然犯戒，不是真正要防止的。如果以善心說離間語，也沒有什麼過錯。菩薩地中說：『又如菩薩見到各種有情被惡友所攝受，親愛不捨。菩薩見到后，生起憐憫心，發生利益安樂的意樂，隨能隨力地說離間語，令他們離開惡友，捨棄互相親愛，不要讓有情因為親近惡友而遭受長夜的無意義無利益。菩薩像這樣以饒益的心說離間語，使他人之間的愛分離，沒有違犯，反而生出很多功德。』 第十 放救報恩戒 如果佛弟子因為慈悲心而行放生事業，應該這樣想：『一切男子是我的父親，一切女人是我的母親。我生生世世沒有不是從他們那裡受生的。所以六道眾生都是我的父母，而殺害他們來吃，就是殺害我的父母，也是殺害我的故身。一切地水是我的前身，一切火風是我的本體。』所以要常常行放生，生生世世受生常住之法，教人放生。如果見到世人殺害畜生時，應該想辦法救護，解除他們的苦難。常常教化講說菩薩戒，救度眾生。如果父母兄弟死亡的日子，應該請法師講菩薩戒經，用福德資助亡者，使他們得見諸佛，生到人天之上。如果不這樣做，就犯了輕垢罪。慎重地追念先人，使歸葬更加隆重，不要故意殺生，用救助死難、齋戒講經來資助亡靈，這就是行慈悲報恩的善行，所以制定這條戒律來要求這樣做。大小乘不相同，大乘菩薩一切眾生都應該救度，因為具有平等的慈悲心。
【English Translation】 English version: Obstruction. It should not be arbitrarily changed. Those who slander and deceive the virtuous, and commit all kinds of evil, do so because of disputes and faults, leading to slander and deception of the virtuous, and committing all kinds of evil. How is this different from the thirteenth precept? The ancients said that it is different because of the intention. The former speaks with the intention of harming, while the latter speaks with the intention of sowing discord. Now I believe that slandering and deceiving the virtuous, and committing all kinds of evil, only shows that the faults are more numerous, and it is not what this precept is really intended to prohibit. Only disputes and faults on both sides are what this precept is intended to prevent. It is like killing and stealing in arson, which is only an example of still violating the precepts, and is not what is really intended to prevent. If one speaks divisive words with good intentions, there is no fault. The Bodhisattva-bhumi (Bodhisattva Stages) says: 'Furthermore, if a Bodhisattva sees sentient beings being influenced and dearly attached to evil friends, the Bodhisattva, seeing this, arises with compassion and generates the intention of benefiting and bringing happiness. According to their ability and strength, they speak divisive words, causing them to leave evil friends and abandon mutual affection, so that sentient beings will not suffer long nights of meaninglessness and disadvantage because of being close to evil friends. The Bodhisattva, in this way, speaks divisive words with a beneficial intention, separating the love between others, without violating anything, but generating much merit.' The Tenth Precept of Releasing Life and Repaying Kindness If a disciple of the Buddha practices the act of releasing life out of compassion, they should think: 'All men are my fathers, and all women are my mothers. In every life, I have been born from them. Therefore, all beings in the six realms are my parents, and killing them to eat is killing my parents, and also killing my former body. All earth and water are my former bodies, and all fire and wind are my essence.' Therefore, one should always practice releasing life, the Dharma of constant abiding in life after life, and teach others to release life. If one sees people killing animals, one should find ways to rescue them and relieve their suffering. One should always teach and explain the Bodhisattva precepts to save sentient beings. If it is the day of the death of one's parents or siblings, one should invite a Dharma master to explain the Bodhisattva Precept Sutra, and use merit to assist the deceased, so that they may see all the Buddhas and be born in the heavens. If one does not do this, one commits a minor offense. Carefully commemorate the ancestors, make the burial more grand, do not deliberately kill, and use rescuing from death, fasting, and lecturing on the scriptures to assist the spirits of the deceased. This is the good deed of practicing compassion and repaying kindness, so this precept is established to require this. The Small and Great Vehicles are not the same; all beings should be saved by the Great Vehicle Bodhisattva, because they have equal compassion.
正在眷屬。此外不制。以自度故。七眾同犯也。文中有二。一放生以救死難。二齋講以資亡靈。前中復二。初以慈心行放生。后以方便解苦難。初中以慈心故行放生業者。見臨死之厄。深生慈心放之令生。一切男子是我父下。明所救生中修慈心之由。此中有二。一於一切生起等普親觀。二於一切物起一體觀。前中男女父母者。就相且配。約實。隔世男女通是父母。六途眾生既皆是親。見其厄苦不得不救。而殺而食者即殺父母者。舉其普親兼遮殺食。亦殺我故身下明一體觀。于中乘勢先止殺食。后正明一體觀。一切地水是我先身一切火風是我本體者。眾生之身攬四大而成體。生時聚集為身。死時離散為物。雖集散從緣。而其性不殊。大而觀之。無非我體。故聖人以群生為己身。以萬物為己體者。理自不然豈能爾乎。故常行放生以救濟也。生生受生下明方便解苦難。生生受生者。雖更生歷死而悲觀愈深。若見世人下正明方便救度。所殺之生被現在之苦。能殺之人受當來之苦。故於能所殺者普生悲而救度。應方便救護解其苦難者。救所殺生解其現苦。常教化講說菩薩戒救度眾生者。救能殺生遮其當苦。若父母下齋講以資亡靈。法力難思冥資不空。故亡過神靈隨在何趣。除彼二定必得蒙益。問相續既別。云何此修福因彼得樂果
【現代漢語翻譯】 現代漢語譯本 眷屬們也在場。此外沒有其他限制，因為這是爲了自我救度。七眾弟子都應遵守。這段文字包含兩部分：一是通過放生來拯救面臨死亡的苦難，二是通過齋戒講經來幫助已故的靈魂。第一部分又分為兩點：首先是以慈悲心來實行放生，其次是以方便法門來解除苦難。第一點中，因為慈悲心而實行放生事業，看到眾生面臨死亡的厄運，深深地生起慈悲心，放生使它們得以生存。『一切男子是我父』以下，說明在所救的生命中修習慈悲心的緣由。這其中包含兩點：一是對一切眾生生起平等普遍的親近之觀，二是對一切事物生起一體之觀。前一點中，男女父母，只是就表象而言的配對。實際上，隔世的男女都可能是我們的父母。六道眾生既然都是親人，看到他們的苦難，不得不救助。而殺害並食用他們，就是殺害父母。舉出普遍親近的道理，兼有禁止殺害和食用的含義。『亦殺我故身』以下，闡明一體之觀。其中，先借勢禁止殺害和食用，然後正式闡明一體之觀。『一切地水是我先身，一切火風是我本體』，眾生的身體由地、水、火、風四大元素構成。生時聚整合為身體，死時離散成為物質。雖然聚集和離散隨因緣而變，但其本性並沒有不同。從大的方面來看，無一不是我的本體。所以聖人將眾生視為自己的身體，將萬物視為自己的本體，這是理所當然的，難道不是這樣嗎？所以要經常實行放生來救濟眾生。 『生生受生』以下，闡明以方便法門解除苦難。『生生受生』，雖然經歷一次又一次的生死輪迴，但悲憫之心卻愈發深刻。『若見世人』以下，正式闡明以方便法門救度眾生。被殺害的眾生承受著現在的痛苦，能殺害的人承受著將來的痛苦。因此，對於能殺害和被殺害的眾生，都要普遍生起悲憫之心並加以救度。『應方便救護解其苦難』，救助被殺害的眾生，解除他們現在的痛苦。『常教化講說菩薩戒救度眾生』，救助能殺害的眾生，阻止他們將來的痛苦。『若父母』以下，通過齋戒講經來幫助已故的靈魂。佛法的力量不可思議，冥冥中的資助不會落空。所以已故的神靈，無論身在何處，除了處於二定（無想定和滅盡定）之中，必定能夠得到利益。問：相續既然不同，為什麼這裡修福的因，能讓那裡得到快樂的果報？
【English Translation】 English version The retinue was also present. There are no other restrictions, as it is for self-salvation. The seven assemblies should all abide by this. This passage contains two parts: first, to save those facing death and suffering through fang sheng (放生) [releasing life]; second, to assist deceased spirits through zhai jiang (齋講) [fasting and lecturing]. The first part is further divided into two points: first, to practice fang sheng with a compassionate heart; second, to relieve suffering with expedient means. In the first point, because of the compassionate heart, one practices the act of fang sheng. Seeing beings facing the calamity of death, one deeply generates a compassionate heart, releasing them so that they may live. 'All men are my father' below, explains the reason for cultivating a compassionate heart in the lives being saved. This contains two points: first, to generate an equal and universal view of closeness towards all beings; second, to generate a view of oneness with all things. In the former point, men and women, parents, are merely pairings in terms of appearances. In reality, men and women of different lifetimes could all be our parents. Since beings in the six realms are all relatives, seeing their suffering, one cannot but help them. And killing and eating them is killing one's parents. Bringing up the principle of universal closeness also has the meaning of prohibiting killing and eating. 'Also killing my own body' below, elucidates the view of oneness. Among them, first, one takes advantage of the situation to prohibit killing and eating, and then formally elucidates the view of oneness. 'All earth and water are my former body, all fire and wind are my original substance', the bodies of beings are formed by the four great elements of earth, water, fire, and wind. When alive, they gather to form a body; when dead, they scatter to become matter. Although gathering and scattering change according to conditions, their nature is not different. Viewed from a larger perspective, none of it is not my own body. Therefore, the sages regard sentient beings as their own bodies and all things as their own substance. This is only natural, is it not? Therefore, one should constantly practice fang sheng to relieve sentient beings. 'Sheng sheng shou sheng' (生生受生) [life after life receiving life] below, elucidates relieving suffering with expedient means. 'Sheng sheng shou sheng', although experiencing cycle of birth and death again and again, the heart of compassion becomes even deeper. 'If seeing people' below, formally elucidates saving sentient beings with expedient means. The beings being killed are enduring present suffering, and those who are able to kill will endure future suffering. Therefore, towards those who are able to kill and those who are being killed, one should universally generate a heart of compassion and save them. 'One should expediently protect and relieve their suffering', saving the beings being killed, relieving their present suffering. 'Constantly teaching and lecturing on the Bodhisattva precepts to save sentient beings', saving the beings who are able to kill, preventing their future suffering. 'If parents' below, assists deceased spirits through zhai jiang. The power of the Dharma is inconceivable, and the assistance in the unseen will not be in vain. Therefore, deceased spirits, no matter where they are, except for being in the two samadhi (定) [meditative states] (the asaṃjñāsamāpatti (無想定) [non-perception samadhi] and the nirodhasamāpatti (滅盡定) [cessation samadhi]), will definitely be able to receive benefits. Question: Since the continuums are different, why can the cause of cultivating merit here allow one to receive the result of happiness there?
。自作他受違因果故。答因果道理實無我作他受。然彼此相緣非無互資。故目連設福母靈脫于餓苦。那舍修善。父神免於劇難。是則相感之義。理數必然。
如是十戒應當學敬心奉持如滅罪品中廣明一一戒相 如是十下總結勸持指余廣文。
自下第三十戒明攝和敬之善。和敬有六。謂三業同及戒見利同。於十戒中。初三戒明三業同。次一明見同。次四明利同。后二明戒同。即論所說攝善戒中於諸尊長勤脩敬事。初三戒中。初遮瞋不忍受。次遮憍不咨問。次遮慢不教訓。一一通遮三業不和。或可如次遮身口意。
第一忍受違犯戒
佛言佛子不得以瞋報瞋以打報打若殺父母兄弟六親不得加報若國主為他人殺者亦不得加報殺生報生不順孝道尚不畜奴婢打拍罵辱日日起三業得罪無量況故作七逆之罪而出家菩薩無慈報仇乃至六親中故報者犯輕垢罪 既信普親一體之道。而瞋打相報則非孝順亦喪慈忍。故制斷也。即論中雲。於他違犯思擇安忍。二乘俱制。七眾同禁。文中若殺父母兄弟六親不得加報者。外論一世怨親定異。故云。父母之仇弗與共天下。兄弟之仇弗與共國。從昆弟之仇不為魁。內融三世怨親一貫。豈容為彼一親而殺此一親耶。故雖殺父兄不得加報。又我親既死不可還活。設害彼親於我何益。
【現代漢語翻譯】 現代漢語譯本：自己作惡卻由他人受報，這是違背因果的。回答：因果的道理實際上並沒有『我』作『他』受。然而彼此之間互相依存，並非沒有互相資助的關係。所以，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）設齋供佛，其母得以脫離餓鬼之苦；那舍（Nakula，佛陀時期一位虔誠的在家居士）修善，其父得以免於極大的災難。這就是相互感應的道理，是理所當然的。
像這樣，十戒應當以恭敬心奉持，如《滅罪品》中詳細說明了每一條戒的相狀。『如是十下』總結並勸勉奉持，指引到其他廣闊的經文。
下面第三部分，十戒闡明了攝受和合恭敬的善行。和合恭敬有六個方面，即身、口、意三業的共同，以及戒、見、利（利益）的共同。在十戒中，前三條戒說明三業的共同，第四條說明見解的共同，第五到第八條說明利益的共同，最後兩條說明戒律的共同。也就是《瑜伽師地論》所說的攝善戒中，對於諸位尊長勤加修習恭敬之事。前三條戒中，第一條遮止嗔恨不忍受，第二條遮止驕慢不諮詢，第三條遮止輕慢不教誨。每一條都普遍遮止三業的不和合。或者可以依次遮止身、口、意的不和合。
第一條：忍受違犯戒
佛說：佛弟子不得以嗔恨報復嗔恨，以毆打報復毆打。如果（有人）殺害父母、兄弟、六親，不得加以報復。如果國王為他人所殺，也不得加以報復。殺生報生，不順應孝道，尚且不應畜養奴婢，毆打辱罵，每天身口意三業造作無量罪業，更何況故意造作七逆之罪而出家的菩薩，沒有慈悲心而報仇，乃至對六親之中故意報復的，犯輕垢罪。既然相信普遍親愛一體的道理，而嗔恨毆打互相報復，就不是孝順，也喪失了慈悲忍辱。所以佛制定此戒來斷除這種行為。也就是《瑜伽師地論》中說的：對於他人的違犯，應當思擇安忍。二乘（聲聞乘和緣覺乘）都制定此戒，七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）共同禁止。經文中『若殺父母兄弟六親不得加報者』，外道認為一世的怨親是確定的，所以說：『殺父之仇，不與他共存於天下；殺兄之仇，不與他共存於國；殺昆弟之仇，不為他出頭。』而內道融合三世的怨親，貫穿始終。怎麼能爲了自己的一個親人而去殺害別人的一個親人呢？所以即使是殺害了父親或兄長，也不得加以報復。而且我的親人既然已經死了，不可能再活過來。即使殺害了他的親人，對我又有什麼好處呢？
【English Translation】 English version: To commit evil oneself and have others suffer the consequences violates the law of karma. The answer is that, in the principle of karma, there is actually no 'I' acting and 'another' receiving. However, there is mutual dependence and mutual assistance between each other. Therefore, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) provided offerings to the Buddha, and his mother was able to escape the suffering of the hungry ghosts; Nakula (a devout lay follower during the Buddha's time) cultivated goodness, and his father was spared from great calamity. This is the principle of mutual influence, which is a natural and inevitable truth.
Thus, the ten precepts should be upheld with reverence, as the characteristics of each precept are explained in detail in the chapter on 'Eliminating Sins'. 'Thus, the ten below' summarizes and encourages upholding, directing to other extensive scriptures.
The third part below, the ten precepts, elucidates the goodness of embracing harmony and respect. There are six aspects of harmony and respect, namely, the commonality of the three karmas (body, speech, and mind), as well as the commonality of precepts, views, and benefits. Among the ten precepts, the first three precepts explain the commonality of the three karmas, the fourth explains the commonality of views, the fifth to eighth explain the commonality of benefits, and the last two explain the commonality of precepts. This is what the Yogacarabhumi-sastra discusses in the precepts of embracing goodness, diligently cultivating respect for all elders. Among the first three precepts, the first prohibits anger and intolerance, the second prohibits arrogance and failure to consult, and the third prohibits contempt and failure to teach. Each universally prohibits the disharmony of the three karmas. Or, they can sequentially prohibit the disharmony of body, speech, and mind.
First Precept: The Precept of Enduring Offenses
The Buddha said: A disciple of the Buddha must not retaliate with anger for anger, or with beating for beating. If someone kills one's parents, siblings, or six relatives, one must not retaliate. If a king is killed by others, one must not retaliate either. Killing to repay killing is not in accordance with filial piety. One should not even keep slaves, beat, scold, or insult them, as the three karmas of body, speech, and mind create immeasurable sins every day. How much more so for a monastic Bodhisattva who deliberately commits the seven heinous crimes, lacks compassion, and seeks revenge, even deliberately retaliating against one of the six relatives, commits a minor offense. Since one believes in the principle of universal love and oneness, retaliating with anger and beating is not filial piety and also loses compassion and forbearance. Therefore, the Buddha established this precept to cut off such behavior. This is what the Yogacarabhumi-sastra says: Regarding the offenses of others, one should contemplate and endure. Both the Two Vehicles (Sravakayana and Pratyekabuddhayana) have established this precept, and the Seven Assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, siksamana, upasakas, and upasikas) jointly prohibit it. In the sutra text, 'If someone kills one's parents, siblings, or six relatives, one must not retaliate,' externalists believe that the enemies and relatives of one lifetime are fixed, so they say: 'One should not coexist under the same sky with the enemy who killed one's father; one should not coexist in the same country with the enemy who killed one's brother; one should not stand up for the enemy who killed one's cousin.' However, the internal path integrates the enemies and relatives of the three lifetimes, connecting them from beginning to end. How can one kill another person's relative for the sake of one's own relative? Therefore, even if one's father or brother is killed, one must not retaliate. Moreover, since my relative is already dead, it is impossible for them to come back to life. Even if I kill their relative, what benefit is there to me?
故長壽王經云。以怨報怨。怨終不滅。以德報怨。怨乃滅耳。若國主為他人殺者亦不得加報者。謂國主為他人故殺我親者。亦不得於國主加報。以國主亦是親故。又可若我國主為他敵國殺者。亦不得於他國加報。以彼亦是親故。長生安劍即其事也。殺生報生不順孝道者。謂怨復是親故亦有生我之恩。殺彼生命報我生恩。不孝順道也。此亦殺時別結重罪。今于報怨之邊結輕垢也。尚不畜下舉輕。況故作七逆之罪者。知一切是親而行報殺故名作逆耳。而出家菩薩無慈報酬下違而成犯。偏舉出家者。違之甚故。理通在家。乃至六親故作者。父母伯叔兄弟為六親。六親之仇尚不應報。況餘人也。菩薩地第十六戒云。若諸菩薩他罵報罵。他瞋報瞋。他打報打。他弄報弄。是名有犯。有所違越是染違犯。此戒無開緣。制意可見。
第二下心受法戒
若佛子初始出家未有所解。而自恃聰明有智。或恃高貴年宿。或恃大姓高門大解大福大富饒財七寶。以此憍慢而不咨受先學法師經律。其法師者或小姓年少卑門貧窮諸根不具而實有德。一切經律盡解。而新學菩薩不得觀法師種姓。而不來咨受法師第一義諦者。犯輕垢罪 見形不咨失納法之利故制之。大小俱制。七眾同防。文中始出家未有解者。謂入道日近。于佛法中未有所解
【現代漢語翻譯】 現代漢語譯本： 所以《長壽王經》中說：『以怨報怨，怨恨永遠不會止息；以德報怨，怨恨才能平息。』如果國王被他人所殺，也不得進行報復。意思是說，如果國王爲了他人而殺害了我的親人，也不得對國王進行報復，因為國王也是親人的緣故。又或者，如果我國的國王被其他敵國所殺，也不得對其他國家進行報復，因為他們也是親人的緣故。長生安劍的故事就是這樣的例子。用殺生來報答生養之恩，是不順應孝道的行為。因為仇人也可能是親人，也可能有生養我的恩情。殺害他們的生命來報答我所受的生養之恩，是不孝順的行為。這種行為在殺人時會結下更重的罪業，現在在報怨的方面只結下輕垢罪。尚且不允許不恭敬地對待下屬，更何況是故意犯下七逆重罪的人呢？要知道，因為認為一切眾生都是親人卻還進行報復殺戮，所以才叫做作逆。而出家菩薩沒有慈悲心去報答恩情，反而違背了戒律，構成了違犯。這裡特別指出出家菩薩，是因為違背戒律的情況更加嚴重。這個道理也適用於在家居士。乃至六親，如果有人故意傷害六親，父母、伯叔、兄弟等，這些六親的仇恨尚且不應該報復，更何況是其他人呢？《菩薩地持經》第十六戒說：『如果諸位菩薩被他人辱罵就還罵，被他人嗔恨就還以嗔恨，被他人毆打就還手，被他人戲弄就還以戲弄，這就叫做有犯，有所違越，是染污的違犯。』這條戒律沒有開緣，制定的用意很明顯。
第二，下心受法戒
如果佛弟子剛剛出家，還沒有理解佛法，卻自恃聰明有智慧，或者依仗自己出身高貴、年長、或者依仗自己是大姓、高門、有廣大的見解、廣大的福報、大富大貴、擁有眾多的財寶，因此而驕慢，不向先學的法師請教經律。這些法師或許出身小姓、年紀輕、出身卑微、貧窮、諸根不全，但實際上很有德行，對一切經律都通達理解。而新學的菩薩不得因為法師的種姓而不去請教法師第一義諦，否則就犯了輕垢罪。因為不請教就會失去接受佛法的利益，所以制定這條戒律。這條戒律對大小乘都適用，七眾弟子都要共同遵守。文中『始出家未有解者』，指的是入道時間短，對佛法還沒有理解的人。
【English Translation】 English version: Therefore, the Changshou Wang Jing (Longevity King Sutra) says: 'To repay hatred with hatred, hatred will never cease; to repay hatred with virtue, hatred will then cease.' If a king is killed by another, retaliation is not allowed. This means that if the king kills my relatives for the sake of others, I must not retaliate against the king, because the king is also a relative. Or, if our king is killed by another enemy country, we must not retaliate against that country, because they are also relatives. The story of Changsheng Anjian (Eternal Life and Safe Sword) is such an example. To repay the kindness of being born with killing is against filial piety. Because the enemy may also be a relative, and may have the kindness of giving birth to me. Killing their lives to repay the kindness of my birth is unfilial. This kind of behavior will incur heavier sins at the time of killing, and now only incurs a minor offense in terms of revenge. It is not allowed to treat subordinates disrespectfully, let alone those who deliberately commit the seven rebellious sins. Know that because all beings are considered relatives but revenge and killing are still carried out, it is called rebellion. And the Chujia Pusa (ordained Bodhisattva) has no compassion to repay kindness, but violates the precepts and constitutes a violation. It is specifically pointed out here that the Chujia Pusa (ordained Bodhisattva), because the violation of the precepts is more serious. This principle also applies to lay people. Even the six relatives, if someone deliberately harms the six relatives, such as parents, uncles, brothers, etc., the hatred of these six relatives should not be retaliated, let alone other people. The sixteenth precept of the Pusa Dichijing (Bodhisattva Bhumi Sutra) says: 'If all Pusas (Bodhisattvas) are scolded by others, they will scold back; if they are hated by others, they will hate back; if they are beaten by others, they will fight back; if they are teased by others, they will tease back. This is called an offense, a violation that is defiled.' This precept has no exceptions, and the intention of the formulation is obvious.
Second, the precept of receiving the Dharma with a humble mind
If a Fozhi (Buddhist disciple) has just left home and has not yet understood the Fo Fa (Buddha's teachings), but relies on his own intelligence and wisdom, or relies on his noble birth, seniority, or relies on his being a large family, a high-ranking family, having great insights, great blessings, great wealth, and many treasures, and is therefore arrogant and does not consult the Xianxue Fashi (pre-learning Dharma masters) about the Jinglu (sutras and precepts). These Fashi (Dharma masters) may be from small families, young, from humble backgrounds, poor, with incomplete faculties, but are actually very virtuous and understand all the Jinglu (sutras and precepts). And the newly learning Pusa (Bodhisattva) must not fail to consult the Fashi (Dharma master) about the Diyi Di (ultimate truth) because of the Fashi's (Dharma master's) lineage, otherwise he will commit a minor offense. Because failure to consult will result in the loss of the benefit of receiving the Fo Fa (Buddha's teachings), this precept is formulated. This precept applies to both Dacheng (Mahayana) and Xiaocheng (Hinayana), and all seven assemblies must abide by it together. The phrase 'Shi Chujia Wei You Jie Zhe' (those who have just left home and have not yet understood) in the text refers to those who have entered the path for a short time and have not yet understood the Fo Fa (Buddha's teachings).
也。自恃聰明有智者。謂恃於世事中聰明有智也。或高貴年宿者。謂豪勢高貴年歲長宿。或恃大性高門者。謂生大族家門高勝。大解大福者。才德豐饒也。以此憍慢者。以上五事生憍慢也。其法師者下出所慢境。律制殘截人作。當揚法主。此中當是小少咨請。故從咨受。或可菩薩但貴其道不在其形。故雖卑賤請令說法。如天帝從野干受法等。而新學下違成犯也。
第三好心教授戒
若佛子佛滅度后欲以好心受菩薩戒時。于佛菩薩形像前自誓受戒。當以七日佛前懺悔。得見好相便受得戒。若不得好相。應以二七三七乃至一年要得好相。得好相已便得佛菩薩形像前受戒。若不得好相雖佛像前受戒不名得戒。若先受菩薩戒法師前受戒時不須要見好相。是法師師師相授故不須好相。是以法師前受戒即得戒。以生重心故便得戒。若千里內無能授戒師。得佛菩薩形像前自誓受戒。而要見好相。若法師自倚解經律大乘學戒與國王太子百官以為善友。而新學菩薩來問若經義律義以輕心噁心慢心一一不好答問者。犯輕垢罪 見器不授違教訓之道故制也。大小道俗俱同制也。文中有二。一辨新學得戒之緣。二明法師不好教授。得戒緣中有三。一明自誓受法。二明從他受法。三覆結二受。聲聞法中出家五眾必從他受。在家二眾通
【現代漢語翻譯】 現代漢語譯本： 也。那些自恃聰明有智慧的人，是指在世俗事務中自認為聰明有智慧的人。或者那些地位高貴、年長資深的人，是指那些出身豪門權貴、年齡很大、資歷很深的人。或者那些依仗自己出身高貴門第的人，是指那些出生于顯赫家族、門第高貴顯赫的人。或者那些自認為擁有大智慧和大福報的人，是指那些才華和德行都很豐厚的人。以上這些都會產生驕慢之心。這裡的『法師』，是指下面將要提到的被輕慢的對象。律制中殘缺不全的人，應當推舉為弘揚佛法的領袖。這裡所說的『當』，是指那些年輕資淺需要請教的人，所以要向他們請教學習。或者也可以是菩薩，但看重的是他的道行，而不是他的外形。所以即使地位卑微也要請他講法，就像天帝釋從野幹那里聽受佛法一樣。而新學者如果違背這些，就會犯錯。
第三，要以好的心態教授戒律
如果佛弟子在佛陀滅度后，想要以好的心態受菩薩戒，可以在佛菩薩的形像前發誓受戒。應當在佛前懺悔七天，如果見到好的徵兆，就可以受戒。如果沒有見到好的徵兆，就應該進行二個七天、三個七天，甚至一年的懺悔，一定要見到好的徵兆。見到好的徵兆后，就可以在佛菩薩的形像前受戒。如果沒有見到好的徵兆，即使在佛像前受戒，也不能算是真正得到戒律。如果已經先在菩薩戒法師面前受過戒，那麼再次受戒時就不需要再看好的徵兆。因為這位法師是師師相授的，所以不需要好的徵兆。因此，在法師面前受戒就能立即得到戒律，因為產生了恭敬之心，所以就能得到戒律。如果在千里之內沒有能夠授戒的法師，可以在佛菩薩的形像前發誓受戒，但一定要見到好的徵兆。如果法師自恃精通經律、大乘佛法，與國王、太子、百官結交為友，而新學的菩薩來請教經義或律義時，卻以輕慢、惡劣的心態來回答問題，就犯了輕垢罪。因為見到可以傳授佛法的人而不傳授，違背了教導和訓誡的原則，所以制定了這條戒律。無論大乘還是小乘，出家還是在家，都同樣適用這條戒律。這段文字包含兩層意思：一是說明新學菩薩得到戒律的因緣，二是說明法師不好好教授戒律的過失。得到戒律的因緣包含三點：一是說明自誓受戒的方法，二是說明從他人處受戒的方法，三是總結這兩種受戒方式。在聲聞乘的戒律中，出家的五眾必須從他人處受戒，在家的二眾則兩種方式都可以。
【English Translation】 English version: Also. Those who rely on their own intelligence and wisdom, refer to those who consider themselves intelligent and wise in worldly affairs. Or those who are noble and senior, refer to those who are born into powerful and noble families, are old in age, and have deep seniority. Or those who rely on their high birth and noble lineage, refer to those who are born into prominent families with high and distinguished lineage. Or those who consider themselves to have great wisdom and great fortune, refer to those who have abundant talent and virtue. All of the above can generate arrogance. The 'Dharma master' here refers to the object of contempt mentioned below. Those who are incomplete in the monastic rules should be promoted as leaders in propagating the Dharma. The 'should' mentioned here refers to those who are young and inexperienced and need to ask for guidance, so they should seek guidance and learn from them. Or it could also be a Bodhisattva, but valuing their practice rather than their appearance. Therefore, even if they are of humble status, they should be invited to teach the Dharma, just as the Deva Indra received the Dharma from a jackal. And if new learners violate these, they will commit offenses.
Third, to teach precepts with a good heart
If a Buddhist disciple, after the Buddha's Parinirvana, wishes to receive the Bodhisattva precepts with a good heart, they can vow to receive the precepts before the image of the Buddha and Bodhisattvas. They should repent before the Buddha for seven days, and if they see good omens, they can receive the precepts. If they do not see good omens, they should repent for two sevens, three sevens, or even a year, and must see good omens. After seeing good omens, they can receive the precepts before the image of the Buddha and Bodhisattvas. If they do not see good omens, even if they receive the precepts before the Buddha image, it is not considered truly receiving the precepts. If they have already received the Bodhisattva precepts from a Dharma master, then they do not need to see good omens again when receiving the precepts again. Because this Dharma master is a teacher who has been passed down from teacher to teacher, so good omens are not needed. Therefore, receiving the precepts in front of a Dharma master immediately obtains the precepts, because a respectful mind has arisen, so the precepts are obtained. If there is no Dharma master who can transmit the precepts within a thousand miles, they can vow to receive the precepts before the image of the Buddha and Bodhisattvas, but they must see good omens. If a Dharma master relies on their understanding of the sutras and monastic rules, Mahayana Buddhism, and makes friends with kings, princes, and officials, but when a new Bodhisattva comes to ask about the meaning of the sutras or monastic rules, they answer questions with a light, evil, or arrogant mind, they commit a minor offense. Because seeing someone who can transmit the Dharma and not transmitting it violates the principle of teaching and instruction, this precept is established. Whether it is Mahayana or Hinayana, monastic or lay, this precept applies equally. This passage contains two meanings: one is to explain the conditions for a new Bodhisattva to obtain the precepts, and the other is to explain the fault of a Dharma master not teaching the precepts well. The conditions for obtaining the precepts include three points: one is to explain the method of vowing to receive the precepts oneself, two is to explain the method of receiving the precepts from others, and three is to summarize these two methods of receiving the precepts. In the monastic rules of the Sravaka vehicle, the five monastic groups must receive the precepts from others, while the two lay groups can use either method.
自他受。如瑜伽論五十三中廣說其相。菩薩法中此經不分七眾之受。若準占察。七眾受戒皆通兩受。如彼上卷廣分別也。若法師下惡說成犯。與前第十六戒異者。彼製爲利倒說。此制慢心惡說。開緣同彼。
第四不專異學戒
若佛子有佛經律大乘法正見正性正法身而不能勤學修習而舍七寶反學邪見二乘外道俗典阿毗曇雜論一切書記是斷佛性障道因緣非行菩薩道若故作者犯輕垢罪 捨本攀枝妨大道故制也。大小不共。所學異故。七眾同也。此即六和教中合見同也。文中有佛經律者。謂現有佛教。若無佛法時亦許從受外法。時世佛法皆滅盡故。大乘法者。謂大乘教法。正見者。謂大乘行法中慧為主故。正性者。謂大乘理。正法身者。謂大乘果法。而不能下捨本逐末。而舍七寶者。大乘可珍事同七寶。而舍之不習。或經本云而不捨七寶。謂不棄捨世間七寶。欲學法寶應舍世珍。而不捨故不能習學。反學邪見二乘外道者。總舉異學。乖大乘故皆名邪見。俗典者是外道法。阿毗曇雜論書記者。是二乘法。後世論師所制論記或文義淺近。或異見紛紜。不順大乘甚深道理。是故不聽專心習學。若於大乘已得研究。為破異見莊嚴大乘暫時習學。理所不遮。菩薩地云。若諸菩薩于菩薩藏未精研究。于菩薩藏一切棄捨。于聲聞
【現代漢語翻譯】 現代漢語譯本：自他受：正如《瑜伽師地論》第五十三卷中詳細闡述的那樣。菩薩戒中，此經沒有區分七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）的受戒。如果按照《占察善惡業報經》，七眾受戒都可通於兩種受法（自受和他受），如該經上卷詳細分別說明。如果法師以低劣的說法構成違犯，與前面第十六條戒（為利倒說戒）不同的是，那條戒是禁止爲了利益而顛倒說法，這條戒是禁止以傲慢心惡劣說法。開緣（可以開許的情況）與那條戒相同。
第四，不專門學習其他學說的戒律
如果佛弟子擁有佛經、戒律、大乘佛法，具備正見、正性、正法身，卻不能勤奮學習和修習，反而捨棄七寶（指佛法），去學習邪見、二乘（聲聞乘和緣覺乘）、外道（佛教以外的宗教或哲學）、世俗典籍、阿毗曇（論藏）、雜論以及一切書籍，這是斷絕佛性、障礙菩薩道的因緣，不是菩薩道的行為。如果明知故犯，就犯了輕垢罪。這是因為捨棄根本而攀附枝末，妨礙大道，所以制定此戒。此戒是大乘和小乘不共有的，因為所學不同。七眾弟子都適用此戒。這也就是六和敬（戒和同修、見和同解、身和同住、口和無諍、意和同悅、利和同均）中的『見和同解』。文中的『佛經律』，指的是現有的佛教。如果沒有佛法的時候，也允許接受其他的法，因為那時佛法已經全部滅盡。『大乘法』，指的是大乘教法。『正見』，指的是大乘行法中以智慧為主導。『正性』，指的是大乘的理。『正法身』，指的是大乘的果法。而不能勤奮學習修習，反而捨棄根本而追逐末節。『捨棄七寶』，指的是大乘佛法如同七寶一樣珍貴，卻捨棄而不學習。或者經本上說『不捨七寶』，指的是不拋棄世間的七寶，想要學習佛法之寶，就應該捨棄世間的珍寶，如果不捨棄就不能學習。『反學邪見二乘外道』，總括了其他的學說，因為與大乘相違背，所以都稱為邪見。『俗典』指的是外道的法。『阿毗曇雜論書記者』，指的是二乘的法。後世論師所製作的論著或註釋，或者文義淺顯，或者異見紛紜，不順應大乘甚深的道理，因此不允許專心學習。如果對於大乘已經深入研究，爲了破斥異見、莊嚴大乘而暫時學習，道理上是不禁止的。《菩薩地持經》說：『如果諸位菩薩對於菩薩藏（大乘經典）沒有深入研究，就完全捨棄菩薩藏，去學習聲聞（小乘）的經典』
【English Translation】 English version: Receiving from oneself and others: As extensively explained in the fifty-third fascicle of the Yogācārabhūmi-śāstra (瑜伽師地論). In the Bodhisattva precepts, this sutra does not distinguish the reception of the seven assemblies (bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerikā, upāsaka, upāsikā). If based on the Sūtra of the Ascertainment of Good and Evil Karma (占察善惡業報經), the reception of precepts by the seven assemblies can all be understood as two types of reception (receiving from oneself and receiving from others), as explained in detail in the first fascicle of that sutra. If a Dharma master commits an offense by speaking poorly, it differs from the sixteenth precept (speaking falsely for gain) because that precept prohibits distorting the Dharma for personal gain, while this precept prohibits speaking poorly out of arrogance. The allowable circumstances are the same as that precept.
Fourth, the precept against exclusively studying other teachings
If a Buddhist disciple possesses the Buddha's sutras, Vinaya, Mahayana Dharma, and has right view, right nature, and the right Dharma body, but fails to diligently study and practice, instead abandoning the seven treasures (referring to the Buddha's teachings) to study heretical views, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), non-Buddhist teachings, secular texts, Abhidhamma (論藏), miscellaneous treatises, and all kinds of writings, this is severing the Buddha-nature and obstructing the causes and conditions for the Bodhisattva path, and is not the conduct of a Bodhisattva. If one knowingly commits this, one commits a minor offense. This is because abandoning the root and clinging to the branches obstructs the great path, hence this precept is established. This precept is not shared by the Mahayana and Hinayana, because what is studied is different. This precept applies to all seven assemblies. This is also the 'harmony in views' within the six harmonies (戒和同修, 見和同解, 身和同住, 口和無諍, 意和同悅, 利和同均). The 'Buddha's sutras and Vinaya' in the text refer to the existing Buddhist teachings. If there is no Buddha-dharma, it is also permissible to receive other teachings, because at that time the Buddha-dharma has completely disappeared. 'Mahayana Dharma' refers to the Mahayana teachings. 'Right view' refers to wisdom being the primary aspect in the practice of the Mahayana path. 'Right nature' refers to the principle of Mahayana. 'Right Dharma body' refers to the fruit of the Mahayana Dharma. Failing to diligently study and practice, instead abandoning the root and pursuing the branches. 'Abandoning the seven treasures' refers to the Mahayana Dharma being as precious as the seven treasures, yet abandoning it without studying. Or the sutra text says 'not abandoning the seven treasures', referring to not abandoning the worldly seven treasures. If one wants to study the treasure of the Dharma, one should abandon the worldly treasures, and if one does not abandon them, one cannot study. 'Instead studying heretical views, the Two Vehicles, and non-Buddhist teachings' is a general term for other teachings, because they contradict the Mahayana, so they are all called heretical views. 'Secular texts' refer to the teachings of non-Buddhists. 'Abhidhamma, miscellaneous treatises, and writings' refer to the teachings of the Two Vehicles. The treatises or commentaries made by later-generation teachers are either shallow in meaning or have conflicting views, and do not accord with the profound principles of the Mahayana, therefore it is not permitted to focus on studying them. If one has already deeply studied the Mahayana, and temporarily studies other teachings in order to refute heretical views and adorn the Mahayana, it is not prohibited in principle. The Bodhisattvabhūmi (菩薩地持經) says: 'If the Bodhisattvas have not deeply studied the Bodhisattva-piṭaka (大乘經典), they completely abandon the Bodhisattva-piṭaka to study the Śrāvakayāna (小乘) scriptures.'
藏一向修學。是名有犯。有所違越非染違犯(是二十六也)。若諸菩薩現有佛教。于佛教中未精研究。于異道論及諸外論精勤修學。是名有犯。有所違越是染違犯。無違犯者。若上聰敏。若能速受。若經久時能不忘失。若於其義能思能達。若於佛教如理觀察成就俱行無動覺者。于日日中常以二分修學佛語。一分學外。則無違犯(是二十七也)。又彼第二十五戒云。若諸菩薩起如是見立如是論。菩薩不應聽聲聞乘相應法教。不應受持不應修學。菩薩何用於聲聞乘相應法教聽聞受持精勤習學。是名有犯。有所違越是染違犯。何以故。菩薩尚于外道書論精勤研究。況于佛語。無違犯者。為令一向習小法者舍彼欲故。作如是說。恐人一向非毀小乘犯菩薩戒。故寄引來。
第五善御眾物戒
若佛子佛滅度后為說法主為行法主為僧房主教化主坐禪主行來主應生慈心善和斗訟善守三寶物莫無度用如自己有而反亂眾斗諍恣心用三寶物犯輕垢罪 此下四戒制同利也。善御大眾心無憂悔。善守寶物令無費損。若能如是正法不斷。故製爲之。大小同制。七眾同學。在家二眾分有御眾義故。文中佛滅度後者。顯時節也。為說法主者。謂講說之主也。或可講說檀越為說法主也。為行法主者。謂施行教法之主也。僧房主者。謂寺主摩摩
【現代漢語翻譯】 現代漢語譯本：如果有些菩薩藏匿已經修學的佛法，這叫做有犯。有所違越，但不是染污的違犯（這是第二十六條）。如果有些菩薩現在有佛教經典，卻不精深研究佛教，反而精勤修學異道理論和各種外道理論，這叫做有犯。有所違越，是染污的違犯。沒有違犯的情況是：如果菩薩天資聰敏，能夠快速接受，能夠長久不忘失，能夠思考並通達其中的含義，如果對於佛教能夠如理觀察，成就俱行無動覺，每天用二分的時間修學佛語，用一分的時間學習外道理論，就沒有違犯（這是第二十七條）。另外，第二十五條戒律說：如果有些菩薩產生這樣的見解，立下這樣的論調：菩薩不應該聽聞聲聞乘相應的法教，不應該受持，不應該修學。菩薩為什麼要聽聞、受持、精勤習學聲聞乘相應的法教呢？這叫做有犯。有所違越，是染污的違犯。為什麼呢？因為菩薩尚且對外道書論精勤研究，更何況是佛語呢？沒有違犯的情況是：爲了讓一向學習小乘佛法的人捨棄那種想法，才這樣說。因為害怕有人一味地誹謗小乘，觸犯菩薩戒，所以引用這個例子。 第五善御眾物戒：如果佛弟子在佛陀滅度后，作為說法之主（為他人講經說法的人），作為行法之主（實踐佛法的人），作為僧房之主（寺院的管理者），教化之主（負責教導和引導他人的人），坐禪之主（禪修的領導者），行來之主（負責僧團日常事務的人），應該生起慈悲心，妥善處理爭端，妥善守護三寶之物（佛、法、僧），不要沒有節制地使用，像對待自己的東西一樣，反而擾亂大眾，引起爭鬥，隨意使用三寶之物，就犯了輕垢罪。以下四條戒律，是共同利益的戒律。妥善管理大眾，心中沒有憂愁後悔。妥善守護寶物，不使其浪費損壞。如果能夠這樣，正法就不會斷絕。所以制定這些戒律。大小乘共同遵守。七眾弟子共同學習。在家二眾（優婆塞、優婆夷）也分擔管理大眾的責任。文中『佛滅度后』，是說明時間。『為說法主』，是指講說的主持人。或者可以理解為講說佈施者是說法主。『為行法主』，是指施行教法的主持人。『僧房主』，是指寺院的住持或管理者（摩摩）。
【English Translation】 English version: If some Bodhisattvas conceal the Dharma they have already studied, this is called an offense. Transgression occurs, but it is not a defiled transgression (this is the twenty-sixth). If some Bodhisattvas currently have Buddhist teachings, but do not deeply study Buddhism, instead diligently studying heterodox theories and various external theories, this is called an offense. Transgression occurs, and it is a defiled transgression. There is no offense if the Bodhisattva is intelligent, able to quickly receive, able to not forget after a long time, able to think and understand the meaning, if they can observe the Buddhist teachings as they are, achieve co-occurring immovable awareness, and spend two parts of each day studying Buddhist teachings and one part studying external theories, then there is no offense (this is the twenty-seventh). Furthermore, the twenty-fifth precept says: If some Bodhisattvas generate such a view and establish such a theory: Bodhisattvas should not listen to the Dharma teachings corresponding to the Śrāvakayāna (Vehicle of Hearers), should not uphold them, and should not study them. Why should Bodhisattvas listen to, uphold, and diligently study the Dharma teachings corresponding to the Śrāvakayāna? This is called an offense. Transgression occurs, and it is a defiled transgression. Why? Because Bodhisattvas diligently study even external treatises, let alone the Buddha's words? There is no offense if it is said in order to make those who always study the Small Vehicle abandon that thought. Because it is feared that someone will always slander the Small Vehicle and violate the Bodhisattva precepts, this example is cited. The Fifth Precept of Skillfully Managing the Goods of the Sangha: If a Buddhist disciple, after the Parinirvana (passing away) of the Buddha, as the Dharma speaker (one who expounds the Dharma to others), as the Dharma practitioner (one who practices the Dharma), as the head of the Sangha residence (the manager of the monastery), the teacher (one responsible for teaching and guiding others), the meditation leader (the leader of meditation), the administrator (one responsible for the daily affairs of the Sangha), should generate compassion, properly handle disputes, properly protect the Three Jewels (Buddha, Dharma, Sangha), and not use them without restraint, treating them as their own possessions, but instead disrupting the Sangha, causing disputes, and using the Three Jewels at will, they commit a minor offense. The following four precepts are precepts of common benefit. Skillfully manage the Sangha, without worry or regret in the heart. Skillfully protect the treasures, so that they are not wasted or damaged. If this can be done, the Proper Dharma will not be cut off. Therefore, these precepts are established. The Great and Small Vehicles both observe them. The seven assemblies of disciples study together. The two lay assemblies (Upāsaka and Upāsikā) also share the responsibility of managing the Sangha. In the text, 'after the Parinirvana of the Buddha' indicates the time. 'As the Dharma speaker' refers to the host of the discourse. Or it can be understood that the donor of the discourse is the Dharma speaker. 'As the Dharma practitioner' refers to the host of the practice of the Dharma. 'Head of the Sangha residence' refers to the abbot or manager of the monastery (Mama).
帝教化主者。謂教化道俗之主也。坐禪主者。為習禪定之主也。行來主者。如施一食處供給行來之主。于上六事各為統御故皆名主。如上六主應行兩事。一應生慈心善和斗訟。二善守三寶物如法受用不得盜損及互回。換受用法或如寶梁經及諸律論。應準行之此不具述。而菩薩下而違之結犯。恣心用物。得物屬己。及非處互用。皆別結重罪。此中但結不善守過。
第六主客同利戒
若佛子先在僧房中住。后見客菩薩比丘來入僧房舍宅城邑。若國王宅舍中。乃至夏坐安居處及大會中。先住僧應迎來送去。飲食供養。房舍臥具繩床木床事事給與。若無物應賣自身及男女身供給所須悉以與之。若有檀越來請眾僧。客僧有利養分。僧房主應次第差客僧受請。而先住僧獨受請而不差客者。房主得無量罪。畜生無異。非沙門非釋種姓。若故作者。犯輕垢罪 預在釋侶法利應同。若法同利異則同俗穢。聲聞尚所不許。況大士也。故制令同。大小俱制。道俗不共。既言僧利不兼俗眾。文中有二。一就僧物。辨應均主客。二約檀越利。辨主客應均。初中先明在僧住處。二舍宅下明在檀越處。若無物應賣自身及男女身肉者。準此文相。應兼俗眾。雖不預僧利。瞻給客人理通在家菩薩。若有檀越下就檀越辨客主同利。差僧事略有六
【現代漢語翻譯】 現代漢語譯本： 『帝教化主』（Dì jiàohuà zhǔ）：指教化僧俗兩眾的首領。 『坐禪主』（Zuò chán zhǔ）：指負責禪定修習的首領。 『行來主』（Xíng lái zhǔ）：比如在提供飲食的場所，負責供給來往僧侶的首領。以上六種職務各有統管，所以都稱為『主』。 以上六種『主』應該做兩件事：一是心懷慈悲，妥善調解爭端；二是妥善守護三寶之物，如法受用，不得盜用損壞或私自交換。受用方法應參照《寶梁經》（Bǎo liáng jīng）及各律論的規定執行，此處不詳細敘述。如果菩薩違背這些規定，就會觸犯戒律。隨意使用財物，將財物據爲己有，或在不適當的場合互相挪用，都會構成重罪。這裡只判處『不善守護』的過失。
第六條：主客同利戒 如果佛弟子先住在僧房中，後來看到有其他菩薩比丘來到僧房、舍宅或城邑，或者在國王的宅舍中，乃至在夏安居的場所或大型集會中，先住的僧人應該迎接來客，護送離去，提供飲食供養，以及房舍、臥具、繩床、木床等一切所需。如果沒有這些物品，應該變賣自身甚至自己的兒女來供給所需。如果有施主前來邀請僧眾，客僧有獲得利養的資格，僧房的主人應該按照順序安排客僧接受邀請。如果先住的僧人獨自接受邀請而不安排客僧，那麼僧房的主人就會犯下無量罪過，與畜生無異，不是沙門，也不是釋迦種姓。如果明知故犯，則犯輕垢罪。預先加入釋迦僧團的成員，在法益方面應該平等。如果法益相同而利益不同，那就和世俗的污穢一樣。這是聲聞乘尚且不允許的，更何況是大菩薩呢？所以制定戒律要求平等。大小乘都對此有規定，但道俗兩眾不能混同。既然說是僧人的利益，就不包括世俗大眾。經文中有兩層含義：一是就僧物而言，說明應該平等對待主客；二是就施主的利益而言，說明主客應該均等。第一層含義先說明在僧房住處的情況。『二舍宅下明在檀越處』，第二層含義說明在施主處的情況。『若無物應賣自身及男女身肉者』，根據這段經文，應該也包括世俗大眾。即使不參與僧人的利益分配，照顧客人也是在家菩薩應盡的義務。『若有檀越下就檀越辨客主同利』，下面就施主方面來辨別客主同等獲利的情況。安排僧人接受供養的事項大致有六種。
【English Translation】 English version: 'Lord of Imperial Teaching' (Dì jiàohuà zhǔ): Refers to the leader who teaches and transforms both monastic and lay communities. 'Lord of Seated Meditation' (Zuò chán zhǔ): Refers to the leader responsible for the practice of meditation. 'Lord of Coming and Going' (Xíng lái zhǔ): For example, the leader responsible for providing for monks who come and go at places offering food. Each of the above six positions has its own authority, so they are all called 'Lord'. The above six 'Lords' should do two things: first, have a compassionate heart and properly mediate disputes; second, properly protect the objects of the Three Jewels, use them according to the Dharma, and not steal, damage, or privately exchange them. The methods of use should be implemented in accordance with the 'Ratnakuta Sutra' (Bǎo liáng jīng) and various Vinaya texts, which will not be described in detail here. If a Bodhisattva violates these regulations, they will violate the precepts. Using property arbitrarily, taking property as one's own, or misappropriating it in inappropriate situations will all constitute a serious offense. Here, only the fault of 'improper protection' is judged.
Sixth Precept: Sharing Benefits Equally Between Host and Guest If a Buddhist disciple lives in a monastery first, and later sees other Bodhisattva Bhikkhus come to the monastery, residence, or city, or in the residence of a king, or even in a summer retreat or large gathering, the resident monk should welcome the guest, see them off, provide food and drink, and give them everything they need, such as rooms, bedding, rope beds, and wooden beds. If there are no such items, they should sell themselves or even their children to provide what is needed. If a donor comes to invite the Sangha, the guest monks are entitled to receive offerings. The owner of the monastery should arrange for the guest monks to receive the invitation in order. If the resident monk accepts the invitation alone without arranging for the guest monks, then the owner of the monastery will commit immeasurable sins, no different from animals, not a Shramana, and not of the Shakya lineage. If done knowingly, it constitutes a minor offense. Members who have previously joined the Shakya Sangha should be equal in terms of Dharma benefits. If the Dharma benefits are the same but the interests are different, then it is the same as worldly defilement. This is not allowed even in the Sravaka Vehicle, let alone a great Bodhisattva? Therefore, precepts are established to require equality. Both the Greater and Lesser Vehicles have regulations on this, but the monastic and lay communities cannot be mixed. Since it is said to be the benefit of the Sangha, it does not include the lay masses. There are two levels of meaning in the text: first, in terms of Sangha property, it explains that the host and guest should be treated equally; second, in terms of the donor's benefit, it explains that the host and guest should be equal. The first level of meaning first explains the situation in the monastery residence. '二舍宅下明在檀越處' (The second residence explains the situation at the donor's place), the second level of meaning explains the situation at the donor's place. '若無物應賣自身及男女身肉者' (If there are no things, one should sell oneself and the flesh of one's sons and daughters), according to this passage, it should also include the lay masses. Even if they do not participate in the distribution of the Sangha's benefits, taking care of guests is the duty of a lay Bodhisattva. '若有檀越下就檀越辨客主同利' (If there is a donor, then the guest and host are distinguished in terms of equal benefit), the following distinguishes the guest and host in terms of equal benefit from the donor's perspective. There are roughly six matters to arrange for monks to receive offerings.
種。一能差人必五法成。謂不愛。不恚。不怖。不癡。知應差不應差。又持戒清凈不滯行法。然後當職。二所差人。謂出家五眾。非破戒無戒。乃至為解脫出家者。方得受之。若帶僧殘行法及白四羯磨人。依本夏次學戒人。居僧下沙彌上受也。三歸五戒沙彌者。一云亦得受僧次。即以涅槃為證。一云受十戒已得受僧次。中涅槃經文大小兩本又不同。故不可為證。三差會處。僧俗二處自然作法皆得差次。舊說云。古來可依準。四差次。法唯有一。次從上座至下座。週而復始不簡大僧及沙彌。皆須次第差之。若言上座。得名僧次。若言經導僧次講席僧次等。乃是的請異名。不開十方僧次也。若大小見異。尚不得共住一處同飲一河。何況同利。別小差大應成僧次。如五部異見不共法利。又可小乘住處得別大乘。不信大乘是佛法故。若大乘住處不得別於小乘。大乘信五部皆是佛法故。蓋聞西國大乘住處通行十八部義。五疏來早晚。六受請舍請。舊疏備論。此不煩引。僧房主得無量罪者。由奪他人應得之利故。雖物不屬己而得盜損之罪。若受請人知而故受。理應同犯。畜生無異等者。訶其過重。唯貪現利不見後過故畜生無異。既作非法。何名息惡。違佛教故非釋種姓也。
第七不受別請戒
若佛子一切不得受別請利
【現代漢語翻譯】 現代漢語譯本 種。第一，能差遣他人必須具備五種條件。即不偏愛、不嗔恚、不恐懼、不愚癡，並且知道應該差遣誰，不應該差遣誰。還要持戒清凈，不執著于某種修行方法，然後才能勝任其職。第二，所差遣的人，指出家五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼），不能是破戒或沒有戒律的人，乃至爲了求解脫而出家的人，才能接受差遣。如果帶著僧殘罪需要行法，以及需要進行白四羯磨的人，應按照本來的夏臘次序學習戒律的人，居住在僧眾之下、沙彌之上接受差遣。第三，受過三歸五戒的沙彌，有人認為也可以接受僧次（按照僧團資歷順序安排事務），並以《涅槃經》為證。也有人認為受過十戒后才能接受僧次。《涅槃經》大小兩種版本經文又不同，所以不能作為證據。第四，差遣的場所，僧俗兩處自然作法都可以進行差次。舊說認為，古代的規矩可以遵循。第五，差次的法則只有一種，次序從上座到下座，週而復始，不區分大僧和沙彌，都必須按照次序差遣。如果說上座得到『僧次』的名稱，如果說經導僧次、講席僧次等，那是特別邀請的異名，不是普遍的十方僧次。如果大小乘見解不同，尚且不能共同居住在一個地方，同飲一條河流，何況是共同分享利益。分別小乘而差遣大乘，應該算是僧次。如同五部（指佛教部派）見解不同，不共享法利。又可以允許小乘的住處分別大乘，因為他們不相信大乘是佛法。如果大乘的住處不能分別小乘，因為大乘相信五部都是佛法。據說西國大乘的住處通行十八部的義理。第六，五疏（可能指五種疏文）的來早晚。第七，受請和舍請，舊疏已經詳細論述，這裡不再引用。僧房的主人會得到無量罪過，因為奪走了他人應得的利益。即使物品不屬於自己，也會得到盜損的罪過。如果受請的人明知故犯，理應同罪。『與畜生無異』等，是呵斥其過錯嚴重，只貪圖眼前的利益，看不到以後的過患，所以說與畜生沒有區別。既然做了非法的事情，怎麼能說是止息惡行呢？違背佛教的教導，就不是釋迦種姓了。 第七 不接受特別的邀請和供養 如果佛弟子，一切都不能接受特別的邀請和供養。
【English Translation】 English version Section. Firstly, one who can assign tasks to others must possess five qualities: impartiality, non-anger, fearlessness, and non-ignorance, and know who should be assigned and who should not. They must also uphold pure precepts and not be attached to any particular practice, and then they can fulfill their duties. Secondly, those who are assigned, referring to the five groups of ordained individuals (bhikkhus, bhikkhunis, sikkhamanas, samaneras, and samaneris), cannot be those who have broken precepts or have no precepts, even those who have renounced the world for liberation, can accept assignments. If one carries a sanghavasesa offense requiring formal procedures, or requires batcaturyakarma, they should be assigned according to their original monastic seniority, those learning precepts residing below the monks and above the novices. Thirdly, a novice who has taken the Three Refuges and Five Precepts, some say can also receive sangha seniority (assignment according to monastic seniority), citing the Nirvana Sutra as evidence. Others say that one must have taken the Ten Precepts to receive sangha seniority. The large and small versions of the Nirvana Sutra differ, so it cannot be used as evidence. Fourthly, the place of assignment, both monastic and lay settings can naturally perform assignments. Old sayings suggest that ancient rules can be followed. Fifthly, there is only one method of assignment, the order from the most senior to the most junior, repeating cyclically, without distinguishing between senior monks and novices, all must be assigned in order. If one says that the most senior monk receives the 'sangha seniority' title, or if one says sutra-guiding sangha seniority, lecture sangha seniority, etc., those are specially invited different names, not the universal sangha seniority. If the views of the Mahayana and Hinayana differ, they cannot even live together in one place, drinking from the same river, let alone sharing benefits. Separating the Mahayana from the Hinayana should be considered sangha seniority. Just as the views of the five schools (referring to Buddhist schools) differ, they do not share the benefits of the Dharma. Also, Hinayana residences can separate from Mahayana, because they do not believe that Mahayana is the Buddha's Dharma. If Mahayana residences cannot separate from Hinayana, it is because Mahayana believes that all five schools are the Buddha's Dharma. It is said that Mahayana residences in the Western countries commonly practice the doctrines of the eighteen schools. Sixthly, the earliness or lateness of the five commentaries (possibly referring to five types of commentaries). Seventh, accepting and relinquishing invitations, the old commentaries have already discussed in detail, so I will not quote them here. The owner of the monastic residence will receive immeasurable sins, because they have taken away the benefits that others should have received. Even if the items do not belong to oneself, one will receive the sin of theft and damage. If the person accepting the invitation knowingly violates this, they should be equally guilty. 'No different from animals,' etc., is to rebuke the severity of their faults, only greedy for immediate benefits, not seeing future consequences, so it is said that they are no different from animals. Since they have done unlawful things, how can they be said to be stopping evil? Violating the Buddha's teachings, they are not of the Shakya lineage. Seventh: Not Accepting Separate Invitations and Offerings If a Buddhist disciple, one must not accept separate invitations and offerings.
養入己而此利養屬十方僧而別受請即取十方僧物入己及八福田中諸佛聖人一一師僧父母病人物自己用故犯輕垢罪 違施主廣福。失眾僧等利。故制不受。聲聞俱許二請。菩薩一向遮別。七眾之中應制出家五眾。文中一切不得受別請利養入己者。聲聞法中受頭陀法不受別請。非頭陀者亦許受之。菩薩法中不問頭陀非頭陀。一切時遮故。一云一切不得受別。而此利養屬十方僧者。謂若菩薩不受別請。此所得利理屬十方。然由菩薩受別請故。即有遠損十方別屬己義。故云而別受請即取十方僧物入己。八福田物自己用故者。非但取十方物入己。亦復損八福田物。自受菩薩若不受別請者。於八福田兼有分故。然由受別利擁在己。八福田者。一佛二聖人三和尚四阿阇梨耶五僧六父七母八病人。和尚阿阇梨或經本中或云二師。或云一一師。義皆無差。問菩薩地云。若諸菩薩他來迎請。或往居家。或往余寺。奉施飲食及衣服等諸資生具。憍慢所制懷嫌恨心懷恚惱心。不至其所不受所請。是名有犯。有所違越是染違犯。若由懶惰懈怠忘念無記之心。不至其所不受所請。是名有犯。有所違越非染違犯。此文為就別請遮不受耶。為就僧次遮不受耶。答有云。彼論文遮不受僧次。別請既是一向不聽。設不受之亦無所犯。有云。彼亦遮不受別請。
【現代漢語翻譯】 現代漢語譯本 如果將供養十方僧眾的利養據爲己有，接受特別邀請，就等於將十方僧眾的財物據爲己有，以及將八福田中諸佛、聖人、每一位師僧、父母、病人的財物據為己用，因此犯輕垢罪。違背了施主廣種福田的心意，也損害了眾僧的利益。所以佛制不允許接受特別供養。聲聞乘允許接受兩次邀請，菩薩乘則一概禁止接受特別供養。七眾之中，應該遵守戒律的是出家的五眾。經文中說一切都不得接受特別邀請的利養據爲己有。在聲聞乘的戒律中，奉行頭陀行的人不接受特別邀請，不奉行頭陀行的人也被允許接受。在菩薩乘的戒律中，不論是否奉行頭陀行，任何時候都禁止接受特別邀請。有一種說法是，一切都不得接受特別供養，而這些利養屬於十方僧眾。這是說如果菩薩不接受特別邀請，那麼所得的利益理應屬於十方僧眾。然而，由於菩薩接受了特別邀請，就有了遠離和損害十方僧眾，而特別歸屬於自己的含義。所以說接受特別邀請就等於將十方僧眾的財物據爲己有。將八福田的財物據為己用，不僅僅是將十方僧眾的財物據爲己有，也損害了八福田的財物。自受菩薩如果不接受特別邀請，那麼對於八福田也兼有分。然而，由於接受了特別供養，將利益擁為己有。八福田指的是：一、佛（Buddha），二、聖人（Arya），三、和尚（Upadhyaya，親教師），四、阿阇梨耶（Acarya，軌範師），五、僧（Sangha），六、父親（Father），七、母親（Mother），八、病人（Sick）。和尚（Upadhyaya）和阿阇梨耶（Acarya），或者在經本中，或者說是二師，或者說每一位師，意思都沒有差別。問：菩薩地（Bodhisattvabhumi）中說，如果諸位菩薩他人前來迎接邀請，或者前往在家人的住所，或者前往其他的寺廟，奉獻飲食以及衣服等各種生活用具。如果因為驕慢的控制，懷有嫌恨心，懷有嗔恚惱怒的心，不去他們那裡，不接受他們的邀請，這叫做有犯，有所違越，是染污的違犯。如果因為懶惰、懈怠、忘念、無記之心，不去他們那裡，不接受他們的邀請，這叫做有犯，有所違越，不是染污的違犯。這段經文是就特別邀請遮止不接受呢？還是就僧次（輪流供養）遮止不接受呢？答：有人說，那段經文遮止不接受僧次（輪流供養）。特別邀請既然是一概不允許，即使不接受也沒有什麼過犯。有人說，那段經文也遮止不接受特別邀請。
【English Translation】 English version If one takes for oneself the offerings that belong to the Sangha of the ten directions, and accepts special invitations, it is equivalent to taking the property of the Sangha of the ten directions for oneself, as well as taking the property of the Buddhas, Sages, each teacher-monk, parents, and the sick within the eight fields of merit for one's own use, thus committing a minor offense. It violates the intention of the donors to cultivate vast fields of merit, and also harms the interests of the Sangha. Therefore, the Buddha forbade accepting special offerings. The Sravakas (Disciples) allow accepting two invitations, while the Bodhisattvas always prohibit accepting special offerings. Among the seven assemblies, the five assemblies of ordained monks should abide by the precepts. The text states that one must not accept special invitations and take the offerings for oneself. In the Sravaka (Disciple) precepts, those who practice Dhuta (ascetic practices) do not accept special invitations, while those who do not practice Dhuta are also allowed to accept them. In the Bodhisattva precepts, regardless of whether one practices Dhuta or not, special invitations are always prohibited. One view is that one must not accept special offerings, and these offerings belong to the Sangha of the ten directions. This means that if a Bodhisattva does not accept special invitations, the benefits obtained should rightfully belong to the Sangha of the ten directions. However, because the Bodhisattva accepts special invitations, there is a meaning of distancing and harming the Sangha of the ten directions, and specially belonging to oneself. Therefore, it is said that accepting special invitations is equivalent to taking the property of the Sangha of the ten directions for oneself. Taking the property of the eight fields of merit for one's own use is not only taking the property of the Sangha of the ten directions for oneself, but also harming the property of the eight fields of merit. If a self-benefiting Bodhisattva does not accept special invitations, then they also have a share in the eight fields of merit. However, because they accept special offerings, they possess the benefits for themselves. The eight fields of merit refer to: 1. Buddha (Buddha), 2. Sages (Arya), 3. Preceptor (Upadhyaya), 4. Teacher (Acarya), 5. Sangha (Sangha), 6. Father (Father), 7. Mother (Mother), 8. Sick (Sick). Upadhyaya (Upadhyaya) and Acarya (Acarya), or in some scriptures, are referred to as two teachers, or each teacher, the meaning is the same. Question: The Bodhisattvabhumi (Bodhisattva Grounds) states that if Bodhisattvas are welcomed and invited by others, or go to the homes of laypeople, or go to other temples, and are offered food, clothing, and other necessities, and if, controlled by arrogance, they harbor resentment or anger, and do not go to those places or accept those invitations, this is called an offense, a transgression that is a defiled offense. If, due to laziness, negligence, forgetfulness, or a state of non-attention, they do not go to those places or accept those invitations, this is called an offense, a transgression that is not a defiled offense. Does this passage prohibit refusing special invitations, or does it prohibit refusing Sangha-order (rotational offerings)? Answer: Some say that the passage prohibits refusing Sangha-order (rotational offerings). Since special invitations are always forbidden, there is no offense even if one does not accept them. Others say that the passage also prohibits refusing special invitations.
懷慢恚不受別請。違背眾生乖慈行故。若彼施主請僧次已。別請菩薩必欲施物。如論所制不得不受。唯除開緣。不受不犯如彼文云。無違犯者。或有疾病。或無氣力。或心狂亂。或處懸遠。或道有怖。或欲方便調彼伏彼出不善處安立善處。或余先請。或為無間修善法。欲護善品令無暫廢。或為引攝未曾有義。或為所聞法義無退。如為所聞法義無退。論義抉擇當知亦爾。或復知彼懷損惱心詐來迎請。或為護他多嫌恨心。或護僧制。不至其所不受所請。皆無違犯。
第八不別請僧戒
若佛子有出家菩薩在家菩薩及一切檀越請僧福田求愿之時應入僧坊中問知事人今欲請僧求愿知事報言次第請者即得十方賢聖僧而世人別請五百羅漢菩薩僧不如僧次一凡夫僧若別請僧者是外道法七佛無別請法不順孝道若故別請僧者犯輕垢罪 去普就別失彼廣田。故制不得。大小不共。聲聞法中亦許別請。菩薩法中七眾同制。有說。菩薩請僧齋會一向不得別請。悉應次第。的請一人便犯此戒。有說。一處隨人多少請一僧次便不犯。若都無者犯。文意似前釋。文中有出家菩薩者。正制菩薩不應別請。及一切檀越者。兼制餘人。雖無戒可犯。而失廣福故。請僧福田乃至今欲次第請者。示請次方軌。謂道俗檀越欲請福田求心所愿。心無適莫。
【現代漢語翻譯】 現代漢語譯本：
懷著嗔恨心，不接受另外的邀請，這是因為違背了利益眾生的慈悲行為。如果施主已經按照僧團的次序邀請了僧人，但又另外邀請菩薩，並且一定要供養物品，按照戒律的規定，不得不接受。除非有特殊情況可以開許，不接受就不算違犯戒律，就像律文中說的那樣，沒有違犯的情況包括：生病、沒有力氣、精神錯亂、所處地方偏遠、路上有危險、想要方便地調伏對方，使其脫離不善之處而安立於善良之處，或者之前已經接受了其他邀請，或者爲了不間斷地修習善法，想要保護善法不被暫時中斷，或者爲了引導接納從未有過的意義，或者爲了所聽聞的佛法義理不退失。就像爲了所聽聞的佛法義理不退失一樣，對於論義的抉擇，也應當知道是同樣的道理。或者知道對方懷著損害惱怒的心情，虛假地前來邀請，或者爲了保護他人免於產生過多的嫌隙和怨恨，或者爲了維護僧團的制度，不去他那裡，不接受他的邀請，這些都沒有違犯戒律。
第八條 不特別邀請僧人的戒律
如果佛弟子，包括出家菩薩、在家菩薩以及所有的施主，在祈請僧眾作為福田，以求願望實現的時候，應當進入僧房中詢問知事，現在想要祈請僧眾求愿，知事回答說按照次序祈請，這樣就能得到十方賢聖僧的加持。而世人特別祈請五百羅漢或菩薩僧，不如按照僧團次序祈請一位凡夫僧。如果特別祈請僧人，這是外道的方法，七佛時代沒有特別祈請的方法，不順應孝道。如果故意特別祈請僧人，就犯了輕垢罪。捨棄普遍的祈請而選擇特別的祈請，就失去了廣大的福田，所以制定了不得特別祈請的戒律。大小乘的戒律規定不同，在聲聞乘的戒律中也允許特別祈請。在菩薩乘的戒律中，七眾弟子共同遵守這一規定。有人說，菩薩祈請僧眾齋會，一概不得特別祈請，都應當按照次序。如果明確地只請一個人，就犯了這條戒律。有人說，在一個地方，根據人數多少，按照次序請一位僧人，就不算違犯。如果完全沒有按照次序，就犯戒。文中的意思似乎更傾向於前一種解釋。文中有『出家菩薩』的說法，主要是爲了禁止菩薩不應該特別祈請。以及『所有的施主』的說法，是爲了兼顧禁止其他人，雖然他們沒有戒律可以違犯，但是會失去廣大的福報。『祈請僧眾作為福田，乃至現在想要按照次序祈請』，是爲了展示祈請的次序和規範，即道俗施主想要祈請福田，以求心中所愿，心中沒有偏頗。
【English Translation】 English version:
Holding resentment and not accepting separate invitations is because it goes against the compassionate practice of benefiting all beings. If a donor has already invited monks according to the order of the Sangha, but separately invites a Bodhisattva and insists on offering items, according to the rules, it is necessary to accept. Unless there are special circumstances that allow for an exception, not accepting does not violate the precept, as the text states, 'There is no violation' in cases such as: illness, lack of strength, mental derangement, being in a remote location, danger on the road, wanting to skillfully subdue the other party, leading them away from unwholesome states and establishing them in wholesome states, or having accepted another invitation previously, or for the sake of continuously practicing wholesome Dharma, wanting to protect wholesome qualities from being temporarily interrupted, or for the sake of introducing and accepting unprecedented meanings, or for the sake of not losing the meaning of the Dharma that has been heard. Just as it is for the sake of not losing the meaning of the Dharma that has been heard, it should be understood that the same applies to the determination of doctrinal meanings. Or knowing that the other party harbors harmful and resentful intentions, falsely coming to invite, or to protect others from generating excessive suspicion and resentment, or to protect the Sangha's regulations, not going to their place and not accepting their invitation, all of these do not violate the precept.
The Eighth Precept: Not Separately Inviting Monks
If a disciple of the Buddha, including ordained Bodhisattvas, lay Bodhisattvas, and all donors, when inviting the Sangha as a field of merit to seek the fulfillment of wishes, should enter the Sangha's residence and ask the steward if they can invite the Sangha to seek wishes. If the steward replies that the invitation should be made in order, then one will receive the blessings of the virtuous and holy Sangha of the ten directions. However, worldly people separately inviting five hundred Arhats (Enlightened beings) or Bodhisattva Sangha is not as good as inviting an ordinary monk according to the Sangha's order. If one separately invites monks, this is a practice of non-Buddhists. The Seven Buddhas did not have a separate invitation practice, which is not in accordance with filial piety. If one intentionally separately invites monks, one commits a minor offense. Abandoning the universal invitation and choosing a separate invitation loses the vast field of merit, therefore the precept against separate invitations is established. The rules of the Greater and Lesser Vehicles are different; separate invitations are also permitted in the Sravaka (Hearer) Vehicle. In the Bodhisattva Vehicle, the seven assemblies (bhiksu, bhiksuni, siksamana, sramanera, sramanerika, upasaka, upasika) jointly observe this rule. Some say that when a Bodhisattva invites the Sangha for a meal, separate invitations are never allowed, and everything should be in order. If one specifically invites only one person, one violates this precept. Some say that in one place, according to the number of people, inviting one monk in order does not constitute a violation. If there is no order at all, it is a violation. The meaning of the text seems to lean towards the former explanation. The text mentions 'ordained Bodhisattvas,' which is mainly to prohibit Bodhisattvas from separately inviting. And the mention of 'all donors' is to also prohibit others, although they may not have precepts to violate, they will lose vast merit. 'Inviting the Sangha as a field of merit, even to the point of now wanting to invite in order,' is to demonstrate the order and norms of invitation, that is, lay and ordained donors who want to invite a field of merit to seek the fulfillment of their heart's desires should not have any bias in their hearts.
不簡持犯。僧皆清凈無非法故。唯就應彼五法成就知事人所問。今欲得僧中次第。心無所簡故云次第。即得十方賢聖僧者。田廣博包容十方一切賢聖。莫不入中。設不得賢聖。但得一凡夫。請心既無簡別。興福冥通十方。故云即得十方賢聖僧也。問餘十方僧既不受施。何得由心空擬興實福於十方。答罪福之起以心為主。心既遍擬。福何不普。如惡戒人於一切羊上起害意樂故。雖一切羊非皆被害。而於一切羊遍起不律儀。以惡例善。善何不然。問若如是者。不律儀人於一切羊起不律儀。于彼殺羊得業道。施亦應然。須簡別耶。答不無此義。遍於一切僧得起施福。唯於一僧次起施福業。暢思唯在受施人故。又解不例。殺業害生為本故。于被害得殺生業。佈施舍心為主故。於一切得施福業。以我施心遍一切故。若受用福。于施人後時別起別請。百羅漢菩薩僧不如僧次一凡夫僧者。謂請百羅漢百菩薩者。以心簡別故。唯于所請處與福。非所餘邊。請一僧次無簡別。故遍於一切皆起福善。律中佛呵師子長者別請僧云。雖五百羅漢不如一凡夫也。若別請僧是外道法者。諸佛本懷等遍為主。是故本無別請之法。設律教中許別請者。曲順世情權施教門。如佛法中不聽食肉。為欲漸制且聽三凈。此亦如是。故云是外道法七佛無也。違佛本
【現代漢語翻譯】 現代漢語譯本：不對持戒和犯戒者加以區分，因為僧眾皆是清凈的，沒有不合法的。只就那些具備五法成就的知事人所提出的問題進行解答。現在想要得到僧眾中的次第（Sengci，按照順序），心中沒有分別，所以稱為次第。這樣就能得到十方賢聖僧（Xiansheng Seng，賢聖僧侶）的福田，它廣博包容十方一切賢聖，沒有誰不包含在其中。即使沒有賢聖，只要有一個凡夫，因為請僧的心沒有簡別，興福就能冥冥中通達十方，所以說能得到十方賢聖僧。問：其餘十方僧眾既然沒有接受佈施，怎麼能通過心中空想來在十方興起真實的福報呢？答：罪和福的產生以心為主。心既然普遍地擬想，福報為什麼不能普及呢？比如一個破戒的人對一切羊都生起加害的意樂，雖然不是所有的羊都被殺害，但是他對一切羊都普遍地生起了不律儀（Bulyi，不符合戒律的行為）。以惡例善，善為什麼不能這樣呢？問：如果像這樣，不律儀的人對一切羊生起不律儀，因為他殺羊而得到業道（Yedao，業力之道），那麼佈施也應該這樣，需要簡別嗎？答：並非沒有這個道理。普遍地對一切僧眾都能生起佈施的福報，只是對一個僧眾依次生起佈施的福業，因為專注的思慮只在接受佈施的人身上。另一種解釋是不可以類比。殺業以傷害生命為根本，所以在被傷害的生命那裡得到殺生之業。佈施以舍心為主，所以在一切處得到佈施的福業，因為我的施捨之心遍及一切。至於受用福報，在施捨人之後另外發起特別的邀請。請一百個羅漢菩薩僧（Luohan Pusa Seng，阿羅漢菩薩僧侶）不如僧次（Sengci，僧團序列）中的一個凡夫僧，是因為請一百個羅漢菩薩僧，心中有簡別，所以只在所請之處給予福報，不在其餘的地方。請一個僧次沒有簡別，所以普遍地對一切都生起福善。律藏中佛呵斥師子長者（Shizi Zhangzhe，一位在家居士）別請僧眾說：『即使五百個羅漢也不如一個凡夫。』如果別請僧眾是外道法，那麼諸佛的本懷等同於普遍為主，所以本來就沒有別請之法。假設律教中允許別請，那是爲了順應世俗人情而權宜設立的教門。如同佛法中不允許吃肉，爲了逐漸禁止，所以允許吃三凈肉。這裡也是這樣。所以說是外道法，七佛（Qifo，過去七佛）沒有這種做法，違背了佛的本意。
【English Translation】 English version: Do not discriminate between those who uphold the precepts and those who violate them, because the Sangha ( Seng , monastic community) is pure and without illegality. Only answer questions from the knowledgeable person who has achieved the five qualities. Now, wanting to obtain the order within the Sangha ( Sengci , order), the mind is without discrimination, hence it is called order. Thus, one obtains the field of merit of the virtuous and holy Sangha of the ten directions ( Xiansheng Seng , virtuous and holy Sangha), which is vast and inclusive of all virtuous and holy beings in the ten directions, none of whom are not included. Even if there are no virtuous and holy beings, but only one ordinary person, because the mind of inviting the Sangha is without discrimination, the arising of blessings mysteriously pervades the ten directions, hence it is said that one obtains the virtuous and holy Sangha of the ten directions. Question: Since the Sangha of the other ten directions does not receive offerings, how can one create real blessings in the ten directions through mental contemplation? Answer: The arising of sin and merit is primarily based on the mind. Since the mind universally contemplates, why can't blessings be universal? For example, a person who violates the precepts generates the intention to harm all sheep. Although not all sheep are harmed, they universally generate non-restraint ( Bulyi , behavior that does not conform to the precepts) towards all sheep. Using evil as an example for good, why can't good be like this? Question: If this is the case, a person without restraint generates non-restraint towards all sheep, and because they kill sheep, they obtain the path of karma ( Yedao , the path of karmic force). Then, should offering also be like this, requiring discrimination? Answer: It is not without this principle. One can universally generate the merit of offering towards all Sangha, but only generate the karmic action of offering towards one Sangha in order, because the focused thought is only on the person receiving the offering. Another explanation is that it cannot be compared. The karma of killing takes harming life as its root, so one obtains the karma of killing life from the life that is harmed. Offering takes the mind of giving as its primary focus, so one obtains the karmic action of offering in all places, because my mind of giving pervades all. As for receiving blessings, a special invitation is made separately after the offering person. Inviting one hundred Arhat Bodhisattva Sangha ( Luohan Pusa Seng , Arhat Bodhisattva monastic community) is not as good as one ordinary Sangha in the Sangha order ( Sengci , monastic order), because inviting one hundred Arhat Bodhisattva Sangha involves discrimination in the mind, so blessings are only given in the place that is invited, not in other places. Inviting one Sangha in order has no discrimination, so universally, good fortune arises for all. In the Vinaya (monastic code), the Buddha rebukes the elder Shizi ( Shizi Zhangzhe , a layperson) for specially inviting the Sangha, saying: 'Even five hundred Arhats are not as good as one ordinary person.' If specially inviting the Sangha is a non-Buddhist practice, then the original intention of all Buddhas is equal to universality as the primary focus, so there is originally no practice of special invitation. If the Vinaya teachings allow special invitation, it is a provisional teaching established to accommodate worldly sentiments. Just as in the Buddha's teachings, eating meat is not allowed, but in order to gradually prohibit it, eating three kinds of pure meat is allowed. This is also like that. Therefore, it is said to be a non-Buddhist practice, which the Seven Buddhas ( Qifo , the Seven Buddhas of the Past) did not have, and it goes against the original intention of the Buddha.
教故不孝順道也。
第九不作邪命戒
若佛子以噁心故為利養販賣男女色自手作食自磨自舂占相男女解夢吉兇是男是女咒術工巧調醫方法和合百種毒藥千種毒藥蛇毒生金銀毒蠱毒都無慈心無孝順心若故作者犯輕垢罪 此下二戒辨戒同也。初戒遮邪命。后戒遮邪業。違凈命故制。大小同制。七眾俱防。文中以噁心故為利食者。非為見機益物也。販賣男女色下凡列十事。一賣男女色。二自手作食。三自磨自舂。四占相男女。五解夢吉兇。六咒術。七工巧。八調鷹方法。九和合毒藥。十蠱毒。此十事中。初一后三道俗俱禁。第二第三制道開俗。第四第五一云。道俗俱制。一云。俗人非為活命者不犯。第六第七于俗不制。出家菩薩若非活命為護身者。準律亦應許也。
第十不作邪業戒
若佛子以噁心故自身謗三寶詐現親附口便說空行在有中為白衣通致男女交會淫色作諸縛著於六齋日年三長齋月作殺生劫盜破齋犯戒者犯輕垢罪 違正業故制。大小俱制。道俗同防。然文列五事。第五不敬好時未必皆同。至文當列。文中邪業凡列五事。一身謗三寶詐現親附。二口便說空行在有中。三為白衣媒嫁。四媒合男女。五齋時作惡。余皆文顯。第五事中。若破齋犯戒隨事別結。今不敬好時邊通結一罪。此一事于聲聞
【現代漢語翻譯】 現代漢語譯本：教導子女不孝順父母，這是違背正道的行為。
第九，不從事邪命的戒律
如果佛弟子因為噁心，爲了獲取利益，販賣男女的色相，或者親自做食物，親自磨谷舂米，占卜男女的命運，解釋夢的吉兇，判斷是男是女，使用咒術，從事工巧技藝，調製醫術，使用和合之術，配製各種毒藥，千種毒藥，蛇毒，製造金銀毒藥，蠱毒，都沒有慈悲心和孝順心，如果明知故犯，就犯了輕垢罪。這下面的兩條戒律是辨別戒律的相同之處。第一條戒律是禁止邪命，後面一條戒律是禁止邪業。因為違背清凈的謀生方式而制定，大小乘共同制定，七眾弟子共同防範。文中說因為噁心爲了獲取利益而食用，不是爲了見機行事利益眾生。販賣男女色相以下列舉了十件事：一是販賣男女色相，二是親自做食物，三是親自磨谷舂米，四是占卜男女的命運，五是解釋夢的吉兇，六是使用咒術，七是從事工巧技藝，八是調製鷹的方法，九是配製毒藥，十是製造蠱毒。這十件事中，第一件和后三件，出家和在家弟子都禁止。第二件和第三件，禁止出家弟子，允許在家弟子。第四件和第五件，一種說法是出家和在家弟子都禁止，一種說法是，如果在家弟子不是爲了活命，就不算犯戒。第六件和第七件，對於在家弟子沒有禁止。出家菩薩如果不是爲了活命，而是爲了護身，按照戒律也應該允許。
第十，不從事邪業的戒律
如果佛弟子因為噁心，自身誹謗三寶（佛、法、僧），虛假地表現出親近依附的樣子，開口就說空，行事卻在有中，為在家居士牽線搭橋，促成男女的交合**，製造各種束縛，在六齋日、一年中的三個長齋月、每月齋戒日，進行殺生、劫盜，破壞齋戒，違犯戒律，就犯了輕垢罪。因為違背正當的行業而制定，大小乘共同制定，出家和在家弟子共同防範。然而文中列舉了五件事，第五件不尊敬好的時節未必都相同，到具體條文時應當列出。文中邪業共列舉了五件事：一是自身誹謗三寶，虛假地表現出親近依附的樣子，二是開口就說空，行事卻在有中，三是為在家居士牽線搭橋，四是撮合男女，五是在齋戒時作惡。其餘的都很明顯。第五件事中，如果破壞齋戒，違犯戒律，就按照所犯的事情分別定罪，現在對於不尊敬好的時節，統一判處一個罪名。這件事在聲聞乘中
【English Translation】 English version: Teaching children to be disobedient to their parents is against the proper path.
The Ninth Precept: Not Engaging in Wrong Livelihood
If a Buddhist disciple, with an evil mind, for the sake of gain, sells the physical appearance of men and women, or personally prepares food, personally grinds grain and husks rice, divines the fate of men and women, interprets the good or bad omens of dreams, determines whether it is male or female, uses incantations, engages in skillful crafts, adjusts medical techniques, uses methods of harmonization, concocts various poisons, thousands of poisons, snake venom, manufactures gold and silver poisons, or gu poison, without any compassion or filial piety, if knowingly commits these actions, they commit a minor offense. The following two precepts distinguish the similarities of the precepts. The first precept prohibits wrong livelihood, and the second precept prohibits wrong actions. It is established because it violates pure means of living, and both the Greater and Lesser Vehicles establish it, and the seven assemblies of disciples jointly guard against it. The text says that eating for the sake of evil intentions and for the sake of gain is not for the sake of acting expediently to benefit beings. Selling the physical appearance of men and women lists ten things: first, selling the physical appearance of men and women; second, personally preparing food; third, personally grinding grain and husking rice; fourth, divining the fate of men and women; fifth, interpreting the good or bad omens of dreams; sixth, using incantations; seventh, engaging in skillful crafts; eighth, adjusting the methods of hawks; ninth, concocting poisons; tenth, manufacturing gu poison. Among these ten things, the first and the last three are prohibited for both monastic and lay disciples. The second and third are prohibited for monastic disciples and permitted for lay disciples. The fourth and fifth, one view is that both monastic and lay disciples are prohibited, and another view is that if lay disciples are not doing it for a living, they are not violating the precept. The sixth and seventh are not prohibited for lay disciples. If a Bodhisattva who has left home is not doing it for a living but for self-protection, it should also be permitted according to the precepts.
The Tenth Precept: Not Engaging in Wrong Actions
If a Buddhist disciple, with an evil mind, personally slanders the Three Jewels (Buddha, Dharma, Sangha), falsely appears to be close and attached, opens their mouth to speak of emptiness, but acts in existence, acts as a matchmaker for lay people, facilitates the union of men and women**, creates various bonds, engages in killing, robbery, breaking the fast, and violating the precepts on the six fast days, the three long fast months of the year, and the monthly fast days, they commit a minor offense. It is established because it violates proper conduct, and both the Greater and Lesser Vehicles establish it, and both monastic and lay disciples jointly guard against it. However, the text lists five things, and the fifth thing, not respecting good times, may not all be the same, and should be listed when it comes to specific articles. The text lists five wrong actions: first, personally slandering the Three Jewels, falsely appearing to be close and attached; second, opening their mouth to speak of emptiness, but acting in existence; third, acting as a matchmaker for lay people; fourth, facilitating the union of men and women; fifth, doing evil during fast times. The rest are obvious. In the fifth matter, if breaking the fast and violating the precepts, the crimes are determined separately according to the offenses committed. Now, for not respecting good times, a single crime is uniformly sentenced. This matter in the Sravaka Vehicle
法未必製爲別戒。菩薩法中為于善法生殷重故制之為戒。一云。唯制在家。出家盡壽持齋不論時節故。一云。亦通出家。為敬時故。雖有常戒當於齋日。應更受之。準藥師經。出家五眾亦受八戒。蓋為增長善法故也。六齋日者。黑白各三。於此日中鬼神得勢力故傷害人民。劫初聖人為人之免害。以制齋法避鬼神害。唯斷中后食為齋。未制戒法。佛出世時仍此舊法復加八戒。黑白各第八及十四日此是摩醯首羅分日。各十五日是一切神分日。故月六中制受齋法。年三長齋者。提謂經云。正月本齋十五日。五月本齋日十五日。九月本齋十五日。為歲三長齋日。因緣如經廣說。優婆塞經云。為亡者修福則有三。春正月夏五月秋九月。十住論云。於三氣日鬼神得勢故遮三氣。持齋法謂冬至后四十五日為三氣也。
如是十戒應當學敬心奉持制戒品中廣解
如是十下總結勸持廣指余品。
此下兩九明攝眾生。
初九戒中大分為二。初一戒明以財攝生。后八戒明以法攝生。
菩薩戒本疏卷下(之本)
菩薩戒本疏卷下(之末)
第一救贖危苦戒
佛言佛子佛滅度後於惡世中。若見外道一切惡人劫賊賣佛菩薩父母形像。及賣經律。販賣比丘比丘尼。亦賣發菩提心菩薩道人。或為官使
【現代漢語翻譯】 現代漢語譯本： 法不一定需要制定為個別的戒律。在菩薩法中，爲了使人對善法生起殷重之心，才制定為戒律。一種說法是，只為在家居士制定。出家人終身持齋，不分時節。另一種說法是，也適用於出家人。爲了敬重時節，即使有常戒，也應當在齋日重新受持。依照《藥師經》，出家的五眾也可以受持八戒，大概是爲了增長善法。六齋日是指每月黑月和白月各有三天。在這幾天中，鬼神得勢，容易傷害人民。劫初的聖人爲了使人們免受傷害，制定齋法以避開鬼神的侵害。僅僅斷絕中午以後的飲食作為齋戒，當時還沒有制定戒法。佛陀出世時，沿用這個舊法，又增加了八戒。黑月和白月的第八天和第十四天是摩醯首羅（Maheśvara，大自在天）分管的日子，第十五天是一切神分管的日子，所以在每月六天中制定受齋法。一年中的三個長齋日，《提謂經》中說，正月本齋十五日，五月本齋日十五日，九月本齋十五日，是為一年中的三個長齋日。其中的因緣在經中廣為解說。《優婆塞經》中說，為亡者修福有三個時節，即春季正月、夏季五月、秋季九月。《十住論》中說，在三氣日，鬼神得勢，所以要遮止三氣。持齋的方法是指冬至后四十五日為三氣日。 如是十戒應當學習，以恭敬心奉持，在制戒品中有詳細的解釋。 如是十句是總結，勸勉受持，並廣泛地指向其他品。 以下兩段九句，說明了如何攝受眾生。 最初的九戒中，大體分為兩部分。第一戒說明用財物來攝受眾生，後面的八戒說明用佛法來攝受眾生。 《菩薩戒本疏》卷下（之本） 《菩薩戒本疏》卷下（之末） 第一 救贖危苦戒 佛說：佛子，佛滅度后，在惡世中，如果見到外道、一切惡人、劫賊販賣佛、菩薩父母的形像，以及販賣經律，販賣比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人），也販賣發菩提心的菩薩道人，或者被官府役使。
【English Translation】 English version: The law does not necessarily need to be established as separate precepts. In the Bodhisattva Dharma, precepts are established to generate a profound respect for virtuous practices. One view is that they are only established for lay practitioners. Monastics observe fasting throughout their lives, regardless of the season. Another view is that it also applies to monastics. Out of respect for the occasion, even if there are constant precepts, they should be received again on fasting days. According to the Bhaisajyaguru Sutra (Medicine Buddha Sutra), the five groups of monastics can also observe the eight precepts, probably to increase virtuous practices. The six fasting days refer to three days each in the dark and white halves of the month. On these days, ghosts and spirits gain power and easily harm people. The sages of the beginning of the kalpa established fasting practices to avoid harm from ghosts and spirits, in order to protect people from harm. Merely abstaining from food after noon was considered fasting; at that time, precepts had not yet been established. When the Buddha appeared in the world, he continued this old practice and added the eight precepts. The eighth and fourteenth days of the dark and white halves of the month are the days governed by Maheśvara (the Great Lord), and the fifteenth day is the day governed by all the gods. Therefore, the practice of observing fasting is established for six days each month. The three long fasting periods of the year, as stated in the Tevijja Sutta, are the fifteenth day of the first month, the fifteenth day of the fifth month, and the fifteenth day of the ninth month. These are the three long fasting days of the year. The reasons for this are explained extensively in the sutras. The Upasaka Sutra states that there are three times for cultivating merit for the deceased: the first month of spring, the fifth month of summer, and the ninth month of autumn. The Dasabhumika Sutra states that on the three 'qi' days, ghosts and spirits gain power, so the three 'qi' are restricted. The method of observing fasting refers to the forty-five days after the winter solstice as the three 'qi' days. These ten precepts should be learned and upheld with reverence, as explained in detail in the chapter on establishing precepts. The above ten lines are a summary, encouraging adherence and broadly referring to other chapters. The following two sections of nine lines explain how to gather and benefit sentient beings. In the initial nine precepts, there are two main divisions. The first precept explains how to gather sentient beings through wealth, and the following eight precepts explain how to gather sentient beings through the Dharma. Bodhisattva Precepts Commentary, Scroll 2 (Beginning) Bodhisattva Precepts Commentary, Scroll 2 (End) First Precept: Redeeming Those in Danger and Suffering The Buddha said: Disciples of the Buddha, after the extinction of the Buddha, in the evil age, if you see non-Buddhists, all evil people, robbers selling images of the Buddha, Bodhisattvas, or parents, and selling sutras and vinaya, selling bhiksus (male monastics), bhiksunis (female monastics), and also selling Bodhisattva practitioners who have generated the mind of Bodhi, or being employed by government officials.
與一切人作奴婢者。而菩薩見是事已。應生慈悲心方便救護。處處教化。取物贖佛菩薩形像及比丘比丘尼發心菩薩一切經律。若不贖者犯輕垢罪 貨賣經像有損辱之過。貨賣行人有幽逼之惱。大士既以護法濟苦為懷。當應隨力救贖。若不贖不救違敬違慈。故製爲之。論云。又諸菩薩于墮種種師子虎狼鬼魅王賊水火等畏。諸有情類皆能救護。令離如是諸怖畏處。大小不共。聲聞見眷屬被賣不贖犯第七聚。經像及餘人不見別制。菩薩一切不得不救。唯除力所不及。七眾同學也。文中賣佛菩薩父母形像者。一云。品是大慈父母。故云菩薩父母像。一云。刻鑄作父母形像。如丁蘭之類。故云父母形像。販賣比丘下明救贖行人。文中但說道人者。妨損多故。餘人墮難理亦應救。
第二不畜損害戒
若佛子不得販賣刀杖弓箭畜輕秤小斗因官形勢取人財物害心繫縛破壞成功長養貓貍豬狗若故養者犯輕垢罪 此下八戒以法攝中有二。前七以行法攝。第八以教法攝。以行攝中又二。初二戒明離過行。后五戒明攝善行。離過行中。初離損害之過。后離放逸之過。畜養損害乖慈攝行故制令斷。大小俱制。七眾同防。文中具列六事。一不得畜刀杖弓箭。此防殺害之過。前第十戒中違攝善故制。今此戒中違攝善故制。令利生故制。二
【現代漢語翻譯】 現代漢語譯本：對於所有淪為奴隸的人，菩薩見到這種情況，應該生起慈悲心，用方便法門救護他們，到處教化，用財物贖回佛菩薩的形像以及比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、發心的菩薩所持的一切經律。如果不贖回，就犯輕垢罪——因為販賣經像有損辱的過失，販賣修行人有幽禁逼迫的苦惱。大士既然以護法濟苦為懷，就應當隨自己的能力救贖。如果不贖回不救助，就違背了恭敬和慈悲之心，所以制定此戒律。論中說：『又諸菩薩對於墮入種種獅子、虎狼、鬼魅、王賊、水火等畏懼之中的一切有情眾生，都能救護，使他們遠離這些怖畏之處。』大小乘對此規定不同。聲聞（sravaka，聽聞佛法而修行的弟子）見到眷屬被賣而不贖回，犯第七聚罪。經像和其餘人，經典中沒有特別規定。菩薩對於一切不得不救助，除非是力量達不到。七眾弟子都應遵守此戒。文中『販賣佛菩薩父母形像』，一種說法是：品是慈悲的父母，所以說是菩薩父母像。一種說法是：刻鑄製作父母的形像，如丁蘭之類，所以說是父母形像。『販賣比丘』以下說明救贖修行人。文中只說道人，是因為妨害損害的情況多。其餘人墮入災難，道理上也應該救助。 第二不畜損害戒 如果佛弟子不得販賣刀杖弓箭，不得使用輕秤小鬥，不得憑藉官府的權勢獲取他人財物，不得懷有害人之心進行捆綁，不得破壞他人成功，不得長養貓貍豬狗，如果故意飼養這些動物，就犯輕垢罪。以下八戒以法攝持，其中有二。前七條以行法攝持，第八條以教法攝持。以行法攝持中又有二：前兩條戒律說明遠離過失的行為，后五條戒律說明攝取善行的行為。在遠離過失的行為中，首先是遠離損害的過失，然後是遠離放逸的過失。畜養損害之物，違背了慈悲的攝取行為，所以制定此戒律，命令斷除。大小乘都制定此戒律，七眾弟子共同防範。文中具體列出六件事：一、不得畜養刀杖弓箭。這是爲了防止殺害的過失。前面第十戒中違背了攝取善行，所以制定此戒律。現在此戒中違背了攝取善行，所以制定此戒律，爲了利益眾生而制定。二、
【English Translation】 English version: Regarding all those who have become slaves, when a Bodhisattva sees this situation, they should generate a compassionate heart and use skillful means to rescue them, teaching everywhere, and using wealth to redeem the images of Buddhas and Bodhisattvas, as well as all the Sutras and Vinaya held by Bhiksus (male monastic), Bhiksunis (female monastic), and Bodhisattvas who have generated the aspiration for enlightenment. If they do not redeem them, they commit a minor offense—because selling Sutras and images has the fault of disrespect, and selling practitioners has the suffering of imprisonment and coercion. Since a great being cherishes protecting the Dharma and relieving suffering, they should redeem them according to their ability. If they do not redeem or rescue them, they violate the heart of reverence and compassion, so this precept is established. The treatise says: 'Furthermore, Bodhisattvas are able to rescue all sentient beings who have fallen into various fears such as lions, tigers, wolves, ghosts, demons, kings, thieves, water, fire, etc., enabling them to be free from these fearful places.' The rules differ between the Greater and Lesser Vehicles. A Sravaka (a disciple who practices by listening to the Buddha's teachings) who sees their family members being sold and does not redeem them commits the seventh group offense. There are no special rules in the Sutras for images and other people. Bodhisattvas must rescue everyone unless they lack the ability to do so. All seven assemblies should observe this precept. In the text, 'selling images of the parents of Buddhas and Bodhisattvas,' one explanation is: the qualities are like compassionate parents, so it is said to be images of the parents of Bodhisattvas. Another explanation is: carving and casting images of parents, like Ding Lan and others, so it is said to be images of parents. 'Selling Bhiksus' below explains redeeming practitioners. The text only mentions Daoists because there are many cases of obstruction and harm. It is reasonable to rescue others who have fallen into disaster as well. The Second Precept: Not Possessing Harmful Things If a Buddhist disciple must not sell knives, staffs, bows, and arrows, must not use light scales and small measures, must not take other people's property by relying on the power of the government, must not bind others with harmful intentions, must not destroy others' success, must not raise cats, civets, pigs, and dogs. If they intentionally raise these animals, they commit a minor offense. The following eight precepts are upheld by the Dharma, among which there are two. The first seven are upheld by the practice of Dharma, and the eighth is upheld by the teaching of Dharma. Within the upholding by the practice of Dharma, there are also two: the first two precepts explain the behavior of avoiding faults, and the last five precepts explain the behavior of gathering good deeds. In the behavior of avoiding faults, the first is avoiding the fault of harm, and then avoiding the fault of indulgence. Raising harmful things violates the compassionate gathering behavior, so this precept is established, ordering its cessation. Both the Greater and Lesser Vehicles establish this precept, and the seven assemblies jointly prevent it. The text specifically lists six things: First, one must not raise knives, staffs, bows, and arrows. This is to prevent the fault of killing. The tenth precept above violates the gathering of good deeds, so this precept is established. Now this precept violates the gathering of good deeds, so this precept is established, established for the benefit of sentient beings. Second,
不得販賣輕秤小鬥。此防盜損之過。三因官形勢取人財物。前第十七制因勢乞求。今此戒制因公囑致。此亦防盜損也。四害心繫縛。謂心欲損惱未必致害也。五破壞成功。謂破他人用所成。六長養貓等。遠有侵害故不應畜。見彼臨危拯贖者不犯。
第三不行邪逸戒
若佛子以噁心故觀一切男女等斗軍陣兵將劫賊等斗亦不得聽吹貝鼓角琴瑟箏笛箜篌歌叫伎樂之聲不得摴[廿/補]圍棋波羅塞戲彈棋六博拍毬擲石投壺牽道八道行成爪鏡蓍草楊枝缽盂髑髏而作卜筮不得作盜賊使命一一不得作若故作者犯輕垢罪 違正業故制。大小同制。七眾不共。文中列事有五。一不得觀諸鬥。若無緣事道俗俱制。二不得聽諸樂。若為自娛道俗俱制。若供養三寶道俗俱開。若自身作制道開俗。三不得作諸戲。道俗俱制。四不得作卜筮。為利道俗俱制。如法指示俗人開。五不得作盜賊使命。前十一戒制公通使命。此戒制私竊使命。此亦道俗俱斷。
第四不念余乘戒
若佛子護持禁戒行住坐臥日夜六時讀誦是戒猶如金剛如帶持浮囊欲度大海如草系比丘常生大乘善信自知我是未成之佛諸佛是已成之佛發菩提心念念不去心若起一念二乘外道心者犯輕垢罪 此下五戒明攝善行。初遮念余乘道。次遮不起大愿。次遮不發堅誓。次
【現代漢語翻譯】 現代漢語譯本 不得販賣輕秤小鬥。這是防止盜竊損害的行為。三種情況是憑藉官府權勢索取他人財物。之前第十七條戒律禁止憑藉權勢乞求。現在這條戒律禁止因公事請託而導致的盜竊損害。四是懷有害人之心束縛他人，指的是心裡想要損害他人，但不一定真的造成損害。五是破壞他人已經成功的事務。六是長期飼養貓等動物，因為它們可能會造成侵害，所以不應該飼養。如果看到動物面臨危險而救助，則不犯戒。
第三 不行邪逸戒
如果佛弟子以噁心觀看一切男女之間的爭鬥，軍隊陣營、士兵將領、強盜賊寇之間的爭鬥，也不得聽吹奏貝殼、鼓、角、琴、瑟、箏、笛、箜篌等樂器的聲音，不得玩樗蒲、圍棋、波羅塞戲、彈棋、六博、拍球、擲石、投壺、牽道、八道行成、爪鏡、蓍草、楊枝、缽盂、髑髏等遊戲，用來進行占卜。不得做盜賊的使者，一一都不得做。如果明知故犯，則犯輕垢罪。這是因為違背了正當的職業而制定的戒律。大小乘共同遵守。七眾弟子共同遵守。文中列舉的事項有五種：一是不得觀看各種爭鬥。如果沒有特殊原因，出家在家弟子都應遵守。二是不應聽各種音樂。如果是爲了自我娛樂，出家在家弟子都應禁止。如果是爲了供養三寶，出家在家弟子都可以開許。如果是自己演奏，禁止出家弟子，開許在家弟子。三是不應玩各種遊戲。出家在家弟子都應禁止。四是不應進行占卜。爲了謀取利益，出家在家弟子都應禁止。如果如法地為俗人指示，則可以開許。五是不應做盜賊的使者。之前的第十一戒禁止公開的使者，這條戒律禁止私下的使者。這也是出家在家弟子都應斷除的。
第四 不念余乘戒
如果佛弟子護持禁戒，行住坐臥，日夜六時讀誦此戒，猶如金剛一般堅固，如同攜帶浮囊想要渡過大海，如同用草繩繫住比丘，常常生起大乘的善信，自覺我是尚未成佛的佛，諸佛是已經成佛的佛，發起菩提心，唸唸不離此心。如果生起一念二乘（聲聞乘、緣覺乘）、外道之心，則犯輕垢罪。以下五條戒律闡明了攝善行。首先是遮止憶念其他乘的道，其次是遮止不生起廣大的誓願，再次是遮止不發起堅固的誓言。
【English Translation】 English version One must not sell with light scales and small measures. This is to prevent theft and damage. Three situations involve taking others' property by leveraging official power. The previous seventeenth precept prohibited begging by leveraging power. This precept now prohibits causing theft and damage through requests related to public affairs. Four is being bound by a harmful mind, referring to wanting to harm others in one's mind, even if no actual harm is done. Five is destroying the success of others. Six is raising cats and other animals for extended periods, as they may cause harm, so they should not be kept. If one rescues an animal in danger, it is not a violation.
Third: The Precept Against Indulging in Improper Activities
If a Buddhist disciple, with an evil mind, watches any fighting between men and women, battles between armies, generals, and soldiers, or conflicts between robbers and thieves, they must not listen to the sounds of conch shells, drums, horns, qin (zither), se (zither), zheng (zither), flutes, konghou (harp), singing, or musical performances. They must not engage in games such as chupu (a type of gambling game), weiqi (Go), polo sai xi (a type of game), danqi (a type of game), liubo (a type of game), playing ball, throwing stones, touhu (pitch-pot), qiandao (a type of game), badaoxingcheng (a type of game), claw mirrors, yarrow stalks, willow branches, bowls, or skulls for divination. They must not act as messengers for thieves, not do any of these things. If one knowingly violates this, one commits a minor offense. This precept is established because it violates proper livelihood. It is observed by both Mahayana and Hinayana practitioners. It is observed by all seven assemblies. The text lists five items: First, one must not watch various fights. Unless there is a special reason, both monastic and lay disciples should observe this. Second, one should not listen to various kinds of music. If it is for self-entertainment, both monastic and lay disciples should be prohibited. If it is for offering to the Three Jewels, both monastic and lay disciples are allowed. If one is performing oneself, it is prohibited for monastics but allowed for laypeople. Third, one should not play various games. Both monastic and lay disciples should be prohibited. Fourth, one should not engage in divination. For the sake of seeking profit, both monastic and lay disciples should be prohibited. If one instructs laypeople lawfully, it is allowed. Fifth, one should not act as messengers for thieves. The previous eleventh precept prohibited public messengers; this precept prohibits private messengers. This is also to be abandoned by both monastic and lay disciples.
Fourth: The Precept Against Thinking of Other Vehicles
If a Buddhist disciple upholds the precepts, whether walking, standing, sitting, or lying down, reciting these precepts six times day and night, as firm as a diamond, like carrying a floating bag to cross the great ocean, like tying a bhikshu (monk) with a rope of grass, constantly generating great Mahayana faith, knowing that 'I am a Buddha yet to be enlightened, and all Buddhas are already enlightened Buddhas,' generating the Bodhi mind, never leaving this mind. If one generates a single thought of the Two Vehicles (Śrāvakayāna (the Vehicle of Hearers) and Pratyekabuddhayāna (the Vehicle of Solitary Buddhas)) or non-Buddhist paths, one commits a minor offense. The following five precepts clarify the gathering of good deeds. First is prohibiting the thought of other vehicles, second is prohibiting the failure to generate great vows, and third is prohibiting the failure to generate firm oaths.
遮不修離著。次遮不遜長幼。初不念余乘者。恐虧大行故制。道俗同學。大小不共。以所習各異故。文中列事有三。一護誦戒法。護持禁戒者。謂若性若遮皆悉護持。日夜六時讀誦是戒者。若文若義誦持不忘。猶如金剛者。持心堅固因緣不殂故。帶持浮囊欲度大海者。愛惜守護不欲漏故。事出涅槃經。如草系比丘者。謹慎敬持不敢犯故。事出因緣經。二生大乘信。自知我是未成佛者。雖有佛性。因未修故。諸佛是已成佛者。已修妙因克勝果故。三發菩提心。唸唸不去心者。期心大果。余念不間。若起一念下就后顯犯。
第五發愿希求戒
若佛子常應發一切愿孝順父母師僧三寶愿得好師同學善知識常教我大乘經律十發趣十長養十金剛十地使我開解如法修行堅持佛戒寧捨身命唸唸不去心若一切菩薩不發是愿者犯輕垢罪 愿猶善御。將趣勝果。若不發願行無所籍。故制令發。七眾同學。大小不共。所求異故。文中常應發一切愿者。隨事興愿無一空過。如華嚴中凈行品說。又十大愿故云應發一切愿。十大愿者。如發菩提心論說。孝順已下舉一切愿中。要者略陳三五。孝順父母師眾者。不違勝恩愿。父母有生養之勞。師眾有訓導之功。俱有勝恩故應順孝也。愿得好師同學善知識者。遭遇勝緣愿。常教我大乘經律者。
【現代漢語翻譯】 現代漢語譯本 遮不修離著（防止對細微之處的執著）。其次遮不遜長幼（防止不尊重長輩）。最初不念余乘者（不修習其他乘法），恐怕有損大乘修行所以制定此戒。道俗（出家人和在家人）一起學習，但學習的內容大小乘有所不同，因為各自所學習的內容不同。文中列舉的事例有三：一是護誦戒法（守護讀誦戒律）。護持禁戒者，是指對於本性戒和遮戒都能守護堅持。日夜六個時辰讀誦這些戒律，無論是經文還是義理都能背誦牢記，就像金剛一樣，持戒之心堅固，因緣不會斷絕。就像攜帶浮囊想要渡過大海的人，愛惜守護浮囊不讓它漏氣一樣。這件事出自《涅槃經》。又像用草繩繫住的比丘，謹慎恭敬地持戒，不敢違犯。這件事出自《因緣經》。二是生大乘信（生起對大乘的信心）。自覺我是未成佛者，雖然有佛性，但因為沒有修行。諸佛是已成佛者，因為已經修習妙因，克服了殊勝的果報。三是發菩提心（發起追求覺悟的心）。唸唸不去心者，期望獲得大的果報，其他念頭不能摻雜。如果生起一個雜念，下文就會顯示這是犯戒。
第五 發願希求戒
如果佛弟子經常應當發一切愿，孝順父母、師僧三寶，愿能得到好的老師、同學、善知識，經常教導我大乘經律，十發趣、十長養、十金剛、十地，使我開解，如法修行，堅持佛戒，寧可捨棄身命，唸唸不離此心。如果一切菩薩不發這些愿，就犯輕垢罪。愿就像好的御者，引導我們走向殊勝的果報。如果不發願，修行就沒有憑藉，所以制定此戒，命令大家發願。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）一起學習，但學習的內容大小乘有所不同，因為各自所求不同。文中『常應發一切愿』，是指隨事發愿，沒有一事空過，就像《華嚴經》中的《凈行品》所說。又有十大愿，所以說『應發一切愿』。十大愿，如《發菩提心論》所說。『孝順』以下，列舉一切愿中重要的，簡略陳述三五種。孝順父母師眾，是不違背殊勝恩德的愿。父母有生育養育的辛勞，師眾有訓導的功勞，都具有殊勝的恩德，所以應當孝順。 愿能得到好的老師、同學、善知識，是遭遇殊勝因緣的愿。『常教我大乘經律』，是...
【English Translation】 English version To prevent clinging to trivialities. Secondly, to prevent disrespect towards elders. Initially, not contemplating other vehicles (Yana), fearing it would diminish the great practice, hence this precept is established. Monastics and laity study together, but the content of their studies differs between the Great and Small Vehicles, because what they each learn is different. There are three examples listed in the text: First, protecting and reciting the precepts (sila). Those who uphold the precepts refer to guarding and maintaining both the intrinsic and prohibitive precepts. Reciting these precepts day and night, during the six periods, remembering both the text and the meaning, like a diamond, with a firm mind, so that the causes and conditions will not cease. Like someone carrying a floatation device wanting to cross the great ocean, cherishing and protecting it, not wanting it to leak. This matter comes from the Nirvana Sutra. Also, like a Bhiksu tied with a grass rope, cautiously and respectfully upholding the precepts, not daring to violate them. This matter comes from the Nidana Sutra. Second, generating faith in the Mahayana. Knowing oneself as an un-enlightened being, although possessing Buddha-nature, it is because of not cultivating it. The Buddhas are those who have already become enlightened, because they have already cultivated the wonderful causes and overcome the supreme results. Third, generating Bodhicitta (the mind of enlightenment). '唸唸不去心者' (nian nian bu qu xin zhe) - 'Thoughts never leaving the mind', expecting to obtain great results, without any other thoughts interfering. If a single thought arises, the following text will show that this is a transgression.
Fifth: The Precept of Making Vows and Aspirations
If a Buddha-son (disciple) should constantly make all vows, being filial to parents, teachers, Sangha (community), and the Three Jewels (Buddha, Dharma, Sangha), wishing to obtain good teachers, fellow students, and virtuous friends, constantly teaching me the Mahayana Sutras and Vinaya (discipline), the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Stages, enabling me to understand, practice according to the Dharma, uphold the Buddha's precepts, rather give up my life, with these thoughts never leaving my mind. If all Bodhisattvas do not make these vows, they commit a minor offense. A vow is like a good charioteer, guiding us towards supreme results. If one does not make vows, practice has no basis, so this precept is established, ordering everyone to make vows. The seven assemblies (Bhiksu, Bhiksuni, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika) study together, but the content of their studies differs between the Great and Small Vehicles, because what they each seek is different. In the text, '常應發一切愿' (chang ying fa yi qie yuan) - 'should constantly make all vows', refers to making vows in all matters, without letting anything pass by, as described in the 'Pure Conduct' chapter of the Avatamsaka Sutra. There are also the Ten Great Vows, so it is said 'should make all vows'. The Ten Great Vows are as described in the 'Treatise on Generating Bodhicitta'. '孝順' (xiao shun) - 'Filial piety' and below, lists the important ones among all vows, briefly stating three or five. Being filial to parents, teachers, and the Sangha, is the vow of not going against supreme kindness. Parents have the labor of giving birth and raising, teachers and the Sangha have the merit of teaching, both have supreme kindness, so one should be filial. Wishing to obtain good teachers, fellow students, and virtuous friends, is the vow of encountering supreme causes and conditions. '常教我大乘經律' (chang jiao wo da cheng jing lv) - 'Constantly teaching me the Mahayana Sutras and Vinaya', is...
資承勝教愿。十發趣乃至十地者。解入勝位愿。使我開解如法修行者。集勝行愿。堅持佛戒等者。護持勝戒愿。戒為行基故別標之。
第六作誓自要戒
若佛子發是十大愿已。持佛禁戒。作是愿言。寧以此身投熾然猛火大坑刀山。終不毀犯三世諸佛經律與一切女人作不凈行。復作是愿。寧以熱鐵羅網千重周匝纏身。終不以破戒之身受于信心檀越一切衣服。復作是愿。寧以此口吞熱鐵丸及大流猛火經百千劫。終不以破戒之口食于信心檀越百味飲食。復作是愿。寧以此身臥大流猛火羅網熱鐵地上。終不以破戒之身受于信心檀越百種床座。復作是愿。寧以此身受三百矛刺經一劫二劫。終不以破戒之身受于信心檀越百味醫藥。復作是愿。寧以此身投熱鐵鑊經百千劫。終不以破戒之身受于信心檀越千種房舍屋宅園林田地。復作是愿。寧以鐵錘打碎此身從頭至足令如微塵。終不以破戒之身受于信心檀越恭敬禮拜。復作是愿。寧以百千熱鐵刀矛挑其兩目。終不以破戒之心視他好色。復作是愿。寧以百千鐵錐劖刺耳根經一劫二劫。終不以破戒之心聽好音聲。復作是愿。寧以百千刃刀割去其鼻。終不以破戒之心貪嗅諸香。復作是愿。寧以百千刃刀割斷其舌。終不以破戒之心食人百味凈食。復作是愿。寧以利斧斬破其身。終不
【現代漢語翻譯】 現代漢語譯本： 資承勝教愿：發願依仗和繼承殊勝的教法。（資承：依仗，繼承；勝教：殊勝的教法） 十發趣乃至十地者：發願從十發趣到十地。（十發趣：菩薩修行過程中的十個階段的開始；十地：菩薩修行所證的十個階位）解入勝位愿：發願開解並進入殊勝的果位。 使我開解如法修行者：發願使我開解，如法修行。 集勝行愿：發願積聚殊勝的修行。（勝行：殊勝的修行） 堅持佛戒等者：發願堅持佛陀的戒律等。 護持勝戒愿：發願護持殊勝的戒律。（勝戒：殊勝的戒律） 戒為行基故別標之：因為戒律是修行的基礎，所以特別標明。
第六作誓自要戒
若佛子發是十大愿已：如果佛弟子發了這十大愿之後， 持佛禁戒：持守佛陀的禁戒， 作是愿言：應當發這樣的誓願： 寧以此身投熾然猛火大坑刀山：寧願以這個身體投入燃燒的猛火、巨大的深坑、刀山， 終不毀犯三世諸佛經律與一切女人作不凈行：也終究不毀犯三世諸佛的經典和戒律，不與一切女人行不凈的行為。 復作是愿：再次發願： 寧以熱鐵羅網千重周匝纏身：寧願以熾熱的鐵網千重纏繞全身， 終不以破戒之身受于信心檀越一切衣服：也終究不以破戒之身接受信徒檀越供養的一切衣服。（檀越：施主，供養人） 復作是愿：再次發願： 寧以此口吞熱鐵丸及大流猛火經百千劫：寧願以這個口吞食熾熱的鐵丸以及巨大的猛火，經歷百千劫， 終不以破戒之口食于信心檀越百味飲食：也終究不以破戒的口食用信徒檀越供養的各種美味飲食。 復作是愿：再次發願： 寧以此身臥大流猛火羅網熱鐵地上：寧願以這個身體躺在巨大的猛火、羅網、熾熱的鐵地上， 終不以破戒之身受于信心檀越百種床座：也終究不以破戒之身接受信徒檀越供養的各種床座。 復作是愿：再次發願： 寧以此身受三百矛刺經一劫二劫：寧願以這個身體承受三百支矛的刺穿，經歷一劫二劫， 終不以破戒之身受于信心檀越百味醫藥：也終究不以破戒之身接受信徒檀越供養的各種美味醫藥。 復作是愿：再次發願： 寧以此身投熱鐵鑊經百千劫：寧願以這個身體投入熾熱的鐵鍋，經歷百千劫， 終不以破戒之身受于信心檀越千種房舍屋宅園林田地：也終究不以破戒之身接受信徒檀越供養的各種房舍、屋宅、園林、田地。 復作是愿：再次發願： 寧以鐵錘打碎此身從頭至足令如微塵：寧願用鐵錘打碎這個身體，從頭到腳，使其如微塵， 終不以破戒之身受于信心檀越恭敬禮拜：也終究不以破戒之身接受信徒檀越的恭敬禮拜。 復作是愿：再次發願： 寧以百千熱鐵刀矛挑其兩目：寧願用百千熾熱的鐵刀、鐵矛挑出雙眼， 終不以破戒之心視他好色：也終究不以破戒之心觀看他人的美色。 復作是愿：再次發願： 寧以百千鐵錐劖刺耳根經一劫二劫：寧願用百千鐵錐刺穿耳根，經歷一劫二劫， 終不以破戒之心聽好音聲：也終究不以破戒之心聽美好的聲音。 復作是愿：再次發願： 寧以百千刃刀割去其鼻：寧願用百千利刃割去鼻子， 終不以破戒之心貪嗅諸香：也終究不以破戒之心貪圖嗅聞各種香氣。 復作是愿：再次發願： 寧以百千刃刀割斷其舌：寧願用百千利刃割斷舌頭， 終不以破戒之心食人百味凈食：也終究不以破戒之心食用他人供養的各種美味凈食。 復作是愿：再次發願： 寧以利斧斬破其身：寧願用利斧斬破身體，也終不……
【English Translation】 English version: Aspiration to Rely on and Inherit the Superior Teachings: Vowing to rely on and inherit the superior Dharma. (資承: to rely on, to inherit; 勝教: superior teachings) Those from the Ten Initial Aspirations to the Ten Grounds: Vowing to progress from the Ten Initial Aspirations to the Ten Grounds. (十發趣: the beginning of the ten stages in the Bodhisattva's practice; 十地: the ten stages attained by a Bodhisattva) Aspiration to Understand and Enter the Superior Position: Vowing to understand and enter the superior state. To Enable Me to Understand and Practice the Dharma Accordingly: Vowing to enable me to understand and practice the Dharma accordingly. Aspiration to Accumulate Superior Practices: Vowing to accumulate superior practices. (勝行: superior practices) Those Who Uphold the Buddha's Precepts, etc.: Vowing to uphold the Buddha's precepts, etc. Aspiration to Protect and Uphold the Superior Precepts: Vowing to protect and uphold the superior precepts. (勝戒: superior precepts) Because Precepts are the Foundation of Practice, They are Specifically Marked: Because precepts are the foundation of practice, they are specifically marked.
Sixth: Making Vows to Restrain Oneself with Precepts
If a Buddha-son has made these Ten Great Vows: And upholds the Buddha's prohibitive precepts: He should make this vow: 『I would rather cast this body into a blazing fire pit or a mountain of knives,』 『Than ever violate the sutras and precepts of the Buddhas of the three times, or engage in impure conduct with any woman.』 Again, he should make this vow: 『I would rather have a thousand layers of hot iron nets wrapped around my body,』 『Than ever receive any clothing from faithful donors with a body that has broken the precepts.』 (檀越: Dāna-pati, a donor) Again, he should make this vow: 『I would rather swallow hot iron balls and great blazing fires for hundreds of thousands of kalpas,』 『Than ever eat any of the hundreds of flavors of food offered by faithful donors with a mouth that has broken the precepts.』 Again, he should make this vow: 『I would rather lie on the ground covered with great blazing fires, nets, and hot iron,』 『Than ever receive any of the hundreds of kinds of beds and seats offered by faithful donors with a body that has broken the precepts.』 Again, he should make this vow: 『I would rather have three hundred spears pierce this body for one or two kalpas,』 『Than ever receive any of the hundreds of flavors of medicine offered by faithful donors with a body that has broken the precepts.』 Again, he should make this vow: 『I would rather cast this body into a hot iron cauldron for hundreds of thousands of kalpas,』 『Than ever receive any of the thousands of kinds of houses, residences, gardens, fields, and lands offered by faithful donors with a body that has broken the precepts.』 Again, he should make this vow: 『I would rather have this body smashed into dust from head to toe with an iron hammer,』 『Than ever receive the respectful bows and worship of faithful donors with a body that has broken the precepts.』 Again, he should make this vow: 『I would rather have my two eyes gouged out with hundreds of thousands of hot iron knives and spears,』 『Than ever look at the beauty of others with a mind that has broken the precepts.』 Again, he should make this vow: 『I would rather have hundreds of thousands of iron awls pierce my ears for one or two kalpas,』 『Than ever listen to beautiful sounds with a mind that has broken the precepts.』 Again, he should make this vow: 『I would rather have my nose cut off with hundreds of thousands of sharp knives,』 『Than ever greedily smell various fragrances with a mind that has broken the precepts.』 Again, he should make this vow: 『I would rather have my tongue cut off with hundreds of thousands of sharp knives,』 『Than ever eat the hundreds of flavors of pure food offered by others with a mind that has broken the precepts.』 Again, he should make this vow: 『I would rather have my body chopped apart with a sharp axe, than ever...』
以破戒之心貪著好觸。復作是愿。愿一切眾生悉得成佛。而菩薩若不發是愿者犯輕垢罪 在心為愿。形口為誓。恐隨緣傾動故立誓自要。大小不共。七眾同學。文中發十大愿已者。或有本云發十三大愿。即下所立十三誓也。先心中發已然後口立故云發已。若言十大愿者。別有十愿。初心菩薩之所先發。如發菩提心經說。菩薩云何發趣菩提。以何業行成就菩提心。發心菩薩住于慧地。先當堅固發於正愿攝受一切無量眾生。我求無上菩提救護度脫。令無有餘。皆令究竟無餘涅槃。是故初發心大悲為首。以悲心故能發轉勝十大正愿。何為十。謂一者愿我先世及以今身所種善根。以此善根施與一切無邊眾生。悉共迴向無上菩提。令我此愿唸唸增長。世世所生常繫在心終不忘失。為陀羅尼之所守護。二者愿我回向大菩提已。以此善根於一切生處常得供養一切諸佛。永必不生無佛國土。三者愿我得生諸佛國已。常得親近隨侍左右。如影隨形。無剎那頃遠離諸佛。四者愿我得親近佛已。隨我所應為我說法。則得成就菩薩五通。五者愿我成就菩薩五通已。則通達世諦假名流佈。解了第一義諦。如真實性得正法智。六者愿我得正法智已。以無厭心為眾生說示教利喜。皆令開解。七者愿我能開解諸眾生已。以佛神力遍至十方無餘世界供養諸
佛。聽受正法廣攝眾生。八者愿我于諸佛所受正法已。則能隨轉清凈法輪。十方世界一切眾生聽我法者聞我名者。即得舍離一切煩惱發菩提心。九者愿我能令一切眾生髮菩提心已。常隨將護除無利益與無量樂。捨身命財攝受眾生荷負正法。十者愿我能荷負正法已。雖行正法心無所行。如諸菩薩行於正法而無所行。亦無不行為化眾生不捨正愿。我是名發心菩薩十大正愿。此十大愿遍眾生界。攝受一切恒河沙諸愿。若眾生盡我願乃盡。而眾生實不可盡。我此大愿亦無有盡。持佛禁戒作是愿言下立誓自要。十三誓中前十二作護戒誓。最後一愿作證果誓。十二中前七護律儀戒。后五護五根戒。七中前一對境立誓。女境易染可畏中甚。故偏誓護。后六對供立誓。與涅槃聖行說大意同也。
第七隨時頭陀戒(亦可名頭陀避難戒)
若佛子常應二時頭陀。冬夏坐禪。結夏安居。常用楊枝澡豆三衣瓶缽坐具錫杖香爐漉水囊手巾刀子火燧鑷子繩床經律佛像菩薩形像。而菩薩行頭陀時及遊方時。行來百里千里。此十八種物常隨其身。頭陀者從正月十五日至三月十五日。八月十五日至十月十五日。是二時中此十八種物常隨其身。如鳥二翼。若布薩日。新學菩薩半月半月布薩誦十重四十八輕戒。若謂戒時當於諸佛菩薩形像前誦。一
【現代漢語翻譯】 現代漢語譯本 佛陀聽聞並接受正法，廣泛地攝受眾生。第八個願望是：愿我于諸佛處聽聞並接受正法之後，便能隨之轉動清凈法輪。十方世界一切眾生，聽聞我所說法者，聽聞我名號者，即能捨離一切煩惱，發起菩提之心。第九個願望是：愿我能令一切眾生髮起菩提心之後，常隨護佑，除去無益之事，給予無量快樂。捨棄身命資財，攝受眾生，荷負正法。第十個願望是：愿我能荷負正法之後，雖行正法，心無所行，如諸菩薩行於正法而無所行，亦無不行為，為化度眾生而不捨正愿。這便是名為發心菩薩的十大正愿。此十大愿遍及眾生界，攝受一切恒河沙數般的諸愿。若眾生有盡，我的愿才會有盡。而眾生實則不可窮盡，我此大愿也無有窮盡。持守佛陀的禁戒，併發愿立誓，自我約束。十三誓中，前十二個是護戒誓，最後一個愿是證果誓。十二個誓中，前七個是護律儀戒，后五個是護五根戒。七個誓中，前一對境立誓，女境容易被染污，非常可怕，所以特別發誓守護。后六個是對供養立誓，與涅槃聖行所說的大意相同。
第七、隨時頭陀戒（也可名為頭陀避難戒）
若佛子常應于冬夏二時修頭陀行，坐禪，結夏安居。常用楊枝、澡豆、三衣、瓶缽、坐具、錫杖、香爐、漉水囊、手巾、刀子、火燧、鑷子、繩床、經律、佛像、菩薩形像。而菩薩在行頭陀時以及遊方時，行走百里千里，這十八種物品常隨其身。頭陀行者從正月十五日至三月十五日，八月十五日至十月十五日，在這兩個時段中，這十八種物品常隨其身，如同鳥的雙翼。若在布薩日，新學菩薩應半月半月地布薩，誦十重四十八輕戒。若誦戒時，應當在諸佛菩薩形像前誦。
【English Translation】 English version The Buddha listens to and receives the True Dharma, widely gathering all beings. The eighth vow is: May I, having heard and received the True Dharma from all the Buddhas, be able to turn the pure Dharma wheel accordingly. May all beings in the ten directions, those who hear my teachings and those who hear my name, immediately abandon all afflictions and generate the Bodhi mind (the mind of enlightenment). The ninth vow is: May I be able to cause all beings to generate the Bodhi mind, and then constantly protect and care for them, removing what is unprofitable and giving them immeasurable joy. May I abandon my body, life, and possessions to gather all beings and bear the burden of the True Dharma. The tenth vow is: May I, having borne the burden of the True Dharma, though practicing the True Dharma, have no attachment in my mind, like the Bodhisattvas who practice the True Dharma without attachment, yet never cease to act, for the sake of transforming beings without abandoning their true vows. These are called the Ten Great Vows of a Bodhi-minded Bodhisattva. These ten great vows pervade the realm of beings, encompassing all vows as numerous as the sands of the Ganges River (Ganga). If beings could be exhausted, then my vows would be exhausted. But beings are truly inexhaustible, and so my great vows are also inexhaustible. Upholding the Buddha's precepts, I make these vows and take oaths, binding myself. Among the thirteen vows, the first twelve are vows to protect the precepts, and the last vow is a vow to attain enlightenment. Among the twelve vows, the first seven are to protect the Pratimoksha (code of monastic discipline) precepts, and the last five are to protect the precepts of the five roots (five sense organs). Among the seven vows, the first is to take a vow in the face of temptation, as the realm of women is easily defiled and very frightening, so a special vow is made to protect against it. The last six are vows made regarding offerings, which have the same general meaning as the Nirvana (liberation) and holy conduct.
Seventh, the Tuitas (ascetic practices) Precept at All Times (also known as the Tuitas Refuge Precept)
If a Buddhist disciple should always practice Tuitas during the two seasons of winter and summer, engaging in meditation and observing the summer retreat (Varsa). They should always carry a toothbrush (Yangzhi), cleansing powder (zaodou), the three robes (tricivara), an alms bowl (patra), a sitting cloth (nisidana), a staff (khakkhara), an incense burner (dhupadani), a water filter (kundi), a towel, a knife, a fire starter, tweezers, a rope bed, scriptures and Vinaya (rules of monastic discipline), images of the Buddha, and images of Bodhisattvas. When a Bodhisattva practices Tuitas or travels, walking hundreds or thousands of miles, these eighteen items should always be with them. Those practicing Tuitas should carry these eighteen items with them from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month, like the two wings of a bird. On the day of Uposatha (observance day), newly learning Bodhisattvas should observe Uposatha every half month, reciting the ten major and forty-eight minor precepts. When reciting the precepts, they should recite them before the images of all Buddhas and Bodhisattvas.
人布薩即一人誦。若二人三人乃至百千人亦一人誦。誦者高座聽者下座。各各被九條七條五條袈裟。結夏安居時亦應一一如法。若行頭陀時莫入難處。若惡國界。若惡國王。土地高下草木深邃。師子虎狼。水火風難。及以劫賊。道路毒蛇。一切難處。悉不得入。頭陀行道乃至夏坐安居時。是諸難處皆不得入。若故入者。犯輕垢罪 頭陀此云抖擻。抖擻著心故。蕭然塵外能莊嚴戒故。應隨行。行不擇處。容致夭喪。又未離欲者在難心不得安。故須避難。行得其所。七眾同制。聲聞避難。亦應同制。二時常行不必制之。文中常應二時頭陀者。以春秋二時寒膃調適無妨損故制。在此二時行。瑜伽論云。問何故名為杜多功德。答譬如世間或毛或㲲未鞭未彈未紛未擘。爾時相著不耎不輕。不任造作縷線氈蓐。若鞭若彈若紛若擘。爾時分散柔軟輕妙。堪任造作縷線氈蓐。如是行者由飲食貪于諸飲食令心染著。由衣服貪于諸衣服令心染著。由敷具貪于諸敷具令心染著。彼由如是杜多功德能凈修治令其純直。柔軟輕妙有所堪任。隨順依止能修梵行。是故名為杜多功德。于飲食中有美食貪及多食貪能障修善。為欲斷除美食貪故。常期乞食次第乞食。為欲斷除多食貪故。但一座食先止后食。于衣服中有三種貪能障修善。一多衣貪。二耎觸貪
【現代漢語翻譯】 現代漢語譯本 一人布薩，即一人誦戒。若是二人、三人乃至百千人，也只由一人誦戒。誦戒者坐在高座上，聽戒者坐在下座。各自披著九條、七條、五條袈裟。結夏安居時也應當一一如法。如果行頭陀行（dhūta，一種苦行），不要進入危險的地方。比如惡劣的國家，兇惡的國王，土地高低不平，草木深密，有獅子、老虎、豺狼，水災、火災、風災等災難，以及強盜、毒蛇出沒的道路，一切危險的地方，都不得進入。行頭陀行道乃至夏安居時，這些危險的地方都不得進入。如果明知故犯，就犯了輕垢罪。 『頭陀』，這裡的意思是『抖擻』，抖擻掉內心的執著，所以能超脫塵世，莊嚴戒律，應當隨順奉行。如果行頭陀行不選擇地方，容易導致夭折喪命。而且沒有斷除慾望的人，在危險的地方內心不得安寧，所以必須避開危險。行頭陀行要選擇合適的地方，這是七眾弟子的共同戒律。聲聞弟子避開危險，也應當遵守同樣的戒律。平時可以常行頭陀行，不必加以限制。文中說『常應二時頭陀』，是因為春秋兩季氣候溫和適宜，沒有妨礙和損害，所以規定在這兩個季節進行頭陀行。 《瑜伽師地論》中說：『問：為什麼稱為杜多功德（dhūta-guṇa，頭陀功德）？答：譬如世間的毛或氈，沒有經過鞭打、彈撥、紛解、劈分，那時互相粘著，不柔軟、不輕盈，不能用來製作線、氈等。如果經過鞭打、彈撥、紛解、劈分，那時就會分散開來，柔軟輕妙，可以用來製作線、氈等。』 『同樣，修行者由於對飲食的貪著，被各種飲食所染污；由於對衣服的貪著，被各種衣服所染污；由於對敷具的貪著，被各種敷具所染污。他們通過這樣的杜多功德，能夠清凈修治，使內心純正、柔軟、輕妙，有所堪能，隨順依止，能夠修習梵行。所以稱為杜多功德。』對於飲食，有美食的貪著和多食的貪著，能夠障礙修善。爲了斷除美食的貪著，常常期望乞食，次第乞食。爲了斷除多食的貪著，只吃一頓飯，先停止後來的食物。對於衣服，有三種貪著能夠障礙修善：一是貪求多衣，二是貪求柔軟的觸感。
【English Translation】 English version 'A person's Posadha (布薩, Upavasatha) means one person recites. If there are two, three, or even hundreds or thousands of people, it is still one person reciting. The reciter sits on a high seat, and the listeners sit on lower seats. Each wears a Kāsāya (袈裟, monastic robe) of nine, seven, or five strips. During the summer retreat (結夏安居, varṣa-upanayana), each should also follow the rules. If practicing Dhūta (頭陀, ascetic practices), do not enter dangerous places, such as evil countries, evil kings, uneven terrain, dense vegetation, places with lions, tigers, or wolves, dangers of water, fire, or wind, as well as robbers, poisonous snakes on the roads, and all dangerous places. One must not enter these places when practicing Dhūta or during the summer retreat. If one knowingly enters, one commits a minor offense. 'Dhūta' here means 'shaking off,' shaking off attachments in the mind. Therefore, one can transcend the world and adorn the precepts, and should follow accordingly. If practicing Dhūta without choosing a place, it can easily lead to premature death. Moreover, those who have not detached from desires cannot find peace of mind in dangerous places, so they must avoid danger. Practicing Dhūta should be done in suitable places; this is a common rule for the seven assemblies (七眾). Śrāvakas (聲聞, disciples) avoiding danger should also follow the same rule. It is not necessary to restrict the constant practice of Dhūta at two times. The text says 'should often practice Dhūta at two times' because the spring and autumn seasons have moderate temperatures and do not cause harm, so it is prescribed to practice at these two times. The Yoga-bhūmi states: 'Question: Why is it called Dhūta-guṇa (杜多功德, qualities of asceticism)? Answer: For example, wool or felt in the world, if not whipped, plucked, separated, or split, then they stick together, are not soft or light, and cannot be used to make threads, felt, etc. If whipped, plucked, separated, or split, then they will disperse, become soft and light, and can be used to make threads, felt, etc.' 'Similarly, practitioners, due to greed for food, are defiled by various foods; due to greed for clothing, are defiled by various clothes; due to greed for bedding, are defiled by various beddings. Through such Dhūta-guṇa, they can purify and refine, making their minds pure, soft, and light, capable of anything, following and relying on it, and able to cultivate Brahma-carya (梵行, pure conduct). Therefore, it is called Dhūta-guṇa.' Regarding food, greed for delicious food and greed for eating too much can hinder the cultivation of goodness. To eliminate greed for delicious food, one should always expect to beg for food, begging in order. To eliminate greed for eating too much, one should eat only one meal, stopping after the first portion. Regarding clothing, there are three types of greed that can hinder the cultivation of goodness: first, greed for many clothes; second, greed for soft touch.
。三上妙貪。為欲斷除多衣貪故但持三衣。為欲斷除耎觸貪故但持毳衣。為欲斷除上妙貪故持糞掃衣。于諸敷具有四種貪能障修善。一諠雜貪。二屋宇貪。三倚樂臥樂貪。四敷具貪。為欲斷除諠雜貪故住阿練若。為欲斷除屋宇貪故。常居樹下迥露冢間。又為欲斷除淫佚貪故常住冢間。為欲斷除倚臥貪故常期端座。為欲斷除敷具貪故處如常座。是名成就杜多功德。又云。當知此中若依乞食無差別性唯有十二。若依乞食有差別性便有十三。冬夏坐禪者。冬則大寒。夏則大熱。又損傷多妨于遊行故制靜坐。結夏安居者。期心一處靜緣棲託故雲安居。必無急緣不妄遊行。若於自他有利益處。隨緣開許受日出界。受日之法於五部中隨應用之。常用楊枝澡豆者。楊枝有五德故常用。澡豆為清凈故亦常用。十八物者。三衣為三。四瓶。五缽。六坐具。七錫杖。八香爐。九漉水囊。十手巾。十一刀子。十二火燧。十三鑷子。十四繩床。十五經。十六律。十七佛像。十八菩薩形。前十四資身道具。后四出世勝軌。故制令常隨不得離也。頭陀者從正月下制時節也。非但行時調適。亦有所標勝軌。如心王經所說應知。若布薩日下制布薩法。法如經初序說。舊疏云。聲聞心弱。必假四人已上方得廣誦。大士行勝。一人亦許廣說。今謂廣誦聲聞亦
【現代漢語翻譯】 現代漢語譯本： 三種上妙的貪慾。爲了斷除對多餘衣服的貪戀，所以只持有三衣（僧侶所穿的三種袈裟）。爲了斷除對柔軟觸感的貪戀，所以只持有粗糙的毛織品衣服。爲了斷除對上等美妙事物的貪戀，所以穿著用垃圾堆里撿來的布縫製的衣服（糞掃衣）。 對於床鋪等敷具有四種貪戀，能夠障礙修行善法。一是喧鬧雜亂的貪戀。二是房屋住所的貪戀。三是依靠舒適的躺臥的貪戀。四是對床鋪等敷具本身的貪戀。爲了斷除對喧鬧雜亂的貪戀，所以住在阿練若（遠離人煙的寂靜處）。爲了斷除對房屋住所的貪戀，所以經常居住在樹下、空曠的露天或墳墓之間。又爲了斷除淫慾放蕩的貪戀，所以常住在墳墓之間。爲了斷除依靠躺臥的貪戀，所以經常立下誓願端正坐姿。爲了斷除對床鋪等敷具的貪戀，所以安住在通常的座位上。這叫做成就頭陀（苦行）的功德。 又說，應當知道，如果依據乞食沒有差別性的原則，就只有十二種頭陀行。如果依據乞食有差別性的原則，便有十三種頭陀行。冬天夏天坐禪的人，冬天非常寒冷，夏天非常炎熱，又容易損傷身體，妨礙修行，所以制定了禁止在冬夏坐禪的規定。 結夏安居（雨季安居）的人，是因為期許內心安住一處，安靜地修習佛法，所以叫做安居。如果沒有緊急的事情，不隨意離開安居之處。如果在對自己或他人有利益的地方，可以根據情況允許接受日出界（指在一定範圍內活動）。接受日出界的方法，在五部律中可以根據情況應用。 經常使用楊枝（一種清潔牙齒的樹枝）和澡豆（一種清潔身體的豆粉）的人，是因為楊枝有五種功德，所以經常使用。澡豆是爲了清潔身體，所以也經常使用。 十八物指的是：三衣（三種袈裟）為三件，四是瓶子，五是缽，六是坐具，七是錫杖，八是香爐，九是漉水囊（過濾水的布袋），十是手巾，十一是刀子，十二是火燧（取火工具），十三是鑷子，十四是繩床，十五是經書，十六是戒律，十七是佛像，十八是菩薩像。前面的十四種是資身用具，後面的四種是出世間的殊勝規範，所以制定規定要經常隨身攜帶，不得離開。 頭陀行從正月開始制定時節。不僅僅是行走時要調和適宜，也有所標榜殊勝的規範，如《心王經》所說，應當知曉。如果在布薩日（每半月誦戒的日子）制定布薩法，法如經文開頭的序言所說。舊的疏文中說，聲聞（小乘修行者）心力薄弱，必須依靠四人以上才能廣泛誦讀。大士（大乘修行者）修行殊勝，一人也允許廣泛宣說。現在說廣泛誦讀聲聞也
【English Translation】 English version: The three kinds of excellent and subtle greed. In order to cut off the greed for many clothes, one only holds three robes (the three kasayas worn by monks). In order to cut off the greed for soft touch, one only holds clothes made of coarse wool. In order to cut off the greed for excellent and subtle things, one wears clothes made of cloth picked up from the garbage heap (Fensao Yi). Regarding bedding and other furnishings, there are four kinds of greed that can hinder the cultivation of good deeds. First, the greed for noisy and chaotic environments. Second, the greed for houses and residences. Third, the greed for relying on comfortable lying down. Fourth, the greed for bedding and other furnishings themselves. In order to cut off the greed for noisy and chaotic environments, one lives in Aranya (a quiet place far from people). In order to cut off the greed for houses and residences, one often lives under trees, in open露天 spaces, or among graves. Furthermore, in order to cut off the greed for lust and dissipation, one often lives among graves. In order to cut off the greed for relying on lying down, one often makes a vow to sit upright. In order to cut off the greed for bedding and other furnishings, one dwells in the usual seat. This is called accomplishing the merits of Dhuta (ascetic practice). It is also said that one should know that if based on the principle of begging for food without discrimination, there are only twelve kinds of Dhuta practices. If based on the principle of begging for food with discrimination, there are thirteen kinds of Dhuta practices. Those who practice meditation in winter and summer, winter is very cold, and summer is very hot, and it is also easy to damage the body and hinder practice, so the rule is made to prohibit meditation in winter and summer. Those who observe the Vassa (rainy season retreat) do so because they expect their minds to dwell in one place and quietly cultivate the Dharma, so it is called Anju (dwelling in peace). If there is no urgent matter, one should not leave the place of retreat at will. If it is in a place that is beneficial to oneself or others, it may be allowed to accept the boundary of sunrise (referring to activities within a certain range) according to the situation. The method of accepting the boundary of sunrise can be applied in the five Vinayas according to the situation. Those who often use Yangzhi (a kind of twig for cleaning teeth) and Zaodou (a kind of bean powder for cleaning the body) do so because Yangzhi has five virtues, so it is often used. Zaodou is for cleaning the body, so it is also often used. The eighteen items refer to: three robes (three kasayas) as three items, four is a bottle, five is a bowl, six is a sitting mat, seven is a tin staff, eight is an incense burner, nine is a water filter bag (a cloth bag for filtering water), ten is a towel, eleven is a knife, twelve is a fire starter (tool for making fire), thirteen is tweezers, fourteen is a rope bed, fifteen is scriptures, sixteen is precepts, seventeen is a Buddha statue, eighteen is a Bodhisattva statue. The first fourteen are personal necessities, and the last four are transcendent and excellent norms, so the rule is made to carry them with you at all times and not to leave them. The Dhuta practice begins to set the season from the first month. It is not only about adjusting and adapting when walking, but also about flaunting superior norms, as the 'Heart King Sutra' says, one should know. If the Posadha (day of reciting precepts every half month) is set on the Posadha day, the Dharma is as stated in the preface at the beginning of the scripture. The old commentary says that the Sravakas (Hinayana practitioners) are weak in mind and must rely on four or more people to recite widely. The Bodhisattvas (Mahayana practitioners) are superior in practice, and one person is also allowed to speak widely. Now it is said that Sravakas also recite widely
許。但不得作白羯磨也。菩薩法中理應如此。雖復廣誦不得作白。誦者高座聽者下坐者。為恭敬法故。律亦不聽在下為高說。各各被九條七條五條袈裟者。一云。以此文證。三衣皆得入眾用。一云。此是並著被衣。如三千威儀云。不箸泥洹僧不得被五條。不著五條不得被七條。不著七條不得被九條。故知並著也(更詳彼文)。結夏安居一一如法者。結時依處受日出界自恣舉懺。皆準律行之。若頭陀時莫入難處下。辨行頭陀及夏安居擇處避難。此中所制從始至末。一云。道俗悉同。一云。游止教化不得冒難。此則通制道俗。若安居法布薩令坐。但製出家五眾。優婆塞經云。優婆塞應畜僧伽梨衣缽錫杖。未知十八物盡須備不。菩薩僧尼至半月應兩邊布薩誦大小二本。不者輕垢(更詳本文)。在家菩薩若家內有凈室。半月應自誦。若無者由旬內寺舍作菩薩布薩。則應往聽。都不者輕垢。若自家諠迫。及由旬內無菩薩會集者。不犯也。
第八尊卑次第戒
若佛子應如法次第坐先受戒者在前坐后受戒者在後坐不問老少比丘比丘尼貴人國王王子乃至黃門奴婢皆應先受戒者在前坐后受戒者次第而坐莫如外道癡人若老若少無前無後坐無次第如兵奴之法我佛法中先者先坐後者後坐而菩薩不次第坐者犯輕垢罪 為離憍慢隨順教
【現代漢語翻譯】 現代漢語譯本： 允許，但不可以進行白羯磨（一種佛教儀式）。菩薩的戒律中應該是這樣。即使廣泛誦讀，也不可以進行白羯磨。誦讀者坐在高座上，聽者坐在下面，這是爲了恭敬佛法。戒律也不允許在下面的人為上面的人說法。各自穿著九條、七條、五條袈裟的人，一種說法是，用這段文字證明，三衣都可以進入僧團使用。另一種說法是，這是同時穿著被衣。如《三千威儀》所說：『不穿泥洹僧（一種袈裟）的，不得穿五條袈裟；不穿五條袈裟的，不得穿七條袈裟；不穿七條袈裟的，不得穿九條袈裟。』由此可知是可以同時穿著的（更詳細地考證原文）。結夏安居（佛教僧侶在夏季雨季期間的集中修行）一一如法，結夏時依據處所接受，日出時劃定界限，自恣（一種懺悔儀式）和舉行懺悔，都按照戒律進行。如果進行頭陀行（一種苦行），不要進入困難的地方。辨別進行頭陀行和夏安居時，選擇處所避開困難。這裡所制定的，從開始到結束。一種說法是，僧俗都一樣。一種說法是，遊歷教化時，不得冒險進入困難的地方。這是普遍地約束僧俗。如果安居時進行布薩（一種懺悔儀式），令大家坐下，只是約束出家的五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）。《優婆塞經》說：『優婆塞（在家男居士）應該持有僧伽梨衣（一種袈裟）、缽（食器）、錫杖（一種手杖）。』不知道十八物（僧侶的常用物品）是否都需要具備。菩薩僧尼到半月時，應該兩邊都進行布薩，誦讀大小二本（指戒本）。不這樣做，就犯輕垢罪（一種較輕的罪）。（更詳細地考證原文）。在家的菩薩如果家裡有乾淨的房間，半月應該自己誦讀。如果沒有，在由旬（一種距離單位）內的寺廟裡進行菩薩布薩，就應該前去聽。都不這樣做，就犯輕垢罪。如果自家喧鬧擁擠，以及由旬內沒有菩薩集會，就不算犯戒。
第八 尊卑次第戒
如果佛弟子應該如法地按照次第坐，先受戒的人在前面坐，后受戒的人在後面坐。不問年齡大小，比丘（出家男眾）、比丘尼（出家女眾）、貴人、國王、王子，乃至黃門（宦官）、奴婢，都應該先受戒的人在前面坐，后受戒的人按照次第而坐。不要像外道（佛教以外的宗教）、愚癡的人那樣，不論年老或年少，沒有前後次第地坐，像兵奴那樣沒有秩序。我佛法中，先受戒的先坐，后受戒的後坐。而菩薩不按照次第坐，就犯輕垢罪。這是爲了遠離驕慢，隨順教法。
【English Translation】 English version: Permitted, but not to perform Bai Karma (a type of Buddhist ritual). It should be like this in the Bodhisattva precepts. Even if reciting extensively, Bai Karma should not be performed. The reciter sits on a high seat, and the listeners sit below, this is to respect the Dharma. The Vinaya (monastic rules) also does not allow those below to preach to those above. Those who wear nine-panel, seven-panel, or five-panel Kasayas (monk's robes), one opinion is, using this text as evidence, all three robes can be used in the Sangha (monastic community). Another opinion is, this is wearing the 'covered robe' at the same time. As the 'Three Thousand Dignities' says: 'One who does not wear the Nivan Seng (a type of Kasaya) may not wear the five-panel Kasaya; one who does not wear the five-panel Kasaya may not wear the seven-panel Kasaya; one who does not wear the seven-panel Kasaya may not wear the nine-panel Kasaya.' From this, it is known that they can be worn at the same time (examine the original text in more detail). The summer retreat (monastic practice during the rainy season) should be conducted according to the Dharma in every aspect. When commencing the retreat, rely on the location to accept, delineate the boundary at sunrise, and perform the Pravāraṇa (end of retreat ceremony) and confession according to the Vinaya. If practicing Dhuta (ascetic practices), do not enter difficult places. Discern when to practice Dhuta and when to observe the summer retreat, choosing places to avoid difficulties. What is prescribed here, from beginning to end, one opinion is, it is the same for both monastics and laity. Another opinion is, when traveling and teaching, one must not venture into difficult places. This universally binds both monastics and laity. If during the summer retreat, when performing the Uposatha (fortnightly observance), have everyone sit down, this only binds the five monastic groups (Bhikkhus, Bhikkhunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās). The 'Upāsaka Sutra' says: 'An Upāsaka (male lay devotee) should possess a Sanghati (a type of Kasaya), a bowl, and a Khakkhara (a type of staff).' It is not known whether all eighteen items (common monastic items) are required. Bodhisattva monks and nuns should perform Uposatha on both sides every half month, reciting both the large and small versions (referring to the Prātimokṣa). Not doing so constitutes a light offense (a minor transgression). (Examine the original text in more detail). If a lay Bodhisattva has a clean room in their home, they should recite it themselves every half month. If not, they should go to a temple within a Yojana (a unit of distance) to attend the Bodhisattva Uposatha. Not doing either constitutes a light offense. If one's home is noisy and crowded, or if there is no Bodhisattva gathering within a Yojana, it is not a violation.
Eighth Precept on Order of Seniority
If a Buddhist disciple should sit according to the Dharma and in order, those who received the precepts earlier should sit in front, and those who received the precepts later should sit behind. Regardless of age, Bhikkhus (ordained monks), Bhikkhunis (ordained nuns), nobles, kings, princes, even eunuchs and slaves, all should have those who received the precepts earlier sit in front, and those who received the precepts later sit in order. Do not be like heretics (religions other than Buddhism), or foolish people, who, regardless of age, sit without order, like soldiers and servants without discipline. In my Buddha-Dharma, those who received the precepts earlier sit first, and those who received the precepts later sit last. If a Bodhisattva does not sit in order, they commit a light offense. This is to abandon arrogance and follow the teachings.
法故制。大小俱制。道俗同學。律中世尊集比丘僧告言。汝等謂誰應受第一坐第一水第一食起迎送禮拜恭敬善言問訊。或有言大姓家出者。或言顏貌端政者。或有言阿蘭若者。或有言乞食者。或有言糞掃衣者。如是乃至或有言能唄者。或有言多聞者。或有言法師者。或有言持律者。或有言坐禪者。佛告諸比丘。乃引過去象貍鵽鳥相敬因緣。汝等於我法律中出家應更相恭敬。如是佛法可得流佈。自今已去聽隨長幼恭敬禮拜上坐迎送問訊。又云。不應禮白衣。一切女人不應禮。前受大戒者。后受大戒者。十三難三舉二滅一切非法語者不應禮。何等人應禮。小沙彌尼應禮大沙彌尼。沙彌式刃摩那比丘尼比丘。如是等人塔一切應禮。若年少沙彌應禮大沙彌尼。式刃摩那乃至比丘及塔一切應禮。小式刃摩那應禮大式刃摩那。比丘尼比丘及塔應禮。年小比丘尼應禮大比丘尼。比丘及塔亦應禮。小比丘應禮大比丘。大比丘塔亦應禮。釋迦法中既云無別菩薩僧故。準上律行。于理無爽。文中應如法次第坐者。謂上下次第不違佛制。此中行法諸師不同。一說。悉以受菩薩戒為次第。百歲比丘后受菩薩戒。一歲比丘前受菩薩戒。則一歲比丘在前座。百歲比丘在後坐。男女黑白尊卑類別雖前受戒。不得交雜。若奴前受郎后受者。則奴上郎下。
【現代漢語翻譯】 現代漢語譯本： 這是根據佛法制定的規矩，無論僧眾大小都要遵守。出家修道的僧人和在家居士都要一起學習。在律藏中，世尊召集比丘僧眾，告訴他們：『你們認為誰應該接受第一座、第一水、第一食，以及起身迎接、恭敬禮拜、善言問候？』有人說應該由出身高貴的人接受，有人說應該由相貌端正的人接受，有人說應該由住在寂靜處的人接受，有人說應該由托缽乞食的人接受，有人說應該由穿糞掃衣的人接受，乃至有人說應該由會唱誦的人接受，有人說應該由博學多聞的人接受，有人說應該由講經說法的人接受，有人說應該由持守戒律的人接受，有人說應該由坐禪修行的人接受。 佛陀告訴眾比丘：『我給你們講一個過去象、貍、鵽（一種鳥）互相尊敬的故事。你們在我佛的法律中出家，應該互相恭敬，這樣佛法才能流傳開來。從今以後，聽從按照年齡大小互相恭敬禮拜，年長者坐上座，迎接、問候。』還有經文說：『不應該禮拜在家的俗人，所有的女人都不應該禮拜。』先受具足戒的人，后受具足戒的人，犯了十三難、三次被舉罪、兩次被滅擯的人，以及一切不符合佛法的人，都不應該禮拜。那麼，應該禮拜什麼樣的人呢？小沙彌尼（女性沙彌）應該禮拜大沙彌尼，沙彌、式叉摩那（正學女）、比丘尼、比丘，以及佛塔，所有這些都應該禮拜。如果年少的沙彌應該禮拜年長的沙彌尼、式叉摩那，乃至比丘以及佛塔，所有這些都應該禮拜。年少的式叉摩那應該禮拜年長的式叉摩那、比丘尼、比丘以及佛塔。年少的比丘尼應該禮拜年長的比丘尼、比丘以及佛塔。年少的比丘應該禮拜年長的比丘、年長的比丘以及佛塔。 釋迦牟尼佛的教法中既然說沒有另外的菩薩僧，那麼就按照上面的戒律來執行，在道理上是沒有差錯的。經文中說應該如法按照次第就坐，指的是上下尊卑的次序不違背佛的規定。這裡實行佛法，各位法師的說法不同。一種說法是，完全按照受菩薩戒的先後次序來排列。一百歲的比丘后受菩薩戒，一歲的比丘先受菩薩戒，那麼一歲的比丘就坐在前面，一百歲的比丘就坐在後面。男女、僧俗、尊卑的類別，即使前面受戒，也不得混雜。如果奴僕先受戒，主人後受戒，那麼奴僕就坐在主人上面。
【English Translation】 English version: This is a rule established according to the Dharma, and all members of the Sangha, regardless of size, must abide by it. Monks and laypeople who practice the Dharma should study together. In the Vinaya (律藏), the World Honored One gathered the Bhikkhu Sangha (比丘僧眾) and told them: 'Who do you think should receive the first seat, the first water, the first food, and be greeted, respectfully bowed to, and kindly inquired after?' Some say it should be those from noble families, some say it should be those with handsome appearances, some say it should be those who live in secluded places (阿蘭若者), some say it should be those who beg for food (乞食者), some say it should be those who wear discarded rags (糞掃衣者), and even some say it should be those who can chant (能唄者), some say it should be those who are learned (多聞者), some say it should be those who teach the Dharma (法師者), some say it should be those who uphold the precepts (持律者), some say it should be those who practice meditation (坐禪者).' The Buddha told the Bhikkhus (比丘): 'I will tell you a story about how an elephant, a fox, and a francolin (鵽鳥) respected each other in the past. You have left home to practice in my Dharma, and you should respect each other so that the Dharma can spread. From now on, listen to and respect each other according to age, with the elders taking the higher seats, and greet and inquire after each other.' There are also scriptures that say: 'One should not bow to laypeople, and all women should not be bowed to.' Those who have received the full ordination (受大戒) first, those who have received the full ordination later, those who have committed the thirteen unpardonable offenses (十三難), those who have been censured three times (三舉), those who have been expelled twice (二滅), and all those who do not conform to the Dharma should not be bowed to. So, who should be bowed to? A junior Shramanerika (小沙彌尼, female novice) should bow to a senior Shramanerika, a Shramana (沙彌, male novice), a Shikshamana (式叉摩那, a female novice observing special precepts), a Bhikkhuni (比丘尼, female monastic), a Bhikkhu (比丘, male monastic), and a Stupa (塔, pagoda); all of these should be bowed to. If a young Shramana should bow to a senior Shramanerika, a Shikshamana, and even a Bhikkhu and a Stupa, all of these should be bowed to. A junior Shikshamana should bow to a senior Shikshamana, a Bhikkhuni, a Bhikkhu, and a Stupa. A junior Bhikkhuni should bow to a senior Bhikkhuni, a Bhikkhu, and a Stupa. A junior Bhikkhu should bow to a senior Bhikkhu and a Stupa. Since Shakyamuni Buddha's teachings say that there is no separate Bodhisattva Sangha (菩薩僧), then follow the above precepts, and there will be no errors in principle. The scripture says that one should sit in order according to the Dharma, which means that the order of seniority should not violate the Buddha's rules. Here, in the practice of the Dharma, the masters have different opinions. One view is that the order should be entirely based on the order in which one received the Bodhisattva precepts. If a hundred-year-old Bhikkhu receives the Bodhisattva precepts later, and a one-year-old Bhikkhu receives the Bodhisattva precepts earlier, then the one-year-old Bhikkhu should sit in front, and the hundred-year-old Bhikkhu should sit in the back. Men, women, monastics, laity, superiors, and inferiors, even if they have received the precepts earlier, should not be mixed. If a servant receives the precepts before the master, then the servant should sit above the master.
已入戒法中不隨本位故。二說。若本未受菩薩戒者。皆在前受菩薩戒下。若進受戒則還本次。如百歲比丘未受一歲比丘已受。已受者為上。未受者為下。若百歲者進受則還在上。奴郎亦爾。若奴先受郎未受者。則奴上郎下。郎若進受還在奴上。既同在戒應隨本位。如沙彌進受則在百歲尼上。三說。威儀坐次皆以聲聞法為次序。莫問聲聞菩薩。但先受者為上。若聲聞比丘十歲菩薩比丘九歲。猶十歲者為上。智度論云。諸佛多以聲聞為僧。無別菩薩僧。如彌勒菩薩文殊師利菩薩等。以釋迦牟尼佛無別菩薩僧故。入聲聞僧中次第坐。此文但言先受者在前坐。后受者在後坐。不簡聲聞菩薩戒故。在家菩薩既無歲數。悉以菩薩戒為次。今謂在家中亦應以受戒為先。若受聲聞五戒。若受菩薩五戒。但先受者為上。若奴先受郎后受者。不得以受為次。奴郎位別。本不雜故。設放奴為郎。應隨受次。世中行事多依后說。不問老少者。不隨生年之老少。律中沙彌生年為次。生年等者受戒為次。此文既云不問老少。以不隨其生年次第。比丘比丘尼者謂二眾皆各受戒為次。非謂先受尼在後受比丘上。男女尊卑本不雜故。俗中貴賤如前分別。坐無次第兵奴之法者。兵奴強者為先。不以長幼次第。佛法道尊不應如彼。
第九福慧攝人戒
若佛子常應教化一切眾生建立僧坊山林園田。立作佛塔。冬夏安居坐禪處所。一切行道處皆應立之。而菩薩應為一切眾生講說大乘經律。若疾病國難賊難父母兄弟和上阿阇梨亡滅之日。及三七日四五七日乃至七七日。亦應讀誦講說大乘經律。一切齋會求福行來治生大火所燒大水所漂黑風所吹船舫江河大海羅剎之難。亦讀誦講說此經律。乃至一切罪報三惡七逆八難杻械枷鎖繫縛其身多淫多瞋多愚癡多疾病皆應讀誦講說此經律。而新學菩薩若不爾者犯輕垢罪 福慧兩善事猶輪翼。隨闕一種勝果難辨。故制令修大小不共。七眾同學。文中有二。一教化令修福業。二講說令修智業。初中常應教化一切眾生乃至一切行道處皆應立之者。謂修福業雖有多門。就其要者。且說建立行道處也。隨力隨能化他。自作必力所不瞻雖闕。而不犯令修起智。中應為一切眾生講說大乘經律者。謂自有解智者。謂其力能為他講說。若疾病下別明為有難報恩之處。亦為講說。且列十種。一病難。謂國土多疾之時。二國難。謂惡王御世時。三賊難。謂惡人侵暴時。四所尊終亡時。五往來治生時。有經本云行末將生。六水火風難。七羅剎難。八一切罪報。謂三報八難乃至繫縛其身。九多煩惱。十多疾病。謂自身中有疾病也。凡為十事應講經律。使免離
【現代漢語翻譯】 現代漢語譯本： 如果佛弟子應該經常教化一切眾生，為他們建立僧房（僧侶居住的房舍），山林園田（修行場所），建造佛塔（供奉佛陀舍利的建築物），提供冬夏安居（僧侶在特定時期集中修行）和坐禪的場所，以及一切修行的場所都應該建立起來。菩薩應該為一切眾生講說大乘經律（宣揚大乘佛教教義的經典）。 如果遇到疾病、國家災難、盜賊侵擾，或者父母、兄弟、和尚（親教師）、阿阇梨（導師）去世的日子，以及三七日（亡者去世后第21天）、四五七日（亡者去世后第35天）乃至七七日（亡者去世后第49天），也應該讀誦講說大乘經律。 在一切齋會（素食聚會）、求福活動、出行經商、遭遇大火焚燒、大水沖漂、黑風吹襲、船隻航行於江河大海，以及羅剎（惡鬼）的災難時，也應該讀誦講說這部經律。乃至遇到一切罪業果報、三惡道（地獄、餓鬼、畜生）、七逆罪（殺父、殺母、殺阿羅漢等）、八難（沒有機會聽聞佛法），以及被繩索枷鎖捆綁身體，或者多淫慾、多嗔恨、多愚癡、多疾病等情況，都應該讀誦講說這部經律。如果新學的菩薩不這樣做，就犯了輕垢罪（較輕的罪過）。 福德和智慧兩種善行，就像鳥的雙翼，缺少任何一種都難以獲得殊勝的果報。所以制定戒律，讓大家共同修習大小乘佛法，七眾弟子（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）共同學習。這段經文中有兩層含義：一是教化眾生修習福業，二是講說經律修習智業。首先，『常應教化一切眾生乃至一切行道處皆應立之』，是指修習福業有很多途徑，但最重要的是建立修行場所。隨自己的能力教化他人，自己也要盡力去做。如果因為能力不足而有所欠缺，雖然有所缺失，但不算犯戒。『令修起智』，是指讓大家修習智慧。『中應為一切眾生講說大乘經律者』，是指自己有智慧的人，應該盡力為他人講說。『若疾病下別明為有難報恩之處，亦為講說』，是指爲了報答恩情，即使遇到困難也應該講說。這裡列舉了十種情況：一是病難，指國家多發疾病的時候；二是國難，指惡王統治的時候；三是賊難，指惡人侵犯的時候；四是所尊敬的人去世的時候；五是往來經商的時候，有的經本上說是『行末將生』；六是水火風災難；七是羅剎災難；八是一切罪業果報，指三惡道、八難乃至被捆綁身體；九是多煩惱；十是多疾病，指自身患有疾病。總而言之，遇到這十種情況，都應該講說經律，使眾生免離苦難。
【English Translation】 English version: If a Buddhist disciple should constantly teach and transform all sentient beings, establishing monasteries (residences for monks), mountain forests, gardens, and fields (places for practice). They should build pagodas (structures enshrining the Buddha's relics), provide places for winter and summer retreats (periods of intensive practice for monks), and places for seated meditation. All places for practicing the Way should be established. Bodhisattvas should expound the Mahayana sutras and precepts (teachings of Mahayana Buddhism) for all sentient beings. If there are times of illness, national disasters, or banditry, or on the days of the passing of parents, siblings, preceptors (close teachers), or Acharyas (spiritual guides), as well as on the 21st day (three seven days), the 35th day (four five seven days), or even the 49th day (seven seven days) after their passing, one should also recite and expound the Mahayana sutras and precepts. In all vegetarian gatherings (gatherings for vegetarian meals), activities for seeking blessings, travels for business, when encountering great fires, great floods, black winds, when ships are sailing on rivers, seas, and oceans, and in times of Rakshasa (demon) difficulties, one should also recite and expound these sutras and precepts. Even in all cases of karmic retribution, the three evil realms (hell, hungry ghosts, animals), the seven rebellious acts (killing father, killing mother, killing an Arhat, etc.), the eight difficulties (lack of opportunity to hear the Dharma), being bound by ropes and chains, or being afflicted by excessive lust, anger, ignorance, or illness, one should recite and expound these sutras and precepts. If a newly learning Bodhisattva does not do so, they commit a minor offense (a lighter transgression). Merit and wisdom, these two good deeds, are like the two wings of a bird; lacking either one makes it difficult to attain supreme results. Therefore, precepts are established so that everyone can cultivate both the Great and Small Vehicles, and the seven assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, Shikshamanas, Upasakas, Upasikas) can study together. There are two meanings in this passage: first, to teach and transform sentient beings to cultivate meritorious deeds; second, to expound the sutras and precepts to cultivate wisdom. First, 'constantly teach and transform all sentient beings, and all places for practicing the Way should be established,' refers to the fact that there are many ways to cultivate meritorious deeds, but the most important is to establish places for practice. Teach others according to your ability, and do your best to do it yourself. If there is a deficiency due to lack of ability, although there is a shortcoming, it is not considered a violation of the precepts. 'Let them cultivate wisdom' refers to encouraging everyone to cultivate wisdom. 'Among them, one should expound the Mahayana sutras and precepts for all sentient beings' refers to the fact that those who have wisdom should do their best to expound for others. 'If there are difficulties in repaying kindness, one should also expound' refers to the fact that one should expound even when encountering difficulties in order to repay kindness. Here are ten situations listed: first, the difficulty of illness, referring to when the country is plagued by diseases; second, the difficulty of national disasters, referring to when an evil king rules; third, the difficulty of banditry, referring to when evil people invade; fourth, when a respected person passes away; fifth, when traveling for business, some sutra versions say 'when the end of the journey is near'; sixth, the difficulties of water, fire, and wind disasters; seventh, the difficulties of Rakshasas; eighth, all karmic retributions, referring to the three evil realms, the eight difficulties, and even being bound; ninth, excessive afflictions; tenth, excessive illness, referring to when one is suffering from illness. In short, in these ten situations, one should expound the sutras and precepts so that sentient beings can be freed from suffering.
諸難轉諸業障。研飾神明智慧增長。若不爾者違而成犯也。
如是九戒應當學敬心奉持梵壇品中當說 如是九已下總結指余。
第二九戒中。初五戒並以戒法攝受。后四戒並以悲心教化。前中初三明戒法授人。后二明戒法自攝。菩薩自攝令他隨學故。雖自攝則是利他。初三中。第一明有器者不擇便授。第二明有障者教令懺除。第三明未受者不輒為說。
第一不擇堪受戒
佛言佛子與人受戒時。不得簡擇。一切國王王子大臣百官比丘比丘尼信男信女淫男淫女十八梵六慾天子無根二根黃門奴婢一切鬼神盡得受戒。應教身所著袈裟皆使壞色。與道相應。皆染使青黃赤黑紫色。一切染衣乃至臥具盡以壞色。身所著衣一切染色。若一切國土中國人所著衣服比丘皆應與其俗服有異。若欲受戒時師應問言。汝現身不作七逆罪不。菩薩法師不得與七逆人現身受戒。七逆者。出佛身血殺父殺母殺和上殺阿阇梨破羯磨轉法輪僧殺聖人。若具七遮即現身不得戒。餘一切人盡得受戒。出家人法不向國王禮拜。不向父母禮拜。六親不敬鬼神不禮。但解法師語。有百里千里來求法者。而菩薩法師以噁心瞋心而不即與授一切眾生戒者。犯輕垢罪 有器堪受皆應為授。若以瞋嫌簡擇。便乖㢡導之義。故制令不簡。菩薩有求受者
【現代漢語翻譯】 現代漢語譯本 諸難可以轉化為各種業障。研磨修飾精神使其明亮，智慧增長。如果不這樣做，就會違背誓言而構成過犯。
這九條戒律應當以恭敬之心學習並奉行，這些內容將在《梵壇品》中詳細說明。上面所說的九條戒律是對前文的總結，並指向其他相關內容。
在第二組九戒中，前五戒主要通過戒律來約束，后四戒則主要通過慈悲心來教化。在前五戒中，前三條說明了戒律的授予，后兩條說明了戒律的自我約束。菩薩自我約束是爲了讓其他人隨之學習，因此，雖然是自我約束，實際上也是利益他人。在前三條中，第一條說明對於具備接受戒律資格的人，不應選擇對像而隨意授予；第二條說明對於有業障的人，應教導他們懺悔消除業障；第三條說明對於尚未接受戒律的人，不應隨意為他們講解戒律。
第一條：不選擇堪受戒律的人
佛說：『佛子在為人授戒時，不得挑三揀四。一切國王、王子、大臣、百官、比丘、比丘尼、信男、信女、淫男、**、十八梵天、六慾天子、無根人、二根人、黃門、奴婢、一切鬼神，都可以接受戒律。』應當教導他們身上所穿的袈裟都使用壞色，使其與佛道相應，都染成青、黃、赤、黑、紫色。一切染色衣服乃至臥具都應使用壞色。身上所穿的衣服都要染色。如果是在其他國家，中國人所穿的衣服，比丘都應使其與世俗的衣服有所區別。如果有人想要受戒，法師應問：『你現在沒有犯下七逆罪嗎？』菩薩法師不得為犯下七逆罪的人授戒。七逆罪是指：使佛出血、殺父、殺母、殺和尚（Upadhyaya，親教師）、殺阿阇梨（Acarya，軌範師）、破壞僧團（Sangha）的羯磨（Karma，業）、轉法輪僧、殺聖人。如果犯有七遮罪，那麼此生就不能受戒。其餘一切人都可以受戒。出家人的規矩是不向國王禮拜，不向父母禮拜，不尊敬六親，不禮拜鬼神。只要能理解法師所說的話，即使有人從百里千里之外來求法，而菩薩法師卻以噁心、嗔恨心而不立即為他授予一切眾生戒，就犯了輕垢罪。對於具備接受戒律資格的人，都應當為他們授戒。如果因為嗔恨、嫌棄而選擇對象，就違背了引導的意義，所以制定了不得選擇對象的規定。菩薩對於前來求戒的人
【English Translation】 English version Turning difficulties transforms all karmic obstacles. Refining and polishing the spirit brightens it, and wisdom increases. If this is not done, one violates the vows and commits offenses.
These nine precepts should be learned with reverence and upheld. The details will be explained in the 'Brahma Altar Chapter'. The above-mentioned nine precepts are a summary of the previous content and point to other related matters.
In the second set of nine precepts, the first five precepts are mainly restrained by precepts, and the last four precepts are mainly taught through compassion. In the first five precepts, the first three explain the granting of precepts, and the last two explain self-restraint of precepts. Bodhisattvas restrain themselves in order to allow others to learn from them, so although it is self-restraint, it is actually benefiting others. In the first three, the first one explains that for those who are qualified to receive precepts, one should not choose the object and grant them casually; the second one explains that for those who have karmic obstacles, one should teach them to repent and eliminate karmic obstacles; the third one explains that for those who have not yet received precepts, one should not casually explain the precepts to them.
First: Do not choose those who are qualified to receive precepts
The Buddha said: 'When a Buddha-son is giving precepts to others, he must not be picky. All kings, princes, ministers, officials, Bhikshus (monks), Bhikshunis (nuns), believing men, believing women, lewd men, **, eighteen Brahma heavens, six desire heavens, rootless people, two-rooted people, eunuchs, slaves, all ghosts and gods, can receive precepts.' They should be taught that the Kasaya (袈裟, monk's robe) they wear should all be of impure colors, so that they are in accordance with the Buddha's path, and they should all be dyed blue, yellow, red, black, or purple. All dyed clothes and even bedding should be of impure colors. The clothes worn on the body must be dyed. If it is in other countries, the clothes worn by Chinese people, Bhikshus should make them different from secular clothes. If someone wants to receive precepts, the Dharma master should ask: 'Are you not currently committing the seven rebellious sins?' Bodhisattva Dharma masters must not give precepts to those who have committed the seven rebellious sins. The seven rebellious sins are: causing the Buddha to bleed, killing the father, killing the mother, killing the Upadhyaya (和尚, preceptor), killing the Acarya (阿阇梨, instructor), destroying the Sangha's (僧團, monastic community) Karma (羯磨, action), turning the wheel of Dharma Sangha, and killing the saint. If one has committed the seven obstructive sins, then one cannot receive precepts in this life. All other people can receive precepts. The rules for monks are not to bow to the king, not to bow to parents, not to respect the six relatives, and not to worship ghosts and gods. As long as they can understand what the Dharma master says, even if someone comes from hundreds or thousands of miles away to seek the Dharma, and the Bodhisattva Dharma master does not immediately give him the precepts of all sentient beings with evil intentions and hatred, he has committed a minor offense. For those who are qualified to receive precepts, they should all be given precepts. If one chooses the object because of hatred and disgust, one violates the meaning of guidance, so the rule is made that one must not choose the object. Bodhisattvas for those who come to seek precepts
悉不得乖。以本誓兼濟故。聲聞許而中悔是犯。若本不許不犯。七眾同學。經許夫婦互為師故。文中與人受戒時不得簡擇乃至盡得受戒者。舉十七類悉許受戒。文中不簡在家出家沙彌具足。唯言得受。若準下文。教服異俗。應通出家。然受法有二。若準律法自四受者。應須簡擇無根等類。若依三歸三聚總受。文既不簡。理應通受。準半擇等許受五戒而遮近事性。此中亦應許受具足而遮比丘等性。文無別簡。以義準的。諸有智者當更尋教。應教身所著袈裟下。明毀俗好以應道服。言壞色者。壞彼大色成不正色。與道相應者。毀俗好故應道服也。皆染使青黃赤黑紫色者。小乘五部異見故服各一色。菩薩於五無所偏執故通服五色。此言青等五者。皆取壞成青等。非是大色青等。乃至臥具盡以壞色者。非但三衣壞色。一切衣服乃至臥具亦同三衣皆使壞色。身所著衣乃至與其國土下。衣服色異者。令色異俗也。與俗服有異者。作之方法亦令異俗。既言比丘。不應通俗。舊說道俗皆須壞色者。非也。若欲受戒時下。簡除重障以成凈器。七逆者。障之重也。若現身作則不能成納戒之器。設作法受終無克獲。故須簡別。十三難中簡取五逆。並加害師為七逆也。其七名者。一出佛身血。二殺父。三殺母。四殺和上。五殺阿阇梨。六破羯磨
轉法輪僧。七殺聖人。破羯磨法輪僧者。一解。唯破法輪僧是逆。若破羯磨僧非逆。破羯磨僧時。不欲諍作起異見故。然破法輪時。羯磨壞故。云破羯磨轉法輪僧。論一解。破法輪僧一向是逆。若破羯磨應當分別。若起法想破是則非逆。若以非法想破。于聲聞非逆。于菩薩是逆。如害二師及有學聖。于聲聞非逆。于菩薩為逆。此亦應爾。殺聖人者。通取學無學。不同五逆中唯取害無學。菩薩聲聞相對分別是難非難應作四句。一于聲聞是難非菩薩者。謂十三中除五逆餘八。二于菩薩是難非聲聞者。謂七逆中殺學聖人破羯磨僧。若害二師難非是逆。八邊罪故。于彼聲聞亦是難攝。殺學聖人者。曾受戒者八邊罪難。未曾受者則非難也。三於二俱是難者。謂五逆也。俱非難者。除上事也。若具七遮即身不得戒者。則上七逆能遮戒故名之為遮。具有兩義。一具緣成業故名為具。簡彼闕緣不具之逆。二於一身中容具七逆。謂曾受具大比丘者於一身中容具七故。若未曾受除害二師及破僧逆。問若就后義。不具七逆亦應得受。答不也。具就極多說具七遮現不得戒。非謂犯一一逆不成遮障。若不爾者。佛滅度后不須更問。言無破僧出佛血故。出家人法不向國王禮拜乃至鬼神不禮者。示彼道尊。言出家者簡彼在家。在家菩薩既隨俗儀。雖禮
【現代漢語翻譯】 現代漢語譯本 轉法輪僧（pravartita-cakra-bhiksu）：對於『七殺聖人』和『破羯磨法輪僧』的解釋。第一種解釋是，只有破壞法輪僧才是逆罪，如果破壞羯磨僧則不是逆罪。破壞羯磨僧時，因為不希望爭論而產生不同意見。然而，破壞法輪時，羯磨也會被破壞，所以說是『破羯磨轉法輪僧』。論中的一種解釋是，破壞法輪僧一向是逆罪，如果破壞羯磨僧則應當分別看待。如果因為持有法的想法而破壞，則不是逆罪；如果以非法的想法破壞，對於聲聞來說不是逆罪，對於菩薩來說是逆罪。如同傷害二師（兩位老師）和有學聖人，對於聲聞來說不是逆罪，對於菩薩來說是逆罪，這裡也應該如此理解。 殺聖人：普遍包括有學和無學聖人，不同於五逆罪中只包括殺害無學聖人。菩薩和聲聞相對而言，分別是難（罪過）和非難（非罪過），應該作四句判斷：一、對於聲聞是難，但對於菩薩不是難，指的是十三種僧殘罪中除了五逆罪之外的其餘八種。二、對於菩薩是難，但對於聲聞不是難，指的是七逆罪中殺害有學聖人和破壞羯磨僧。如果傷害二師是難，但不是逆罪，因為是八邊罪的緣故，對於聲聞來說也是難罪。殺害有學聖人，指的是曾經受過戒的人，是八邊罪的難罪；未曾受過戒的人，則不是難罪。三、對於兩者都是難，指的是五逆罪。兩者都不是難，指的是排除以上情況。如果具備七遮（七種遮止受戒的情況），即身不得戒，那麼以上的七逆罪能夠遮止受戒，所以稱為遮。具有兩種含義：一、具備因緣而成就業，所以稱為具，簡別那些缺少因緣而不具備的逆罪。二、在一個身體中可以容納七逆罪，指的是曾經受過具足戒的大比丘，在一個身體中可以容納七種逆罪。如果未曾受過具足戒，則排除傷害二師和破僧逆罪。問：如果就后一種含義來說，不具備七逆罪也應該可以得受戒。答：不是的。『具』是就極多的情況來說，具備七遮現在不得戒，不是說犯了其中一種逆罪就不能成就遮障。如果不是這樣，佛滅度后就不需要再問，說沒有破僧和出佛血的情況了。 出家人不向國王禮拜乃至鬼神不禮，是爲了顯示他們所修之道的尊貴。『出家人』是爲了簡別在家之人。在家菩薩既然隨順世俗禮儀，即使禮拜也沒有關係。
【English Translation】 English version Turning-the-Wheel Sangha (pravartita-cakra-bhiksu): An explanation of 'Seven Killings of Saints' and 'Breaking the Karma-Wheel Sangha'. One explanation is that only breaking the Dharma-wheel Sangha is a heinous offense (avyaya), while breaking the Karma Sangha is not. When breaking the Karma Sangha, it is because one does not want to argue and create different opinions. However, when breaking the Dharma-wheel, the Karma is also broken, so it is called 'Breaking the Karma-Turning-the-Wheel Sangha'. One explanation in the treatise is that breaking the Dharma-wheel Sangha is always a heinous offense, while breaking the Karma Sangha should be considered separately. If breaking it with the thought of Dharma, then it is not a heinous offense; if breaking it with the thought of non-Dharma, it is not a heinous offense for Sravakas (śrāvaka), but it is a heinous offense for Bodhisattvas (bodhisattva). Just as harming the two teachers (two teachers) and the saints who are still learning, it is not a heinous offense for Sravakas, but it is a heinous offense for Bodhisattvas, and it should be understood in the same way here. Killing Saints: Generally includes saints who are still learning and those who have completed their learning, unlike the five heinous offenses (pañcānantarya) which only include killing saints who have completed their learning. In relation to Bodhisattvas and Sravakas, whether it is an offense (difficult) or not an offense (not difficult) should be judged with four statements: 1. It is difficult for Sravakas but not difficult for Bodhisattvas, referring to the remaining eight of the thirteen Sanghavasesa offenses (saṃghāvaśeṣa) besides the five heinous offenses. 2. It is difficult for Bodhisattvas but not difficult for Sravakas, referring to killing saints who are still learning and breaking the Karma Sangha among the seven heinous offenses. If harming the two teachers is difficult but not a heinous offense, because it is an eight-fold offense, it is also included as a difficult offense for Sravakas. Killing saints who are still learning refers to those who have received precepts, which is a difficult offense of the eight-fold offense; those who have not received precepts are not a difficult offense. 3. It is difficult for both, referring to the five heinous offenses. What is not difficult for both excludes the above situations. If one possesses the seven obstructions (seven conditions preventing ordination), that is, one cannot receive ordination in this life, then the above seven heinous offenses can obstruct ordination, so they are called obstructions. It has two meanings: 1. Possessing the conditions to accomplish the karma, so it is called possessing, distinguishing those heinous offenses that lack conditions and are not possessing. 2. One body can accommodate the seven heinous offenses, referring to a fully ordained Bhiksu (bhikṣu) who has received full ordination, one body can accommodate the seven heinous offenses. If one has not received full ordination, then harming the two teachers and breaking the Sangha are excluded. Question: If according to the latter meaning, one who does not possess the seven heinous offenses should also be able to receive ordination. Answer: No. 'Possessing' refers to the case of the most, possessing the seven obstructions means one cannot receive ordination now, not that committing one of the heinous offenses does not constitute an obstruction. If it were not so, there would be no need to ask after the Buddha's Parinirvana (parinirvāṇa), saying that there is no breaking of the Sangha and shedding of the Buddha's blood. The fact that monks do not bow to kings, or even to ghosts and spirits, is to show the nobility of the path they cultivate. 'Monks' is to distinguish them from lay people. Since lay Bodhisattvas follow worldly customs, it does not matter even if they bow.
所尊亦無所犯。鬼神者。為求福故禮世間鬼。若受戒人雖俗不聽。若審知彼權現鬼神。在俗菩薩禮亦無犯。但解師語下並違之成犯。
第二具德作師戒
若佛子教化人起信心時。菩薩與他人作教戒法師者。見欲受戒人。應教請二師和上阿阇梨。二師應問言。汝有七遮罪不。若現身有七遮罪者。師不應與受戒。若無七遮者得與受戒。若有犯十戒者應教懺悔。在佛菩薩形像前日夜六時誦十重四十八輕戒苦到禮三世千佛得見好相。若一七日。二三七日。乃至一年。要見好相。好相者。佛來摩頂。見光華種種異相。便得滅罪。若無好相。雖懺無益。是人現身亦不得戒。而得增受戒。若犯四十八輕戒者。對首懺悔。罪便得滅。不同七遮。而教誡師於是法中一一好解。若不解大乘經律若輕若重是非之相。不解第一義諦習種性長養性不可壞性道種性正法性其中多少觀行出入十禪支一切行法。一一不得此法中意。而菩薩為利養故為名聞故惡求多求貪利弟子而詐現解一切經律。是自欺詐亦欺詐他人。故與人授戒者。犯輕垢罪 內無深解為利輒授。有誤人之過。故制之。大小俱制。七眾之中正在出家兼通在家。在家亦有互作師故。文中教化人起信心時者。謂教化人令起欲受菩薩戒信。菩薩與他人作教戒法師者。謂與他人作受戒
【現代漢語翻譯】 現代漢語譯本： 所尊重的人也沒有任何過失。至於鬼神，（信徒）是爲了祈求福報才禮拜世間的鬼。如果受過戒的人，即使是俗人，也不允許（禮拜鬼神）。如果確實知道對方是權現的鬼神，那麼在家的菩薩禮拜他們也沒有過失。但是，如果理解導師的教誨后仍然違背，那就構成了違犯。
第二，關於具備德行的阿阇梨戒：
如果佛弟子在教化他人，使他們生起信心的時候，菩薩作為他人的教戒法師，見到想要受戒的人，應該教導他們迎請兩位導師，即和尚（Upadhyaya，親教師）和阿阇梨（Acharya，軌範師）。兩位導師應該詢問說：『你是否有七遮罪？』如果現在身有七遮罪的人，導師不應該為他授戒。如果沒有七遮罪，就可以為他授戒。如果有人犯了十戒，應該教導他懺悔。在佛菩薩的形像前，日夜六時誦讀十重四十八輕戒，以苦行禮拜三世千佛，以求得見到好的征相。或者一個七天，或者兩三個七天，乃至一年，一定要見到好的征相。好的征相是指佛來摩頂，見到光華種種不同的景象，這樣才能滅除罪業。如果沒有好的征相，即使懺悔也沒有用處。這樣的人現在身也無法得戒，只能增加受戒的次數。如果犯了四十八輕戒，可以對著他人懺悔，罪業就可以滅除，這與七遮罪不同。而教誡師對於這些法義要一一透徹理解。如果不理解大乘經律中輕重罪行的差別，不理解第一義諦、習種性、長養性、不可壞性、道種性、正法性其中的多少、觀行出入、十禪支以及一切行法，不能一一領會這些法義的真意，而菩薩爲了利養、爲了名聞利養，惡劣地追求、貪求更多的弟子，並且欺騙性地表現得好像通達一切經律，這是自欺欺人，也是欺騙他人。因此，這樣為他人授戒的人，就犯了輕垢罪——內心沒有深刻的理解，爲了利益就輕易授戒，有誤導他人的過失，所以要禁止這種行為。大小乘都禁止，七眾弟子中主要針對出家人，但也包括在家居士。因為在家居士之間也有互相作為導師的情況。文中所說的『教化人起信心時』，是指教化他人，使他們生起想要受菩薩戒的信心。『菩薩與他人作教戒法師者』，是指為他人作受戒（的導師）。
【English Translation】 English version: The respected one has committed no offense. As for ghosts and spirits, (believers) worship worldly ghosts in order to seek blessings. If one has taken precepts, even as a layperson, it is not permitted (to worship ghosts and spirits). If it is truly known that the other is a manifested ghost or spirit, then a Bodhisattva who is a layperson is not at fault for worshipping them. However, if one understands the teacher's teachings and still violates them, it constitutes an offense.
Second, regarding the precept of having a virtuous Acharya (teacher):
If a Buddha's disciple is teaching and transforming others, causing them to generate faith, when a Bodhisattva acts as a preceptor for others, upon seeing someone who wishes to receive the precepts, they should teach them to invite two teachers: the Upadhyaya (preceptor) and the Acharya (instructor). The two teachers should ask, 'Do you have the seven obstructions?' If the person currently has the seven obstructions, the teacher should not administer the precepts to them. If they do not have the seven obstructions, then they may administer the precepts. If someone has violated the ten major precepts, they should be taught to repent. In front of the images of Buddhas and Bodhisattvas, day and night, during the six periods, they should recite the ten major and forty-eight minor precepts, practice asceticism, and prostrate to the thousand Buddhas of the three times, in order to see good signs. Either for one week, or two or three weeks, or even a year, they must see good signs. Good signs refer to the Buddha coming to pat their head, seeing various different appearances of light and splendor; only then can their offenses be extinguished. If there are no good signs, even repentance is useless. Such a person cannot receive the precepts in this lifetime, and can only increase the number of times they receive the precepts. If one has violated the forty-eight minor precepts, they can repent before another person, and their offenses can be extinguished; this is different from the seven obstructions. The preceptor should thoroughly understand each of these teachings. If they do not understand the differences between the heavy and light offenses in the Mahayana sutras and Vinaya, do not understand the First Principle, the Seed Nature, the Nurturing Nature, the Indestructible Nature, the Path Nature, the Right Dharma Nature, the amount of contemplation and practice, the entry and exit, the ten dhyana branches, and all practices, and cannot fully grasp the meaning of these teachings, and yet the Bodhisattva, for the sake of profit and fame, wickedly seeks and greedily desires more disciples, and deceptively pretends to be versed in all the sutras and Vinaya, this is deceiving oneself and deceiving others. Therefore, such a person who administers the precepts to others commits a minor offense—lacking deep understanding, they rashly administer the precepts for the sake of benefit, and have the fault of misleading others, so this behavior must be prohibited. Both the Greater and Lesser Vehicles prohibit it. Among the seven assemblies, it mainly targets monks and nuns, but also includes laypeople. Because there are also cases of laypeople acting as teachers for each other. The phrase 'teaching and transforming others, causing them to generate faith' refers to teaching and transforming others, causing them to generate the faith to want to receive the Bodhisattva precepts. 'A Bodhisattva acting as a preceptor for others' refers to acting as a preceptor for others receiving the precepts.
師。應正制和上。始終親教是和上故。見欲受戒人應教而請二師者。自未被請故教令請為和上也。又須一人作羯磨師故。更教令請一人為阿阇梨。即是羯磨阿阇梨也。義同聲聞沙彌受法。而法仍通五眾。受戒無簡別故。問菩薩地受戒文中不云請二師。文相似唯請羯磨師。無請和上文。何故彼此說不同耶。答理應具請二師。而彼文中不請和上者。當是預請為親教師。是故不須臨受方請。或即一人具兼兩事。謂作和上及阿阇梨。是故彼文不別請也。二師應問言下。明欲將受問其遮法。問為二師並問。為一人問。一人誰應問。答若請二人阿阇梨應問。正作羯磨人故。若請一人為二師則無所妨也。所問罪有三種。一七逆一向不得受。二十重若懺得相得受。不得相不得戒。今謂十重若懺得相不作受法。便得本戒。若不懺除應更增受。三四十八唯須對悔不須更受。若無好相雖懺無益者。謂無罪滅得戒之益。是現身亦不得戒者。舊說。非但不得本戒。亦復不得更增戒也。今謂遮其由懺得。不遮由受得。而得增受戒者。舊作三解。一云。不得而強受更增受戒罪。以違教故。二云。雖不得戒而得增受戒之福。三云。直是驚跪不得之辭耳。今謂而得增受戒者是許重受之言。謂犯十重懺不得相。雖現身中不得本戒。而得更增重受新戒。所以得
【現代漢語翻譯】 現代漢語譯本：
師：應請和尚（Upadhyaya，戒師）和阿阇梨（Acharya，教授師）。因為和尚是始終親近教導的老師。看到想要受戒的人，應該教導他去禮請兩位老師。因為自己還沒有被禮請，所以教導他去禮請和尚。又需要一個人作為羯磨師（Karma-acharya，羯磨阿阇梨），所以再教導他去禮請一個人作為阿阇梨，也就是羯磨阿阇梨。這和聲聞沙彌受法（Sramanera ordination）的意義相同，而法仍然通行於五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那），因為受戒沒有簡別。
問：在《菩薩地持經》的受戒文中，沒有說要禮請兩位老師，文句相似，只禮請羯磨師，沒有禮請和尚的文句。為什麼這裡的說法不同呢？
答：道理上應該具足禮請兩位老師。而那部經文中沒有禮請和尚，應該是預先禮請了作為親教師（Upadhyaya）。所以不需要臨受戒時才禮請。或者就是一個人兼具兩者的身份，既是和尚又是阿阇梨。所以那部經文中沒有分別禮請。
兩位老師應該在問話之前，說明將要受戒的人的遮法（impediments）。
問：是兩位老師一起問，還是一個人問？應該由誰來問？
答：如果禮請了兩位老師，應該由阿阇梨來問，因為他是真正主持羯磨的人。如果只禮請一個人作為兩位老師，那就沒有妨礙。
所問的罪有三種：一是七逆罪（seven heinous crimes），絕對不能受戒；二是十重罪（ten major precepts），如果懺悔得到好相（auspicious signs）就可以受戒，沒有得到好相就不能得戒。現在說十重罪如果懺悔得到好相，不作受戒之法，便能得到本來的戒體。如果不懺除，就應該重新增加受戒。三是四十八輕戒（forty-eight minor precepts），只需要對首懺悔，不需要重新受戒。如果沒有好相，即使懺悔也沒有用，指的是沒有罪滅得戒的利益，這是現世也無法得戒的情況。舊說認為，不僅不能得到本來的戒體，也不能重新增加戒體。現在認為，這是遮止通過懺悔得到戒體，不遮止通過受戒得到戒體。而得到增加受戒的情況，舊說有三種解釋：一是說，不得戒而強行受戒，反而增加受戒的罪過，因為違背了教法；二是說，雖然不得戒，但能得到增加受戒的福德；三是說，這只是驚慌跪拜，不得允許的說法。現在認為，而得到增加受戒的情況，是允許重新受戒的說法。指的是犯了十重罪，懺悔沒有得到好相，雖然現世不能得到本來的戒體，但可以重新增加受新的戒體，所以才能得到。
【English Translation】 English version:
Teacher: One should invite Upadhyaya (preceptor) and Acharya (instructor). Because the Upadhyaya is the teacher who is always close and teaches. Seeing someone who wants to receive the precepts, one should teach them to invite two teachers. Because one has not yet been invited, one teaches them to invite an Upadhyaya. Also, because one person is needed to perform the Karma (ceremony), one further teaches them to invite one person as Acharya, which is the Karma-acharya. The meaning is the same as the Sramanera ordination of the Sravakas, and the Dharma still applies to the five assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, siksamana), because there is no distinction in receiving the precepts.
Question: In the section on receiving precepts in the 'Bodhisattvabhumi Sutra', it does not say to invite two teachers. The text is similar, only inviting the Karma-acharya, without the text inviting the Upadhyaya. Why are the statements different here?
Answer: In principle, one should fully invite two teachers. The reason why the Upadhyaya is not invited in that sutra is probably because they were invited in advance as the Upadhyaya. Therefore, there is no need to invite them just before receiving the precepts. Or it could be that one person combines both roles, being both the Upadhyaya and the Acharya. Therefore, that text does not separately invite them.
The two teachers should explain the impediments to the person about to receive the precepts before asking questions.
Question: Do the two teachers ask together, or does one person ask? Who should ask?
Answer: If two teachers are invited, the Acharya should ask, because they are the one who truly presides over the Karma. If only one person is invited as both teachers, then there is no obstacle.
The sins asked about are of three types: first, the seven heinous crimes (seven deadly sins), which absolutely cannot be received; second, the ten major precepts (ten major offenses), which can be received if repentance yields auspicious signs, and cannot be received if there are no auspicious signs. Now it is said that if one repents of the ten major offenses and obtains auspicious signs, one can obtain the original precepts without performing the ritual of receiving the precepts. If one does not repent and eliminate the offenses, one should receive the precepts again. Third, the forty-eight minor precepts (forty-eight minor offenses) only require confession before another, and do not require receiving the precepts again. If there are no good signs, even if one repents, it is useless, meaning that there is no benefit of eliminating sins and obtaining the precepts, which is the situation where one cannot obtain the precepts in this lifetime. The old explanation is that not only can one not obtain the original precepts, but one also cannot increase the precepts. Now it is believed that this prohibits obtaining the precepts through repentance, but does not prohibit obtaining the precepts through receiving them. Regarding the situation of obtaining increased precepts, the old explanation has three interpretations: first, it is said that if one does not obtain the precepts but forcibly receives them, one increases the sin of receiving the precepts, because one has violated the teachings; second, it is said that although one does not obtain the precepts, one can obtain the merit of increasing the precepts; third, it is said that this is merely a statement of panic and prostration, not a permission. Now it is believed that obtaining increased precepts is a statement of permission to receive the precepts again. It refers to the fact that if one has committed the ten major offenses and repentance does not yield auspicious signs, although one cannot obtain the original precepts in this lifetime, one can increase and receive new precepts again, so one can obtain them.
知。瓔珞經云。十重有犯無悔得使重受戒。八萬威儀戒盡名輕。有犯得使悔過對手悔滅。菩薩地云。若諸菩薩由此毀犯棄捨菩薩凈戒律儀。于現法中堪任更受。非不堪任如苾芻住別解脫戒犯他勝處法于現法中不任更受。抉擇分云。由此因緣當知棄捨菩薩律儀。若有還得清凈受心。復應還受。由此諸文知。菩薩戒雖犯重。舍而得更受。若犯四十八輕者對手懺罪滅者。謂對一人對手懺滅還得清凈。手者亦名對首。謂對一人合手懺謝故云對手。面首相對陳罪悔滅故云對首。菩薩地云。又此菩薩一切違犯。當知皆是惡作所攝。應向有力于語表義能學能受小乘大乘補特伽羅發露悔滅。若準此文。聲聞亦得受菩薩懺。又云。若諸菩薩以上品纏違犯。如上他勝處法失戒律儀。應當更受。若中品纏違犯。如上他勝處法失戒律儀。應當更受。若中品纏違犯。如上他勝處法。應對於三補特伽羅。或過是數。應如發露除惡作法。先當稱述所犯事名。應作是說。長老專志或云。大德我如是名違越菩薩毗那耶法。如所稱事犯惡作罪。余如苾芻發露悔滅惡作罪法。應如是說。若下品纏違犯如上他勝處法。及余違犯應對於一補特伽羅。發露悔法當知如前。若無隨順補特伽羅可對發露悔除所犯。爾時菩薩以凈意樂起自誓心。我當決定防護當來終不重犯。
如是于犯還出還凈。不同七遮者。十重悔得更受。四十八輕但悔得清。是故不同七遮一向不得現受。而教戒師下。制其教師令好解法。不解大乘經律若輕若重是非之相者。謂不解教法。于律知其輕重。于經知其是非。謂十戒為重。四十八為輕。又染犯為重。不染為輕。又故作為重。誤作為輕。是謂輕重之相。順理為是。違理為非。又大乘為是。小乘為非。所斷為非。所修為是。是為是非之相。不解第一義諦者。謂不解理法。地論所說四種真實等名第一義。若習種下。謂不解行法。習種姓謂十發趣。長養姓者謂十長養。不可壞姓者謂十金剛。此三即是地前三賢。道姓者謂十地。正性謂佛地。本業經中並六種姓。謂習種姓。性種姓。道種姓。聖種姓。等覺姓。妙覺姓。道性之中並攝等覺故此唯五。又道性入彼道種姓中。正性攝彼十地。等覺及妙覺性不可壞性外別立。道性者。十回向後更修燸等四善根。是入聖道之近方便。故別立之。其中多少觀行出入十禪支一切行法一一不得此法中意者。謂于定門不得意趣。十禪支者。上卷經中雲。十心第十心云八百三昧十禪支。而不別名。未詳是何。舊云。十八禪支中除同取異故成十支。謂初禪有五。覺觀喜樂一心。二禪四中唯取內凈。增前為六。餘三同初故不取之。三禪五中唯取捨念
安慧。增前為九。餘二同前故不取之。四禪四支唯取不苦不樂。增前為十。餘三同前故不取之。而菩薩下。辨無德作師成犯違也。與十八戒有何別者。一云。前製爲新受者。必須有解。此製爲重者。必須具解。一云。前制無解輒授。多是掘尾者所行。此製爲利妄授。多是無羞者所為。今謂前于攝善門中制。今于利生門中制。
第三說戒簡人戒
若佛子不得為利養故於未受菩薩戒者前若外道惡人前說此千佛大戒邪見人前亦不得說除國王餘一切人不得說是惡人輩不受佛戒名為畜生生生之處不見三寶如木石無心名為外道邪見人輩木頭無異而菩薩於是惡人前說七佛教戒者犯輕垢罪 戒法尊重理須簡器。非器輒說反生罪過。故制斷也。大小俱制。七眾亦同。菩薩地云。又諸菩薩于受菩薩戒律儀法。雖已具足受持究竟。而於謗毀菩薩藏者無信有情。終不率爾宣示開悟。所以者何。為其聞已不能信解。大無知障之所覆蔽便生誹謗。由誹謗故如住菩薩凈戒律儀成就無量大功德藏。彼誹謗者亦為無量大罪業藏之所隨遂。乃至一切惡言惡見及惡思惟未永棄捨終不遠離。文中不得為利養于未受菩薩戒者前乃至大邪見人前亦不得說者。若不為利。欲為將受知戒相故。雖說無犯故。地論云。又諸菩薩欲授菩薩菩薩戒時。先應為說菩薩
【現代漢語翻譯】 現代漢語譯本： 安慧（Anhui，人名）。在前面的基礎上增加，總數為九。剩餘的兩個與前面相同，因此不再重複。四禪（Four Dhyanas）的四支中，只取不苦不樂。在前面的基礎上增加，總數為十。剩餘的三個與前面相同，因此不再重複。而菩薩（Bodhisattva）以下的內容，辨別的是沒有德行的人作為導師所犯的錯誤。這與十八戒（Eighteen Precepts）有什麼區別呢？一種說法是，之前的戒律是為新受戒者制定的，必須理解才能受持；而這裡的戒律是為已經受戒的人制定的，必須完全理解才能受持。另一種說法是，之前的戒律是無知的人隨意傳授，多是掘尾者（Digging-tail person，比喻愚昧無知的人）所為；而這裡的戒律是爲了利益而妄自傳授，多是無恥的人所為。我認為，之前的戒律是在攝善門（Gathering Goodness Gate）中制定的，而現在的戒律是在利生門（Benefiting Sentient Beings Gate）中制定的。
第三，說戒時要選擇對像
如果佛弟子爲了利益供養，在未受菩薩戒的人、外道（Non-Buddhist）惡人、邪見人（Heretics）面前宣說這千佛大戒（Thousand Buddhas' Great Precepts），或者在邪見人面前宣說，都是不允許的。除了國王，其餘一切人都不允許聽受。這些惡人不受佛戒，如同畜生一樣，生生世世都見不到三寶（Three Jewels）。如同木頭石頭一樣沒有心，被稱為外道邪見人，與木頭沒有區別。而菩薩如果在這類惡人面前宣說七佛教戒（Seven Buddha Teachings Precepts），就犯了輕垢罪（Light Offense）。戒法（Precepts）是尊重而重要的，理應選擇合適的根器。如果對不適合的人隨意宣說，反而會產生罪過，因此要禁止。大小乘佛教都禁止，七眾（Seven Assemblies）也是如此。《菩薩地持經》（Bodhisattvabhumi Sutra）中說：『另外，諸位菩薩在受持菩薩戒律儀法（Bodhisattva Precepts Code of Conduct）時，即使已經完全受持，對於誹謗菩薩藏（Bodhisattva Pitaka）的沒有信心的人，也絕對不會輕易地宣示開悟。為什麼呢？因為他們聽了之後不能相信理解，被巨大的無知障礙所覆蓋，就會產生誹謗。由於誹謗的緣故，如同安住于菩薩凈戒律儀，成就無量大功德藏，那些誹謗者也會被無量大罪業藏所跟隨，乃至一切惡言惡見及惡思惟沒有永遠拋棄，始終不會遠離。』文中說，不得爲了利益供養，在未受菩薩戒的人乃至大邪見人面前宣說。如果不爲了利益，而是爲了讓將要受戒的人瞭解戒相（Precepts' Characteristics），即使說了也沒有犯戒。因此，《地論》（Treatise on the Stages of the Earth）中說：『另外，諸位菩薩在傳授菩薩戒時，應該先為他們宣說菩薩戒。』
【English Translation】 English version: Anhui (person's name). Adding to the previous total, the number becomes nine. The remaining two are the same as before, so they are not repeated. Among the four branches of the Four Dhyanas (Four Dhyanas), only take neither suffering nor pleasure. Adding to the previous total, the number becomes ten. The remaining three are the same as before, so they are not repeated. As for the content below Bodhisattva (Bodhisattva), it distinguishes the mistakes made by those without virtue as teachers. What is the difference between this and the Eighteen Precepts (Eighteen Precepts)? One explanation is that the previous precepts were formulated for those newly receiving the precepts, who must understand them to uphold them; while these precepts are formulated for those who have already received the precepts, who must fully understand them to uphold them. Another explanation is that the previous precepts were casually taught by ignorant people, mostly done by digging-tail persons (Digging-tail person, a metaphor for ignorant people); while these precepts are recklessly taught for the sake of profit, mostly done by shameless people. I believe that the previous precepts were formulated in the Gathering Goodness Gate (Gathering Goodness Gate), while the current precepts are formulated in the Benefiting Sentient Beings Gate (Benefiting Sentient Beings Gate).
Third, select the recipient when explaining the precepts
If a Buddhist disciple, for the sake of profit and offerings, proclaims these Thousand Buddhas' Great Precepts (Thousand Buddhas' Great Precepts) before those who have not received the Bodhisattva precepts, non-Buddhist (Non-Buddhist) evil people, or heretics (Heretics), or before heretics, it is not allowed. Except for the king, all other people are not allowed to listen. These evil people do not receive the Buddhist precepts, like animals, and will not see the Three Jewels (Three Jewels) in life after life. Like wood and stone without a heart, they are called non-Buddhist heretics, no different from wood. If a Bodhisattva proclaims the Seven Buddha Teachings Precepts (Seven Buddha Teachings Precepts) before such evil people, they commit a light offense (Light Offense). The precepts (Precepts) are respected and important, and one should choose a suitable vessel. If one casually proclaims them to unsuitable people, it will instead generate faults, so it must be prohibited. Both Mahayana and Hinayana Buddhism prohibit it, and so do the Seven Assemblies (Seven Assemblies). The Bodhisattvabhumi Sutra (Bodhisattvabhumi Sutra) says: 'Furthermore, when Bodhisattvas uphold the Bodhisattva Precepts Code of Conduct (Bodhisattva Precepts Code of Conduct), even if they have fully upheld them, they will never easily proclaim enlightenment to those who slander the Bodhisattva Pitaka (Bodhisattva Pitaka) and have no faith. Why? Because after hearing it, they cannot believe and understand, and are covered by great ignorance, they will generate slander. Because of slander, just as abiding in the Bodhisattva Pure Precepts Code of Conduct, accomplishing immeasurable great merit treasures, those who slander will also be followed by immeasurable great sin karma treasures, and even all evil words, evil views, and evil thoughts have not been permanently abandoned, and will never be far away.' The text says that one must not, for the sake of profit and offerings, proclaim before those who have not received the Bodhisattva precepts, or even great heretics. If it is not for the sake of profit, but to allow those who are about to receive the precepts to understand the characteristics of the precepts (Precepts' Characteristics), even if they are spoken, there is no offense. Therefore, the Treatise on the Stages of the Earth (Treatise on the Stages of the Earth) says: 'Furthermore, when Bodhisattvas transmit the Bodhisattva precepts, they should first proclaim the Bodhisattva precepts to them.'
法藏摩怛履迦菩薩學處及犯處相令其聽受。以慧觀察自所意樂堪能思擇受菩薩戒。非唯他勸非為勝他。當知是名堅固菩薩。堪受菩薩凈戒律儀。以受戒法如應正授。故知為信將欲受者。雖未受時亦得預說。非如聲聞受後方說。未受菩薩戒者。設無異見。由未受故不得為說。聲聞具戒既未受大。理亦不得輒為彼說。外道惡人者。謂異見人也。大邪見者。謂譭謗人。唯除國王者。王得自在成敗由彼。又令知法清其心故得為說也。是惡人輩下呵不受人。而菩薩下輒說成犯。無心受者皆名惡人。善戒經云。若比丘為求罪過聽菩薩戒不信受教者。及不成就優婆塞戒。不成就沙彌戒。不成就波羅提木叉戒者。不得聽菩薩戒。聽者得罪。若比丘犯波羅提不愧不悔。聽菩薩戒得偷蘭遮。若犯偷蘭。不愧不悔。聽菩薩戒得僧殘罪。若犯僧殘不愧不悔。聽菩薩戒得波羅夷罪。謂十八重若有說者得僧殘罪。是故經中作如是言。不信者不應聽。不信者不應說。
第四不故毀犯戒
若佛子信心出家受佛正戒。故起心毀犯聖戒者。不得受一切檀越供養。亦不得國王地上行。不得飲國王水。五千大鬼常遮其前。鬼言大賊。若入坊舍城邑宅中。鬼復常掃其腳跡。一切世人咸皆罵言佛法中賊。一切眾生眼不欲見。犯戒之人畜生無異。木頭無異
【現代漢語翻譯】 現代漢語譯本：法藏摩怛履迦菩薩（Dharmagarbha Matrika Bodhisattva）的學處（Śikṣāpada，應學習之處）及犯處相（Āpatti，違犯之處），應令其聽受。以智慧觀察自己內心所樂，堪能思擇是否受菩薩戒。不應只是因為他人勸說，也不是爲了勝過他人。應當知道，這樣的人才可稱為堅固菩薩，堪能受持菩薩清凈戒律儀。以受戒之法如法如理地授予。因此可知，對於有信心且將要受戒的人，即使尚未受戒，也可以預先解說，不像聲聞戒（Śrāvakayāna）那樣受戒后才說。未受菩薩戒者，即使沒有其他異見，由於未受戒的緣故，也不得為之解說。聲聞乘（Śrāvakayāna）的比丘（Bhikṣu）已經具足戒律，但尚未受持大乘戒（Mahāyāna），因此也不得擅自為他們解說。外道惡人，指的是持有不同見解的人。大邪見者，指的是誹謗正法的人。唯有國王例外，因為國王擁有自在的權力，其成敗都由他自己決定。又，爲了讓國王瞭解佛法，清凈其心，才可以為之解說。『是惡人輩』以下是呵斥不受戒的人，而『菩薩』以下則是說成就或違犯的情況。無心受戒的人都可稱為惡人。《善戒經》說：『如果比丘爲了尋找罪過而聽菩薩戒，不信受教導，以及不成就優婆塞戒（Upāsaka，在家男居士戒）、不成就沙彌戒（Śrāmaṇera，沙彌戒）、不成就波羅提木叉戒（Prātimokṣa，別解脫戒）者，不得聽菩薩戒，聽者有罪。如果比丘犯了波羅提木叉戒而不感到慚愧和後悔，聽菩薩戒則得偷蘭遮罪（Sthūlātyaya，粗罪）。如果犯了偷蘭遮罪而不感到慚愧和後悔，聽菩薩戒則得僧殘罪（Saṃghāvaśeṣa，僧殘罪）。如果犯了僧殘罪而不感到慚愧和後悔，聽菩薩戒則得波羅夷罪（Pārājika，斷頭罪）。』 所謂十八重戒，如果有說者，得僧殘罪。因此經中這樣說：不信者不應聽，不信者不應說。 第四，不故意毀犯戒 如果佛子有信心出家，受持佛的正戒，卻故意起心毀犯聖戒，那麼就不得接受一切檀越（Dānapati，施主）的供養，也不得在國王的土地上行走，不得飲用國王的水。五千大鬼常常阻擋在他的面前，鬼會說：『大賊！』 如果進入坊舍、城邑、住宅中，鬼又常常掃他的腳跡。一切世人都罵他是佛法中的賊，一切眾生都不想看到他。犯戒之人與畜生沒有區別，與木頭沒有區別。
【English Translation】 English version: The Śikṣāpada (precepts to be learned) and Āpatti (transgressions) of the Dharmagarbha Matrika Bodhisattva should be made known to those who are to receive them. With wisdom, one should observe one's own inclinations and consider whether one is capable of undertaking the Bodhisattva vows. It should not be merely due to the persuasion of others, nor for the sake of surpassing others. Know that such a person is called a steadfast Bodhisattva, capable of receiving the pure precepts and vows of a Bodhisattva. The method of receiving the vows should be properly and rightly conferred. Therefore, it is known that for those who have faith and intend to receive the vows, even before they have received them, it is permissible to explain them beforehand, unlike the Śrāvakayāna (Vehicle of Hearers) vows, which are explained only after receiving them. Those who have not received the Bodhisattva vows, even if they have no dissenting views, should not be instructed because they have not received the vows. A Bhikṣu (monk) of the Śrāvakayāna who has already taken the full precepts but has not yet taken the Mahāyāna (Great Vehicle) vows should also not be instructed without authorization. 'Outsiders and evil people' refers to those who hold different views. 'Those with great wrong views' refers to those who slander. The only exception is the king, because the king has sovereign power, and his success or failure depends on himself. Furthermore, in order to enable the king to understand the Dharma and purify his mind, it is permissible to instruct him. The passage beginning with 'These evil people' scolds those who do not receive the vows, while the passage beginning with 'Bodhisattva' speaks of the conditions of accomplishment or transgression. Those who have no intention of receiving the vows are all called evil people. The Good Precepts Sutra says: 'If a Bhikṣu listens to the Bodhisattva vows in order to find fault, does not believe and accept the teachings, and has not accomplished the Upāsaka (layman's) vows, the Śrāmaṇera (novice monk's) vows, or the Prātimokṣa (vows of individual liberation), he should not listen to the Bodhisattva vows; one who allows him to listen incurs a fault. If a Bhikṣu commits a Prātimokṣa offense without shame or remorse, listening to the Bodhisattva vows incurs a Sthūlātyaya (grave offense). If he commits a Sthūlātyaya offense without shame or remorse, listening to the Bodhisattva vows incurs a Saṃghāvaśeṣa (offense requiring a meeting of the Sangha). If he commits a Saṃghāvaśeṣa offense without shame or remorse, listening to the Bodhisattva vows incurs a Pārājika (defeat).』 If someone explains the eighteen root downfalls, he incurs a Saṃghāvaśeṣa offense. Therefore, the sutra says: Those who do not believe should not listen; those who do not believe should not speak. Fourth, not intentionally violating the precepts. If a Buddhist disciple, with faith, leaves home and receives the Buddha's true precepts, but intentionally sets his mind to violate the sacred precepts, then he must not receive offerings from any Dānapati (patrons), nor walk on the king's land, nor drink the king's water. Five thousand great demons constantly block his path, and the demons say: 'Great thief!' If he enters a ward, city, or dwelling, the demons constantly sweep his footprints. All the people curse him as a thief in the Buddha's Dharma, and all beings do not want to see him. A person who violates the precepts is no different from an animal, no different from a piece of wood.
。若故毀正戒者。犯輕垢罪 此下兩戒辨自攝戒。于中初戒辨攝戒行。后戒辨攝戒教。毀犯凈戒冒當信施。于自增罪。於他損福。故制斷也。大小乘俱制。而聲聞中未見別結毀戒受施之罪。大士損利生行故。別結罪正在五眾。文言信心出家故。謂隨所犯結本罪。已更增毀犯受施之罪。所犯本罪通於輕重。唯除上纏失戒者也。文中信心出家受佛正戒者。由出家受戒。當任福田故。偏言出家。故起心毀犯聖戒者。佛所制戒皆名聖戒。知而故違名故起心。虧損受體故云毀犯。不得受一切檀越供養等者。戒田既毀不當受供。五千大鬼常遮其前者。以非分冒受故幽被非人之呵。一切世人罵詈下。以虛損信施故顯受世人之罵。
第五供養經典戒
若佛子常應一心受持讀誦大乘經律剝皮為紙刺血為墨以髓為水折骨為筆書寫佛戒木皮谷紙絹素竹帛亦悉書持常以七寶無價香華一切雜寶為箱囊盛經律卷若不如法供養者犯輕垢罪 法為開神之摸。特須尊敬。若不如法故護。則於行多虧。故制之令敬。七眾同學。大小不共。文中凡列五種。一受持。二讀。三誦。四書寫。五供養。第四中剝皮為紙等者。若得堅心無動者則應行之。不爾未必須行。但應作心願。為木皮角紙絹等。隨力必須為之。菩薩地中於三通制。故彼文云。若諸菩薩
【現代漢語翻譯】 現代漢語譯本：如果故意毀壞正確的戒律，就犯了輕垢罪。以下兩條戒律辨別自我攝持的戒律。其中第一條戒律辨別攝持戒律的行為，后一條戒律辨別攝持戒律的教導。毀犯清凈的戒律，冒昧接受信徒的佈施，對自己增加罪過，對他人減少福報，所以制定此戒來斷絕這種情況。大乘和小乘都制定此戒，但在聲聞乘中沒有見到另外判處毀戒接受佈施的罪過。菩薩因為損害利益眾生的行為，所以另外判處罪過，對像主要是在五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）。經文說『信心出家』，是因為出家受戒后，應當成為眾生的福田，所以特別強調『出家』。如果起心毀壞聖戒，佛所制定的戒律都稱為聖戒，明知而故意違犯稱為『故起心』，虧損受戒的體性所以稱為『毀犯』。『不得受一切檀越（施主）供養等』，因為戒律的福田已經毀壞，不應當接受供養。『五千大鬼常遮其前者』，因為不應得而冒昧接受，所以在暗中受到非人的呵斥。『一切世人罵詈（辱罵）』，因為虛耗信徒的佈施，所以在顯處受到世人的辱罵。 第五、供養經典戒 如果佛弟子經常應當一心受持、讀誦大乘經律，剝下自己的皮作為紙，刺出自己的血作為墨，用自己的骨髓作為水，折斷自己的骨頭作為筆，書寫佛戒。對於木皮、谷紙、絹素、竹帛等，也都要書寫和受持。經常用七寶、無價的香華、一切雜寶作為箱囊，盛放經律卷。如果不按照如法的方式供養，就犯了輕垢罪。佛法是開啟神智的模範，特別需要尊敬。如果不按照如法的方式守護，那麼在修行上就會有很多虧損，所以制定此戒來使人尊敬。七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）同學，大小乘不共通。經文中列舉了五種：一、受持；二、讀；三、誦；四、書寫；五、供養。第四種中『剝皮為紙等』，如果能夠有堅定的心而不動搖，那麼就應當這樣做。否則，不必一定要這樣做，但應當發願。對於木皮、角紙、絹等，應當隨自己的能力去做。在《菩薩地持經》中，對於這三種情況都作了規定，所以那部經的經文說：『如果各位菩薩』
【English Translation】 English version: If one deliberately violates the correct precepts, one commits a minor offense. The following two precepts distinguish between self-restraint precepts. The first precept distinguishes the practice of upholding precepts, and the second precept distinguishes the teaching of upholding precepts. Violating pure precepts and presumptuously accepting the offerings of believers increases one's own offenses and diminishes the blessings of others. Therefore, this precept is established to prevent this situation. Both Mahayana and Hinayana establish this precept, but in the Sravaka (hearer) vehicle, there is no separate judgment for the offense of violating precepts and accepting offerings. Bodhisattvas, because they harm the practice of benefiting sentient beings, are separately judged for offenses, mainly among the five assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, siksamana). The text says 'believing and renouncing home life' because after renouncing home life and receiving precepts, one should become a field of merit for sentient beings, so it particularly emphasizes 'renouncing home life'. If one intends to violate the sacred precepts, all precepts established by the Buddha are called sacred precepts, and knowingly and deliberately violating them is called 'deliberately intending'. Impairing the nature of receiving precepts is called 'violating'. 'One must not receive offerings from all donors (danapati)' because the field of merit of the precepts has been destroyed, one should not receive offerings. 'Five thousand great ghosts often block those who do so' because one presumptuously accepts what one should not, one is secretly rebuked by non-humans. 'All worldly people scold and revile' because one wastes the offerings of believers, one is openly scolded by worldly people. Fifth, the Precept of Offering to Sutras If a Buddha's disciple should always wholeheartedly receive, uphold, read, and recite the Mahayana sutras and vinayas, peel off their own skin to make paper, draw their own blood to make ink, use their own marrow as water, and break their own bones to make a pen to write the Buddha's precepts. For tree bark, grain paper, silk, bamboo, and cloth, one should also write and uphold them. One should always use seven treasures, priceless incense and flowers, and all kinds of miscellaneous treasures as boxes and bags to store the sutra and vinaya scrolls. If one does not make offerings in accordance with the Dharma, one commits a minor offense. The Dharma is a model for opening up spiritual wisdom and especially needs to be respected. If one does not protect it in accordance with the Dharma, then there will be many losses in practice, so this precept is established to make people respect it. The seven assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, siksamana, upasakas, upasikas) study together, but the Mahayana and Hinayana are not common. The text lists five types: 1. Receiving and upholding; 2. Reading; 3. Reciting; 4. Writing; 5. Offering. In the fourth type, 'peeling off skin to make paper, etc.', if one can have a firm heart and not be shaken, then one should do so. Otherwise, it is not necessary to do so, but one should make a vow. For tree bark, horn paper, silk, etc., one should do it according to one's ability. In the Bodhisattva-bhumi Sutra, regulations are made for these three situations, so the text of that sutra says: 'If all Bodhisattvas'
凈戒律儀于日日中。若於如來或為如來造制多所。若於正法或為正法造經卷。所謂諸菩薩索怛攬藏摩怛理迦。若於僧伽謂十方界已入大地諸菩薩眾。若不以其或小或多諸供養具而為供養。下至以身一拜禮敬。下至以語一四句頌讚佛法僧真實功德。下至以心一清凈心隨念三寶真實功德。空度日夜。是名有犯。有所違越。若不恭敬懶墮懈怠而違犯者。是染違犯。若誤失念而違犯者。非染違犯。無違犯者。謂心狂亂。若已證入凈意樂地常無違犯。由得清凈意樂菩薩。譬如已得證凈苾芻恒時法爾于佛法僧以勝供具承事供養。善生經云。若作衣服缽器。先奉上佛。並令父母師長先一受用。然後自服。若上佛者。當以香花贖之。
第六悲心唱導戒
若佛子常起大悲心若入一切城邑舍宅見一切眾生應當唱言汝等眾生盡應受三歸十戒若見牛馬豬羊一切畜生應心念口言汝是畜生髮菩提心而菩薩入一切處山川林野皆使一切眾生髮菩提心是菩薩若不發教化眾生心者犯輕垢罪 此下四戒以悲教化。于中初二明悲攝眾生。后二辨以敬護正法。法住人益故。雖護法即是化人。初二中初戒明唱導教化。次戒辨說法教化。見生不化乖普攝行故制之。道俗同學。大小不失。以聲聞本不兼濟故。文中常起大悲心者。愍彼長沒苦海。常欲拔之令出
。若入已下。內心起悲發言唱導。十戒者。或是十善業道之戒。或是菩薩十無盡戒。見畜令發菩薩心者。畜生之中或有黠慧得領解者。或雖當時無能領解。法聲光明入毛孔中。遠作菩提之因緣故。
第七敬心說法戒
若佛子常行教化起大悲心若入檀越貴人家一切眾中不得立為白衣說法應在白衣眾前高座上坐法師比丘不得地立為四眾說法若說法時法師高座香華供養四眾聽者下坐如孝順父母敬順師教如事火婆羅門其說法者若不如法說者犯輕垢罪 道聽途說。有慢法之過。故制斷之七眾同學。文言比丘者。在家為師範義小故。大小共製。文中常行教化大悲心者。悲心教化事在益物。理宜嚴敬生善。不應輕薄起非。一切眾中已下正明說法儀式。于中有二。一明為白衣說法儀。二辨為四眾說法儀。準律。人臥已坐。或為覆頭投杖等。悉應同制。如孝順父母者。尊人也。如事火婆羅門者。重法也。
第八不立惡制戒
若佛子皆以信心受佛戒者。若國王太子百官四部弟子。自恃高貴。破滅佛法戒律明作製法以我四部弟子不聽出家行道。亦復不聽造立形像佛塔經律立統官制眾使安籍記僧菩薩比丘地立白衣高座。廣行非法如兵奴事主而菩薩正應受一切人供養。而反為官走使。非法非律。若國王百官好心受佛戒者
【現代漢語翻譯】 現代漢語譯本：如果進入（畜生道）之後，內心生起悲憫，口中宣講引導。所說的『十戒』，或者是十善業道之戒，或者是菩薩十無盡戒。見到畜生而令其發起菩提心，是因為畜生之中或許有聰慧的能夠領悟理解。或者即使當時不能領悟理解，佛法的聲音和光明進入它們的毛孔之中，也能在遙遠的未來種下菩提的因緣。
第七、恭敬說法戒
如果佛弟子經常進行教化，發起大悲心。如果進入施主（檀越，Danyue）的富貴人家，在一切大眾之中，不得站立著為在家居士（白衣，Baiyi）說法，應當在在家居士眾前的高座上坐著，由法師（比丘，Biqiu）比丘不得站在地上為四眾（比丘、比丘尼、優婆塞、優婆夷）說法。如果說法的時候，法師坐在高座上，用香花供養，四眾聽法的人坐在下面，要像孝順父母一樣，恭敬順從師長的教導，像侍奉火的婆羅門（婆羅門，Poluomen）一樣。如果說法的人不如法宣說，就犯了輕垢罪。在道路上聽到就傳播，有輕慢佛法的過失，所以要制止。七眾同學都要遵守。文中的『比丘』，因為在家居士作為師範的意義較小，所以大小乘共同制約。文中『常行教化大悲心』，用悲心教化是爲了利益眾生，理應莊嚴恭敬，生起善念，不應輕慢，引起過失。『一切眾中』以下，正是說明說法的儀式。其中有兩點：一是說明為在家居士說法的儀式，二是辨別為四眾說法的儀式。按照戒律，有人躺著就坐著，或者用東西蓋著頭，拄著枴杖等，都應該同樣制止。『如孝順父母』，是尊敬人；『如事火婆羅門』，是尊重法。
第八、不設立惡制戒
如果佛弟子都以信心受持佛戒，如果國王、太子、百官、四部弟子，仗恃自己地位高貴，破壞佛法戒律，公然制定法律，說『我的四部弟子不準出家修行，也不準建造佛像、佛塔、經律』，設立統管僧眾的官職，登記僧人，讓菩薩（菩薩，Pusa）、比丘站在地上，讓在家居士坐在高座上，廣泛推行非法之事，如同兵奴侍奉主人一樣，而菩薩本應接受一切人的供養，反而為官府奔走效力，這不合法也不合戒律。如果國王、百官以好的心意受持佛戒，
【English Translation】 English version: If, after entering [the animal realm], one's inner mind gives rise to compassion, one should verbally chant and guide. The 'Ten Precepts' mentioned are either the precepts of the Ten Wholesome Paths of Action or the Ten Inexhaustible Precepts of a Bodhisattva. Seeing animals and causing them to generate Bodhicitta (菩提心, Bodhi mind) is because among animals, there may be some who are intelligent enough to understand. Or even if they cannot understand at the time, the sound and light of the Dharma enter their pores, planting the seeds of Bodhi for the distant future.
Seventh Precept: The Precept of Respectfully Expounding the Dharma
If a Buddha-disciple constantly engages in teaching and transformation, giving rise to great compassion, and enters the homes of wealthy patrons (Danyue, 檀越), among all the assemblies, one must not stand to expound the Dharma for laypeople (Baiyi, 白衣). One should sit on a high seat in front of the assembly of laypeople. A Dharma master (Biqiu, 比丘) Bhikshu (比丘) must not stand on the ground to expound the Dharma for the four assemblies [Bhikshus, Bhikshunis, Upasakas, and Upasikas]. When expounding the Dharma, the Dharma master sits on a high seat, with incense and flowers offered. The four assemblies of listeners sit below, behaving as filial towards their parents, respectfully obeying the teacher's instructions, and like Brahmins (Poluomen, 婆羅門) serving fire. If the one expounding the Dharma does not speak according to the Dharma, they commit a minor offense. To hear and spread [the Dharma] on the road is to have the fault of disrespecting the Dharma, so it must be stopped. The seven assemblies of fellow students must all abide by this. The 'Bhikshu' mentioned in the text is because the significance of laypeople as teachers is small, so both the Greater and Lesser Vehicles jointly restrain this. The 'constantly engaging in teaching and transformation with great compassion' in the text means that teaching with compassion is for the benefit of beings, so it should be solemn and respectful, giving rise to goodness, and should not be frivolous, causing faults. 'Among all the assemblies' below precisely explains the ritual of expounding the Dharma. There are two points: one explains the ritual of expounding the Dharma for laypeople, and the other distinguishes the ritual of expounding the Dharma for the four assemblies. According to the Vinaya, if someone is lying down, one should sit, or if they are covering their head or leaning on a staff, etc., these should all be similarly prohibited. 'Like being filial to parents' is respecting people; 'like Brahmins serving fire' is respecting the Dharma.
Eighth Precept: The Precept of Not Establishing Evil Regulations
If Buddha-disciples all receive and uphold the Buddha's precepts with faith, if kings, crown princes, officials, or disciples of the four assemblies, relying on their high status, destroy the Buddha's Dharma and precepts, openly establishing laws, saying, 'My four assemblies of disciples are not allowed to leave home to cultivate, nor are they allowed to build Buddha images, stupas, or scriptures,' establishing official positions to govern the Sangha, registering monks, making Bodhisattvas (Pusa, 菩薩) and Bhikshus stand on the ground, and making laypeople sit on high seats, widely promoting unlawful matters, like soldiers and slaves serving their masters, while Bodhisattvas should receive offerings from all people, but instead are running errands for the government, this is neither lawful nor in accordance with the precepts. If kings and officials receive and uphold the Buddha's precepts with good intentions,
。莫作是破三寶之罪。若故作破法者。犯輕垢罪 此下兩戒敬護正法。初戒遮其惡制。后戒護其正教。初中違佛立制。是破法因緣。故制令斷。華嚴云。不非先制不更造立。此之謂也。大小俱制。七眾同防。文中皆以信心受戒者。謂本受戒時皆用信心也。若國王下。謂變持邪慢滅破佛法。由二因緣滅破佛法。一立非法制。二不聽出家行道等事。破三寶之罪者。法癡人摧三寶俱破也。故作破法者。由非制而制是制便斷也。
第九愛護正法戒
若佛子以好心出家。而為名聞利養於國王百官前說佛戒者。橫與比丘比丘尼菩薩戒弟子作繫縛事。如獄囚法如兵奴之法。如師子身中蟲自食師子肉。非餘外蟲。如是佛子自破佛法。非外道天魔能破。若受佛戒者。應護佛戒如念一子。如事父母不可毀破。而菩薩聞外道惡人以惡言謗破佛戒之聲。如三百鉾刺心。千刀萬杖打拍其身。等無有異。寧自入地獄經于百劫。而不一聞惡人以惡言謗破佛戒之聲。而況自破佛戒教人破法因緣。亦無孝順之心。若故作者。犯輕垢罪 戒法秘密非俗宜聞。理應愛護。同自子親。而於未信俗前妄說佛戒秘要。反為行人繫縛。更起正法蕀刺。法衰人墜。莫不由此。故制令敬護。大小俱制。七眾同學。文中以出家好心者。謂本出家時有愛法好心也。
【現代漢語翻譯】 現代漢語譯本：不要做這種破壞三寶（佛、法、僧）的罪行。如果故意破壞佛法，就犯輕垢罪。以下兩條戒律是關於恭敬守護正法的。第一條戒律是遮止惡行，第二條戒律是守護正教。第一條戒律中，違背佛陀制定的規矩而另立規矩，是破壞佛法的因緣，所以要制止。正如《華嚴經》所說：『不非先制，不更造立』，就是這個意思。大小乘都制定了這條戒律，七眾弟子共同遵守。文中說『以信心受戒者』，是指最初受戒時都懷有信心。如果國王等，因為執持邪見、傲慢，而想滅除破壞佛法，有兩種因緣會導致佛法被滅除破壞：一是制定非法的制度，二是不允許出家人修行等等。『破三寶之罪者』，是指愚癡的人摧毀佛、法、僧三寶。『故作破法者』，是指不是佛陀制定的規矩而擅自製定，是佛陀制定的規矩卻擅自廢除。
第九 愛護正法戒
如果佛弟子以好的發心出家，卻爲了名聞利養，在國王百官面前宣說佛戒，橫加束縛比丘、比丘尼、菩薩戒弟子，如同對待監獄囚犯、兵役奴隸一樣。這就像獅子身上的蟲子自己吃獅子的肉，而不是其他外來的蟲子。這樣，佛弟子自己破壞佛法，而不是外道天魔能夠破壞的。如果受了佛戒，就應該愛護佛戒，如同愛護自己的獨生子，如同侍奉父母一樣，不可毀壞。如果菩薩聽到外道惡人用惡語誹謗破壞佛戒的聲音，就如同被三百支長矛刺入心臟，被千刀萬杖擊打身體一樣，沒有什麼不同。寧願自己進入地獄經歷百劫，也不願聽到惡人用惡語誹謗破壞佛戒的聲音。更何況自己破壞佛戒，教唆他人破壞佛法的因緣，也是沒有孝順之心。如果故意這樣做，就犯輕垢罪。戒法是秘密的，不適合世俗之人聽聞，理應愛護，如同愛護自己的子女親人。卻在沒有信仰的世俗之人面前妄自宣說佛戒的秘密，反而束縛修行之人，更加增添正法的荊棘，佛法衰敗，人們墮落，沒有不是由此造成的。所以要制定戒律，恭敬守護。大小乘都制定了這條戒律，七眾弟子共同學習。文中說『出家好心者』，是指最初出家時有愛護佛法的好心。
【English Translation】 English version: Do not commit the sin of destroying the Three Jewels (Buddha, Dharma, Sangha). If one intentionally destroys the Dharma, one commits a minor offense. The following two precepts concern reverently protecting the Proper Dharma. The first precept prevents evil deeds, and the second precept protects the Proper Teachings. In the first precept, violating the rules established by the Buddha and establishing new rules is a cause for destroying the Dharma, so it must be stopped. As the Avatamsaka Sutra says, 'Do not criticize what was previously established, and do not create new establishments.' This is what it means. Both the Mahayana and Hinayana traditions establish this precept, and the seven assemblies observe it together. The text says 'those who receive the precepts with faith,' meaning that they all have faith when they initially receive the precepts. If a king, etc., due to holding wrong views and arrogance, wants to eliminate and destroy the Buddha Dharma, there are two causes that lead to the destruction of the Dharma: first, establishing illegal systems; second, not allowing renunciants to practice the Way, etc. 'The sin of destroying the Three Jewels' refers to foolish people destroying the Buddha, Dharma, and Sangha. 'Intentionally destroying the Dharma' refers to establishing rules that were not established by the Buddha, and abolishing rules that were established by the Buddha.
Ninth Precept: Cherishing and Protecting the Proper Dharma
If a disciple of the Buddha, with good intention, renounces the world, but for the sake of fame and gain, speaks about the Buddha's precepts in front of kings and officials, arbitrarily binding bhikshus (monks), bhikshunis (nuns), and Bodhisattva precept disciples, as if they were prisoners in jail or slaves in the military. This is like a worm in the body of a lion eating the lion's flesh, not an external worm. In this way, the Buddha's disciple destroys the Buddha Dharma himself, not external heretics or demons. If one has received the Buddha's precepts, one should cherish and protect them as if cherishing one's only child, as if serving one's parents, and they must not be destroyed. If a Bodhisattva hears the sound of external heretics and evil people slandering and destroying the Buddha's precepts with evil words, it is no different than being pierced in the heart by three hundred spears or being beaten on the body by a thousand knives and ten thousand staves. One would rather enter hell for hundreds of kalpas than hear the sound of evil people slandering and destroying the Buddha's precepts with evil words. How much more so should one not destroy the Buddha's precepts oneself, or incite others to create the causes and conditions for destroying the Dharma, which is also without filial piety. If one intentionally does this, one commits a minor offense. The precepts are secret and not suitable for worldly people to hear, so they should be cherished and protected, as if cherishing one's own children and relatives. However, to recklessly speak about the secrets of the Buddha's precepts in front of unbelieving worldly people, instead binds practitioners and further adds thorns to the Proper Dharma. The decline of the Dharma and the fall of people are all caused by this. Therefore, precepts are established to respectfully protect the Dharma. Both the Mahayana and Hinayana traditions establish this precept, and the seven assemblies study it together. The text says 'renouncing the world with good intention,' meaning that one has a good intention to cherish the Dharma when one initially renounces the world.
而為名聞下。乖本好心反從名利。於國王百官前說佛戒者。馳心臭餌。贈以聖言也。橫與比丘等繫縛者。由俗聞佛戒。非理撿挍故橫作繫縛也。如師子身中蟲下。引喻重嘖破法由自佛子不由外道天魔也。若受佛戒者下勸令敬護。而何況自破下違成犯也。
如是九戒應當學敬心奉持 如是八戒應當下總結敬持。
諸佛子是四十八輕戒汝等受持過去諸菩薩已誦未來諸菩薩當誦現在諸菩薩今誦 諸佛子下大段第三總結輕垢勸令受持。
諸佛子諦聽。此十重四十八輕戒。三世諸佛已誦當誦今誦。我今亦如是誦。汝等一切大眾。若國王王子百官比丘比丘尼信男信女。受持菩薩戒者。應受持讀誦解說書寫。佛性常住戒卷流通。三世一切眾生化化不絕。得見千佛。佛佛授手。世世不墮惡道八難。常生人道天中。我今在此樹下略開七佛法戒。汝等大眾當一心學波羅提木叉。歡喜奉行如無相天王品勸學中一一廣明。三千學士時坐聽者。聞佛自誦。心心頂戴。歡喜受持 佛子諦聽下是流通分。于中有二。一付法令持。二結通余化。初中有三。一命眾。即佛子諦聽也。二正以付囑。三三千學下時眾頂戴。正付中有二。一戒經令受持。二我在今樹下囑戒法令奉行。
爾時釋迦牟尼佛說上蓮華臺藏世界盧舍那佛所說心地
【現代漢語翻譯】 現代漢語譯本：爲了名聲利祿而宣講佛戒，這是違背了原本的好心，反而追逐名利。在國王和百官面前宣講佛戒，是貪圖名利的誘餌，用聖潔的佛法作為贈品。隨意地將比丘等人捆綁，是因為世俗之人聽聞佛戒后，不合理地挑剔，所以隨意地製造束縛。如同獅子身中的蟲子，這個比喻是再次強調破壞佛法的是佛弟子自己，而不是外道天魔。如果受了佛戒，就應該恭敬守護，更何況是自己破壞呢，那是違背了戒律，犯了戒。
像這樣的九戒應當學習，以恭敬心奉行和受持。像這樣的八戒應當總結，以恭敬心受持。
諸位佛子，這四十八條輕戒，你們應當受持。過去的菩薩已經誦讀過，未來的菩薩將要誦讀，現在的菩薩正在誦讀。諸位佛子，這一大段是第三部分，總結輕垢，勸令受持。
諸位佛子仔細聽。這十條重戒和四十八條輕戒，過去、現在、未來的諸佛都已經誦讀、將要誦讀、正在誦讀。我現在也像這樣誦讀。你們一切大眾，無論是國王、王子、百官、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、信男、信女，凡是受持菩薩戒的人，都應當受持、讀誦、解說、書寫。讓佛性常住的戒卷流通，使三世一切眾生教化不斷絕，能夠見到千佛，佛佛授手，世世代代不墮入惡道和八難，常生於人道和天道之中。我現在在這棵樹下，簡略地開示七佛的法戒。你們大眾應當一心學習波羅提木叉（Pratimoksa，戒律），歡喜奉行，就像《無相天王品》中詳細闡明的那樣。當時在座聽法的有三千學士，聽聞佛陀親自誦讀，都心懷敬意，歡喜受持。佛子仔細聽，這是流通分。其中有兩部分：一是付法令持，二是總結流通教化。在第一部分中，有三點：一是命令大眾，即『佛子諦聽』；二是正式地付囑；三是三千學士當時都心懷敬意。在正式付囑中，有兩點：一是戒經令受持，二是我在今樹下囑咐戒法令奉行。
這時，釋迦牟尼佛（Sakyamuni Buddha）宣說了蓮華臺藏世界盧舍那佛（Locana Buddha）所說的心地。
【English Translation】 English version: To expound the Buddha's precepts for fame and gain is to go against the original good intention and instead pursue fame and profit. To expound the Buddha's precepts before kings and officials is to covet the bait of fame and profit, using the sacred Dharma as a gift. To arbitrarily bind bhiksus (male monastic) and others is because worldly people, upon hearing the Buddha's precepts, unreasonably nitpick, thus arbitrarily creating bonds. Like the worm in the lion's body, this analogy emphasizes again that those who destroy the Dharma are the Buddha's own disciples, not external heretics or demons. If one has received the Buddha's precepts, one should respectfully protect them, let alone destroy them oneself, which is to violate the precepts and commit offenses.
These nine precepts should be learned, and practiced and upheld with reverence. These eight precepts should be summarized and upheld with reverence.
All you Buddha-sons, these forty-eight minor precepts, you should uphold. The Buddhas of the past have already recited them, the Buddhas of the future will recite them, and the Buddhas of the present are reciting them. All you Buddha-sons, this large section is the third part, summarizing the minor offenses and exhorting you to uphold them.
All you Buddha-sons, listen carefully. These ten major precepts and forty-eight minor precepts, the Buddhas of the past, present, and future have already recited, will recite, and are reciting. I am now reciting them in the same way. All of you, whether you are kings, princes, officials, bhiksus (male monastic), bhiksunis (female monastic), believing men, or believing women, whoever upholds the Bodhisattva precepts should uphold, read, recite, explain, and write them. Let the precept scrolls, in which the Buddha-nature constantly abides, circulate, so that the teaching of all beings in the three times will never cease, and they will be able to see a thousand Buddhas, with each Buddha extending a hand, and in every lifetime they will not fall into the evil paths and the eight difficulties, but will always be born in the human and heavenly realms. I am now under this tree, briefly expounding the Dharma precepts of the Seven Buddhas. All of you should wholeheartedly study the Pratimoksa (code of monastic rules), and joyfully practice it, just as it is explained in detail in the 'Chapter of the King of No-Form Heaven'. At that time, three thousand scholars were present, listening to the Buddha reciting in person, and they all respectfully and joyfully upheld it. Buddha-sons, listen carefully, this is the transmission section. There are two parts: first, entrusting the Dharma to be upheld; second, summarizing the circulation of the teaching. In the first part, there are three points: first, commanding the assembly, which is 'Buddha-sons, listen carefully'; second, formally entrusting; third, the three thousand scholars at that time all respectfully upheld it. In the formal entrustment, there are two points: first, the precept scriptures are to be upheld; second, I am now under this tree, entrusting the precepts to be practiced.
At that time, Sakyamuni Buddha spoke of the mind-ground spoken by Locana Buddha in the Lotus Flower Platform Treasury World.
法門品中十無盡戒法品竟。千百億釋迦亦如是說。從摩醘首羅天王宮至此道樹下十住處說法品為一切菩薩不可說大眾受持讀誦解說其義。亦如是千百億世界蓮華藏世界微塵世界。一切佛心藏地藏戒藏無量行愿藏因果佛性常住藏如如一切佛說無量一切法藏竟千百億世界中一切眾生受持歡喜奉行。若廣開心地相相如佛華光王七行品中說。
明人忍慧強 能持如是法 未成佛道間 安獲五種利 一者十方佛 愍念常守護 二者命終時 正見心歡喜 三者生生處 為凈菩薩友 四者功德聚 戒度悉成就 五者今後世 性戒福慧滿 此是佛行處 智者善思量 計我著相者 不能信是法 滅盡取證者 亦非下種處 欲長菩提苗 光明照世間 應當靜觀察 諸法真實相 不生亦不滅 不常復不斷 不一亦不異 不來亦不去 如是一心中 方便勤莊嚴 菩薩所應作 應當次第學 于學于無學 勿生分別想 是名第一道 亦名摩訶衍 一切戲論惡 悉由是處滅 諸佛薩婆若 悉由是處出 是故諸佛子 宜發大勇猛 于諸佛凈戒 護持如明珠 過去諸菩薩 已於是中學 未來者當學 現在者今學 此是佛行處 聖主所稱歎
【現代漢語翻譯】 現代漢語譯本： 《法門品》中關於十無盡戒法的內容到此結束。千百億釋迦牟尼佛也是這樣宣說的。從摩醘首羅天王（Mahesvara，自在天）的宮殿到這菩提樹下，十住處說法品是爲了讓一切菩薩和不可說的大眾受持、讀誦、理解和解說其中的含義。也如同千百億世界，蓮華藏世界，微塵世界一樣。一切佛心藏，地藏戒藏，無量行愿藏，因果佛性常住藏，如如一切佛所說的無量一切法藏到此結束，千百億世界中的一切眾生受持、歡喜、奉行。如果想要廣泛地開啟心地，其相貌就像《佛華光王七行品》中所說的那樣。
明智之人忍辱慧力強，能夠受持這樣的法，在未成就佛道之前，可以安穩地獲得五種利益： 一、十方諸佛，慈悲憐憫，常常守護。 二、臨命終時，正見分明，內心歡喜。 三、生生世世，成為清凈的菩薩道友。 四、功德聚集，戒行圓滿成就。 五、今生來世，自性戒體，福德智慧充滿。 這是諸佛所行之處，有智慧的人應當善加思量。執著于自我和表相的人，不能相信這樣的法。那些追求滅盡而證果的人，也不是播種菩提種子的好地方。想要讓菩提苗增長，光明照耀世間，應當靜下心來觀察諸法真實的相狀：不生也不滅，不常也不斷，不一也不異，不來也不去。像這樣在一念心中，方便勤奮地莊嚴自己，菩薩所應該做的事情，應當按次第學習。對於有學和無學，不要產生分別的念頭。這叫做第一道，也叫做摩訶衍（Mahayana，大乘）。一切戲論惡行，都從這裡滅除。諸佛的薩婆若（Sarvajna，一切智），都從這裡產生。所以各位佛子，應該發起大勇猛心，對於諸佛清凈的戒律，護持如同明珠。過去的菩薩，已經在這裡學習過；未來的菩薩，將要在這裡學習；現在的菩薩，正在這裡學習。這是諸佛所行之處，是聖主所稱讚的。
【English Translation】 English version: The section on the Ten Inexhaustible Precept Dharmas in the 'Dharma Gate' chapter ends here. Thus spoke the billions of Shakyamunis. From the palace of Mahesvara (自在天, the Great Lord of the World) to beneath this Bodhi tree, the section on the Ten Abodes is taught for all Bodhisattvas and the unspeakable multitude to receive, uphold, read, understand, and explain its meaning. It is also like the billions of worlds, the Lotus Treasury World, and the dust-mote worlds. All Buddha-mind treasuries, Earth Treasury precept treasuries, immeasurable practice-vow treasuries, cause-and-effect Buddha-nature constant abiding treasuries, and the immeasurable all-Dharma treasuries spoken by all Buddhas as they are, end here. All beings in the billions of worlds receive, rejoice, and practice accordingly. If one wishes to broadly open the mind-ground, its appearance is as described in the 'Seven Practices of the Buddha Flower Light King' chapter.
The wise, with strong endurance and wisdom, are able to uphold such a Dharma. Before attaining Buddhahood, they can peacefully obtain five benefits: 1. The Buddhas of the ten directions, with compassion and pity, constantly protect them. 2. At the time of death, with right view and a joyful mind. 3. In life after life, they have pure Bodhisattva companions. 4. Merits accumulate, and precepts are perfectly accomplished. 5. In this life and future lives, the nature of precepts, blessings, and wisdom are full. This is the place where Buddhas walk; the wise should contemplate it well. Those who cling to self and appearances cannot believe in this Dharma. Those who seek extinction and attainment are also not a good place to plant Bodhi seeds. If you want to grow the Bodhi sprout and illuminate the world with light, you should quietly observe the true nature of all Dharmas: not arising, not ceasing, not constant, not discontinuous, not one, not different, not coming, not going. Like this, in one thought-moment, diligently adorn yourself with skillful means. What Bodhisattvas should do, they should learn in order. Regarding learning and non-learning, do not give rise to discriminating thoughts. This is called the First Path, also called Mahayana (大乘, the Great Vehicle). All playful and evil discussions are extinguished from here. The Sarvajna (一切智, all-knowing wisdom) of all Buddhas arises from here. Therefore, all Buddha-children should generate great courage and protect the pure precepts of all Buddhas like bright pearls. The Bodhisattvas of the past have already learned here; the Bodhisattvas of the future will learn here; the Bodhisattvas of the present are now learning here. This is the place where Buddhas walk, praised by the Holy Lords.
我已隨順說 福德無量聚 回以施眾生 共向一切智 愿聞是法者 疾得成佛道
菩薩戒經終
菩薩戒本疏卷下(之末終)
跋
余曾聞之師。世多梵網疏鈔。而義寂師所述最為妙詮也。爾來求之彷彿乎寶覺尊者之於首楞嚴者。有稔于期矣。頃寓城北密嚴庵。偶書林某氏攜來一古書曰。此是寂法師之梵網疏也。余驚歎頂受而燒薌拜閱。傳寫展轉誤魯魚者不為不多。管識之所及謹校隨正。遂諭某氏繡梓行世。庶幾自利延及他焉。然此疏所牃與流佈經往往有異。東掖註疏言藏中有闕本。蓋指之乎。是故且執天臺經本。駁入疏中以便合稽。又旁添和字者。欲令嬰學易解也。其猶未正者。更俟后賢之參訂而已。
旹
貞亨元年龍集甲子僧自恣之日晚學比丘(妙辨)謹書焉
【現代漢語翻譯】 現代漢語譯本 我已經隨順（佛陀的教誨）宣說了， 積聚了無量的福德， 迴向施予一切眾生， 共同趨向一切智慧（佛陀的智慧）。 愿聽聞此法的人， 迅速證得成佛之道。 《菩薩戒經》終 《菩薩戒本疏》卷下（之末終） 跋 我曾經聽我的老師說，世間流傳很多《梵網經》的疏鈔，而義寂法師所著的疏最為精妙詮釋。《梵網經》疏的難求，彷彿寶覺尊者尋求《首楞嚴經》一樣。我對此期盼已久。最近我住在城北的密嚴庵，偶然書林某人帶來一本古書說：『這是寂法師的《梵網經》疏。』我驚喜讚歎，頂戴受持，焚香拜讀。傳抄輾轉，錯誤之處不少。我盡我所能，小心校對改正。於是告訴某人將此書刊印流傳於世，希望能夠自利利他。然而此疏所引用的經文與現在流佈的經文往往有差異。東掖註疏說藏經中有缺本，大概就是指這個吧。因此我暫且依據天臺宗的經本，駁正疏中的內容，以便於對照考證。又在旁邊新增『和』字，是想讓初學者容易理解。其中還有未改正的地方，等待後來的賢者來參訂吧。 時 貞亨元年，歲在甲子，僧眾自恣之日，晚學比丘（妙辨）謹書。
【English Translation】 English version I have already spoken in accordance (with the Buddha's teachings), Accumulated immeasurable merit, Dedicate it to all sentient beings, Together towards all wisdom (the wisdom of the Buddha). May those who hear this Dharma, Quickly attain the path to Buddhahood. The End of the Bodhisattva Precepts Sutra The End of the Lower Scroll of the Commentary on the Bodhisattva Precepts (The Very End) Postscript I once heard from my teacher that there are many commentaries on the Brahmajala Sutra (梵網經 - Brahma's Net Sutra) in the world, but the commentary written by Dharma Master Yiji (義寂 - Yiji) is the most exquisite interpretation. The difficulty in finding this commentary is like Venerable Baojue (寶覺 - Baojue) seeking the Surangama Sutra (首楞嚴經 - Shurangama Sutra). I have been anticipating this for a long time. Recently, I was staying at the Miyan Hermitage (密嚴庵 - Miyan Hermitage) north of the city, and a certain Mr. Shulin (書林 - Shulin) from the book trade brought an ancient book, saying, 'This is Dharma Master Ji's (寂 - Ji) commentary on the Brahmajala Sutra.' I was pleasantly surprised and praised it, respectfully received it, burned incense and read it carefully. Through transmission and copying, there were many errors. I have done my best to carefully proofread and correct them. Therefore, I told Mr. So-and-so to print and circulate this book in the world, hoping to benefit myself and others. However, the scriptures quoted in this commentary often differ from the scriptures currently in circulation. The commentary from Dongye (東掖 - Dongye) says that there are incomplete versions in the collection, probably referring to this one. Therefore, I will temporarily rely on the Tiantai (天臺 - Tiantai) school's version of the scripture to correct the content in the commentary, in order to facilitate comparison and verification. Also, the addition of the word 'He' (和 - He) next to some phrases is intended to make it easier for beginners to understand. Those that have not been corrected will be left for later sages to revise. Time: In the year Zhenheng (貞亨 - Zhenheng) 1, the year being Jiazi (甲子 - Jiazi), on the day of the monks' self-surrender, the late-learning Bhiksu (Miaobian) (妙辨 - Miaobian) respectfully wrote this.