T40n1815_梵網經古蹟記
大正藏第 40 冊 No. 1815 梵網經古蹟記
No. 1815 [cf. No. 1484]
梵網經古蹟記捲上
青丘沙門太賢集
將釋此經七門分別。時處故。機根故。藏攝故。翻譯故。宗趣故。題名故。本文故。言時處者。本即盧舍那佛在蓮華臺藏世界說。末即釋迦初成佛時于摩伽陀國寂滅道場說。言機根者。有菩薩性得發心者。為謗不信不得說故。藏攝故者。通菩薩藏毗奈耶攝。翻譯故者。後秦有西域三藏鳩摩羅什。此云童壽。持菩薩戒偏誦此品。與義學沙門三千餘人。遂于逍遙園及長安草堂寺翻譯經論五十餘部。最後因秦主欲受禁戒。別誦譯出。慧融等筆受。法藏師云。西域有十萬頌六十一品。具譯成三百餘卷。此經序云。可有一百二十卷。又上代諸德相傳云。真諦三藏將菩薩律藏擬來此。時于南海上船。船即欲沒。省去余物仍猶不起。唯去律本船方得進。真諦嘆曰。菩薩戒律漢地無緣。深可悲矣。又曇無讖三藏於西涼州。有沙門法進等。求讖受菩薩戒並請戒本。讖曰。此國人粗。豈有堪為菩薩道器。遂不與授。進等苦請不獲所愿。于佛像前立誓求戒。七日才滿夢見。彌勒親與授戒並受戒本。並皆誦得。覺已見讖。讖睹其相異喟然嘆曰。漢地亦有人矣。則與
【現代漢語翻譯】 現代漢語譯本 大正藏第 40 冊 No. 1815 《梵網經古蹟記》
No. 1815 [cf. No. 1484]
《梵網經古蹟記》捲上
青丘沙門太賢集
將從此經的七個方面進行分別解釋：時間和地點的原因、根機的原因、所包含的藏的原因、翻譯的原因、宗趣的原因、題名的原因、本文的原因。說到時間和地點，根本上是盧舍那佛（Vairocana Buddha）在蓮華臺藏世界（Lotus Treasury World）所說；末端是釋迦牟尼佛（Sakyamuni Buddha）初成佛時，在摩伽陀國（Magadha）寂滅道場（Bodhi-tree）所說。說到根機，是對具有菩薩（Bodhisattva）根性且已發菩提心的人說的；爲了防止有人誹謗不信，所以不對不具根機者說。說到所包含的藏，此經通於菩薩藏（Bodhisattva Pitaka），併爲毗奈耶（Vinaya）所攝。說到翻譯，後秦時期有西域三藏鳩摩羅什（Kumarajiva），他的意思是『童壽』。他持菩薩戒，特別背誦此品。與義學沙門三千餘人，于逍遙園及長安草堂寺翻譯經論五十餘部。最後因為秦主想要受禁戒，特別誦出並翻譯此經，由慧融等人筆錄。法藏（Fazang）法師說，西域有十萬頌六十一品，全部翻譯出來有三百餘卷。此經的序言說，大約有一百二十卷。而且上代諸位大德相傳，真諦（Paramārtha）三藏想要將菩薩律藏帶到這裡，當時在南海乘船，船立刻要沉沒。減少了其他物品仍然不能浮起，只有去掉律本，船才能前進。真諦嘆息說，菩薩戒律與漢地沒有緣分，實在可悲啊。又有曇無讖（Dharmaksema）三藏在西涼州，有沙門法進等人，請求曇無讖傳授菩薩戒並請求戒本。曇無讖說，這個國家的人粗俗，哪裡有堪能成為菩薩道器的？於是沒有傳授。法進等人苦苦請求沒有得到願望，於是在佛像前立誓求戒。七天才滿，夢見彌勒（Maitreya）親自傳授戒律並授予戒本，並且都能夠背誦。醒來后見到了曇無讖，曇無讖看到他們的相貌奇異，感嘆說，漢地也有這樣的人啊，於是就傳授了。
【English Translation】 English version T40 No. 1815 The Ancient Traces Records of the Brahma Net Sutra
No. 1815 [cf. No. 1484]
The Ancient Traces Records of the Brahma Net Sutra, Volume 1
Compiled by the Qingqiu Sramana Taixian
I will explain this sutra from seven aspects: the reason for the time and place, the reason for the capacity of the audience, the reason for the collection of the canon, the reason for the translation, the reason for the doctrine, the reason for the title, and the reason for the text itself. Speaking of time and place, fundamentally, it was spoken by Vairocana Buddha (盧舍那佛) in the Lotus Treasury World (蓮華臺藏世界); at the end, it was spoken by Sakyamuni Buddha (釋迦牟尼佛) when he first attained Buddhahood at the Bodhi-tree (寂滅道場) in Magadha (摩伽陀國). Speaking of the capacity of the audience, it is spoken to those who have the Bodhisattva (菩薩) nature and have aroused the Bodhi mind; to prevent slander and disbelief, it is not spoken to those who do not have the capacity. Speaking of the collection of the canon, this sutra belongs to the Bodhisattva Pitaka (菩薩藏) and is included in the Vinaya (毗奈耶). Speaking of the translation, during the Later Qin dynasty, there was the Tripitaka master Kumarajiva (鳩摩羅什) from the Western Regions, whose name means 'Childhood Longevity'. He upheld the Bodhisattva precepts and especially recited this chapter. Together with more than three thousand sramanas who studied the meaning, he translated more than fifty scriptures and treatises at Xiaoyao Garden and Caotang Temple in Chang'an. Finally, because the Qin ruler wanted to receive the precepts, he specially recited and translated this sutra, which was recorded by Hui Rong and others. Master Fazang (法藏) said that in the Western Regions there were one hundred thousand verses in sixty-one chapters, which when fully translated would be more than three hundred volumes. The preface to this sutra says that there may be about one hundred and twenty volumes. Moreover, it has been passed down by the virtuous ones of previous generations that the Tripitaka master Paramārtha (真諦) wanted to bring the Bodhisattva Vinaya Pitaka here. At that time, when he was on a ship in the South Sea, the ship immediately began to sink. Reducing other items still did not help it float, only by removing the Vinaya text could the ship proceed. Paramārtha sighed and said, 'The Bodhisattva precepts have no affinity with the Han land, it is truly lamentable.' Furthermore, the Tripitaka master Dharmaksema (曇無讖) was in Xiliang Prefecture. There were sramanas such as Fajin and others who requested Dharmaksema to transmit the Bodhisattva precepts and requested the precept text. Dharmaksema said, 'The people of this country are crude, how can they be vessels for the Bodhisattva path?' Therefore, he did not transmit them. Fajin and others pleaded bitterly but did not get their wish. So they made a vow before the Buddha image to seek the precepts. After only seven days, they dreamed of Maitreya (彌勒) personally transmitting the precepts and bestowing the precept text, and they were all able to recite them. Upon awakening, they saw Dharmaksema, who, seeing their extraordinary appearance, sighed and said, 'There are also such people in the Han land!' Then he transmitted the precepts to them.
譯出戒本。與進夢誦文義相同。今別行地持戒本首安歸敬偈者是。又聞西域諸小乘寺以賓頭盧為上座。諸大乘寺以文殊師利為上座。合衆共持菩薩戒。羯磨說戒皆作菩薩法事。菩薩律藏常誦不絕。言宗趣者。語之所表曰宗。宗之所歸曰趣。此經正以心行為宗。證覺利生以為其趣。言心行者略有二門。一教正行門。二誡惡行門。教正行者。即經初說三賢十聖內證之行。誡惡行者。即經后說十重四十八輕戒行。經自廣說如后應知。所歸趣者亦有二門。一如來性門。二發趣相門。所趣能趣如次應知。如來性者即真如性。如經寂滅者名為一心。一心者名如來藏。謂眾生心似生無生之性寥為一心之海。似生之相流成六道之波。如不增不減經云。即此法身飄流生死名為眾生。即此法身修行諸度名為菩薩。即也法身住于彼岸名為諸佛。此復云何。生死之夢唯有迷心。虛妄習氣擾濁心故。或似眼等或似色等。猶如翳眼所見空華。天地山河雖無邊際。如夢所見莫據之方。色等境風之所擊動。藏識海中轉識浪起涌於六處分別六塵。然色聲等唯如夢塵。除心行相都無所得。境既即心。心如境空也。迷故生死。悟故涅槃。是以空性名如來藏。第二發趣門者。如是內有如來性。故聞諸有情同如來藏妄念所飄苦輪無際。生死大海誓為舟楫。不畏其中
【現代漢語翻譯】 現代漢語譯本： 這是關於戒本的翻譯，其意義與《進夢誦文》相同。現在單獨流通的《地持戒本》開頭所安立的歸敬偈就是指這個。另外，我聽說西域的各個小乘寺院以賓頭盧（Pindola，十六羅漢之一）為上座，而各個大乘寺院則以文殊師利（Manjushri，智慧的象徵）為上座。大家一起共同受持菩薩戒，羯磨（Karma，行為、業力）和說戒都按照菩薩的法事來做。菩薩律藏經常誦讀，從不間斷。說到宗趣，語言所表達的叫做宗，宗所歸向的叫做趣。這部經主要以心行為宗，以證悟覺性、利益眾生為趣。說到心行，大致有兩方面：一是教導正行，二是告誡惡行。教導正行，就是經文開頭所說的三賢十聖的內證之行。告誡惡行，就是經文後面所說的十重四十八輕戒行。經文自己會詳細說明，後面應該知道。所歸趣也有兩個方面：一是如來性門，二是發趣相門。所趣和能趣應該依次瞭解。如來性就是真如性。如經文所說，寂滅的叫做一心，一心叫做如來藏。意思是說，眾生的心好像似生非生的本性，空寂地成為一心之海；好像似生的現象，流轉成為六道之波。如《不增不減經》所說，就是這個法身漂流生死叫做眾生，就是這個法身修行各種度（Paramita，到達彼岸的方法）叫做菩薩，就是這個法身安住于彼岸叫做諸佛。這是為什麼呢？生死的夢境只有迷惑的心才會執著，虛妄的習氣擾亂清凈的心，所以好像眼睛等等，又好像色等等。就像眼睛有翳病的人所看到的空中的花朵。天地山河雖然無邊無際，就像夢中所見，沒有可以依據的方向。色等境界的風所衝擊擾動，藏識（Alaya-vijñana，儲存一切種子識）海中轉識（Pravrtti-vijñana，生起作用的識）的波浪涌起，在六處（六根）分別六塵（色、聲、香、味、觸、法）。然而色聲等都像夢中的塵埃，除了心行之外，什麼也得不到。境界既然就是心，心就像境界一樣空。迷惑所以有生死，覺悟所以有涅槃。因此，空性叫做如來藏。第二是發趣門。因為內心有如來性，所以聽到各種有情眾生和如來藏一樣，被妄念所飄蕩，在無邊的苦輪中輪迴，所以發誓要做生死大海中的舟楫，不畏懼其中的艱險。
【English Translation】 English version: This is a translation of the Vinaya text, with the same meaning as the 'Jin Meng Song Wen'. The 'Dì Chí Jiè Běn' (Bodhisattva-bhumi-sila-sutra) that is now circulated separately, with the verses of homage at the beginning, refers to this. Furthermore, I have heard that in the Hinayana temples of the Western Regions, Pindola (one of the Sixteen Arhats) is the senior monk, while in the Mahayana temples, Manjushri (symbol of wisdom) is the senior monk. Everyone together upholds the Bodhisattva precepts, and the Karma (actions, deeds) and recitation of precepts are all done according to the Dharma practices of the Bodhisattvas. The Bodhisattva Vinaya Pitaka is constantly recited without interruption. Speaking of the 'Zong Qu' (tenet and purpose), what the language expresses is called 'Zong' (tenet), and what the tenet leads to is called 'Qu' (purpose). This sutra mainly takes 'Xin Xing' (mind and action) as its tenet, and 'Zheng Jue Li Sheng' (enlightenment and benefiting sentient beings) as its purpose. Speaking of 'Xin Xing' (mind and action), there are roughly two aspects: first, teaching correct actions; second, admonishing against evil actions. Teaching correct actions refers to the inner realization practices of the Three Sages and Ten Saints mentioned at the beginning of the sutra. Admonishing against evil actions refers to the ten major and forty-eight minor precepts mentioned later in the sutra. The sutra itself will explain in detail, which should be understood later. There are also two aspects to what it leads to: first, the Tathagata-nature gate; second, the aspect of initiating purpose. What is led to and what leads should be understood in order. The Tathagata-nature is the True Thusness nature. As the sutra says, that which is quiescent is called 'One Mind', and 'One Mind' is called the 'Tathagatagarbha' (Tathagata-womb). It means that the minds of sentient beings are like the nature of seeming birth and non-birth, empty and still, becoming the sea of One Mind; like the phenomenon of seeming birth, flowing and transforming into the waves of the Six Paths. As the 'Anunatva Apurnatva Nirdesa Sutra' says, this Dharmakaya (Dharma-body) drifting in Samsara (birth and death) is called sentient beings, this Dharmakaya cultivating various Paramitas (perfections) is called Bodhisattvas, and this Dharmakaya abiding on the other shore is called Buddhas. Why is this? The dream of Samsara is only clung to by the deluded mind, and the false habits disturb the pure mind, so it seems like eyes, etc., and also like form, etc. It is like the flowers in the sky seen by someone with cataracts in their eyes. Although the heavens and earth, mountains and rivers are boundless, like what is seen in a dream, there is no direction to rely on. The wind of form and other realms strikes and disturbs, and the waves of consciousness arise in the Alaya-vijñana (storehouse consciousness) sea, surging in the six places (six sense organs) and distinguishing the six dusts (form, sound, smell, taste, touch, and dharma). However, form, sound, etc., are all like dust in a dream, and nothing can be obtained except for mind and action. Since the realm is the mind, the mind is as empty as the realm. Delusion leads to Samsara, and enlightenment leads to Nirvana. Therefore, emptiness is called the Tathagatagarbha. Second is the gate of initiating purpose. Because there is Tathagata-nature within, hearing that all sentient beings, like the Tathagatagarbha, are tossed about by false thoughts and are in the endless wheel of suffering, one vows to be a boat in the sea of Samsara, not fearing the dangers within.
所受大苦。發不可壞無礙意樂。謂大菩提若可得法。我亦丈夫。三大阿僧企耶雖絕。期之者要可出之。無上正等菩提雖遠。誓之者定有至也。蓋決無明之㲉掌融法界之雄。親近善士。聽聞正法。智慧為母。方便為父。廣攝眾生為自眷屬。空寂為家法喜為婦。慈心為女。至誠為男。雖在居家不著三有。雖現受欲常住梵行。游于衢路利物為心。欲成他義能捨自命。詣講論處導以大乘。入諸學堂誘開童朦。風前交友必簡其師。月下忘懷影中味道。草系之功自有風雲。交遊美色亦知其空。大悲般若之所輔翼。乘不住道至心實際。但于諸心返照自性。明昧位立佛菩薩故。云何名為不住道耶。于空有邊不住慧也。謂顛倒緣有世間相。既顛倒有即離有無。如聖天言。有非真有。故無亦非真無。謂于妄識似有而現。即于證智似無所得。然于勝義非畢竟無。諸勝義無俗亦無故。既離有性。般若證空亦離無性。大悲拔有。拔有之故不住涅槃。證空之故不住生死。不住二邊異凡二乘。異凡小故自發菩提。如瑜伽云。于空性相有失壞者。便為失壞一切大乘。是以菩薩行六度時皆無所得以為方便。無所得者即不住道。若唯空有便可得無。而復空空故無所得。無所得故三輪清凈。是名究竟修菩薩行。言題名者。梵網經一部都名也。盧舍那佛說心地法
【現代漢語翻譯】 現代漢語譯本 所受的巨大苦難。發起不可摧毀、無礙的意樂（指強烈的願望和決心）。認為偉大的菩提（指覺悟）如果可以被證得，我也是大丈夫。三大阿僧祇劫（指極長的時間單位）雖然漫長，但立下誓願的人終究可以超越。無上正等菩提（指最高的覺悟）雖然遙遠，但立下誓願的人必定能夠到達。要成為能夠斬斷無明（指迷惑和無知）的英雄，融合法界（指宇宙萬物）。親近善知識（指良師益友），聽聞正法（指正確的佛法）。以智慧為母親，以方便（指善巧的方法）為父親。廣泛攝受眾生作為自己的眷屬。以空寂為家，以法喜（指佛法的喜悅）為妻子。以慈悲心為女兒，以至誠心為兒子。雖然身在家中，卻不執著於三有（指欲界、色界、無色界）。雖然示現享受慾望，卻常住于梵行（指清凈的行為）。行走于道路上，以利益眾生為心。爲了成就他人的利益，能夠捨棄自己的生命。前往講經說法之處，引導他人進入大乘（指菩薩乘）。進入學校，引導開啟孩子們的智慧。風前交友，必定選擇良師。月下忘懷，于影子中品味真理。即使是微小的善行，也能感召風雲。即使是美好的事物，也知道其空性。以大悲（指偉大的慈悲）和般若（指智慧）作為輔助。乘坐不住道（指不執著于任何一邊的道路）到達至心實際（指真實的境界）。只是對於各種心念，反觀其自性。明昧（指明與暗）的差別，只是佛和菩薩的位次不同。 什麼叫做不住道呢？于空有二邊不住的智慧。因為顛倒的緣故，產生了世間的現象。既然是顛倒產生的，就離開了有和無。如聖天（指龍樹菩薩的弟子提婆）所說：『有不是真有，所以無也不是真無。』因為在虛妄的意識中，似乎有顯現。所以在證悟的智慧中，似乎沒有什麼可以獲得。然而在勝義諦（指最高的真理）中，並非畢竟空無。因為勝義諦空無，世俗諦（指相對的真理）也空無。既然離開了有性，般若證悟空性也離開了無性。大悲拔除有，因為拔除有的緣故，不住于涅槃（指寂滅的境界）。證悟空的緣故，不住于生死（指輪迴）。不住於二邊，不同於凡夫和二乘（指聲聞乘和緣覺乘）。不同於凡夫和小乘，所以自發菩提心（指覺悟之心）。如《瑜伽師地論》所說：『對於空性之相有所失壞的人，便是失壞了一切大乘。』因此，菩薩在行六度（指佈施、持戒、忍辱、精進、禪定、智慧）時，都以無所得作為方便。無所得，就是不住道。如果只有空和有，就可以得到無。而空也是空，所以無所得。因為無所得，所以三輪清凈（指施者、受者、施物皆空）。這叫做究竟修菩薩行。 題目的含義是，《梵網經》整部經的名稱。是盧舍那佛（指報身佛）所說的心地法。
【English Translation】 English version The great suffering endured. To generate an indestructible and unimpeded intention and joy (意樂, refers to a strong wish and determination). Believing that if great Bodhi (菩提, refers to enlightenment) can be attained, then I am also a great man. Although the three great Asamkhya kalpas (阿僧企耶, refers to extremely long units of time) are vast, those who vow can eventually transcend them. Although unsurpassed perfect enlightenment (無上正等菩提, refers to the highest enlightenment) is distant, those who vow will surely reach it. To become a hero who can sever ignorance (無明, refers to delusion and ignorance) and merge with the Dharmadhatu (法界, refers to the universe and all things). To be close to good spiritual friends (善知識, refers to virtuous teachers and friends), and listen to the correct Dharma (正法, refers to the correct Buddhist teachings). To take wisdom as the mother and skillful means (方便, refers to skillful methods) as the father. To widely gather sentient beings as one's own family. To take emptiness and tranquility as home, and the joy of Dharma (法喜, refers to the joy of the Buddha's teachings) as wife. To take compassion as daughter, and utmost sincerity as son. Although living at home, not to be attached to the three realms (三有, refers to the desire realm, form realm, and formless realm). Although appearing to enjoy desires, always abiding in pure conduct (梵行, refers to pure behavior). Walking on the roads, with the intention of benefiting beings. In order to accomplish the benefit of others, able to give up one's own life. Going to places where scriptures are lectured, guiding others into the Mahayana (大乘, refers to the Bodhisattva vehicle). Entering schools, guiding and opening the wisdom of children. When making friends, be sure to choose a good teacher. Forgetting worries under the moon, savoring the truth in the shadows. Even small good deeds can attract wind and clouds. Even beautiful things are known to be empty. With great compassion (大悲, refers to great compassion) and Prajna (般若, refers to wisdom) as support. Riding the non-abiding path (不住道, refers to the path of not being attached to any side) to reach the true heart reality (至心實際, refers to the realm of truth). Simply reflecting on the nature of all kinds of thoughts. The difference between clarity and obscurity (明昧, refers to clarity and darkness) is only the difference in the positions of Buddhas and Bodhisattvas. What is called the non-abiding path? The wisdom that does not abide on either side of emptiness or existence. Because of inverted conditions, worldly phenomena arise. Since they arise from inversion, they are apart from existence and non-existence. As Aryadeva (聖天, refers to Nagarjuna's disciple, Deva) said: 'Existence is not truly existent, so non-existence is also not truly non-existent.' Because in illusory consciousness, there seems to be an appearance. So in enlightened wisdom, there seems to be nothing to be gained. However, in the ultimate truth (勝義諦, refers to the highest truth), it is not ultimately non-existent. Because the ultimate truth is empty, the conventional truth (俗諦, refers to relative truth) is also empty. Since it is apart from the nature of existence, the Prajna that realizes emptiness is also apart from the nature of non-existence. Great compassion removes existence, and because of removing existence, it does not abide in Nirvana (涅槃, refers to the state of extinction). Because of realizing emptiness, it does not abide in Samsara (生死, refers to reincarnation). Not abiding on either side, different from ordinary people and the two vehicles (二乘, refers to the Sravaka vehicle and Pratyekabuddha vehicle). Different from ordinary people and the small vehicle, so the Bodhicitta (菩提心, refers to the mind of enlightenment) arises spontaneously. As the Yogacarabhumi-sastra says: 'Those who have lost the characteristics of emptiness have lost all of the Mahayana.' Therefore, when Bodhisattvas practice the six perfections (六度, refers to generosity, morality, patience, diligence, concentration, and wisdom), they all take non-attainment as a means. Non-attainment is the non-abiding path. If there is only emptiness and existence, then non-existence can be attained. But emptiness is also empty, so there is no attainment. Because there is no attainment, the three wheels are pure (三輪清凈, refers to the emptiness of the giver, the receiver, and the gift). This is called the ultimate practice of the Bodhisattva path. The meaning of the title is the name of the entire Brahmajala Sutra (梵網經). It is the mind-ground Dharma spoken by Vairocana Buddha (盧舍那佛, refers to the Sambhogakaya Buddha).
門品第十者此品別名也。梵者能凈之義。網者攝有情義。謂此經者乃至有頂生死大海拘持有情。終致無上寂滅之岸。無盡饒益諸飢渴類。如世網故。為顯此義故。諸梵王持羅網幢供佛聽法。佛因此說世界差別猶如網孔。佛教門亦如是。世界別者。須彌樹形覆世界等遍涉入故。佛教門者。雖一味法蘊界處等法門別故。是則如梵主網孔多網一。法王戒法當知亦爾。雖塵沙門終歸一道。萬行一門所謂得意。得意而行皆稱法性。是故從喻名梵網經。經謂契經。貫持為義。貫義持生不散失故。盧舍那者此云凈滿。無障不凈無德不圓故。法藏師云。梵本皆名毗盧舍那。此云光明遍照。智照法界身應大機故。梵網字下標此名者。為簡余品釋迦說故。佛謂覺者。三義如常。說謂圓音。巧應生解。唯識萬德從此生長名為心也。出苦之津入凈之戶稱之法門。文義類別故名為品。此心地品總有二門。一本師說故。二化傳說故。初中有五。處眾故。警覺故。啟問故。見問故。付屬故。
經。爾時至心地法品。
述曰。處眾之中有三。處所故。大眾故。所說故。如文可解。
經。是時釋迦至亦生疑念。
述曰。第二警覺中亦有三。放光故。眾喜故。疑念故。如文可知。
經。爾時眾中至為何等相。
述曰。
【現代漢語翻譯】 現代漢語譯本： 『門品第十』是此品的別名。『梵』有能凈之義，『網』有攝取有情之義。意思是說，這部經能夠使乃至有頂天、生死大海中被拘禁的有情，最終到達無上寂滅的彼岸，給予所有飢渴眾生無盡的饒益，就像世間的羅網一樣。爲了彰顯這個意義，諸梵王手持羅網幢來供養佛陀並聽聞佛法。佛陀因此宣說世界差別猶如網孔，佛教的法門也是如此。世界的差別，就像須彌山樹的形狀覆蓋世界等，普遍涉入其中；佛教的法門，雖然一味，但法蘊、界、處等法門各不相同。這就好比梵天主的網孔眾多，但網只有一個；法王的戒法也應當知道是這樣，雖然有塵沙般的法門，最終都歸於一道，萬行歸於一門，這就是所謂的得意。得意而行，都符合法性。因此，從比喻的角度命名為《梵網經》。『經』是指契經，有貫穿和保持的含義，貫穿義理，保持其不散失。『盧舍那』，這裡翻譯為『凈滿』，沒有障礙，沒有不凈，沒有德行不圓滿。法藏法師說，梵文字都名為『毗盧舍那』，這裡翻譯為『光明遍照』，智慧照耀法界，身應大機。在『梵網』二字下標明這個名字，是爲了區別于其他品是釋迦牟尼佛所說。『佛』是指覺悟者，有三種含義，如常所說。『說』是指圓滿的聲音，巧妙地應機說法，使眾生生起理解。唯識萬德從此生長，名為心。出離苦難的關津，進入清凈的門戶，稱之為法門。文義類別，所以稱為品。這部《心地品》總共有二門：一是本師所說，二是化身所說。最初的部分有五個方面：處眾，警覺，啟問，見問，付屬。
經文：『爾時至心地法品。』
述曰：處在眾人之中有三個方面：處所，大眾，所說。如經文可以理解。
經文：『是時釋迦至亦生疑念。』
述曰：第二警覺中也有三個方面：放光，眾喜，疑念。如經文可知。
經文：『爾時眾中至為何等相。』
述曰：
【English Translation】 English version: 『Chapter Ten on the Net』 is another name for this chapter. 『Brahma』 means 『able to purify.』 『Net』 means 『to gather sentient beings.』 It means that this sutra can lead sentient beings who are imprisoned in the sea of samsara, even up to the highest heaven, to the shore of unsurpassed tranquility, and give endless benefits to all hungry and thirsty beings, just like a net in the world. To highlight this meaning, the Brahma Kings hold nets and banners to offer to the Buddha and listen to the Dharma. The Buddha therefore proclaims that the differences in the world are like the holes in a net, and the Buddhist Dharma doors are also like this. The differences in the world are like the shape of Mount Sumeru covering the world, universally involved in it; the Buddhist Dharma doors, although of one flavor, have different Dharma doors such as the aggregates, realms, and bases. This is like the Brahma King's net having many holes, but the net is only one; the Dharma King's precepts should also be known to be like this, although there are as many Dharma doors as grains of sand, they all ultimately return to one path, and all practices return to one door, which is called 『obtaining the meaning.』 Acting with understanding is in accordance with Dharma-nature. Therefore, it is named the Brahma Net Sutra from the analogy. 『Sutra』 refers to a 契經 (teachings that accord with the truth), which has the meaning of connecting and holding, connecting the meaning and holding it without losing it. 『盧舍那 (Vairocana)』 is translated here as 『pure and complete,』 without obstacles, without impurity, without incomplete virtues. Dharma Master 法藏 (Fazang) said that the Sanskrit texts are all named 『毗盧舍那 (Vairocana),』 which is translated here as 『light universally illuminating,』 wisdom illuminates the Dharma realm, and the body responds to great opportunities. Marking this name under the words 『梵網 (Brahma Net)』 is to distinguish it from other chapters spoken by 釋迦牟尼佛 (Sakyamuni Buddha). 『Buddha』 refers to an enlightened one, with three meanings, as usually said. 『Speaking』 refers to the perfect sound, skillfully responding to the occasion to speak the Dharma, causing sentient beings to generate understanding. The myriad virtues of Consciousness-only grow from this, called the mind. The ferry to escape suffering, the gate to enter purity, is called the Dharma door. The categories of text and meaning are therefore called chapters. This 心 地 品 (Chapter on the Ground of the Mind) has two doors in total: one is spoken by the original teacher, and the other is spoken by the manifested body. The initial part has five aspects: being in the assembly, awakening, initiating questions, seeing questions, and entrusting.
Sutra: 『At that time, until the Chapter on the Ground of the Mind.』
Commentary: Being among the assembly has three aspects: the place, the assembly, and what is said. As the text can be understood.
Sutra: 『At that time, 釋迦 (Sakya) until also gave rise to doubts.』
Commentary: The second awakening also has three aspects: emitting light, the joy of the assembly, and doubts. As the text can be known.
Sutra: 『At that time, among the assembly until what kind of appearance.』
Commentary:
第三啟問亦有三文。起定故。集眾故。啟問故。玄通華光王者。所證真理名玄。能證真智曰通。能生大果名華。能除闇障名光。三乘中勝名王。彼所起定華光亦爾。眾德莊嚴名大莊嚴。金剛白雲色者。以不可壞無漏清白含眾德水故標此色。光明非一故言光光。為何等相者。問所為相。
經。是時釋迦至光明座上。
述曰。第四見問中有二。見故問故。此初也。化歸本體言還至也。加力見勝如戒本疏。百萬億紫金剛光明宮者。如兜率天彌勒菩薩五百億宮也。百萬蓮華者。座蓮華也。
經。時釋迦至菩薩種子。
述曰。第二問中有二。問故答故。此初也。有云三問。地者問有為行。虛空者問無為中行。眾生者備上二行眾生也。非也。據所居處問彼因果故。菩薩種子余品廣問故今不問(舊疏云。六處殊勝名為種子。如地持說)。
經。爾時至盧舍那佛。
述曰。第二答中有二。果故因故。此答果也。大歡喜者。見大利故。無分別智名虛空光。照法性空故。正了因體亦名體性。智為正因故。彼所依定名為本原。此能顯成常住法身也。佛現此定示大眾也。根本因故修行心地以之為因。舍凡夫等舉因答果也。成等正覺已下顯成佛相也。顯正依報及化相故。世界海者。如智論云。數此三千大千
【現代漢語翻譯】 現代漢語譯本： 第三個啟問也有三部分。發起禪定的緣故。聚集大眾的緣故。啟請發問的緣故。『玄通華光王者』（玄妙通達，光華四射的王者），所證悟的真理名為『玄』（深奧），能證悟的真智叫做『通』（通達），能產生巨大果報名為『華』（光華），能去除黑暗障礙名為『光』（光明）。在三乘中最為殊勝稱為『王』（王者）。他所發起的禪定華光也是如此。眾多功德莊嚴稱為『大莊嚴』（偉大的莊嚴）。『金剛白雲色』（像金剛一樣堅固，像白雲一樣潔白的顏色）是因為不可摧毀的無漏清白包含眾多功德之水，所以標示這種顏色。光明不是單一的，所以說『光光』（光明閃耀）。『為何等相』（是什麼樣的相）是詢問所要顯現的相。 經文：這時釋迦牟尼佛來到光明座上。 敘述：第四個見問中有兩個部分。見到所以發問。這是第一個部分。化身迴歸本體，所以說『還至』（回到）。增加威力，顯現殊勝，如《戒本疏》所說。『百萬億紫金剛光明宮』（數百萬億的紫金剛光明宮殿）如同兜率天彌勒菩薩的五百億宮殿。『百萬蓮華』（數百萬蓮花）是指座位上的蓮花。 經文：這時釋迦牟尼佛來到菩薩種子處。 敘述：第二個問題中有兩個部分。因為有疑問所以提問，因為提問所以回答。這是第一個部分。有人說是三個問題。『地』（土地）是詢問有為之行，『虛空』（天空）是詢問無為中的修行，『眾生』（一切眾生）是包括以上兩種修行的眾生。不是這樣的。是根據所居住的地方詢問他們的因果。菩薩種子在其他品中廣泛詢問，所以現在不問（舊疏說：六處殊勝稱為種子，如《地持經》所說）。 經文：這時直到盧舍那佛。 敘述：第二個回答中有兩個部分。果的緣故，因的緣故。這是回答果。『大歡喜』（極大的歡喜）是因為見到巨大的利益。『無分別智』（沒有分別的智慧）名為『虛空光』（虛空之光），照耀法性空性。正了因的本體也稱為體性。智慧是正因的緣故。他所依靠的禪定名為『本原』（根本來源）。這能顯現成就常住法身。佛顯現這種禪定是爲了向大眾展示。根本因的緣故，修行心地以它為因。捨棄凡夫等，這是舉因來回答果。『成等正覺』（成就無上正等正覺）以下是顯現成佛的相。顯現正報依報以及化身之相。『世界海』（世界之海）如《智度論》所說：計算這三千大千世界。
【English Translation】 English version: The third inquiry also has three parts: the cause of initiating Samadhi, the cause of gathering the assembly, and the cause of initiating the inquiry. 'Profoundly Penetrating, Radiant Light King' (Xuantong Huaguang Wangzhe): the truth realized is called 'Profound' (Xuan), the wisdom that can realize is called 'Penetrating' (Tong), the ability to produce great results is called 'Radiant' (Hua), and the ability to remove dark obstacles is called 'Light' (Guang). Being the most superior among the Three Vehicles is called 'King' (Wangzhe). The radiant light of the Samadhi he initiates is also like this. Numerous virtues and adornments are called 'Great Adornment' (Da Zhuangyan). 'Vajra White Cloud Color' (like a vajra, indestructible, and like a white cloud, pure color) is because the indestructible, undefiled purity contains numerous waters of merit, so this color is indicated. The light is not singular, so it is said 'Light Light' (Guang Guang, radiant light). 'What kind of appearance' (Wei he deng xiang) is asking about the appearance to be manifested. Sutra: At that time, Shakyamuni Buddha arrived at the seat of light. Narration: The fourth seeing and asking has two parts: seeing and therefore asking. This is the first part. The transformation returns to the original body, so it is said 'returns to' (huan zhi). Increasing power and manifesting superiority, as stated in the 'Vinaya Commentary'. 'Millions of billions of purple vajra light palaces' (Baiwan yi zi jingang guangming gong) are like the five hundred billion palaces of Maitreya Bodhisattva in Tushita Heaven. 'Millions of lotus flowers' (Baiwan lianhua) refers to the lotus flowers on the seat. Sutra: At that time, Shakyamuni Buddha arrived at the Bodhisattva seed place. Narration: The second question has two parts: because there is doubt, so ask; because ask, so answer. This is the first part. Some say there are three questions. 'Earth' (Di) is asking about conditioned actions, 'Space' (Xukong) is asking about practice in the unconditioned, 'Sentient beings' (Zhongsheng) includes sentient beings who practice both of the above. It is not like this. It is asking about their causes and effects based on where they live. The Bodhisattva seed is widely asked about in other chapters, so it is not asked now (the old commentary says: the six superior places are called seeds, as stated in the 'Bodhisattva Bhumi Sutra'). Sutra: At that time, until Lushanabuddha. Narration: The second answer has two parts: the cause of the result, the cause of the cause. This is answering the result. 'Great joy' (Da huanxi) is because of seeing great benefits. 'Non-discriminating wisdom' (Wu fenbie zhi) is called 'Space Light' (Xukong guang), illuminating the emptiness of Dharma nature. The essence of the right cause is also called the essence of the body. Wisdom is the right cause. The Samadhi he relies on is called 'Original Source' (Benyuan). This can manifest and accomplish the permanent Dharma body. The Buddha manifests this Samadhi to show the assembly. Because of the fundamental cause, cultivating the mind ground takes it as the cause. Abandoning ordinary people, etc., this is citing the cause to answer the result. 'Achieving perfect enlightenment' (Cheng deng zhengjue) below is manifesting the appearance of becoming a Buddha. Manifesting the proper reward and the appearance of transformation. 'World Sea' (Shijie hai) as stated in the 'Mahaprajnaparamita Sastra': counting these three thousand great thousand worlds.
世界如恒河沙為一世界種。數此種復至恒沙為一世界海。數此海復至十萬恒沙為一佛世界。雖在千葉中央臺上。而言在於世界海者。如化身在一閻浮州言在娑婆為一佛土。二身游化量亦爾故。千百億釋迦身土如戒本記釋。
經。爾時蓮華至智身滿足。
述曰。第二答因中有二。略故廣故。此初也。疏云。堅信忍者。明習種性解德法門。亦名聞慧。堅法忍中明性種性行德法門。亦名思慧。堅修忍中明道種性行實法門。亦名修慧。堅聖忍中明聖種性親證法門。名出世慧。此中三賢十聖四十后次第解故不釋之。蹬者登也。言無為者。非煩惱業之所為故。無相者法身故。大滿者智身故。常住者自性無間及相續故。
經。爾時至品中已開。
述曰。第二廣中有二。請故答故。此初也。諸佛會中有菩薩問。釋名準前。凡此經文難可解者。佛佛相對梵語巧妙。猶如此間五言詩等。以漢語翻。失妙難解。
經。爾時至入空三昧。
述曰。第二答中有四。如次廣說四十法門故。初亦有十。此發趣中初舍心也。菩薩請者。千佛所加故。今告言千佛諦聽。知千佛眾未解了故。舍心三文。章門故行相故結成故。言一切舍者。舉章門也。次行相中謂國土等。一切舍之。無為無相者。標舍所舍之時離三輪也。
【現代漢語翻譯】 現代漢語譯本： 世界如恒河沙一樣多的數量作為一個世界種（world-system seed）。計算這些世界種，直到恒河沙的數量，作為一個世界海（world-sea）。計算這些世界海，直到十萬恒河沙的數量，作為一個佛世界（Buddha-world）。雖然（佛）在千葉中央臺上，但說（他的影響）在於世界海，就像化身在一個閻浮州（Jambudvipa，人世間）說在娑婆（Sahā，堪忍世界）一樣，作為一個佛土（Buddha-land）。二身（化身和報身）游化（教化）的範圍也是如此。千百億釋迦（Śākyamuni）的身土（佛身和佛土）就像《戒本記》的解釋。
經文：這時，蓮華至智身滿足。
述曰：第二部分回答因中有兩個方面：簡略和廣博。這是簡略的部分。疏文說：『堅信忍者』，表明熟悉種性解德法門（the Dharma-gate of understanding virtue based on lineage）。也稱為聞慧（Śruta-mati，聽聞而得的智慧）。『堅法忍』中表明性種性行德法門（the Dharma-gate of virtuous conduct based on nature and lineage）。也稱為思慧（cintā-mati，思考而得的智慧）。『堅修忍』中表明道種性行實法門（the Dharma-gate of true practice based on the path and lineage）。也稱為修慧（bhāvanā-mati，修行而得的智慧）。『堅聖忍』中表明聖種性親證法門（the Dharma-gate of direct realization based on the noble lineage）。稱為出世慧（lokottara-mati，超越世間的智慧）。這裡的三賢（Three Worthies）十聖（Ten Saints）四十（Forty [Stages]）之後依次解釋，所以不解釋它們。蹬，是登的意思。說『無為』，是因為不是煩惱業所造作的緣故。『無相』，是法身（Dharmakāya）的緣故。『大滿』，是智身（Jñānakāya）的緣故。『常住』，是自性無間斷以及相續不斷的緣故。
經文：這時，（在）品中已經開示。
述曰：第二部分廣博中有兩個方面：請求和回答。這是請求的部分。諸佛會中有菩薩提問。解釋名稱參照前面。凡是這些經文難以理解的地方，是因為佛佛相對，梵語巧妙。就像人間的五言詩等，用漢語翻譯，就失去了巧妙，難以理解。
經文：這時，（菩薩）進入空三昧（Śūnyatā-samādhi）。
述曰：第二部分回答中有四個方面：依次廣泛地說四十法門（forty Dharmas）。開始也有十個。這是發趣（initiation）中最初的舍心（giving up the mind）。菩薩請求，是因為千佛（thousand Buddhas）的加持。現在告知說千佛諦聽，是因為知道千佛眾還沒有理解。舍心有三段文字：總綱、行相、總結。說『一切舍』，是舉出總綱。其次在行相中說國土等，一切都捨棄。『無為無相』，是標明捨棄所捨棄之物時，要遠離三輪（three wheels）。
【English Translation】 English version: Worlds as numerous as the sands of the Ganges are considered one world-system seed. Counting these seeds up to the number of Ganges sands forms one world-sea. Counting these seas up to ten hundred thousand Ganges sands constitutes one Buddha-world. Although (the Buddha) is on the central platform of a thousand-petaled lotus, it is said that (his influence) is in the world-sea, just as an incarnation in Jambudvipa (the human world) is said to be in Sahā (the world of endurance), as one Buddha-land. The extent of the transformation (teaching) of the two bodies (Nirmāṇakāya and Sambhogakāya) is also the same. The thousand billion Śākyamuni's bodies and lands are as explained in the 'Record of the Vinaya-mātṛka'.
Sutra: At that time, Lotus Supreme Wisdom Body was complete.
Commentary: The second part, answering the cause, has two aspects: brief and extensive. This is the brief part. The commentary says: 'Firmly believing forbearance' indicates familiarity with the Dharma-gate of understanding virtue based on lineage. It is also called Śruta-mati (wisdom from hearing). 'Firm Dharma forbearance' indicates the Dharma-gate of virtuous conduct based on nature and lineage. It is also called cintā-mati (wisdom from thinking). 'Firm cultivation forbearance' indicates the Dharma-gate of true practice based on the path and lineage. It is also called bhāvanā-mati (wisdom from cultivation). 'Firm noble forbearance' indicates the Dharma-gate of direct realization based on the noble lineage. It is called lokottara-mati (transcendental wisdom). Here, the Three Worthies, Ten Saints, and Forty [Stages] are explained sequentially later, so they are not explained here. 'Deng' means 'to ascend'. Saying 'non-action' (wu-wei) is because it is not created by afflictions and karma. 'Without characteristics' (wu-xiang) is because of the Dharmakāya. 'Greatly complete' (da-man) is because of the Jñānakāya. 'Constant abiding' (chang-zhu) is because the self-nature is without interruption and continuous.
Sutra: At that time, (it) has already been revealed in the chapter.
Commentary: The second part, extensive, has two aspects: request and answer. This is the request part. In the assembly of Buddhas, there are Bodhisattvas asking questions. Refer to the previous explanation for the names. Wherever these sutra texts are difficult to understand, it is because the Buddhas are facing each other, and the Sanskrit language is ingenious. It is like five-character poems in the human world; when translated into Chinese, the ingenuity is lost, and it becomes difficult to understand.
Sutra: At that time, (the Bodhisattva) entered Śūnyatā-samādhi (the Samadhi of Emptiness).
Commentary: The second part, answering, has four aspects: sequentially and extensively explaining the forty Dharmas. The beginning also has ten. This is the initial giving up the mind in initiation. The Bodhisattva requests because of the blessing of the thousand Buddhas. Now, it is announced that the thousand Buddhas should listen attentively because it is known that the assembly of the thousand Buddhas has not yet understood. Giving up the mind has three sections: the general outline, the characteristics, and the conclusion. Saying 'giving up everything' is to present the general outline. Next, in the characteristics, it is said that countries, etc., are all given up. 'Non-action and without characteristics' indicates that when giving up what is to be given up, one should be free from the three wheels.
無為者人空故。無相者法空故。次釋三輪。初施者空。謂即我人知者見者十二因緣假會合成。故能執彼主者造作之我見者于彼所緣十二因緣無合無散。于境無我故言無合。而有似我亦言無散。次受者空。謂無受者。以蘊界處一合空相無我我所相故。后施物空。假成諸法若內身等若外財等一切之法空。無自之所舍無彼受故。第三結言。爾時觀成如境假會。能觀現前。
經。若佛子至一道清凈。
述曰。第二戒心。戒者舉章。非非戒者。離有無邊重言非非。何者。無受者故。及十善戒無師說法。謂無能說寧有所說。受者授者及所受戒不可得故三輪空也。欺盜乃至邪見無集受者。明所防惡體空無集。還屬眾緣。無定性故。欺者蔑也。蔑中之極謂害命故。慈良等者。明能防戒體性亦空。一慈防殺也。二良防盜也。三清防淫也。四直防妄也。五正防酤酒。六實防贊毀。七正見防邪見。八舍防慳也。九喜防瞋也。舊疏云。等言等取悲防說過。防十惡時。制止有為無為八倒。有無性離一味清凈也。
經。若佛子至不可得。
述曰。第三忍心。忍者舉章。有無相慧體性者。總標真俗忍體。次辨行相差別。言空空忍者。緣勝義忍。下此名為無生行忍。一切處忍者。緣世俗忍。下名此為一切處得名如苦忍。遍一切
【現代漢語翻譯】 現代漢語譯本 無為是因為人是空性的。無相是因為法是空性的。接下來解釋三輪體空。首先是施者空，意思是說，這個『我』只是由知者、見者以及十二因緣和合而成，所以能夠執著這個『我』，認為其是主宰者和造作者的見解，對於這個『我』所緣的十二因緣來說，既沒有聚合也沒有離散。因為在境界中沒有『我』，所以說沒有聚合；但因為有類似『我』的顯現，所以也說沒有離散。其次是受者空，意思是說沒有受者，因為五蘊、十二處、十八界都是一種和合的空相，沒有『我』和『我所』的相狀。最後是施物空，假借因緣而成的諸法，無論是內在的身體等，還是外在的財物等，一切法都是空性的，沒有自己所捨棄的東西，也沒有接受這些東西的人。第三總結說，這時觀行成就，就像觀照境界是因緣假合一樣，能觀的智慧就會現前。
經文：如果佛子達到一道清凈。
述曰：第二是戒心。『戒』是舉出一個綱領，並非指非戒。『離有無邊重言非非』是什麼意思呢？因為沒有受者。以及十善戒沒有老師說法，意思是說，沒有能說的人，哪裡會有所說之法呢？受者、授者以及所受的戒都不可得，所以是三輪體空。欺騙、偷盜乃至邪見都沒有聚集的受者。說明所要防止的惡的本體是空性的，沒有聚集，仍然屬於眾緣和合，沒有固定的自性。『欺』是輕蔑的意思，輕蔑中最嚴重的就是殺害生命。『慈良等者』，說明能防止惡行的戒的體性也是空性的。一、慈悲防止殺生。二、善良防止偷盜。三、清凈防止邪淫。四、正直防止妄語。五、正當防止酤酒。六、誠實防止贊毀。七、正見防止邪見。八、捨棄防止慳吝。九、喜悅防止嗔恚。舊疏中說，『等言』等同於悲憫防止說過失。防止十惡的時候，制止有為和無為的八種顛倒，有無的自性都脫離，達到一味清凈。
經文：如果佛子達到不可得。
述曰：第三是忍心。『忍』是舉出一個綱領。具有有相和無相的智慧體性，總括了真諦和俗諦的忍辱體性。接下來辨別行相的差別。『空空忍者』，是緣于勝義諦的忍辱。下面說『此名為無生行忍』。『一切處忍者』，是緣於世俗諦的忍辱。下面說『此為一切處得名如苦忍』。遍一切處。
【English Translation】 English version Non-action (wuwei) is because the person is empty. Non-form (wuxiang) is because the dharma is empty. Next, explain the emptiness of the three wheels. First, the emptiness of the giver means that this 'I' is merely a temporary aggregation of the knower, the seer, and the twelve links of dependent origination. Therefore, the view that is able to cling to this 'I', considering it the master and creator, has neither aggregation nor dispersion with respect to the twelve links of dependent origination that this 'I' is related to. Because there is no 'I' in the realm, it is said that there is no aggregation; but because there is a semblance of 'I', it is also said that there is no dispersion. Second, the emptiness of the receiver means that there is no receiver, because the five aggregates (skandhas), twelve sense bases (ayatanas), and eighteen realms (dhatus) are all a kind of combined empty form, without the characteristics of 'I' and 'mine'. Finally, the emptiness of the gift means that all dharmas that are formed by dependent origination, whether internal such as the body, or external such as wealth, are all empty. There is nothing that one possesses to give away, and there is no one to receive these things. Third, the conclusion is that at this time, the practice of contemplation is accomplished, just as contemplating that the realm is a temporary aggregation of conditions, the wisdom of the one who contemplates will appear.
Sutra: If a Buddha-son reaches one path of purity.
Commentary: Second is the mind of precepts (sila). 'Precept' is to raise an outline, not referring to non-precepts. What does 'leaving existence and non-existence, endlessly repeating non-non' mean? Because there is no receiver. And the ten wholesome precepts have no teacher to explain them, meaning that there is no one who can speak, so where would there be a dharma to be spoken? The receiver, the giver, and the precepts received are all unattainable, so the three wheels are empty. Deception, theft, and even wrong views have no assembled receiver. It explains that the substance of the evil to be prevented is empty, without assembly, still belonging to the aggregation of conditions, without fixed nature. 'Deception' means contempt, and the most serious contempt is taking life. 'Kindness and goodness, etc.' explain that the nature of the precepts that can prevent evil actions is also empty. First, kindness prevents killing. Second, goodness prevents stealing. Third, purity prevents sexual misconduct. Fourth, uprightness prevents lying. Fifth, righteousness prevents selling alcohol. Sixth, honesty prevents praise and slander. Seventh, right view prevents wrong view. Eighth, giving prevents stinginess. Ninth, joy prevents anger. The old commentary says, 'etc.' is equivalent to compassion preventing speaking of faults. When preventing the ten evils, it restrains the eight inversions of conditioned and unconditioned, and the natures of existence and non-existence are all detached, reaching one flavor of purity.
Sutra: If a Buddha-son reaches the unattainable.
Commentary: Third is the mind of forbearance (ksanti). 'Forbearance' is to raise an outline. Having the nature of wisdom with form and without form, it encompasses the forbearance of both the true and conventional truths. Next, distinguish the differences in practice. 'Empty emptiness forbearance' is related to forbearance of the ultimate truth. Below it says 'this is called the forbearance of no-birth practice'. 'Forbearance in all places' is related to forbearance of the conventional truth. Below it says 'this is called the forbearance of suffering in all places'. Pervading all places.
處如俗苦相而忍解故。得名如苦者。耐怨害等隨境目故。如是真俗無量行相一一皆名忍者結也。明真俗已。次明三輪。自空無受。彼空無打。法性空故無刀杖無瞋心。三輪一味言皆如如。事事無實言無一一。諦理無二言諦一相。理亦實空名無無相。而俗非無言有無有相。次能所相對門。非非心等明忍空相。謂能忍心非都無故言非非心相。似有緣慮無實緣故言緣無緣相。立住等者空所忍境。能打人等四威儀中染凈性空。故言一切法如。既能所空忍相不可得。
經。若佛子至進分善根。
述曰。第四精進心。苦四威儀一切時行者。以精進行舉章門也。行住等位無時不策故。次明行相。伏空假者。伏初二性。空謂遍計。假謂依他。會法性者。會圓成實。伏初事相會真理故。空智德聚名無生山。見有無者。有相名有。無相名無。如龍樹論有為名有無為名無。如有者。世俗似有。如無者。勝義似無。已上總觀一切法也。大地青黃赤白一切入者。十遍處也。包勝處解脫等故言乃至。已上別觀共功德門也。三寶智性者。大乘功德門也。以具三寶攝一切法故。明境界已。次明功德。以一切信上升進道必三三昧空慧為門。無生者無相。相必生故。從勝義觀趣世俗。故言起空入世諦法。了真即俗言亦無二相。第三結言續空心通
達進分善根者。所有進道皆空為首。故言續前空心。通達而進善根名進心也。
經。若佛子至生一切善。
述曰。第五定心。寂滅無相者舉章門也。寂滅散動照無相故。次行相中無相無量行三昧者。生空定也。唯有諸行無實我故。無相無量心三昧者。法空定也。唯有諸識無實法故。並趣真空總名無相。凡夫聖人無不入三昧者。八禪定也。彼二類定得淳熟故言體性相應。於一切行以定力故諸障滅也。謂我人受者人執也。一切縛者余煩惱也。見性者。且舉法執攝所知障也。皆是障定因緣。散風動心者。不生思惟皆心不寂。而滅空空及以八倒無攀緣也。假靜慧觀者。學觀有情法假定慧。由此定慧一切假會苦諦伏滅。能受三界罪性集滅。言而生一切善者。道資糧也。
經。若佛子至為慧用故。
述曰。第六慧心中空慧者。舉第六度。明行相中非無緣者。標有所依緣也。慧亦無性。依他起故。何為所依。謂能知體名之為心。了別一切法假名主者。心王性故。與道通同者。與慧相應故既住聖胎。當入聖等儘是慧心體性功用也。一切能執四倒煩惱皆由染慧性不明故。故對治之以慧為首。修不可說種種聞慧。以為方便入于中道一真諦也。次明障空。謂其無明能障慧者。離眾緣合無自相故言非相。不即緣故非來
【現代漢語翻譯】 現代漢語譯本：
『達進分善根者』，指的是所有趨向于道的進取都以空性為首要。所以說『續前空心』，即通達空性之心並以此增進善根，這被稱為『進心』。
經文：『若佛子至生一切善。』
釋述：第五定心，『寂滅無相』是總括章節的綱要。因為寂滅能驅散散動，照亮無相。接下來在行相中，『無相無量行三昧』指的是生空定（Śūnyatā-samādhi）。因為只有諸行而沒有實在的『我』。『無相無量心三昧』指的是法空定（Dharma-śūnyatā-samādhi）。因為只有諸識而沒有實在的『法』。兩者都趨向于真空，總稱為『無相』。無論是凡夫還是聖人，沒有不進入三昧的，指的是八禪定（Aṣṭa dhyāna）。因為這兩種定都達到純熟，所以說『體性相應』。由於以定的力量作用於一切行，所以各種障礙得以滅除。這裡說的『我人受者人執』指的是我執。『一切縛』指的是其餘的煩惱。『見性』，這裡只是舉出法執來概括所知障。這些都是障礙禪定的因緣。『散風動心』指的是不生起思惟，心不能寂靜。而滅除空空以及八顛倒，是沒有攀緣。『假靜慧觀』指的是學習觀照有情和法的假象的定慧。通過這種定慧，一切虛假的聚合和苦諦得以伏滅。『能受三界罪性集滅』，指的是道資糧。
經文：『若佛子至為慧用故。』
釋述：第六慧心中，『空慧』是舉出第六度（Prajñāpāramitā）。闡明行相中『非無緣者』，標明慧有所依賴的因緣。慧本身也沒有自性，因為它依他而起。那麼它所依賴的是什麼呢？所依賴的是能知之體，名為『心』。『了別一切法假名主者』，指的是心王的體性。『與道通同者』，指的是與慧相應。既然安住于聖胎，就應當進入聖位，這些都是慧心的體性功用。一切能執著的四顛倒煩惱，都是因為染污的慧性不明朗的緣故。所以用智慧作為首要來對治它。修習不可說的種種聞慧，作為進入中道一真諦的方便。接下來闡明障空，指的是無明能障礙智慧，因為它遠離眾緣聚合，沒有自相，所以說『非相』。不立即產生因緣，所以說『非來』。
【English Translation】 English version:
『Dá jìn fēn shàn gēn zhě (達進分善根者)』 refers to all progress towards the path that takes emptiness (Śūnyatā) as its head. Therefore, it is said 『xù qián kōng xīn (續前空心)』, which means to understand the mind of emptiness and use it to increase good roots, and this is called 『jìn xīn (進心)』.
Sutra: 『Ruò fózǐ zhì shēng yīqiè shàn (若佛子至生一切善).』
Commentary: The fifth mind of concentration, 『jìmìe wúxiàng (寂滅無相)』 is the outline of the chapter. Because stillness and extinction can dispel agitation and illuminate no-form. Next, in the aspect of practice, 『wúxiàng wúliàng xíng sānmèi (無相無量行三昧)』 refers to the Samadhi of no-form and immeasurable practice, which is the Samadhi of emptiness of beings (Śūnyatā-samādhi). Because there are only phenomena and no real 『self』. 『Wúxiàng wúliàng xīn sānmèi (無相無量心三昧)』 refers to the Samadhi of no-form and immeasurable mind, which is the Samadhi of emptiness of dharmas (Dharma-śūnyatā-samādhi). Because there are only consciousnesses and no real 『dharma』. Both tend towards true emptiness and are collectively called 『wúxiàng (無相)』, no-form. Whether ordinary people or sages, none do not enter Samadhi, referring to the eight Dhyānas (Aṣṭa dhyāna). Because these two kinds of Samadhi are pure and mature, it is said that 『tǐxìng xiāngyìng (體性相應)』, their essence and nature correspond. Because the power of concentration acts on all phenomena, all obstacles are eliminated. The 『wǒ rén shòu zhě rén zhí (我人受者人執)』 mentioned here refers to the ego-attachment. 『Yīqiè fù (一切縛)』 refers to the remaining afflictions. 『Jiàn xìng (見性)』, here only the attachment to dharma is mentioned to summarize the obstacles to knowledge. These are all causes and conditions that hinder Samadhi. 『Sàn fēng dòng xīn (散風動心)』 refers to not generating thoughts, and the mind cannot be quiet. And eliminating emptiness and the eight inversions means there is no clinging. 『Jiǎ jìng huì guān (假靜慧觀)』 refers to learning to observe the illusory appearance of sentient beings and dharmas with concentration and wisdom. Through this concentration and wisdom, all false aggregates and the suffering of suffering are subdued and extinguished. 『Néng shòu sānjiè zuì xìng jí miè (能受三界罪性集滅)』 refers to the accumulation and extinction of the nature of sin in the three realms, which is the provision for the path.
Sutra: 『Ruò fózǐ zhì wèi huì yòng gù (若佛子至為慧用故).』
Commentary: In the sixth mind of wisdom, 『kōng huì (空慧)』 is to cite the sixth perfection (Prajñāpāramitā). Clarifying that in the aspect of practice, 『fēi wú yuán zhě (非無緣者)』 indicates that wisdom has dependent conditions. Wisdom itself has no self-nature, because it arises dependently. So what does it depend on? It depends on the entity that can know, which is called 『xīn (心)』, mind. 『Liǎo bié yīqiè fǎ jiǎ míng zhǔ zhě (了別一切法假名主者)』 refers to the nature of the mind-king. 『Yǔ dào tōng tóng zhě (與道通同者)』 refers to being in accordance with wisdom. Since one dwells in the womb of the sage, one should enter the position of the sage, and these are all the functions of the essence and nature of the mind of wisdom. All the four inverted afflictions that can be clung to are due to the obscurity of the defiled nature of wisdom. Therefore, wisdom is used as the primary means to counteract it. Cultivate unspeakable kinds of wisdom gained through hearing, as a means to enter the one true reality of the Middle Way. Next, clarify the emptiness of obstacles, referring to ignorance that can obstruct wisdom, because it is far from the aggregation of conditions and has no self-nature, so it is said 『fēi xiàng (非相)』, no-form. It does not immediately produce conditions, so it is said 『fēi lái (非來)』, no-coming.
于緣。既無自性故非罪非八倒無生滅也。由此慧明照而樂空。明真實智已。更智方便轉變神通亦智體性所為。以慧用故。
經。若佛子至一切行本原。
述曰。第七願心。愿愿大求一切求者舉章門也。雙求二利故言愿愿。求斷名大求。求智名一切求。明行相中。以求遠果修行因故願心連也。必由願心連相續故百劫得佛即滅罪也。百謂多義。罪即生死。災患聚故。專注連求法空一相。故言求求至心於無生空一。一者一相。所謂無相。乘愿增觀而入定照。則無量見縛以求願心故得解脫。其能證行以求心成。由此菩提無量功德以愿為本。既成佛已圓證法界離有無邊。言觀一諦中道也。萬德相融能照智分所照法界雖無差別。非如二乘灰身滅智。亦言非沒。親圓證已於后得智起無量用。言生見見。然不謂言我有所作。言非解慧。結文可解。
經。若佛子至觀法亦爾。
述曰。第八護心之中。護三寶護一切行功德者舉章門也。以護所依及自行故。次明行相。初護外道不令嬈正信者護三寶也。以無相行伏倒心故。滅我縛見縛無生等者護自行也。伏煩惱障言滅我縛。伏所知障言見縛無生。以何行相如此護耶。謂護根本三寶以無相行護。護自三空門以心慧連慧連等也。二空相資故言慧連慧連。如是相連入無生者
【現代漢語翻譯】 現代漢語譯本 于緣（緣起）。既然沒有自性，所以既不是罪，也不是八倒（八種顛倒見），沒有生滅。因此，智慧光明照耀而感到快樂和空性。明白真實的智慧之後，進一步運用智慧方便和神通，這也是智慧體性的作用。因為有智慧的運用。
經：如果佛子到達一切行（一切修行）的本源。
述曰：第七願心（發願之心）。愿愿（每個愿）都廣大，求一切（一切法），求者（修行者）舉章門（總綱）。同時求兩種利益，所以說『愿愿』。求斷除煩惱叫做『大求』，求得智慧叫做『一切求』。在明行相（闡明修行的方法）中，因為求得遙遠的果位而修行因地，所以願心相連。必定由於願心相連不斷，經過百劫（無數劫）成佛，也就滅除了罪業。『百』是多數的意思，『罪』就是生死（生死輪迴），是災禍聚集的地方。專注地相連求法空一相（諸法空性），所以說『求求至心於無生空一』。『一』就是一相，也就是無相。憑藉願力增長觀行而入定照見，那麼無量的見縛（錯誤的見解束縛）因為求願心而得到解脫。能夠證得的修行以求心成就。因此，菩提（覺悟）的無量功德以愿為根本。既然成佛，就圓滿證得法界（宇宙萬有），遠離有和無的邊見。『觀一諦』是中道（不偏不倚的真理）。萬德相融，能夠照耀智慧的部分，所照耀的法界雖然沒有差別，但不是像二乘（聲聞乘和緣覺乘）那樣灰身滅智（斷滅一切）。也可以說不是『沒』（斷滅）。親自圓滿證得之後，在後得智（證悟后獲得的智慧）中生起無量的作用。『生見見』（生起種種見解）。然而不認為說『我有所作』（我有所作為）。『非解慧』（不是理解的智慧）。總結全文可以理解。
經：如果佛子到達觀法（觀照諸法）也是這樣。
述曰：第八護心（守護心念）之中，護三寶（守護佛法僧三寶），護一切行功德（守護一切修行的功德），這是舉章門。因為守護所依靠的和自己修行的緣故。其次闡明行相。首先守護外道（不信奉佛教的人）不讓他們擾亂正信的人，這是守護三寶。用無相行（不執著于相的修行）來降伏顛倒之心，滅除我縛（對自我的執著）和見縛（錯誤的見解），達到無生等境界，這是守護自己的修行。降伏煩惱障叫做『滅我縛』，降伏所知障叫做『見縛無生』。用什麼行相如此守護呢？就是守護根本三寶，用無相行來守護。守護自身的三空門（空性之門），用心慧相連，慧連等。兩種空性互相資助，所以說『慧連慧連』。這樣相連進入無生境界。
【English Translation】 English version Regarding conditions (緣). Since there is no self-nature, it is neither a sin nor the eight inversions (八倒), and there is no arising or ceasing. Therefore, wisdom illuminates and brings joy and emptiness. Having understood true wisdom, further utilize skillful means and supernatural powers, which are also the functions of the nature of wisdom. It is because of the application of wisdom.
Sutra: If a Buddha-son reaches the origin of all practices (一切行).
Commentary: The seventh is the mind of aspiration (願心). Each aspiration (願願) is vast, seeking everything (一切法), and the seeker (求者) raises the chapter heading (章門). Simultaneously seeking two benefits, hence the term 'aspirations.' Seeking to cut off afflictions is called 'great seeking,' and seeking wisdom is called 'seeking everything.' In clarifying the characteristics of practice, because one cultivates the cause to seek the distant fruit, the mind of aspiration is connected. It is certain that because the mind of aspiration is continuously connected, one attains Buddhahood after hundreds of kalpas (百劫), which also extinguishes sins. 'Hundreds' means many. 'Sin' is birth and death (生死), a gathering of calamities. Focus and continuously seek the one aspect of emptiness of phenomena (法空), hence the saying 'seeking, seeking with utmost sincerity in the unborn emptiness.' 'One' is one aspect, which is no-aspect. Relying on aspiration to increase contemplation and enter samadhi (定) for illumination, then countless fetters of views (見縛) are liberated because of seeking the mind of aspiration. The practice that can be realized is accomplished by seeking the mind. Therefore, the immeasurable merits of Bodhi (菩提) have aspiration as their root. Having become a Buddha, one fully realizes the Dharma realm (法界), free from the extremes of existence and non-existence. 'Contemplating the one truth' is the Middle Way (中道). The intermingling of myriad virtues can illuminate the part of wisdom, and although the Dharma realm illuminated has no difference, it is not like the two vehicles (二乘) who extinguish their bodies and wisdom. It can also be said that it is not 'extinguished.' After personally and fully realizing it, immeasurable functions arise in the subsequent wisdom (後得智). 'Arising seeing seeing' (生見見). However, one does not say 'I have done something' (我有所作). 'Not understanding wisdom' (非解慧). The concluding text can be understood.
Sutra: If a Buddha-son reaches the contemplation of phenomena (觀法), it is also like this.
Commentary: The eighth is among guarding the mind (護心), guarding the Three Jewels (護三寶), guarding the merits of all practices (護一切行功德), this is raising the chapter heading. It is because of guarding what is relied upon and one's own practice. Next, clarifying the characteristics of practice. First, guarding outsiders (外道) so that they do not disturb those with correct faith, this is guarding the Three Jewels. Using no-aspect practice (無相行) to subdue the inverted mind, extinguishing the attachment to self (我縛) and the fetters of views (見縛), reaching the state of no-birth, etc., this is guarding one's own practice. Subduing the affliction obstacle is called 'extinguishing the attachment to self,' and subduing the knowledge obstacle is called 'fetters of views no-birth.' With what characteristics of practice is one guarding in this way? It is guarding the fundamental Three Jewels, using no-aspect practice to guard. Guarding one's own three emptiness gates (三空門), with mind and wisdom connected, wisdom connected, etc. The two emptinesses mutually assist each other, hence the saying 'wisdom connected wisdom connected.' Connecting in this way, one enters the state of no-birth.
。止道觀道則明光明光。以伏二障無掛礙故。如是護觀入于空境。俗假相別。故言分分。似我似法妄識中似有。故言幻化幻化所起。俗相性空。空智中似無故言如無如無。以下結云。緣合所起言法體集。還屬眾緣言法體散。無定自性言不可護。如所觀理能觀亦爾。
經。若佛子至一切法。
述曰。第九喜心。見他人得樂常生喜悅者舉章門也。及一切下明行相也。假謂依他。空謂遍計。遍伏二相言及一切。二相不現名為照寂。不見初二性言不入有為。真如影現言不無寂然。內證樂中境智俱空。故言大樂無合。般若雖證空大悲猶化物攀緣有境。故言有受而化有法而見也。玄假法性等者。見二諦性平等一觀心心中行也。玄者勝義。假者世俗。般若大悲而相融故。多聞一切佛行功德等者。多聞果德及因行德。普以無相隨喜之智連生正念而專照也。既一無生佛即我故。以下結云。樂心緣一切法者。離嫉妒等喜悅緣故。
經。若佛子至光品廣說。
述曰。第十頂心。是人最上智者舉章門也。次釋名義。前九心上三義如頂。一滅障如頂。言我輪者。執我為首。輪迴煩惱利見疑身。及以鈍品瞋等煩惱皆滅無故。勝如頂也。二智勝如頂。最上智連如頂故。三境勝如頂。周遍法界因果圓融如如一道最如頂故。如人
【現代漢語翻譯】 現代漢語譯本：停止用道的觀點來看待道，光明就會顯現。因為降伏了二障（煩惱障和所知障），所以沒有掛礙。像這樣守護觀想，進入空性的境界。世俗的假象是不同的，所以說是『分分』。好像是我，又好像是法，在虛妄的意識中好像存在，所以說是『幻化幻化所起』。世俗的現象其自性是空的，在空性的智慧中好像不存在，所以說是『如無如無』。下面總結說，因緣和合所產生的叫做『法體集』。最終還是歸屬於眾多的因緣，叫做『法體散』。沒有固定的自性，叫做『不可護』。就像所觀的道理一樣，能觀的心也是如此。
經文：如果佛子到達一切法。
述記：第九喜心，見到他人得到快樂常常生起喜悅，這是舉出章節的綱要。『及一切下』說明修行的狀態。假是指依他起性，空是指遍計所執性。普遍地降伏這兩種相，叫做『及一切』。這兩種相不顯現，叫做『照寂』。不見最初的兩種自性，叫做『不入有為』。真如的影子顯現，叫做『不無寂然』。在內心證悟的快樂中，境和智都空寂，所以說是『大樂無合』。般若雖然證悟空性，但大悲仍然化度眾生，攀緣有境，所以說是『有受而化，有法而見』。『玄假法性等』，是說見到二諦（真諦和俗諦）的自性平等，一心觀照，在心中修行。『玄』是指勝義諦，『假』是指世俗諦。般若和大悲相互融合。『多聞一切佛行功德等』，是指多聞的果德以及因地的修行功德。普遍地用無相隨喜的智慧，連線產生正念，並且專注地照見。既然一切都是無生，佛就是我，所以下面總結說，快樂的心緣於一切法，是因為遠離嫉妒等，而生起喜悅的緣故。
經文：如果佛子到達光品，廣為解說。
述記：第十頂心，這個人是最上智慧的人，這是舉出章節的綱要。接下來解釋名義。前面的九心，上面的三種意義就像頂一樣。第一，滅除障礙就像頂一樣。說『我輪』，是指執著於我為首，輪迴于煩惱，銳利的見解，懷疑自身，以及遲鈍的嗔恚等煩惱都滅盡了，所以殊勝得像頂一樣。第二，智慧殊勝得像頂一樣，最上智慧連線得像頂一樣。第三，境界殊勝得像頂一樣，周遍法界，因果圓融，如如一道，最像頂一樣。就像人...
【English Translation】 English version: Ceasing to view the Dao with the perspective of Dao, the light will manifest. Because the two obscurations (afflictive obscurations and cognitive obscurations) are subdued, there are no hindrances. Guarding and contemplating in this way, one enters the realm of emptiness. Worldly illusions are distinct, hence the term 'part by part'. Appearing like 'I' and like 'Dharma', seemingly existing within deluded consciousness, hence the terms 'illusion and arising from illusion'. The nature of worldly phenomena is empty; seemingly non-existent in empty wisdom, hence the terms 'as if non-existent, as if non-existent'. The following concludes, that which arises from the aggregation of conditions is called 'the collection of the Dharma body'. Ultimately, it still belongs to numerous conditions, called 'the dispersion of the Dharma body'. Lacking a fixed self-nature is called 'unprotectable'. Just as the principle being contemplated, so too is the mind that contemplates.
Sutra: If a Buddha-son reaches all dharmas.
Commentary: The ninth, the mind of joy, is to rejoice when others attain happiness; this is to raise the chapter's outline. 'And all below' clarifies the state of practice. 'False' refers to dependent origination (paratantra), 'empty' refers to the conceptual imputation (parikalpita). Universally subduing these two aspects is called 'and all'. These two aspects not appearing is called 'illumination and stillness'. Not seeing the initial two natures is called 'not entering into conditioned existence'. The shadow of Suchness appearing is called 'not without stillness'. In the joy of inner realization, both the object and wisdom are empty, hence the term 'great joy without union'. Although Prajna (wisdom) realizes emptiness, great compassion still transforms beings, clinging to conditioned realms, hence the terms 'having reception and transformation, having Dharma and seeing'. 'Profound, false Dharma-nature, etc.' refers to seeing the equality of the two truths (ultimate truth and conventional truth), contemplating with one mind, practicing in the mind. 'Profound' refers to the ultimate truth, 'false' refers to the conventional truth. Prajna and great compassion merge with each other. 'Extensive hearing of all Buddha practices, merits, etc.' refers to the fruit of extensive hearing and the merits of practice in the causal stage. Universally using the wisdom of non-attachment and rejoicing, connecting to generate right mindfulness, and focusing on illumination. Since all is unarisen, the Buddha is me, so the following concludes, the joyful mind is connected to all dharmas, because it is far from jealousy, etc., and arises from the cause of joy.
Sutra: If a Buddha-son reaches the chapter on light, extensively expounding.
Commentary: The tenth, the mind of the crown, this person is the most supreme wise one; this is to raise the chapter's outline. Next, explain the meaning of the name. The three meanings above the previous nine minds are like the crown. First, eliminating obstacles is like the crown. Saying 'the wheel of self', refers to clinging to the self as the head, revolving in afflictions, sharp views, doubting oneself, and dull anger and other afflictions are all extinguished, so it is superior like the crown. Second, wisdom is superior like the crown, the most supreme wisdom is connected like the crown. Third, the realm is superior like the crown, pervading the Dharma realm, the perfection of cause and effect, Suchness as one path, is most like the crown. Just like a person...
頂者。總喻上三也。次明行相。不同身見六十二見。簡二類見。故言非非。五眾即五蘊也。于蘊剎那剎那生滅。謬執神我體常流轉。觀識蘊空也。多計識蘊為我相故。無受者觀受蘊空。無行可捉縛者觀餘三蘊空也。行即行蘊。無可捉者色蘊空故。無可縛者想蘊空故。妄想縛本故。如契經云。識如幻化乃至色如聚沫。言入內空直道者。即入內門純一味道。上明般若。次明大悲。剎那剎那于諸眾生不見有緣不見非緣。恒以無緣大悲攀緣住頂三昧寂滅定。亦發加行於趣證道。爾時設有性實我人常見八倒生者。則緣不二法門。性實見者法執也。我人見者生執也。由此不受八難者三途等也。幻化果畢竟不受者。道分善根不造生死引業故。同體大悲離我無化。故言唯一眾生。四威儀中滅惡生善。言入道者總句。餘三別句。滿十解位名為正人。立福智資糧名正智正行。行即福也。下總結言。菩薩達觀現前故不受六道果。必不退于佛種姓中也。以背流轉向還滅故。生生入佛家者。十住毗婆沙云。以真如為佛家。相應解成故言入也。十天光品者指上品也。
經。盧舍那至體性三昧。
述曰。第二十長養中牒問可知。此初慈心中。常行慈心生樂因已者舉章門也。慈與樂故此無緣慈。慈行既成自亦樂俱入所緣法。謂即五蘊大真法
【現代漢語翻譯】 現代漢語譯本 頂者，總的來說是比喻上三昧。接下來闡明修行的狀態，不同於身見和六十二見，區分這兩類錯誤的見解，所以說『非非』。五眾就是五蘊。對於五蘊剎那剎那的生滅變化，錯誤地執著于神我，認為其本體是恒常流轉的。觀察識蘊是空性的。因為多數人執著于識蘊為『我』的表相。沒有領受者，觀察受蘊是空性的。沒有行為可以捕捉束縛，觀察其餘三蘊是空性的。行就是行蘊。因為沒有可以捕捉的，所以色蘊是空性的；因為沒有可以束縛的，所以想蘊是空性的。妄想是束縛的根本。如契經所說：『識如幻化，乃至色如聚沫。』說『入內空直道』，就是進入內門，純一地體驗真如的味道。上面闡明般若智慧，接下來闡明大悲心。剎那剎那之間，對於一切眾生，不見有緣，也不見非緣，恒常以無緣大悲心攀緣，安住于頂三昧的寂滅禪定，也發起加行，趨向證悟之道。這時，如果有人有性實我人的常見八倒生起，就緣于不二法門。『性實見』指的是法執，『我人見』指的是生執。因此不受八難，也就是三途等苦。幻化之果畢竟不受，因為道分善根不造作生死輪迴的業力。同體大悲，遠離我執和虛幻，所以說『唯一眾生』。在四威儀中滅除惡業，生起善業。說『入道』是總括性的語句，其餘三句是分別性的語句。圓滿十解位，稱為正人。建立福德和智慧的資糧，名為正智正行。行就是福德。下面總結說，菩薩通達觀照現前，所以不受六道輪迴的果報，必定不會從佛的種姓中退轉。因為背離流轉，轉向還滅，生生世世進入佛家。十住毗婆沙中說，以真如為佛家，相應的理解成就，所以說『入』。『十天光品』指的是上品。 經文：盧舍那佛至體性三昧。 述記中說：第二十長養中，重複提問，可以知道。這裡最初的慈心中，常常行持慈心，生起快樂的原因，這是舉出章門。慈能給予快樂，所以這是無緣慈。慈心修行成就，自身也快樂，一同進入所緣的法，也就是五蘊大真法。
【English Translation】 English version The 'Top' generally symbolizes the highest three Samadhis. Next, the text clarifies the state of practice, distinguishing it from the view of self and the sixty-two views, differentiating these two types of erroneous views, hence the term 'non-non'. The five aggregates (Wuzhong) are the five Skandhas (Wuyun). Regarding the moment-to-moment arising and ceasing of the five Skandhas, there is a mistaken attachment to a divine self (Shenwo), believing its essence to be constant and ever-changing. Observe that the Vijnana Skandha (Shiyun) is empty, as most people cling to the Vijnana Skandha as the appearance of 'self'. Without a receiver, observe that the Vedana Skandha (Shouyun) is empty. Without actions that can be grasped or bound, observe that the remaining three Skandhas are empty. 'Action' refers to the Samskara Skandha (Xingyun). Because there is nothing to grasp, the Rupa Skandha (Seyun) is empty; because there is nothing to bind, the Samjna Skandha (Xiangyun) is empty. Delusion is the root of bondage. As the Sutra says, 'Vijnana is like an illusion, and Rupa is like foam.' To 'enter the inner emptiness directly' means to enter the inner gate and purely experience the taste of Suchness (Zhenru). The above clarifies Prajna (wisdom), and the following clarifies great compassion (Dabei). From moment to moment, regarding all sentient beings, neither seeing conditions nor non-conditions, constantly clinging with unconditioned great compassion, abiding in the Samadhi of the Top, the Samadhi of Nirvana, and also initiating additional practices, moving towards the path of enlightenment. At this time, if someone has the common view and the eight inversions of a real self and person arising, then they are connected to the non-dual Dharma gate. 'Seeing reality' refers to attachment to Dharma (Fazhi), and 'seeing self and person' refers to attachment to birth (Shengzhi). Therefore, they are not subject to the eight difficulties, which are the three evil paths, etc. The fruit of illusion is ultimately not received because the roots of virtue in the path do not create the karma that leads to birth and death. Great compassion of the same essence, free from self-attachment and illusion, hence the saying 'only one sentient being'. Eradicating evil and generating good in the four dignities. Saying 'entering the path' is a general statement, and the remaining three sentences are separate statements. Completing the ten stages of understanding is called a righteous person. Establishing the resources of merit and wisdom is called Right Knowledge and Right Practice. Practice is merit. The following concludes that Bodhisattvas, through thorough observation of the present, do not receive the fruits of the six realms of reincarnation and will certainly not regress from the Buddha's lineage. Because they turn away from the flow and turn towards cessation, they enter the Buddha's family life after life. The Vibhasa of the Ten Abodes says that Suchness is the Buddha's family, and corresponding understanding is achieved, hence the saying 'enter'. 'The Chapter of the Ten Heavenly Lights' refers to the highest quality. Sutra: From Vairocana Buddha to the Samadhi of Essence. The commentary states: In the twentieth chapter, 'Nourishing', the repeated questions can be understood. Here, in the initial compassionate mind, constantly practicing compassion and generating the cause of happiness, this is raising the chapter door. Compassion gives happiness, so this is unconditioned compassion. When the practice of compassion is accomplished, oneself is also happy, together entering the Dharma of the object of focus, which is the great true Dharma of the five Skandhas.
中空蘊三相如幻如化真如無二。故則堪當成聖道法輪。言化被已下教他生信。大悲門故。言非實者。謂所利益信心空故。非善惡果者。謂所安樂樂果空故。言解空體性三昧者結慈行成也。
經。若佛子至起大悲。
述曰。第二悲心中。以悲空空無相者舉章門也。有性空故言空。空亦空故言空無相。次明行相。悲緣行道自滅一切苦者標句也。緣謂攀緣。如下有情緣等三故。如何滅苦。先於眾生苦中生智。生何等智。謂有三種。一有情緣。如經不殺生緣故。二法緣悲。如經不殺法緣故。三無緣悲。如經不著我緣故。由此於一切眾生不惱也。次明行相。夫發大悲心者于空性中見一切法如實性。若失壞空性則失一切大乘故。種性行中生道智心者。出斯位行也。如仁王云。銀輪三天。性種性故。父等六善於我為親。翻彼六惡於我為惡。彼二各有上中下品。欲與上樂而拔苦之且上品。惡隨器各得九品樂者。即觀果空欲與上樂。而九品別樂還屬器。無自性故。樂果空相慈心中現。以一樂行引起大悲也。
經。若佛子至苦故喜。
述曰。第三喜心中。喜悅無生心時者舉章門也。喜心觀空名無生心。種性體相道智者位體相也。自他空故名為空空。猶隨喜他名為喜心。此有二種。一者性空。不著我及所故。二者法
【現代漢語翻譯】 現代漢語譯本：中空的體性蘊含著三相，如夢幻泡影般虛幻不實，而真如（Tathata）的體性則是無二無別的。因此，它堪當成就聖道的法輪（Dharmacakra）。『言化被已下教他生信』，是因為大悲門（Mahakaruna）的緣故。『言非實者』，是指所利益的信心是空性的緣故。『非善惡果者』，是指所安樂的樂果是空性的緣故。『言解空體性三昧者』，是總結慈悲之行的成就。
經文：若佛子至起大悲。
述曰：第二是悲心中。以悲空、空無相來舉出章節的綱要。因為有自性空，所以說是『空』。空性本身也是空性的，所以說是『空無相』。接下來闡明修行的相狀。『悲緣行道自滅一切苦者』，是標示句子的主旨。『緣』是指攀緣，如下文所說的有情緣等三種。如何滅除痛苦？首先在眾生的痛苦中生起智慧。生起什麼樣的智慧？有三種：一是有情緣（Sattvalambana），如經文所說的不殺生緣故；二是法緣悲（Dharmalambana），如經文所說的不殺法緣故；三是無緣悲（Niralambana），如經文所說的不著我緣故。由此對於一切眾生不惱害。接下來闡明修行的相狀。發起大悲心的人，在空性中見到一切法的如實性。如果喪失了空性，就會喪失一切大乘（Mahayana）的功德。『種性行中生道智心者』，是指出這個位次的修行。如《仁王經》所說：銀輪王統治三天，是因為他的種性是性種性。父親等六種善行對我來說是親近的，反之，那六種惡行對我來說是厭惡的。這兩種各有上中下品。想要給予眾生上等的快樂而拔除痛苦，且是上品。惡隨順根器各自得到九品快樂，這是觀察果報是空性的，想要給予上等的快樂，而九品不同的快樂還是屬於根器的差別，因為沒有自性。樂果的空相在慈心中顯現，以一種快樂的修行引起大悲心。
經文：若佛子至苦故喜。
述曰：第三是喜心中。『喜悅無生心時者』，是舉出章節的綱要。喜心觀空，名為無生心。『種性體相道智者』，是說位次的體相。因為自他都是空性的，所以名為空空。猶如隨喜他人，名為喜心。這有兩種：一是性空，不執著於我和我所；二是法空。
【English Translation】 English version: The empty essence contains three aspects, as illusory and transformative as dreams and bubbles, while the essence of Suchness (Tathata) is non-dual. Therefore, it is worthy to become the Dharma wheel (Dharmacakra) of achieving the holy path. 'The statement '言化被已下教他生信' (Yan hua bei yi xia jiao ta sheng xin)' is because of the gate of great compassion (Mahakaruna). 'The statement '言非實者' (Yan fei shi zhe)' means that the faith being benefited is empty in nature. '非善惡果者' (Fei shan e guo zhe)' means that the blissful result of happiness is empty in nature. 'The statement '言解空體性三昧者' (Yan jie kong ti xing san mei zhe)' concludes the accomplishment of the practice of loving-kindness.
Sutra: If a Buddha-son reaches the arising of great compassion.
Commentary: The second is in the mind of compassion. Using the emptiness of compassion and the emptiness of no-characteristics to introduce the chapter's outline. Because there is self-nature emptiness, it is called 'emptiness'. Emptiness itself is also empty, so it is called 'emptiness of no-characteristics'. Next, clarify the appearance of practice. '悲緣行道自滅一切苦者' (Bei yuan xing dao zi mie yi qie ku zhe)' is to mark the main point of the sentence. '緣' (Yuan) refers to clinging, such as the sentient being condition mentioned below. How to eliminate suffering? First, generate wisdom in the suffering of sentient beings. What kind of wisdom is generated? There are three types: first, sentient being condition (Sattvalambana), as the sutra says, due to not killing; second, Dharma condition compassion (Dharmalambana), as the sutra says, due to not killing the Dharma condition; third, unconditioned compassion (Niralambana), as the sutra says, due to not clinging to the self condition. Therefore, one does not harm all sentient beings. Next, clarify the appearance of practice. Those who generate great compassion see the true nature of all dharmas in emptiness. If one loses emptiness, one loses all the merits of the Great Vehicle (Mahayana). '種性行中生道智心者' (Zhong xing xing zhong sheng dao zhi xin zhe)' indicates the practice of this position. As the Renwang Sutra says: the Silver Wheel King rules the three heavens because his lineage is the nature lineage. The six good deeds such as father are close to me, and conversely, the six evil deeds are hateful to me. These two each have upper, middle, and lower grades. Wanting to give sentient beings the highest happiness and remove suffering, and it is the highest grade. Evil follows the capacity of each to obtain nine grades of happiness, which is observing that the result is empty, wanting to give the highest happiness, and the nine different happinesses still belong to the differences in capacity, because there is no self-nature. The empty appearance of the happiness result appears in the mind of loving-kindness, using one practice of happiness to arouse great compassion.
Sutra: If a Buddha-son reaches happiness because of suffering.
Commentary: The third is in the mind of joy. '喜悅無生心時者' (Xi yue wu sheng xin shi zhe)' introduces the chapter's outline. The mind of joy contemplates emptiness, called the mind of no-birth. '種性體相道智者' (Zhong xing ti xiang dao zhi zhe)' refers to the essence of the position. Because both self and others are empty, it is called emptiness of emptiness. Just like rejoicing in others, it is called the mind of joy. There are two types: first, nature emptiness, not clinging to self and what belongs to self; second, Dharma emptiness.
空。達流轉無集故。出沒即流轉義。諸緣所起還屬眾緣。無一定相。故言無集。爾時一切萬有入空即觀行成。以同體之喜等喜一切。起此空觀入有相道。遠邪近正。正謂示我好道。及使眾生入佛法家。得法在懷。行體怡悅。故言法中常起歡喜。自入法位復於他入正中隨喜也。
經。若佛子至常修其舍。
述曰。第四舍心中。常生舍心者舉章門也。無造無相空法中三空門也。如虛空者喻於三空無障礙。行於善等中法空人空為大舍。舍謂治染且顯治貪。幻等如次喻虛流轉及剎那滅。無生心者舍心空故。雖空恒進言常修舍。
經。若佛子至現前行。
述曰。第五施心中。能以施心被一切眾生者舉章門也。無心行化者。無執著故。達理達施者。了真俗性。言一切相現在行者。施行成就也。
經。若佛子至發起善根。
述曰。第六愛語心中。入體性愛語三昧者舉章門也。體性者真性也。粗語耎語皆趣勝義可愛樂。故名愛語也。實諦之中。法語之義實語之言皆順純凈一語之門能調一切。乃至無諍發語之智法空無緣而生恩愛之心。下總結言常行如心發起善根者稱真心也。
經。若佛子至但益人為利。
述曰。第七利行心也。利益心時者舉章門也。實智體性者所緣真如也。廣行智道
【現代漢語翻譯】 現代漢語譯本：空性。因為沒有流轉和集聚的緣故。『出沒』就是流轉的含義。一切因緣所生之法，最終還是歸屬於眾緣，沒有一定的相狀，所以說『無集』。這時，一切萬有都進入空性，就是觀行成就之時。以同體的喜悅平等地喜悅一切。從這空觀出發，進入有相之道，遠離邪見，接近正道。『正』就是指示我好的道路，以及使眾生進入佛法之家，將佛法懷藏於心，身心怡悅，所以說在佛法中常常生起歡喜。自己進入法位，又隨喜他人進入正道。
經文：『若佛子至常修其舍。』
述曰：第四是舍心。『常生舍心者』是總綱。『無造無相空法中三空門也。如虛空者』，比喻三空沒有障礙。『行於善等中』，法空和人空是最大的舍。『舍』是治理染污，並且彰顯治理貪慾。幻等依次比喻虛妄流轉以及剎那生滅。『無生心者』，因為舍心是空性的緣故。雖然是空性，但恒常精進，所以說『常修舍』。
經文：『若佛子至現前行。』
述曰：第五是施心。『能以施心被一切眾生者』是總綱。『無心行化者』，因為沒有執著。『達理達施者』，通達真俗二性。『言一切相現在行者』，是說施行已經成就。
經文：『若佛子至發起善根。』
述曰：第六是愛語心。『入體語三昧者』是總綱。『體性者』，是真性。粗語和軟語都趨向殊勝的意義，令人喜愛，所以叫做愛語。『實諦之中』，法語的意義和實語的言辭都順應純凈，以一語之門就能調伏一切。乃至無諍，生起發語的智慧，法空無緣而生恩愛之心。下面總結說『常行如心發起善根者』，是稱合真心。
經文：『若佛子至但益人為利。』
述曰：第七是利行心。『利益心時者』是總綱。『實智體性者』，是所緣的真如。廣泛地修習智道。
【English Translation】 English version: Emptiness. Because there is no transmigration and no accumulation. 'Arising and ceasing' means transmigration. All phenomena arising from conditions ultimately belong to conditions and have no fixed characteristics, hence 'no accumulation.' At this time, all phenomena enter emptiness, which is the accomplishment of contemplative practice. With the joy of oneness, equally rejoice in everything. Starting from this contemplation of emptiness, enter the path of conditioned existence, staying away from wrong views and approaching the right path. 'Right' means showing me the good path and enabling sentient beings to enter the household of the Buddha's teachings, cherishing the Dharma in their hearts, with body and mind joyful, hence it is said that joy constantly arises in the Dharma. Entering the position of Dharma oneself, and rejoicing in others entering the right path.
Sutra: 'If a Buddha-son constantly cultivates giving.'
Commentary: The fourth is the mind of giving. 'Constantly generating the mind of giving' is the chapter heading. 'In the uncreated, formless, empty Dharma, there are three gates of emptiness. Like space,' is a metaphor for the unobstructed nature of the three emptinesses. 'Practicing in goodness, etc.,' the emptiness of Dharma and the emptiness of self are the greatest giving. 'Giving' is governing defilements and manifesting the governing of greed. Illusion, etc., are metaphors for illusory transmigration and momentary arising and ceasing. 'The mind of no arising,' is because the mind of giving is empty. Although it is emptiness, constantly advancing, hence it is said 'constantly cultivate giving.'
Sutra: 'If a Buddha-son practices present action.'
Commentary: The fifth is the mind of generosity. 'Being able to benefit all sentient beings with the mind of generosity' is the chapter heading. 'Acting and transforming without mind,' is because there is no attachment. 'Understanding the principle and understanding giving,' is understanding the two natures of truth and convention. 'Speaking of all aspects of present action,' means that the practice of giving has been accomplished.
Sutra: 'If a Buddha-son initiates good roots.'
Commentary: The sixth is the mind of loving speech. 'Entering the samadhi of body and speech' is the chapter heading. 'Body nature' is true nature. Coarse speech and gentle speech both tend towards the supreme meaning, are pleasing, hence they are called loving speech. 'In true reality,' the meaning of Dharma speech and the words of truthful speech both accord with purity, with the gate of one speech able to tame everything. Even without contention, the wisdom of generating speech arises, the emptiness of Dharma without conditions gives rise to loving-kindness. The conclusion below says 'constantly practicing according to the mind, initiating good roots,' is in accordance with the true mind.
Sutra: 'If a Buddha-son only benefits people for profit.'
Commentary: The seventh is the mind of beneficial conduct. 'At the time of the mind of benefit' is the chapter heading. 'The nature of true wisdom' is the Suchness that is the object of focus. Widely cultivate the path of wisdom.
者能緣智慧也。集一切明炎法門者。集智資糧故。集觀行七財者。集福資糧故。用之益人言前人得利。時還益己法身慧命。言益受身命。言一切意者。作用多故。皆令他人次第行成也。言法種者習種行成故。空種者性種行成故。道種者道種行成故。皆生佛果故言種也。令他人入此三十心中。次云得益者證地上際行故。得樂果者得佛后際果也。形居六道處苦甘心。下結意者但益他人為己利故。
經。若佛子至同法三昧。
述曰。第八同事心中。以道性智同空無生法者舉章門也。謂此位智稱空理也。次明行相。生無二者生空真如也。智行相應言同於彼。又法空行同最本原法空如相。世間諸法以恒轉故言常生常住常滅。於此流轉隨入事同。雖了法空同而無生及自他我同而無物。猶為益物入同事三昧。
經。若佛子至而不可得。
述曰。第九定心中。復從定心者舉章門也。次明行相。從定發慧唸唸寂照。離戲論故。於我所法者即所遍計十八界也。此文可言我法所法。謂七心界名為我法。多計識蘊以為我故。十根塵色法處色等名為所法。下出體云識界色界。於此不著言不動轉。十禪支者。一尋。二伺。三喜。四樂。五心一境性。六內等凈。七舍。八念。九正知。十不苦不樂受。以一念智雙觀二空。一切
【現代漢語翻譯】 現代漢語譯本：
『者能緣智慧也』，是指能夠作為智慧的所緣境。『集一切明炎法門者』，是因為聚集了智慧的資糧。『集觀行七財者』，是因為聚集了福德的資糧。『用之益人言前人得利』，是指使用它來利益他人，使他人獲得利益，同時也能增益自己的法身慧命，也就是增益自身的受用和壽命。『言一切意者』，是因為作用很多。『皆令他人次第行成也』，是指都能使他人依次修行成就。『言法種者習種行成故』，是因為法種的習氣修行成就。『空種者性種行成故』，是因為空性的種子修行成就。『道種者道種行成故』，是因為道種的修行成就。『皆生佛果故言種也』，是因為都能產生佛果，所以稱為種子。使他人進入這三十心中，接著說『得益者證地上際行故』，是因為證得了地上菩薩的修行。『得樂果者得佛后際果也』，是說獲得了佛的最終果報。『形居六道處苦甘心』，是指身形處於六道之中，即使受苦也心甘情願。下面總結說『下結意者但益他人為己利故』，意思是說僅僅利益他人就是爲了自己的利益。
經文：若佛子至同法三昧。
述曰：第八同事心中，以道性智同空無生法者舉章門也。謂此位智稱空理也。次明行相。生無二者生空真如也。智行相應言同於彼。又法空行同最本原法空如相。世間諸法以恒轉故言常生常住常滅。於此流轉隨入事同。雖了法空同而無生及自他我同而無物。猶為益物入同事三昧。
經文：若佛子至而不可得。
述曰：第九定心中。復從定心者舉章門也。次明行相。從定發慧唸唸寂照。離戲論故。於我所法者即所遍計十八界也。此文可言我法所法。謂七心界名為我法。多計識蘊以為我故。十根塵色法處色等名為所法。下出體云識界**。於此不著言不動轉。十禪支者。一尋（vitarka）。二伺（vicara）。三喜（priti）。四樂（sukha）。五心一境性（ekagrata）。六內等凈（upekkhā）。七舍（upekkhā）。八念（sati）。九正知（sampajañña）。十不苦不樂受（adukkhamasukha vedana）。以一念智雙觀二空。一切
【English Translation】 English version:
'Zhe neng yuan zhihui ye' (者能緣智慧也) means that it can be the object of wisdom. 'Ji yiqie ming yan famen zhe' (集一切明炎法門者) is because it gathers the resources of wisdom. 'Ji guanxing qi cai zhe' (集觀行七財者) is because it gathers the resources of merit. 'Yong zhi yi ren yan qian ren de li' (用之益人言前人得利) means using it to benefit others, so that others gain benefits, and at the same time, it can also increase one's own Dharmakaya and wisdom life, that is, increase one's own enjoyment and lifespan. 'Yan yiqie yi zhe' (言一切意者) is because there are many functions. 'Jie ling taren cidi xing cheng ye' (皆令他人次第行成也) means that it can enable others to achieve cultivation in sequence. 'Yan fa zhong zhe xi zhong xing cheng gu' (言法種者習種行成故) is because the habit of Dharma seeds has been cultivated and achieved. 'Kong zhong zhe xing zhong xing cheng gu' (空種者性種行成故) is because the seed of emptiness has been cultivated and achieved. 'Dao zhong zhe dao zhong xing cheng gu' (道種者道種行成故) is because the seed of the path has been cultivated and achieved. 'Jie sheng fo guo gu yan zhong ye' (皆生佛果故言種也) is because they can all produce the fruit of Buddhahood, so they are called seeds. Causing others to enter these thirty minds, then saying 'de yi zhe zheng di shang ji xing gu' (得益者證地上際行故), is because they have attained the practice of the Bodhisattva on the ground. 'De le guo zhe de fo hou ji guo ye' (得樂果者得佛后際果也) means obtaining the ultimate fruit of the Buddha. 'Xing ju liu dao chu ku gan xin' (形居六道處苦甘心) means that the body is in the six realms, and even if suffering, it is willing. The following summarizes 'xia jie yi zhe dan yi taren wei ji li gu' (下結意者但益他人為己利故), meaning that only benefiting others is for one's own benefit.
Sutra: If a Buddha-child reaches the Sameness-in-Dharma Samadhi.
Commentary: In the eighth mind of co-activity, using the wisdom of the nature of the path to be the same as the Dharma of emptiness and non-origination is to raise the chapter heading. It means that the wisdom in this position is called the principle of emptiness. Next, explain the appearance of practice. 'Sheng wu er zhe' (生無二者) means the true thusness of emptiness of origination. Wisdom and practice correspond, meaning they are the same as that. Also, the practice of Dharma emptiness is the same as the original Dharma emptiness suchness. All worldly dharmas are said to be constantly arising, constantly abiding, and constantly ceasing because they are constantly turning. In this flow, following and entering into affairs is the same. Although understanding Dharma emptiness is the same and without origination, and self, others, and I are the same and without things, still for the benefit of things, enter the Samadhi of co-activity.
Sutra: If a Buddha-child reaches and cannot be obtained.
Commentary: In the ninth mind of concentration. Again, 'fu cong ding xin zhe' (復從定心者) raising the chapter heading from the mind of concentration. Next, explain the appearance of practice. From concentration, wisdom arises, and every thought is silent and illuminating, free from playfulness. 'Yu wo suo fa zhe' (於我所法者) refers to the eighteen realms that are completely calculated. This text can be said to be 'I, Dharma, and what is possessed'. The seven mind realms are called 'I Dharma', because many calculate the consciousness aggregates as 'I'. The ten roots, dust, color, Dharma place, color, etc., are called 'what is possessed'. The following gives the substance as the consciousness realm **. Not being attached to this means not moving or turning. The ten dhyana limbs are: 1. Vitarka (尋). 2. Vicara (伺). 3. Priti (喜). 4. Sukha (樂). 5. Ekagrata (心一境性). 6. Upekkhā (內等凈). 7. Upekkhā (舍). 8. Sati (念). 9. Sampajañña (正知). 10. Adukkhamasukha vedana (不苦不樂受). Using one thought of wisdom to observe the two emptinesses simultaneously, everything.
我人無合散者。觀生空故。內外現種無合散者。觀法空故。言眾生者諸現行也。無一定性言無合。緣合似有言無散。所以者何。眾緣整合之所起作。求彼實性不可得故。
經。若佛子至百法明門。
述曰。第十慧心中。作慧見心者舉章門也。纏名為結。隨眠名患。眾苦本故。言順忍者境順智故。慧性起光光者運運照故。一炎明明者一體多用故。見虛無受者緣空不執故。總結云其慧方便者。慧行善巧故。能生此位十長養心也。是心入空理起空道故。雜修智悲堪發無生聖心之因也。
經。盧舍那至名無相信。
述曰。第三十金剛也。初發心趣。次長養已。今不可壞喻金剛故。此初心中。信者舉章門也。諸見名著者訓釋見義。以執著故。結有造業者招苦造集故。於此必不受方入空無為。言三相無者總標三相寂滅。無無生下別破三相。謂生住滅有能所相。今雙空故重言無無。遣能所生言無無生。此文可言。無無生故無生之住。無生住故住所住無。住住無故滅滅亦無。言有一切法空者。存法無我真如也。遮減過故。言盡滅異空者。二諦智泯故言盡滅。猶有分見亦言異空。色空者色陰空也。細心心空者四陰空也。三世心空故。二諦信寂滅無體性和合。還屬眾緣無一定性。故所屬緣亦空。故言亦無依。次總
【現代漢語翻譯】 現代漢語譯本： 『我』這個人，實際上並沒有聚合和離散。觀察到『生空』（Shengkong，一切有情眾生皆無自性）的道理，就知道內在和外在顯現的種種事物，也沒有聚合和離散。觀察到『法空』（Fakong，一切事物皆無自性）的道理，也是如此。所說的『眾生』，是指種種現行的活動。沒有一定的自性，所以說沒有聚合。因緣和合，看似存在，所以說沒有離散。為什麼這樣說呢？因為是由眾多因緣聚合而產生的，追尋它的真實自性是無法得到的。
經文：如果佛子到達百法明門（Baifa Mingmen，唯識宗解釋一切法的綱要）。
述記：在第十慧心中，『作慧見心』是舉出章節的總綱。『纏』名為『結』（Jie，煩惱的異名），『隨眠』名為『患』（Huan，煩惱的異名），因為是眾苦的根本。『順忍』是指境界順應智慧。『慧性起光』，『光』是指執行照耀。『一炎明明』，是指一體多用。『見虛無受』，是指緣于空性而不執著。總結說『其慧方便』，是指智慧的行持善巧，能夠生起此位的十長養心。此心進入空性的道理，生起空性的道路，雜修智慧和慈悲，堪能發起無生的聖心之因。
經文：盧舍那（Lushena，報身佛）乃至名為無相信。
述記：第三十金剛心。初發心趣入，其次是長養，現在是不可破壞，比喻金剛。此初心中，『信』是舉出章節的總綱。種種見解名為『著者』，訓釋見解的意義，因為有執著。『結有造業』，是招感苦果的造作和聚集。於此必定不受，才能進入空無為的境界。『三相無』，總標示三相寂滅。『無無生』以下分別破除三相。所謂生、住、滅有能所的相對。現在雙重空掉，所以重複說『無無』，遣除能所的生起，所以說『無無生』。這段文字可以說，因為沒有『無生』，所以沒有『生』的『住』。沒有『生』的『住』，所以『住所住』也沒有。『住住』沒有，所以『滅滅』也沒有。『有一切法空』，是儲存了『法無我』的真如。遮止減損的過失。『盡滅異空』，是二諦的智慧泯滅，所以說『盡滅』。還有分別的見解，也說是『異空』。『色空』是色陰空。『細心心空』是四陰空。三世心空，二諦的信寂滅無體性和合，還屬於眾緣，沒有一定的自性。所以所屬的緣也空，所以說『亦無依』。其次是總說。
【English Translation】 English version: The 'I' person, in reality, has no aggregation or dispersion. Observing the principle of 'Shengkong' (生空, emptiness of beings, meaning all sentient beings lack inherent existence), one knows that the various things that appear internally and externally also have no aggregation or dispersion. Observing the principle of 'Fakong' (法空, emptiness of phenomena, meaning all phenomena lack inherent existence) is also the same. The so-called 'sentient beings' refers to various current activities. There is no fixed self-nature, so it is said that there is no aggregation. Due to the combination of conditions, it seems to exist, so it is said that there is no dispersion. Why is this so? Because it is produced by the aggregation of many conditions, and it is impossible to find its true self-nature.
Sutra: If a Buddha-son reaches the Baifa Mingmen (百法明門, Hundred Dharmas Bright Gate, a compendium explaining all dharmas in the Yogacara school).
Commentary: In the tenth wisdom-mind, 'making wisdom-seeing mind' is to raise the general outline of the chapter. 'Entanglement' is called 'Jie' (結, knot, another name for affliction), 'latent tendencies' are called 'Huan' (患, disease, another name for affliction), because it is the root of all suffering. 'Acceptance in accordance' refers to the state of mind conforming to wisdom. 'Wisdom-nature arises light', 'light' refers to running and illuminating. 'One flame clearly bright' refers to one body with multiple uses. 'Seeing emptiness without acceptance' refers to being connected to emptiness without attachment. The summary says 'its wisdom expedient', which means that the practice of wisdom is skillful, and can generate the ten nurturing minds of this position. This mind enters the principle of emptiness, gives rise to the path of emptiness, and the mixed cultivation of wisdom and compassion is capable of initiating the cause of the unproduced holy mind.
Sutra: Lushena (盧舍那, Vairocana Buddha, the Sambhogakaya Buddha) even to the name of no mutual belief.
Commentary: The thirtieth Vajra mind. Initially, the mind is aroused and entered, then nurtured, and now it is indestructible, likened to Vajra. In this initial mind, 'belief' is to raise the general outline of the chapter. Various views are called 'attachers', explaining the meaning of views, because there is attachment. 'Binding existence creates karma' is the creation and accumulation of suffering results. One must not accept this in order to enter the realm of emptiness and non-action. 'Three characteristics are absent' is a general indication that the three characteristics are extinguished. 'No non-arising' below separately breaks the three characteristics. The so-called arising, abiding, and ceasing have the relative aspects of subject and object. Now, both are emptied, so it is repeated 'no no', eliminating the arising of subject and object, so it is said 'no non-arising'. This passage can be said that because there is no 'non-arising', there is no 'abiding' of 'arising'. Without the 'abiding' of 'arising', there is no 'abiding place abiding'. 'Abiding place abiding' is absent, so 'ceasing ceasing' is also absent. 'There is emptiness of all dharmas' is to preserve the Suchness of 'no-self of dharmas'. Preventing the fault of reduction. 'Exhaustion extinction different emptiness' is the extinction of the wisdom of the two truths, so it is said 'exhaustion extinction'. There are still separate views, which are also called 'different emptiness'. 'Form emptiness' is the emptiness of the form skandha. 'Subtle mind mind emptiness' is the emptiness of the four skandhas. The emptiness of the minds of the three times, the belief in the two truths is extinguished, without substance and nature, and still belongs to the many conditions, without a fixed self-nature. Therefore, the belonging conditions are also empty, so it is said 'also without reliance'. Next is the general statement.
結言然主者我人名用者。舉實我體名字功能也。三界假我我者。人法二假我也。無得集相者。實我假我無可得一聚集相故。既人法空名無相信。
經。若佛子至亦如是。
述曰。第二念心中作念者舉章門也。六念中常覺者唸佛也。乃至攝法僧戒三也。言常施者念施也。觀彼實性皆言常也。第一義諦者念天也。佛常涅槃果第一義天故。言空無著無解等者。觀所念境空無可縛著。況有解脫耶。既空三相之所不動不到去來。以跡絕故。然于作者一合真相還歸本際入法界智。運運增明言慧慧相乘。運運會空言乘乘寂滅。唸唸泯相言炎炎無常。上古傳說。慧慧住相名光光。即彼滅相名無無。後後生相名生生。相雖遷流然性不起。熏修力故。轉易空道。變舍前劣轉得后勝運運增長。本有劣無故言變變。本無勝有故言轉化。展轉勝生言化化轉轉。如是後轉前變之時。如稱兩頭同時住也。炎炎一相者。唸唸雖別而恒一相。所謂無相。生滅一時者。生滅雖異融於一念。次例生滅三世亦如是。已變者過去。未變者未來。變者正變即現在也。三世同時故言變化。亦得一受。受謂容受。一念融故。
經。若佛子至心解脫。
述曰。第三深心中深心者舉章門也。即迴向心也。期遠深故。第一義空者標句。于遍計空智照有
【現代漢語翻譯】 現代漢語譯本 結言：『然主者』（Ran Zhu Zhe）指的就是我、人等名稱的使用者。這是爲了說明真實的我體、名字和功能。『三界假我』（San Jie Jia Wo）中的『我』，指的是人假和我法二假。『無得集相』（Wu De Ji Xiang）的意思是，無論是實我還是假我，都無法找到一個可以聚集的相。既然人法皆空，那麼名字也就不存在相信的依據。
經文：『若佛子至亦如是』（Ruo Fo Zi Zhi Yi Ru Shi）。
述曰：第二『念心中作念者』（Nian Xin Zhong Zuo Nian Zhe）是總括章節的綱要。『六念中常覺者』（Liu Nian Zhong Chang Jue Zhe）指的是念佛。乃至包括攝法、僧、戒三者。『言常施者』（Yan Chang Shi Zhe）指的是念施。觀彼實性都稱為『常』。『第一義諦』（Di Yi Yi Di）指的是念天，因為佛常住于涅槃果的第一義天。『言空無著無解等者』（Yan Kong Wu Zhu Wu Jie Deng Zhe）指的是觀所念之境是空性的，無可束縛執著，更何況有解脫呢？既然是空性，那麼三相（生、住、滅）就無法觸動、到達或來去，因為痕跡已經斷絕。然而，在作者那裡，一合真相迴歸本源，進入法界智。『運運增明言慧慧相乘』（Yun Yun Zeng Ming Yan Hui Hui Xiang Cheng）指的是智慧不斷增長，智慧與智慧相互作用。『運運會空言乘乘寂滅』（Yun Yun Hui Kong Yan Cheng Cheng Ji Mie）指的是不斷地與空性相會，最終達到寂滅。『唸唸泯相言炎炎無常』（Nian Nian Min Xiang Yan Yan Yan Wu Chang）指的是每一個念頭都在消泯表相，說明世事炎炎，皆是無常。上古傳說，『慧慧住相名光光』（Hui Hui Zhu Xiang Ming Guang Guang），即智慧停留在表相上就叫做光光；『即彼滅相名無無』（Ji Bi Mie Xiang Ming Wu Wu），即那個滅去的表相就叫做無無；『後後生相名生生』（Hou Hou Sheng Xiang Ming Sheng Sheng），即後來產生的表相就叫做生生。表相雖然遷流變化，但其本性卻是不生不滅的。通過熏修的力量，可以轉變空性的道路，捨棄之前的劣勢，轉而獲得後來的優勢，不斷增長。原本是劣勢，所以說是『變變』（Bian Bian）；原本沒有優勢，所以說是『轉化』（Zhuan Hua）；輾轉勝生，所以說是『化化轉轉』（Hua Hua Zhuan Zhuan）。像這樣，後轉前變的時候，就像稱的兩頭同時保持平衡一樣。『炎炎一相者』（Yan Yan Yi Xiang Zhe），指的是念念雖然不同，但始終保持一個相，那就是無相。『生滅一時者』（Sheng Mie Yi Shi Zhe），指的是生滅雖然不同，但卻融合於一念之中。接下來可以類推生滅三世也是如此。『已變者』（Yi Bian Zhe）是過去，『未變者』（Wei Bian Zhe）是未來，『變者』（Bian Zhe）正在變化，就是現在。三世同時存在，所以說是變化。也可以理解為一種容受，因為一念融合了所有。受，指的是容受，因為一念融合了所有。
經文：『若佛子至心解脫』（Ruo Fo Zi Zhi Xin Jie Tuo）。
述曰：第三『深心中深心者』（Shen Xin Zhong Shen Xin Zhe）是總括章節的綱要，也就是迴向心，因為期望深遠。『第一義空者』（Di Yi Yi Kong Zhe）是標明句子的意思，即以智慧照見遍計所執的空性。
【English Translation】 English version Concluding remarks: 『Ran Zhu Zhe』 (然主者) refers to the user of names such as 『I』 and 『person.』 This is to explain the true self-entity, name, and function. The 『false self of the Three Realms』 (三界假我) refers to the two falsities of person and dharma. 『No attainable assembled form』 (無得集相) means that neither the real self nor the false self can find an assemblable form. Since both person and dharma are empty, there is no basis for believing in names.
Sutra: 『If a Buddha-son arrives, it is also like this』 (若佛子至亦如是).
Commentary: The second 『those who contemplate in the mind of thought』 (念心中作念者) is a summary of the chapter's outline. 『Those who are constantly aware in the six recollections』 (六念中常覺者) refers to the recollection of the Buddha. It even includes the three: dharma, sangha, and precepts. 『Speaking of constant giving』 (言常施者) refers to the recollection of giving. Observing their true nature is all called 『constant.』 『The ultimate truth』 (第一義諦) refers to the recollection of the heavens, because the Buddha constantly abides in the ultimate truth of the Nirvana fruit. 『Speaking of emptiness, non-attachment, non-liberation, etc.』 (言空無著無解等者) refers to observing that the object of recollection is empty, with nothing to bind or cling to, let alone liberation. Since it is emptiness, the three characteristics (birth, abiding, and cessation) cannot touch, reach, or come and go, because the traces have been cut off. However, in the author, the one combined true form returns to its origin and enters the wisdom of the dharma realm. 『Continuously increasing brightness means wisdom multiplying wisdom』 (運運增明言慧慧相乘) refers to wisdom constantly increasing, with wisdom interacting with wisdom. 『Continuously meeting emptiness means vehicle after vehicle becoming extinction』 (運運會空言乘乘寂滅) refers to constantly meeting with emptiness, ultimately reaching extinction. 『Moment after moment, forms disappear, speaking of blazing impermanence』 (唸唸泯相言炎炎無常) refers to each thought extinguishing appearances, indicating that all things are blazing and impermanent. Ancient legends say, 『Wisdom abiding in form is called light』 (慧慧住相名光光), that is, wisdom staying in appearance is called light; 『that extinguished appearance is called non-non』 (即彼滅相名無無), that is, that extinguished appearance is called non-non; 『later and later arising appearance is called arising-arising』 (後後生相名生生), that is, the later arising appearance is called arising-arising. Although appearances change and flow, their nature does not arise or cease. Through the power of cultivation, one can transform the path of emptiness, abandon the previous inferiority, and turn to obtain the later superiority, constantly increasing. Originally it was inferior, so it is said 『change-change』 (變變); originally there was no superiority, so it is said 『transformation』 (轉化); successively superior birth, so it is said 『transformation-transformation』 (化化轉轉). Like this, when the later transforms the former, it is like the two ends of a scale maintaining balance at the same time. 『Blazing one form』 (炎炎一相者) refers to the fact that although thoughts are different, they always maintain one form, which is no-form. 『Birth and cessation at the same time』 (生滅一時者) refers to the fact that although birth and cessation are different, they merge into one thought. Next, it can be inferred that the three times of birth and cessation are also like this. 『Already changed』 (已變者) is the past, 『not yet changed』 (未變者) is the future, 『changing』 (變者) is currently changing, which is the present. The three times exist simultaneously, so it is said to be change. It can also be understood as a kind of acceptance, because one thought merges everything. Acceptance refers to acceptance, because one thought merges everything.
Sutra: 『If a Buddha-son wholeheartedly attains liberation』 (若佛子至心解脫).
Commentary: The third 『deep mind within the deep mind』 (深心中深心者) is a summary of the chapter's outline, which is the mind of dedication, because the expectation is far-reaching. 『The ultimate emptiness』 (第一義空者) is to mark the meaning of the sentence, that is, to illuminate the emptiness of what is universally calculated with wisdom.
中道。謂十二支非常非斷名為實諦。執有情等名為俗諦。於此二諦了二空故重言深深。出入相寂言無去來。結中道言。十二因緣幻化受果故離減邊。而無實受故離增邊。是故伏障心解脫也。
經。若佛子至不可得。
述曰。第四達心中達照者舉章門也。忍順一切實性者。印順真俗無倒性也。俗性無縛。真性無解。言無礙者總標也。法達等四別出也。如次法義辭辨無礙。無礙名達。所達三世因果所化眾生根行。如如不增不減。體性既空。無實法用無假法用無假名用。既無三用故言用用空。彼體用空亦空。故言空空。如處緣空能照亦空。是名通達一切法空。結智行相云空空如如相不可得。
經。若佛子至而不受。
述曰。第五直心中直者舉章門也。行無邪曲故名直心。言直照者釋直心名。次出境體。言取緣我境入無生理之智名直心也。由無明力所計神我二空中泯。雖其緣二空理之心在無我有在實我無。然不著有無不失壞空理。空理名為佛道種子。如瑜伽云真如所緣緣種子故。不失壞空名大乘故。相似無漏中道一味觀而教化十方。轉一切眾生者。轉凡向聖也。轉眾生時皆以薩婆若空直直性也。以趣菩提真空性故。二空正性名直直性。次總結言。直行於空故三界縛而不受也。煩惱根本名為主者。
【現代漢語翻譯】 現代漢語譯本： 中道。所謂的十二支（十二因緣）既不是永恒不變，也不是完全斷滅，這被稱為實諦（paramārtha-satya，勝義諦，究竟真理）。執著于有情眾生等現象，這被稱為俗諦（saṃvṛti-satya，世俗諦，相對真理）。因為通達了這兩種真諦的二空（人空和法空），所以才說（佛法）深奧。出入息的相狀是寂靜的，言語無法描述其去來。總結中道，十二因緣如幻化般承受果報，所以遠離了損減的邊見；而實際上並沒有真實的承受者，所以遠離了增益的邊見。因此，降伏了障礙的心才能獲得解脫。 若佛子達到不可得的境界。 第四，在心中達到通達照見（一切法性）的境界，這是舉出章節的綱要。安忍順應一切實性，這是印證順應真俗二諦的無倒錯的性質。俗諦的性質沒有束縛，真諦的性質沒有解脫。說『無礙』是總體的標示。法達等四種是分別列出。依次是法、義、辭、辯四種無礙。『無礙』的意思是通達。所通達的是三世的因果，所教化的是眾生的根性和修行。如如不動，不增不減。體性既然是空性，就沒有真實的法的作用，沒有虛假的法的作用，也沒有虛假名相的作用。既然沒有這三種作用，所以說『作用的作用是空』。那個體性和作用的空也是空，所以說『空空』。如同處於緣起性空之中，能照見的智慧也是空。這被稱為通達一切法空。總結智慧的行相說，空空如如的相狀是不可得的。 若佛子達到而不執受的境界。 第五，以正直的心對待正直的事物，這是舉出章節的綱要。行為沒有邪曲，所以稱為直心。說『直照』是解釋直心的含義。其次是顯現境界的本體。說『取緣我境，進入無生理之智』，這稱為直心。由於無明的力量，所計度的神我和二空都泯滅了。雖然緣於二空之理的心存在，在無我之中有存在，在實我之中沒有存在，然而不執著于有和無，不失壞空性的道理。空性的道理被稱為佛道的種子。如《瑜伽師地論》所說，真如是所緣的緣，是種子的原因。不失壞空性，這被稱為大乘。以相似的無漏中道一味觀來教化十方，轉變一切眾生，轉變凡夫走向聖賢。轉變眾生的時候，都以薩婆若（sarvajña，一切智）的空性正直的性質。以趣向菩提的真空性。二空的正性被稱為正直的性質。其次是總結說，以正直的行為對待空性，所以不受三界的束縛。煩惱的根本被稱為『為主者』。
【English Translation】 English version: The Middle Way. The twelve branches (of dependent origination) are neither permanent nor completely annihilated, which is called the Real Truth (paramārtha-satya, ultimate truth). Attachment to sentient beings and other phenomena is called the Conventional Truth (saṃvṛti-satya, relative truth). Because of understanding the two emptinesses (emptiness of self and emptiness of phenomena) of these two truths, it is said (the Dharma) is profound. The characteristics of incoming and outgoing breaths are quiescent, and words cannot describe their coming and going. Concluding the Middle Way, the twelve links of dependent origination are like illusions receiving karmic results, thus being away from the extreme of diminution; and there is actually no real receiver, thus being away from the extreme of augmentation. Therefore, subduing the obstructing mind leads to liberation. If a Buddha-son reaches the unattainable. Fourth, reaching the state of penetrating insight in the mind, this is raising the outline of the chapter. Enduring and complying with all real natures is confirming and complying with the non-inverted nature of the two truths, real and conventional. The nature of conventional truth has no bondage, and the nature of real truth has no liberation. Saying 'unobstructed' is a general indication. The four, Dharma-attainment and others, are listed separately. In order, they are the four unobstructednesses of Dharma, meaning, eloquence, and discrimination. 'Unobstructed' means thorough understanding. What is thoroughly understood are the causes and effects of the three times, and what is taught are the faculties and practices of sentient beings. Remaining as is, without increase or decrease. Since the nature of the entity is emptiness, there is no real Dharma function, no false Dharma function, and no false name function. Since there are no three functions, it is said that 'the function of function is empty.' That emptiness of entity and function is also empty, so it is said 'empty emptiness.' Just as being in the emptiness of conditioned arising, the wisdom that can illuminate is also empty. This is called thoroughly understanding the emptiness of all dharmas. Concluding the aspect of wisdom practice, it is said that the aspect of empty emptiness as is is unattainable. If a Buddha-son reaches without accepting. Fifth, treating upright things with an upright mind, this is raising the outline of the chapter. Behavior without crookedness is called a straight mind. Saying 'straight illumination' is explaining the meaning of a straight mind. Next is revealing the essence of the realm. Saying 'taking the object of the self and entering the wisdom of non-production' is called a straight mind. Due to the power of ignorance, the self and the two emptinesses that are conceived are extinguished. Although the mind that is conditioned by the two emptinesses exists, there is existence in no-self, and there is no existence in a real self, yet it is not attached to existence and non-existence, and it does not lose the principle of emptiness. The principle of emptiness is called the seed of the Buddha-path. As the Yogācārabhūmi-śāstra says, Suchness is the condition of what is conditioned, and it is the cause of the seed. Not losing emptiness is called the Mahayana. Using similar non-outflow, Middle Way, one-flavor contemplation to teach the ten directions, transforming all sentient beings, transforming ordinary people to become sages. When transforming sentient beings, all use the emptiness and upright nature of sarvajña (all-knowing). With the empty nature that goes towards Bodhi. The correct nature of the two emptinesses is called the upright nature. Next is the conclusion, treating emptiness with upright behavior, so it is not bound by the three realms. The root of afflictions is called 'the one who is the master.'
經。若佛子至一道一照。
述曰。第六不退中不退心者舉章門也。唯進無慮名不退心。古師云。凡夫有二。習種已前名外凡夫。地前三十心名內凡夫。今不退入于外凡也。不起新長養諸見者。伏分別惑故。不起習因相似我人者。漸伏俱生故。雖入三界業中流轉。而亦行空位不退也。又解脫現行障于第一中道境智合行故行不退也。又于本性空正念不退也。證空生解言空生觀智也。如如相續如是。如是乘勝心入于不二。結云。常時于空生心一乘純凈。此為不退一道一照也。
經。若佛子至得度苦海。
述曰。第七大乘心中。獨大乘心者舉章門也。獨謂不共義。次明乘行運載功中。解解一空者。雙依二空證一真法界故。法界同故。了三乘行皆一乘也。如是菩薩乘一空智雙修福智名智乘行乘也。言乘智者。牒上顯運。謂乘者牒上所修福智。智者牒上能修空智。言心心者唸唸也。剎那剎那任載行者任用自利。任載行者任度眾生。言度三界河者度苦也。度結縛河者度惑也。度生滅河者度業也。是故行者坐乘如上任用載用智相應心趣入佛海也。故諸眾生未得乘用但名乘所得度之海。
經。若佛子至故無相心。
述曰。第八無相心中。無相心者舉章門也。次明行相。謂亡相心照實相般若無二。復于
【現代漢語翻譯】 現代漢語譯本 經：若佛子至於一道一照。 述曰：第六不退中，『不退心』者，是舉出本章的總綱。唯有精進而不猶豫，才可稱之為『不退心』。古師說，凡夫有二種：習種之前稱為『外凡夫』，登地之前三十心稱為『內凡夫』。現在所說的不退，是進入外凡的階段。『不起新長養諸見』，是因為已經降伏了分別之惑。『不起習因相似我人』，是因為逐漸降伏了俱生之惑。雖然進入三界業力中流轉，但也在行空位而不退轉。又，解脫現行，因為障于第一中道境智合行，所以行不退轉。又，對於本性空的正念不退轉。『證空生解』，是說空生觀智。『如如相續如是』，這樣，這樣乘勝心進入不二之境。總結說，常常于空生心，一乘純凈，這就是不退的一道一照。 經：若佛子至於得度苦海。 述曰：第七大乘心中，『獨大乘心』者，是舉出本章的總綱。『獨』，是不共的意思。接下來闡明乘行運載的功用。『解解一空』，是雙重依靠二空，證得一真法界，因為法界相同，所以了知三乘之行皆為一乘。如此，菩薩乘一空智，雙修福智，名為智乘行乘。『言乘智者』，是重複上面的話來顯示運載之義，『乘』是重複上面所修的福智，『智』是重複上面能修的空智。『言心心者』，是念念相續。『剎那剎那任載行者』，是任用自利，『任載行者』，是任度眾生。『言度三界河者』，是度脫苦難，『度結縛河者』，是度脫迷惑，『度生滅河者』，是度脫業力。因此，修行者乘坐如上的任用、載用，與智慧相應的心趣入佛海。所以，諸眾生未得乘用，只能說是乘所得度之海。 經：若佛子至於故無相心。 述曰：第八無相心中，『無相心』者，是舉出本章的總綱。接下來闡明行相，是說亡相之心照見實相般若，兩者無二。又于
【English Translation】 English version Sutra: If a Buddha-son arrives at the one path, one illumination. Commentary: In the sixth, 'Non-retrogression,' 'non-retrogressing mind' refers to the chapter's main point. Only advancing without hesitation is called 'non-retrogressing mind.' Ancient teachers said that ordinary beings are of two types: those before the stage of habitual seeds are called 'outer ordinary beings,' and the thirty minds before reaching the ground are called 'inner ordinary beings.' The non-retrogression mentioned here is entering the stage of outer ordinary beings. 'Not generating new and increasing views' is because the afflictions of discrimination have been subdued. 'Not generating habitual causes resembling self and others' is because the innate afflictions are gradually subdued. Although one enters the cycle of the three realms, one also practices emptiness without retrogression. Furthermore, liberation in its manifest form obstructs the combined practice of the first middle way's realm and wisdom, thus there is no retrogression in practice. Also, there is no retrogression from the correct mindfulness of the emptiness of inherent nature. 'Realizing emptiness gives rise to understanding' refers to the wisdom of contemplating emptiness. 'Thus, thus, continuously, thus'—in this way, one enters the non-dual state with a victorious mind. In conclusion, constantly generating the mind of emptiness, the one vehicle is purely clean. This is the non-retrogressing one path, one illumination. Sutra: If a Buddha-son arrives at being delivered from the sea of suffering. Commentary: In the seventh, 'Great Vehicle Mind,' 'unique Great Vehicle Mind' refers to the chapter's main point. 'Unique' means uncommon. Next, the function of the vehicle's practice of carrying is explained. 'Understanding understanding one emptiness' is relying on the two emptinesses to realize the one true Dharma realm, because the Dharma realm is the same, thus understanding that the practices of the three vehicles are all one vehicle. In this way, a Bodhisattva rides the one emptiness wisdom, cultivating both merit and wisdom, which is called the wisdom vehicle and practice vehicle. 'Speaking of riding wisdom' is repeating the above to show the meaning of carrying. 'Riding' is repeating the merit and wisdom cultivated above, and 'wisdom' is repeating the emptiness wisdom that can be cultivated above. 'Speaking of mind, mind' refers to moment-to-moment continuity. 'Moment by moment, freely carrying practitioners' is freely using for self-benefit, and 'carrying practitioners' is freely delivering sentient beings. 'Speaking of crossing the river of the three realms' is crossing over suffering, 'crossing the river of bonds' is crossing over delusion, and 'crossing the river of birth and death' is crossing over karma. Therefore, practitioners ride the above-mentioned freely used and carried, wisdom-corresponding mind to enter the ocean of Buddhahood. Thus, sentient beings who have not attained the use of the vehicle can only be said to be the ocean of deliverance attained by the vehicle. Sutra: If a Buddha-son arrives at, therefore, the no-appearance mind. Commentary: In the eighth, 'No-Appearance Mind,' 'no-appearance mind' refers to the chapter's main point. Next, the characteristics of practice are explained, which is that the mind that has abandoned appearances illuminates the true appearance Prajna (wisdom) without duality. Also, regarding
一切煩惱業果。如如一諦亦行無生空。自知成佛。了平等故。佛是我性等者。賢聖是我行同者。結言皆同無生空故無相心。
經。若佛子至入一切法。
述曰。第九慧心中。如如慧者舉章門也。次舉所緣云。無量法界無集因無受生果。亦非生生煩惱所縛。如知勝義境。世俗一切法門三賢所行道十聖所觀法亦如是知。非但所知。外化方便皆集心中。達正方便故。外道邪見功用幻化魔說及與佛說差別之中皆分別也。入二諦處。諦故非一。解故非二。非有陰界入即是慧光之所映奪。然慧光照性即入一切法。以證真時思惟一切法故。
經。若佛子至廣說。
述曰。第十不壞心者舉章門也。次明行相中。堪入聖智近於分別二障解脫。但得聖道方便正門。於此終心開四善根。明得明增故名明菩提心。伏忍之中極順空理。八魔者。一苦二空三無常四無我五生六老七病八死。非此八種之所惑亂。傳說如此。應厭生死欣小涅槃退菩提心。立為魔也。明自分行已。次明勝分眾聖與力。言諸佛勸發者。佛見此人而發悟故。彼受加已入摩頂定得三業加力。初身加力中自身放光。入佛儀神者。傳說習佛威儀行也。次意加力與證地心相似無別。而非實證。中觀智道此真門也。又以定力世俗門中見無量土。后語加力現為說法
【現代漢語翻譯】 現代漢語譯本 一切煩惱、業和果報，都如真如一樣，是唯一的真理，並且是無生和空性的體現。如果能自知自證成佛，那是因為已經了悟了平等性。認為『佛是我的本性』，『賢聖是我的行為榜樣』，這些說法最終都歸於無生空性，因為它們都具有無相之心。
經文：如果佛子能夠證入一切法。
述記：第九慧心中，『如如慧』是總綱。接下來闡述所觀照的境界：無量法界沒有集起的原因，沒有承受果報的眾生，也不會被生生世世的煩惱所束縛。如同瞭解勝義諦的境界一樣，世俗的一切法門，三賢菩薩所修行的道路，十聖菩薩所觀照的法，也應該這樣去了解。不僅要了解所知，外化的方便法門也都要彙集於心中，通達正確的方便法門。對於外道的邪見、功用幻化、魔的言說以及佛的言說之間的差別，都要能夠分辨。證入二諦的境界，因為是真諦所以不是單一的，因為理解所以不是對立的。不是有陰、界、入，而是慧光所照耀。慧光照耀本性，就是證入一切法，因為在證悟真理的時候，能夠思惟一切法。
經文：如果佛子能夠廣說。
述記：第十不壞心是總綱。接下來闡明行相：能夠進入聖智，接近於從分別二障中解脫。只是得到了聖道的方便正門，在這個最終的心境中，開啟四善根。因為明瞭而更加明瞭，所以稱為明菩提心。在伏忍之中，極其順應空性的道理。八魔指的是：一、苦，二、空，三、無常，四、無我，五、生，六、老，七、病，八、死。不會被這八種魔所迷惑。傳說，如果厭惡生死，欣求小乘涅槃，退失菩提心，這就是被魔所擾。闡明了自身所修行的部分之後，接下來闡明殊勝的部分，也就是眾聖給予力量。『諸佛勸發』，是因為佛看到這個人而啓發他覺悟。這個人接受加持后，進入摩頂定，得到身、口、意三業的加持。最初是身體得到加持，中間是自身放出光明。『入佛儀神』，傳說這是學習佛的威儀行為。接下來是意念得到加持，與證得地心的狀態相似，沒有差別，但並非真正證得。中觀智道是真正的門徑。又以定力在世俗的層面中見到無量國土，最後是語言得到加持，顯現為說法。
【English Translation】 English version All afflictions, karmas, and their results are like Suchness (Tathata), the one and only truth, and the embodiment of non-origination and emptiness (Sunyata). If one can self-knowingly attain Buddhahood, it is because one has realized equality. The notions that 'Buddha is my nature' and 'sages are my role models' ultimately converge on non-origination and emptiness, as they all possess a mind free from characteristics (Nirakara-citta).
Sutra: If a Buddha-son (Buddhaputra) can enter all dharmas.
Commentary: In the ninth Wisdom-mind (Jnana-citta), 'Suchness-wisdom' (Tathata-jnana) is the overarching principle. Next, it elucidates the object of contemplation: the immeasurable Dharma-realm (Dharmadhatu) has no cause of accumulation (Samudaya), no sentient being to receive the result (Vipaka), and is not bound by the afflictions of repeated births and deaths. Just as one understands the realm of ultimate truth (Paramartha-satya), so too should one understand all the mundane Dharma-gates (Dharma-paryaya), the paths practiced by the Three Worthies (Tri-sadhu), and the dharmas contemplated by the Ten Saints (Dasa-arya). Not only should one understand what is knowable, but also all external expedient means (Upaya) should be gathered in the mind, penetrating the correct expedient means. One should be able to distinguish between the heterodox views of external paths, the illusory transformations of powers, the teachings of demons, and the teachings of the Buddha. Entering the realm of the Two Truths (Dva-satya), because it is truth, it is not singular; because of understanding, it is not dualistic. It is not the existence of skandhas (aggregates), dhatus (elements), or ayatanas (sense bases), but rather the illumination of the light of wisdom (Jnana-prabha). The light of wisdom illuminates the nature, which is to enter all dharmas, because when realizing the truth, one can contemplate all dharmas.
Sutra: If a Buddha-son can extensively explain.
Commentary: The tenth Indestructible-mind (Aksaya-citta) is the overarching principle. Next, it clarifies the characteristics of practice: being able to enter sacred wisdom (Arya-jnana), being close to liberation from the two obscurations (Dvi-avarana) of affliction and knowledge. One has merely obtained the expedient and correct gateway to the sacred path. In this final state of mind, the four roots of goodness (Catur-kusala-mula) are opened. Because of clarity and increasing clarity, it is called the Mind of Clear Enlightenment (Prabha-bodhi-citta). Within the stage of forbearance (Ksanti), one is extremely compliant with the principle of emptiness. The eight demons (Asta-mara) refer to: 1. suffering (Duhkha), 2. emptiness (Sunyata), 3. impermanence (Anitya), 4. non-self (Anatma), 5. birth (Jati), 6. old age (Jara), 7. sickness (Vyadhi), 8. death (Marana). One will not be confused by these eight demons. It is said that if one detests birth and death, seeks the Nirvana of the Lesser Vehicle (Hinayana), and loses the Bodhi-mind, then one is disturbed by demons. After clarifying the part of self-cultivation, next, it clarifies the superior part, which is the power given by the saints. 'The Buddhas encourage and inspire' because the Buddha sees this person and inspires him to awaken. After receiving the blessing, this person enters the Samadhi of Anointing the Crown (Murdhabhisheka-samadhi), receiving the blessings of body, speech, and mind. Initially, the body receives the blessing, and in the middle, the body emits light. 'Entering the Buddha's demeanor and spirit' is said to be learning the Buddha's dignified behavior. Next, the mind receives the blessing, which is similar to the state of attaining the Mind of the Ground (Bhumi-citta), without difference, but it is not a true attainment. The Madhyamaka (Middle Way) wisdom path is the true gateway. Furthermore, with the power of Samadhi, one sees immeasurable lands in the mundane realm, and finally, speech receives the blessing, manifesting as teaching the Dharma.
。爾時頂善所依三昧。登所取空平等地中。攝相歸識總持滿足。心心行空者。下忍之時印所取空故。言空空慧中道無相照者。初空中忍。順能取空。后空上忍。印能取空。更無餘相言無相照。由此世第一法位中雙印二空。故言一切相滅。此無間定永無退還言金剛三昧門。從此入聖於一身中修一切行。故言入一切行門。即入初地虛空平等地也。佛華經者指余經也。◎
◎經盧舍那言至毛頭許事。
述曰。明十地中牒問可知。此初地中舉章門。言平等慧體性地者。平等慧者能證智也。體性者所證真也。地即總也。次行相中。真實法者內證門也。真實化者外化門也。具此二利言一切行。真無漏行正感佛果言華。實破闇種名光。遍證法界言滿足。四天果者攝報果也。乘用任化者世俗門化。無方理化者勝義門化。於十力等皆得入者。如瑜伽云。初地已上分得百四十不共佛法故。凈土大愿者。堪住他受用土愿故。一切論者五明論也。一切行者。于彼五明多有所作。坐佛性地者。已入大地故。一切障礙分別起障。凡夫因果惡趣北州無想天等。從一佛土入無量土者。不動一國至諸國故。從一劫入無量劫者。於一念中攝三際故。或舒一劫為多劫故。不可說法為可說者。堪說內證甚深法故。攝法歸智名反照見一切法。常入二諦
【現代漢語翻譯】 現代漢語譯本： 這時，憑藉頂善所依三昧（一種禪定），登上所取空平等地（菩薩修行的一個階段），攝取諸相歸於識，總持（記憶和保持）圓滿。『心心行空』是指下忍（修行的一個階段）之時，印證所取之空。所以說『空空慧中道無相照』，初空中忍（修行的一個階段），順應能取之空；后空上忍（修行的一個階段），印證能取之空。更沒有其餘的相，所以說『無相照』。由此在世第一法位（修行的一個階段）中，同時印證二空，所以說『一切相滅』。此無間定（一種禪定）永遠不會退轉，所以說『金剛三昧門』。從此進入聖位，於一身中修一切行，所以說『入一切行門』，即進入初地虛空平等地（菩薩修行的第一個階段）。『佛華經』是指其他的經典。 ◎經文說從盧舍那佛（報身佛）說到毛頭許事（極小的事物）。 述曰：說明十地（菩薩修行的十個階段）中的內容，參照提問可知。這初地（菩薩修行的第一個階段）中舉出章門。『平等慧體性地』，平等慧是能證之智，體性是所證之真，地是總括。其次在行相中，『真實法』是內證之門，『真實化』是外化之門，具備這兩種利益，所以說『一切行』。真無漏行（沒有煩惱的行為）正是感得佛果的原因，所以說『華』。真實破除黑暗的種子，名為『光』。普遍證得法界，所以說『滿足』。『四天果』是攝取報果。『乘用任化』是世俗門化，『無方理化』是勝義門化。『於十力等皆得入』，如《瑜伽師地論》所說，初地以上已經分得一百四十種不共佛法。『凈土大愿』，堪能安住於他受用土的願望。『一切論』是五明論（古印度聲明、工巧明、醫方明、因明、內明五種學問）。『一切行』，對於那五明多有作為。『坐佛性地』，已經進入大地（菩薩修行的階段）的緣故。『一切障礙分別起障』，凡夫的因果、惡趣、北俱盧洲、無想天等。『從一佛土入無量土』，不動一個佛土而到達諸佛土的緣故。『從一劫入無量劫』，於一念之中攝取過去、現在、未來三際的緣故，或者舒展一劫為多劫的緣故。『不可說法為可說』，堪能說出內證甚深之法的緣故。攝取法歸於智，名為反照見一切法，常入二諦（真諦和俗諦）。
【English Translation】 English version: At that time, relying on the Samadhi (a state of meditative consciousness) of Supreme Good Reliance, ascending to the Ground of Equality of the Emptiness of the Perceived (a stage in Bodhisattva practice), gathering all forms back into consciousness, the Dharani (a type of mantra or mnemonic device) is fully attained. 'Mind-to-mind practice of emptiness' refers to the time of Lower Endurance (a stage in practice), sealing the emptiness of the perceived. Therefore, it is said 'Empty Emptiness Wisdom Middle Way No-Form Illumination'. Initial Emptiness Middle Endurance (a stage in practice) accords with the emptiness of the perceiver; Subsequent Emptiness Upper Endurance (a stage in practice) seals the emptiness of the perceiver. There are no other forms, hence it is said 'No-Form Illumination'. Therefore, in the position of the World's First Dharma (a stage in practice), both emptinesses are sealed simultaneously, hence it is said 'All Forms Cease'. This uninterrupted Samadhi (a state of meditative consciousness) will never regress, hence it is said 'Vajra Samadhi Gate'. From here, one enters the holy state, cultivating all practices in one body, hence it is said 'Entering All Practices Gate', which is entering the First Ground, the Ground of Equality of Empty Space (the first stage of Bodhisattva practice). 'Buddha Flower Sutra' refers to other sutras. ◎The sutra speaks from Vairochana Buddha (the Sambhogakaya Buddha) to matters as small as the tip of a hair. Commentary: Explaining the content of the Ten Grounds (ten stages of Bodhisattva practice), it can be understood by referring to the questions. In this First Ground (the first stage of Bodhisattva practice), the chapter headings are presented. 'Ground of Equality Wisdom Essence', Equality Wisdom is the wisdom that can realize, Essence is the truth that is realized, and Ground is the totality. Next, in the characteristics of practice, 'True Dharma' is the gate of inner realization, 'True Transformation' is the gate of outer transformation, possessing these two benefits, hence it is said 'All Practices'. True non-outflow practice (actions without defilements) is precisely the cause of attaining Buddhahood, hence it is said 'Flower'. Truly destroying the seeds of darkness is called 'Light'. Universally realizing the Dharma Realm, hence it is said 'Fulfillment'. 'Four Heavens Fruits' are the gathering of retribution fruits. 'Riding and Using Transformation at Will' is transformation through the mundane gate, 'Transformation Without Direction or Reason' is transformation through the ultimate gate. 'In the Ten Powers, etc., all can be entered', as the Yogacarabhumi-sastra says, from the First Ground onwards, one partially obtains one hundred and forty non-common Buddha Dharmas. 'Pure Land Great Vow' is the vow to be able to dwell in the Land of Others' Enjoyment. 'All Treatises' are the Five Sciences (ancient Indian sciences of sound, crafts, medicine, logic, and inner knowledge). 'All Practices' are many actions in those Five Sciences. 'Sitting on the Buddha-Nature Ground' is because one has already entered the Great Ground (a stage of Bodhisattva practice). 'All Obstacles Arise from Discrimination', the causes and effects of ordinary beings, evil realms, Uttarakuru (a continent in Buddhist cosmology), the Heaven of Non-Thought, etc. 'From One Buddha Land Entering Limitless Lands' is because one does not move from one country to other countries. 'From One Kalpa Entering Limitless Kalpas' is because one gathers the three times of past, present, and future in one thought, or stretches one kalpa into many kalpas. 'The Unspeakable Becomes Speakable' is because one is able to speak of the profound Dharma of inner realization. Gathering Dharma back into wisdom is called reflecting and seeing all Dharmas, constantly entering the Two Truths (conventional truth and ultimate truth).
等者。游照二諦宅心真故。知十地次第者地位也。一一事示眾生者地行也。身心不變者會一味故。十惡者殺生等也。雖知黑品住白品故。一智見有無二相者達三性故。分分了起者別別了知色故。別別生起色故。入受色報者。趣入領受有色報故。即不生無色也。而心無縛者。雖住靜慮生欲界等。慧光恒照遍滿真故。無生理中信忍空慧常現前也。即五忍之第二初故。其中間一切法門者十度也。略出下結初地大海今略出也。
經。若佛子至體性地。
述曰。第二地中有三。章門故地行故指廣故。此初舉章。言善慧者離犯戒惡故。
經。清凈明達至功德本。
述曰。第二地行中有二。總標故別釋故。此初也。清凈明達一切善根者。舉行體也。謂有三種。一慈與樂為最故。二舍離染之本故。或有經本具四無量。三慧證達之原故。一切功德本者。釋上善根名義也。
經。從觀入至為苦苦苦。
述曰。別釋有三。逆次第釋惠舍慈故。初亦有二。觀察故化導故。此初也。言觀入大空慧者。謂初觀入于最勝真如大空之慧。從初入心遂起后得巧方便道智中。見諸眾生無非苦諦。何以故。皆有識苦之心。三途乃至善趣。苦緣中生識領故。何等為苦。謂有三苦。言如者。相傳云。相似如也。指事言故。言
身初覺者五識也。從刀杖者外緣也。從身者內緣也。根境並色故言色陰。二緣中生識覺故。此識名為行苦之緣。率爾多分起舍受故。次意識覺同緣刀杖及身瘡等。引生五識相應苦受及自憂根。名苦苦緣。重故苦苦者。釋逼迫重名苦苦也。次起第三。追念意識名受行覺。於前所受追緣行故。於前二覺所緣身等會妙壞中。生憂惱故名壞苦緣。是以三位識漸生三苦。故為苦苦苦。此三苦字如次結前行等三苦。
經。一切有心至是初善根。
述曰。第二化導。諸有心者。見是三苦起八苦等之因緣故。此地菩薩入教化道三昧。說諸過患令生厭背。于中入定意業自在。現身六道身業自在。十辯說法語業自在。十者傳說。一自相。說事相故。二同相。說理相故。三行相。四說相。五智相。六無我慢相。七大小乘相。八菩薩地相。九如來地相。十作住持相。即古今恒爾相也。(如十地論)。苦識者苦體也。於此且說四諦門故。苦緣者所依也。依自心王及根起故。刀杖緣具者外觸境也。苦識行身瘡腫發壞者內觸境也。以覺苦識所行執受內身觸故。刀等破身故具二觸。瘡等自生故言不具。具所依緣生了別故名為生識。識作思也。識受受也。觸識觸也。如是一聚合名苦識。以隨顯勝且舉三心所。然此苦諦差別有三。一者苦苦。依
【現代漢語翻譯】 現代漢語譯本： 身初覺者，指的是五識（panchavijnana）的作用。『從刀杖者』，指的是外在的因緣。『從身者』，指的是內在的因緣。根和境結合產生色，所以稱為色陰（rupa-skandha）。由於這兩種因緣產生識覺，所以這個識被稱為行苦（samskara-duhkha）的因緣。通常情況下，它會產生舍受（upeksa）。接下來，意識覺（manovijnana）也同樣緣于刀杖和身體的創傷等，從而引發與五識相應的苦受（duhkha-vedana），以及自身的憂愁之根，這被稱為苦苦（duhkha-duhkha）的因緣。之所以說『重故苦苦者』，是因為逼迫的程度很重，所以稱為苦苦。然後，產生第三種覺，即追憶的意識，稱為受行覺。因為它追溯並緣於之前所感受的行。由於在前兩種覺所緣的身等會合、美妙的事物壞滅之中，產生憂愁煩惱，所以稱為壞苦（viparinama-duhkha）的因緣。因此，在這三個階段中，識逐漸產生三種苦，所以說是苦苦苦。這三個『苦』字，依次對應於之前的行等三種苦。
經：一切有心至是初善根。
述曰：第二是化導。對於所有有心眾生，看到這三種苦是產生八苦（asta-duhkha）等痛苦的因緣，所以此地的菩薩進入教化道三昧（samadhi），宣說各種過患，使眾生產生厭離之心。在其中，菩薩入定，意業（mano-karma）自在；顯現六道之身，身業（kaya-karma）自在；以十種辯才說法，語業（vak-karma）自在。這十種辯才分別是：一、自相，說明事物的表相；二、同相，說明事物的理相；三、行相；四、說相；五、智相；六、無我慢相；七、大小乘相；八、菩薩地相；九、如來地相；十、作住持相，也就是古今恒常如此的相。（如《十地論》所說）。苦識，是苦的本體。在這裡，暫且只說四諦（catvari-arya-satyani）之門。苦緣，是苦所依賴的。因為它依賴於自身的心王（citta-raja）和根（indriya）而生起。刀杖緣具，指的是外在的觸境。苦識行身瘡腫發壞，指的是內在的觸境。因為覺知苦識所行執受的內在身體的觸覺。刀等破壞身體，所以具備兩種觸覺。瘡等自身產生，所以說不具備。具備所依賴的因緣，產生了別，所以稱為生識。識作思，識受受，觸識觸。像這樣，一個聚合稱為苦識。因為隨著顯現的殊勝，暫且舉出三種心所（caitasika）。然而，這種苦諦（duhkha-satya）的差別有三種：一是苦苦，依賴於……
【English Translation】 English version: The initial awareness of the body refers to the function of the five consciousnesses (panchavijnana). 'From knives and staves' refers to external causes and conditions. 'From the body' refers to internal causes and conditions. The combination of root and object produces form, hence it is called the form aggregate (rupa-skandha). Because these two causes and conditions give rise to awareness, this awareness is called the cause of the suffering of conditioned existence (samskara-duhkha). Usually, it gives rise to equanimity (upeksa). Next, the mental consciousness (manovijnana) also similarly cognizes knives, staves, and bodily wounds, etc., thereby triggering suffering sensations (duhkha-vedana) corresponding to the five consciousnesses, as well as the root of one's own sorrow, which is called the cause of suffering upon suffering (duhkha-duhkha). The reason for saying 'heavy, therefore suffering upon suffering' is because the degree of oppression is very heavy, hence it is called suffering upon suffering. Then, the third awareness arises, namely the recollecting consciousness, called the awareness of feeling and formation. Because it traces back and cognizes the formations previously experienced. Because sorrow and affliction arise from the union of the body, etc., cognized by the previous two awarenesses, and the destruction of beautiful things, it is called the cause of the suffering of change (viparinama-duhkha). Therefore, in these three stages, consciousness gradually produces three kinds of suffering, so it is said to be suffering upon suffering upon suffering. These three words 'suffering' correspond in order to the previous three sufferings of formation, etc.
Sutra: 'All with mind, up to this is the initial root of goodness.'
Commentary: The second is guidance. For all sentient beings with mind, seeing that these three sufferings are the causes and conditions for the arising of the eight sufferings (asta-duhkha) and other sufferings, the Bodhisattva of this stage enters the samadhi (samadhi) of the path of teaching and transformation, proclaiming various faults, causing sentient beings to generate a sense of aversion. In it, the Bodhisattva enters samadhi, the karma of mind (mano-karma) is unhindered; manifesting the body of the six realms, the karma of body (kaya-karma) is unhindered; speaking the Dharma with ten kinds of eloquence, the karma of speech (vak-karma) is unhindered. These ten kinds of eloquence are: 1. Self-aspect, explaining the appearance of things; 2. Common aspect, explaining the principle of things; 3. Aspect of action; 4. Aspect of speaking; 5. Aspect of wisdom; 6. Aspect of no-ego-pride; 7. Aspect of the Great and Small Vehicles; 8. Aspect of the Bodhisattva ground; 9. Aspect of the Tathagata ground; 10. Aspect of acting as a sustainer, that is, the aspect that is constant from ancient times to the present. (As stated in the Ten Bhumi Sutra).
Suffering consciousness is the substance of suffering. Here, we will only speak of the gate of the Four Noble Truths (catvari-arya-satyani) for the time being. The cause of suffering is what suffering relies on. Because it arises relying on one's own mind-king (citta-raja) and faculties (indriya). The complete cause of knives and staves refers to the external object of contact. The suffering consciousness acting on the body, sores, swelling, festering, and decay refers to the internal object of contact. Because of the awareness of the feeling of the internal body touched and grasped by the suffering consciousness. Knives, etc., damage the body, so it possesses two kinds of touch. Sores, etc., arise on their own, so it is said not to possess them completely. Possessing the complete causes and conditions on which to rely, giving rise to discernment, hence it is called the arising of consciousness. Consciousness makes thought, consciousness receives feeling, contact consciousness touches. Like this, an aggregate is called suffering consciousness. Because, following the manifestation of the superior, three mental factors (caitasika) are temporarily mentioned. However, there are three distinctions of this Truth of Suffering (duhkha-satya): one is suffering upon suffering, relying on...
根境故言行二緣。由此唸唸緣身瘡等故言心心緣色。此心觸對觸惱之境領受煩毒為苦苦也。二者行苦。二苦本故處中說。言心緣識者名之差別。初在根發多分率爾覺所緣境名行苦覺。思受及觸才覺境觸未受毒時。舍受現前名為行苦。三者壞。苦境切生苦如𣃆石火。謂由緣逼𣃆行苦石。出壞等苦燒身心也。此有二種。剎那生滅即細壞苦。若一期身散壞轉變如幻化。識于中了故言識入壞緣也。妻子珍等存名緣集。彼后敗壞名為緣散。爾時心苦轉增心惱。雖現受念。后散壞緣戀著前存念念不舍是為壞苦。總結上云三界一切苦諦也。次明集諦。謂觀無明引集無量善惡之心作一切業。習氣相續煩惱習因諸業集因名為集諦。次明道諦。正見因也。解脫果也。空空智道體也。謂二空智以世間正見為因。出世解脫為果。群聖之跡名道。見修等別名心心。總結名以智道道諦。次明滅諦。盡有苦果盡有集因。離障清凈一味所照體性。以聖妙智擇力寂滅一諦也。慧品具足已下總結初慧善根。起空者俗智。入觀者真智。
經。第二觀舍至舍品具足。
述曰。逆次第二觀舍善根。初總標云。第二觀彼舍一切貪障而行平等空之舍也。次明行相。以無緣行觀法空際一真如相。又觀世俗平等之門。謂觀地土吾所已用舊故土等。四大皆然。我
【現代漢語翻譯】 現代漢語譯本：根和境是『言行』這兩種緣起的根本原因。因此，念念不忘地關注身體的瘡傷等，所以說『心心緣色』。這個心與令人煩惱的境界接觸，領受煩惱的毒害，這就是苦苦（dukkha-dukkha）的體現。第二種是行苦（saṅkhāra-dukkha）。因為這兩種苦是根本，所以放在中間來說。說『心緣識』，只是名稱上的差別。最初在根發時，大多是倉促地覺察所緣的境界，這叫做行苦覺。思、受以及觸，才剛感覺到境界的接觸，還沒有受到毒害的時候，舍受（upekkhā-vedanā）顯現，這叫做行苦。第三種是壞苦（vipariṇāma-dukkha）。壞苦的境界就像燧石和火一樣，猛烈地產生痛苦。這是說，由於緣起的逼迫，燧石的『行苦』與石頭摩擦，產生壞苦等痛苦，焚燒身心。這有兩種：剎那生滅的是細微的壞苦；如果是一期生命的散壞轉變，就像幻化一樣。識在於其中了知，所以說識進入壞緣。妻子、珍寶等存在，叫做緣集；它們後來的敗壞，叫做緣散。這時，心中的痛苦更加劇烈，心中的煩惱也加重。雖然現在還在感受和憶念，但對於後來的散壞之緣，仍然戀戀不捨，念念不忘，這就是壞苦。總結以上所說，三界一切都是苦諦（duḥkha satya）。接下來闡明集諦（samudaya satya）。這是說，觀察無明（avidyā）引來聚集無量善惡之心，造作一切業。習氣相續，煩惱習因，諸業集因，這叫做集諦。接下來闡明道諦（mārga satya）。這是正見的因，是解脫的果，是空性智慧的道體。這是說，二空智以世間的正見為因，以出世間的解脫為果。群聖的足跡叫做道。見、修等的差別叫做心心。總結起來，用智慧之道來稱呼道諦。接下來闡明滅諦（nirodha satya）。滅盡一切苦果，滅盡一切集因，遠離障礙，清凈無染，以同一的體性照耀。以聖妙的智慧，選擇寂滅這唯一的真諦。慧品具足以下，總結最初的智慧善根。『起空』指的是俗智（saṃvṛti-satya-jñāna），『入觀』指的是真智（paramārtha-satya-jñāna）。 經：第二觀舍至舍品具足。 述曰：逆次第二觀舍善根。最初總標說：第二觀是捨棄一切貪慾障礙，而行平等空性的舍。接下來闡明行相：以無緣行來觀察法性空際的唯一真如之相。又觀察世俗平等的法門，即觀察土地，我所已經用過的舊土等，四大皆是如此。我
【English Translation】 English version: Root and environment are the two causes of 'speech and action'. Therefore, constantly focusing on the sores on the body, etc., it is said 'mind-mind conditions form'. This mind comes into contact with disturbing environments, receiving the poison of afflictions, which is the manifestation of suffering of suffering (dukkha-dukkha). The second is the suffering of change (saṅkhāra-dukkha). Because these two sufferings are fundamental, they are discussed in the middle. Saying 'mind conditions consciousness' is only a difference in name. Initially, when it arises from the root, it is mostly a hasty awareness of the conditioned environment, which is called the awareness of the suffering of change. Thought, feeling, and contact, just as the contact with the environment is felt, and before being poisoned, equanimity (upekkhā-vedanā) manifests, which is called the suffering of change. The third is the suffering of dissolution (vipariṇāma-dukkha). The state of the suffering of dissolution is like flint and fire, intensely producing suffering. This means that due to the pressure of conditions, the 'suffering of change' of the flint rubs against the stone, producing suffering such as the suffering of dissolution, burning the body and mind. There are two types of this: momentary arising and ceasing is subtle suffering of dissolution; if it is the dissolution and transformation of a lifetime, it is like an illusion. Consciousness understands this, so it is said that consciousness enters the cause of dissolution. The existence of wife, children, treasures, etc., is called the accumulation of conditions; their subsequent decay is called the scattering of conditions. At this time, the suffering in the heart intensifies, and the afflictions in the heart also increase. Although still experiencing and remembering now, there is still attachment to the subsequent scattering conditions, constantly clinging to them, which is the suffering of dissolution. Summarizing the above, everything in the three realms is the truth of suffering (duḥkha satya). Next, the truth of the origin (samudaya satya) is explained. This means that observing ignorance (avidyā) leads to the accumulation of countless good and evil minds, creating all kinds of karma. Habitual tendencies continue, the cause of afflictions, the cause of the accumulation of all karmas, this is called the truth of the origin. Next, the truth of the path (mārga satya) is explained. This is the cause of right view, the fruit of liberation, the essence of the path of emptiness and wisdom. This means that the two emptiness wisdom takes worldly right view as the cause, and transcendent liberation as the fruit. The footsteps of the assembly of sages are called the path. The differences in view, practice, etc., are called mind-mind. In summary, the truth of the path is called the path of wisdom. Next, the truth of cessation (nirodha satya) is explained. Exhausting all the fruits of suffering, exhausting all the causes of accumulation, being free from obstacles, pure and undefiled, shining with the same essence. With sacred and wonderful wisdom, choosing the only truth of cessation. The completion of the wisdom chapter below summarizes the initial roots of wisdom. 'Arising emptiness' refers to conventional wisdom (saṃvṛti-satya-jñāna), 'entering contemplation' refers to ultimate wisdom (paramārtha-satya-jñāna). Sutra: The second contemplation of equanimity to the completion of the equanimity chapter. Commentary: Reversely, the second contemplation of the roots of equanimity. Initially, it is generally stated: The second contemplation is the abandonment of all greed and obstacles, and the practice of equanimity of emptiness. Next, the characteristics are explained: Using unconditioned practice to observe the only true suchness of the nature of emptiness. Also, observe the method of worldly equality, that is, observe the land, the old soil that I have already used, etc., all four elements are like this. I
今入此地者離垢地也。畢竟不受不凈身者。如十住論。初地菩薩於五欲中煩惱作患。上地不然。無始淫愛受胎生身。所棄屍身成大地等。今於五欲不作過患。更不應受胎生身故。
經。第三次觀至無量法身。
述曰。逆次第三觀慈善根。妙花三昧者。一乘三昧總攝因也。佛樂果也。后結成言無癡無貪無瞋。如次結前慧舍慈品善根成也。入平等智諸菩薩行本也。現化無量法身者。如水中月法身影故。
經。如一切眾生天華品說。
述曰。第三指廣。餘地準此。
經。若佛子至名一義別。
述曰。第三地名光明者。發光地故。次行相中有二。自利故利他故。初亦有二。知能詮故知所詮故。此初也。三昧解了智者。以依勝定發三慧故。三世佛法門者。十二分教。名句文身遍攝能詮故。重誦者應頌。此不了義。對記別故在前立二。直語者契經。此唯長行。對諷頌偈故次立二。不請說者自說。戒律者因緣。佛界者本生。昔事者本事。方正者方廣。未曾有者希法。談說者論議。言名一者。一種名句文故。義別者。開為十二分故。
經。是名味句至因緣果觀。
述曰。第二知所詮也。分分受生者分段生也。初入識于胎即識支位也。四大增長色心者名色支也。名六住于根中起實覺者
【現代漢語翻譯】 現代漢語譯本：現在進入此地的人，已經到達離垢地（Vimalaprabha），畢竟不會再承受不凈之身。如同《十住論》所說，初地菩薩對於五欲還會感到煩惱，而上地菩薩則不會。無始以來的淫愛導致受胎而生身，所拋棄的屍身最終化為大地等。現在對於五欲不再視為過患，因此更不應該再承受胎生之身。
經文：第三次觀想，達到無量法身。
述曰：逆次數第三觀想慈善之根。妙花三昧（Myokasanmai）是一乘三昧（Ichijyousanmai），總攝一切因。佛是果。後面總結說無癡、無貪、無瞋，依次總結了前面的慧、舍、慈等品，成就善根。進入平等智是諸菩薩修行的根本。顯現化生無量法身，如同水中之月，是法身之影像。
經文：如一切眾生天華品所說。
述曰：第三地指範圍廣大，其餘各地的修行也依此準繩。
經文：若佛子至名一義別。
述曰：第三地名為光明地（Prabhakari），因為能發光。其次，行相中有二：自利和利他。首先自利也有二：知能詮和知所詮。這裡是初知能詮。三昧解了智，是因為依靠殊勝的禪定而生髮三慧。三世佛法門，即十二分教，名句文身遍攝一切能詮。重誦指應頌，因為是不了義，爲了對治記別，所以在前面立二。直語指契經，這裡只有長行。爲了對治諷頌偈，所以其次立二。不請說指自說，戒律指因緣，佛界指本生，昔事指本事，方正指方廣，未曾有指希法，談說指論議。言名一，指一種名句文。義別，指開為十二分。
經文：是名味句至因緣果觀。
述曰：第二是知所詮。分分受生指分段生。初入識于胎，即是識支的地位。四大增長色心，是名色支。名六住于根中起實覺者
【English Translation】 English version: Now, those who enter this place have reached the Vimalaprabha (Stainless Light Ground), and will ultimately not receive an impure body. As stated in the Dasabhumika Sutra, Bodhisattvas in the first ground still experience afflictions from the five desires, while those in the higher grounds do not. Beginningless lust and love lead to conception and birth, and the discarded corpse eventually transforms into the earth, etc. Now, the five desires are no longer regarded as faults, so there should be no more receiving of a womb-born body.
Sutra: The third contemplation reaches the immeasurable Dharmakaya (Dharmakaya).
Commentary: The third contemplation in reverse order is the root of virtuous kindness. The Myokasanmai (Wonderful Flower Samadhi) is the Ichijyousanmai (One Vehicle Samadhi), which encompasses all causes. The Buddha is the result. The conclusion states no ignorance, no greed, and no anger, which successively concludes the preceding qualities of wisdom, generosity, and loving-kindness, thus accomplishing virtuous roots. Entering equal wisdom is the foundation of the practices of all Bodhisattvas. Manifesting and transforming immeasurable Dharmakayas is like the moon in water, a reflection of the Dharmakaya.
Sutra: As stated in the chapter on heavenly flowers for all sentient beings.
Commentary: The third ground refers to a vast scope; the practices of other grounds should follow this standard.
Sutra: If a Buddha-son reaches, the name is one, but the meaning is different.
Commentary: The third ground is named Prabhakari (Luminous Ground) because it emits light. Next, there are two aspects in the practice: benefiting oneself and benefiting others. First, benefiting oneself also has two aspects: knowing the expresser and knowing the expressed. This is the first, knowing the expresser. Samadhi understanding wisdom is because it relies on superior samadhi to generate the three wisdoms. The Dharma gate of the Buddhas of the three times is the twelve divisions of the teachings, with names, phrases, and syllables comprehensively encompassing all expressers. Repeated recitation refers to verses, because they are of uncertain meaning. To counter specific records, two are established in the front. Direct speech refers to sutras, which only have prose. To counter verses of praise, two are established next. Unrequested speech refers to self-speaking, precepts and rules refer to causes and conditions, Buddha realms refer to previous lives, past events refer to previous affairs, uprightness refers to vastness, unprecedented refers to rare dharmas, and discussion refers to treatises. 'Name is one' refers to one kind of name, phrase, and syllable. 'Meaning is different' refers to being divided into twelve divisions.
Sutra: This is called the taste of phrases, up to the contemplation of cause, condition, and result.
Commentary: The second is knowing the expressed. 'Receiving birth part by part' refers to segmented birth. 'Initially entering consciousness in the womb' is the position of the consciousness limb. 'The four great elements increase form and mind' is the name and form limb. 'Name and six dwell in the roots, giving rise to real awareness' refers to
。堪發識位為六處支故。未別苦樂名觸識者觸支也。覺苦樂識名三受者受支也。連連覺著受無窮者愛支也。恒著愛故。欲謂欲取。我謂我語取。見即見取。戒即戒禁取。合取支也。善惡有者有支也。識初名生生支也。識終名死死支也。言是十品者。除無明行支故。現在苦因緣果觀者。識等五支名現在苦。愛取有三名現在因緣。生老死二名因緣之果。能觀察彼名之為觀。
經。是行相中至身心則化。
述曰。第二利他也。菩薩念言。於是緣生行相。以中道智我久已離有無著故無自體性。知所證已亦為利他入總持辯。事佛受法現身六道。隨應說法。現劫化者。如維摩經一日舒為七大劫等。展轉化故言轉化百千劫。國土不同身心別化者。隨其國欲三業別化。
經。是妙華至三昧品說。
述曰。第三存略指廣。如彼二品已廣說故。
經。若佛子至寂滅忍。
述曰。第四地行相中有二。自分行故勝進行故。此初也。梵云爾炎即知所義。今配二諦故言爾真炎俗。離增減故言不斷不常。如無量劫即是一念。況生住滅一世一時一有。一有者一妙有也。雖真一味因緣不雜。故言種異異。如因緣別。果亦不同。故言現異。既雖無相不壞假名。故言因緣中道也。既無定性名中道故。非一二等。如文可知
【現代漢語翻譯】 現代漢語譯本：因為堪發識位是六處支（六種感官的處所）的緣故。還沒有分辨苦樂感受的，稱為觸識，是觸支。感覺到苦樂的識，稱為三受，是受支。連續不斷地覺察執著于感受，以至無窮盡的，是愛支。因為恒常執著于愛，所以產生慾望，稱為欲取。執著于『我』的觀念，稱為我語取。執著于（錯誤的）見解，稱為見取。執著于戒律和禁令，稱為戒禁取。以上合起來是取支。善惡的業力存在，稱為有支。最初的識產生，稱為生支。識的終結，稱為死支。所說的這十個品類，是去除了無明和行支的緣故。現在對苦的因緣果報進行觀察：識等五個支稱為現在的苦。愛、取、有三個支稱為現在的因緣。生、老、死二個支稱為因緣的果報。能夠觀察這些，就稱為觀。
經文：『是行相中至身心則化。』
述記說：第二是利益他人。菩薩思念：對於這緣起生滅的行相，我以中道智慧，早已遠離了有和無的執著，所以沒有自體的本性。知道自己所證悟的道理后，也爲了利益他人，進入總持辯才，示現事奉佛，接受佛法，顯現身形於六道之中，隨應眾生的根器說法。示現劫數的轉化，如《維摩經》所說，將一日舒展為七大劫等等。因為展轉變化的緣故，所以說轉化百千劫。國土不同，身心也隨之變化，隨著各個國土的慾望，通過身口意三業進行不同的教化。
經文：『是妙華至三昧品說。』
述記說：第三是存略指廣。因為那兩品（《妙法蓮華經》的相關品目）已經廣泛地闡述過了。
經文：『若佛子至寂滅忍。』
述記說：第四是地行相中有二種：一是自分行，二是勝進行。這是最初的（自分行）。梵語『爾炎』，就是知曉的意思。現在配合二諦來說，所以說『爾真炎俗』。遠離了增加和減少，所以說『不斷不常』。如無量劫就是一念。何況是生、住、滅，一世、一時、一有。『一有』是指一妙有。雖然真如只有一個味道，但因緣並不雜亂，所以說『種異異』。如同因緣不同，果報也不同，所以說『現異』。既然雖然沒有固定的相狀，但不破壞假名，所以說是因緣中道。既然沒有固定的自性，所以稱為中道，不是一也不是二等等。如經文所說的那樣可以知道。
【English Translation】 English version: Because the position where consciousness arises is the support of the six senses (six sense organs), it is called the six entrances. Before distinguishing between pleasant and unpleasant feelings, it is called contact-consciousness, which is the support of contact. The consciousness that feels pleasant and unpleasant is called the three sensations, which is the support of sensation. Continuously perceiving and clinging to sensations without end is the support of craving. Because of constantly clinging to craving, desires arise, which are called desire-grasping. Clinging to the concept of 'I' is called self-utterance grasping. Clinging to (wrong) views is called view-grasping. Clinging to precepts and prohibitions is called precept and prohibition grasping. All of the above together are the support of grasping. The existence of good and evil karma is called the support of existence. The initial arising of consciousness is called the support of birth. The cessation of consciousness is called the support of death. These ten categories mentioned are due to the removal of ignorance and the support of action. Now, observing the causes, conditions, and results of suffering: the five supports of consciousness, etc., are called present suffering. The three supports of craving, grasping, and existence are called present causes and conditions. The two supports of birth, old age, and death are called the results of causes and conditions. Being able to observe these is called observation.
Sutra: 'In these characteristics, up to the body and mind, there is transformation.'
Commentary: The second is benefiting others. The Bodhisattva thinks: Regarding these characteristics of arising and ceasing due to conditions, I have long since abandoned attachment to existence and non-existence with the wisdom of the Middle Way, so there is no inherent nature. Knowing what I have realized, I also enter into total retention and eloquence to benefit others, manifesting service to the Buddha, receiving the Dharma, and appearing in the six realms, teaching according to the capacity of beings. Manifesting the transformation of kalpas, as the Vimalakirti Sutra says, extending one day into seven great kalpas, etc. Because of the transformation, it is said to transform hundreds of thousands of kalpas. Different lands, and the body and mind also change accordingly, teaching differently through body, speech, and mind according to the desires of each land.
Sutra: 'This wonderful flower is spoken of in the Samadhi chapter.'
Commentary: The third is preserving the concise and pointing to the extensive. Because those two chapters (related chapters of the Lotus Sutra) have already been extensively elaborated.
Sutra: 'If a Buddha-son, up to the patience of extinction.'
Commentary: The fourth is that there are two types of ground characteristics: one is self-benefit practice, and the other is superior practice. This is the initial (self-benefit practice). The Sanskrit word 'Irya' means knowing. Now, in accordance with the two truths, it is said 'Irya is true and inflamed is conventional'. Being away from increase and decrease, it is said 'neither continuous nor permanent'. Like immeasurable kalpas are one thought. How much more so are birth, dwelling, and extinction, one lifetime, one moment, one existence. 'One existence' refers to one wonderful existence. Although true thusness has only one flavor, the conditions are not mixed, so it is said 'different kinds are different'. Just as the conditions are different, the results are also different, so it is said 'manifestations are different'. Since there is no fixed form, it does not destroy provisional names, so it is said to be the Middle Way of conditions. Since there is no fixed nature, it is called the Middle Way, neither one nor two, etc. As it can be known as the sutra says.
。然隨假相佛與凡等一一差別名為世諦。然勝義智道觀。彼無一二。如何等法觀彼真耶。故總舉言玄道定品也。玄即所緣。道謂慧也。定謂所依。言佛心行者舉果顯因。初覺定因者初悟空理定即因也。覺之因故。何等名品。謂有十種。初三如次聞思修慧。次七證位七覺支也。上覺精進。以上升故。觀覺定也。從果名故。倚覺安也。舊翻倚故。樂謂喜也。四地菩薩漸斷障時。方便道力唸唸進入定果覺慧。是人住定起慧炎故。見世俗法行勝義空。若起念定者。定之親因並舉念也。起者出也。出前緣法緣空定者。即入有情緣心定中生慈心愛。以順道法化生。既愛法樂名法樂忍。持德不退名為住忍。入真名為證忍。出妄名寂滅忍。名之差別也。
經。故諸佛至已明斯義。
述曰。第二勝進行。于彼菩薩所入定中。諸佛現影而起發故。百千起發者精進法門也。著定者釋住定也。貪定者釋味樂定也。然善法欲非貪煩惱。已斷定愛故。發起者覺發也。警彼定品三種相故。菩薩定力超三有故。名為出相。超二乘滅名為進相。向大乘果名去向相。佛光覺發出相之故。菩薩不沒生死不退涅槃。覺發進相之故。不墮二乘。覺發去向相故。不住因位。是則定品功德滿足。謂摩頂發起名頂三昧法。離沒等劣名上樂忍。功德圓備名永盡
【現代漢語翻譯】 現代漢語譯本：然而，隨著虛假的表象，佛與凡人之間的種種差別被稱為世俗諦。然而，以勝義智之道來觀察，這些差別並不存在。那麼，用什麼樣的方法來觀察才能認識到真理呢？所以總的來說，就是玄道定品。『玄』指的是所緣境，『道』指的是智慧，『定』指的是所依處。說『佛心行』是舉果顯因。『初覺定因』指的是最初領悟空性的道理，『定』就是原因，是覺悟的原因。什麼叫做『品』呢？指的是有十種。最初的三種依次是聞慧、思慧、修慧。接下來的七種是證位的七覺支。『上覺精進』，因為是上升的緣故。『觀覺定』，是從果的角度來命名的。『倚覺安』，舊譯為『倚』。『樂』指的是喜悅。四地菩薩逐漸斷除障礙時，以方便道的力量，唸唸進入定果覺慧。這樣的人安住于定中，生起智慧之火，見到世俗法，行勝義空。如果生起念定，那麼定的親近因緣也包括了念。『起』指的是出離。出離之前的緣法，緣于空性的定，即進入有情緣心定中，生起慈愛之心，以順應道法來化生。既然喜愛佛法帶來的快樂，就叫做『法樂忍』。保持功德而不退轉，叫做『住忍』。進入真理，叫做『證忍』。出離虛妄，叫做『寂滅忍』。這些都是名稱上的差別。 經文：所以諸佛來到這裡，已經闡明了這個道理。 述曰：第二是殊勝的精進行。在菩薩所入的定中，諸佛顯現身影而發起。百千起發，指的是精進的法門。『著定』是解釋安住于定中，『貪定』是解釋品味定中的快樂。然而，善法欲不是貪愛的煩惱，因為已經斷除了對定的愛著。『發起』指的是覺悟的啓發。警醒那些定品的三種相。菩薩的定力超越三有，所以叫做『出相』。超越二乘的寂滅，叫做『進相』。趨向大乘的果位，叫做『去向相』。佛光覺悟啓發，是出相的緣故。菩薩不沉沒于生死，不退轉于涅槃，覺悟啓發是進相的緣故。不墮落於二乘，覺悟啓發是去向相的緣故。不住留在因位。這就是定品的功德圓滿。所謂摩頂發起，叫做頂三昧法。遠離沉沒等低劣，叫做上樂忍。功德圓滿具備，叫做永盡。
【English Translation】 English version: However, following the false appearances, the various differences between Buddhas and ordinary beings are called mundane truth (世諦, shìdì). However, observing with the path of ultimate wisdom, these differences do not exist. Then, what kind of method of observation can realize the truth? So in general, it is the chapter on profound path and samadhi (玄道定品, xuán dào dìng pǐn). 'Profound' (玄, xuán) refers to the object of focus, 'path' (道, dào) refers to wisdom, and 'samadhi' (定, dìng) refers to the basis of reliance. Saying 'Buddha's mind activity' (佛心行, fó xīn xíng) is illustrating the cause through the effect. 'Initial awakening as the cause of samadhi' (初覺定因, chū jué dìng yīn) refers to the initial understanding of the principle of emptiness, 'samadhi' (定, dìng) is the cause, the cause of awakening. What is called 'qualities' (品, pǐn)? It refers to ten kinds. The first three are, in order, the wisdom of hearing (聞慧, wén huì), the wisdom of thinking (思慧, sī huì), and the wisdom of cultivation (修慧, xiū huì). The next seven are the seven factors of enlightenment (七覺支, qī jué zhī) of the stage of realization. 'Superior awakening as diligence' (上覺精進, shàng jué jīngjìn), because it is ascending. 'Observational awakening as samadhi' (觀覺定, guān jué dìng), is named from the perspective of the effect. 'Relying awakening as peace' (倚覺安, yǐ jué ān), the old translation is 'relying' (倚, yǐ). 'Joy' (樂, lè) refers to delight. When bodhisattvas of the fourth ground gradually eliminate obstacles, with the power of skillful means, they enter the samadhi-fruit-awakening wisdom moment by moment. Such a person dwells in samadhi, generating the fire of wisdom, seeing mundane dharmas, and practicing ultimate emptiness. If the samadhi of mindfulness arises, then the close causes and conditions of samadhi also include mindfulness. 'Arising' (起, qǐ) refers to departure. Departing from the previous conditioned dharmas, focusing on the samadhi of emptiness, that is, entering the samadhi of sentient beings' minds, generating loving-kindness, and transforming beings in accordance with the path. Since one loves the joy brought by the Dharma, it is called 'Dharma-joy forbearance' (法樂忍, fǎ lè rěn). Maintaining merit without regressing is called 'dwelling forbearance' (住忍, zhù rěn). Entering the truth is called 'realization forbearance' (證忍, zhèng rěn). Departing from delusion is called 'quiescence forbearance' (寂滅忍, jìmiè rěn). These are differences in names. Sutra: Therefore, all the Buddhas have come here and have already explained this principle. Commentary: The second is superior diligent progress. In the samadhi entered by the bodhisattva, all the Buddhas manifest their forms and initiate. Hundreds of thousands of initiations refer to the Dharma gate of diligence. 'Attached to samadhi' is explaining dwelling in samadhi, 'greedy for samadhi' is explaining savoring the joy in samadhi. However, the desire for good dharmas is not the affliction of greed, because the attachment to samadhi has already been severed. 'Initiation' refers to the awakening and inspiration. Alerting those three aspects of the samadhi qualities. The bodhisattva's power of samadhi transcends the three realms of existence, so it is called 'emerging aspect' (出相, chū xiàng). Transcending the quiescence of the two vehicles is called 'progressing aspect' (進相, jìn xiàng). Moving towards the fruit of the Mahayana is called 'going-towards aspect' (去向相, qù xiàng). The Buddha's light awakening and inspiration is the reason for the emerging aspect. The bodhisattva does not sink into samsara and does not regress from nirvana, the awakening and inspiration is the reason for the progressing aspect. Not falling into the two vehicles, the awakening and inspiration is the reason for the going-towards aspect. Not dwelling in the causal stage. This is the perfection of the merits of the samadhi qualities. The so-called initiating by touching the crown of the head is called the Dharma of the crown samadhi. Being far from sinking and other inferiorities is called superior joy forbearance. The complete possession of merits is called eternal exhaustion.
無餘。無量功德品福也。行行皆光明智也。見佛體性常樂我凈者。令心解故。余文可解。上日月下指余品也。
經。若佛子至因果分別。
述曰。第五地舉章云。慧照者始雙照故。地行有二。自分故勝進故。初亦有二。智故通故。此初也。總標云十力生品者。起一切功德行故。一以一慧至處力品者。處非處智力也。二自業智力。三種種勝解智力。能知六道意樂勝劣故。現行意樂名為果欲。四種種界智力。知種姓故。五根上下智力。六靜慮解脫智力。能知凡聖定差別故。正定聖也。七遍趣行智力。能知趣果方便故。謂知乘是因必至果處。及乘是果由乘因道故。如對法雲。悟入大小乘教所攝境故。八死生智力。言五眼知一切法者。類舉總數。慧法眼等知一切法。以天眼見諸受生故。九宿住隨念智力。十漏盡智力。一切受者順現受等。潤生煩惱滅。發業無明滅故。
經。而身心口至下足事。
述曰。第二通力。三業變化自在用故。既從眾生現不可議。下地不知覺舉足下足事。
經。是人大明智至現在前。
述曰。第二勝進分行。大明智者總舉也。慚慚進者加行道也。分分智者無間道也。光光無量無量者解脫道也。不可說不可說法門勝進道也。
經。若佛子至品中說。
述
【現代漢語翻譯】 現代漢語譯本： 『無餘』指無量功德品中的福德。『行行皆光明智』指所有行為都具有光明和智慧。『見佛體性常樂我凈者』指能夠領悟佛的體性具有常、樂、我、凈四德的人，這能使他們的心得到解脫。其餘的文字可以自行理解。『上日月下指余品也』指前面的日月等譬喻也適用於其他品。
經文：若佛子至因果分別。
述記：第五地舉章說：『慧照者始雙照故』，意思是說，具有智慧觀照的人開始能夠同時觀照兩個方面。地行有二：自分故勝進故，意思是說，菩薩的修行有兩種，一種是安住于自身所證的境界，另一種是不斷超越自身。初亦有二：智故通故，意思是說，最初的修行也有兩種，一種是智慧，一種是神通。這裡說的是最初的修行。總標云『十力生品者』，意思是說，產生一切功德行的品。一，『以一慧至處力品者』，指的是處非處智力（能知是處非處的力量）。二，自業智力（能知自身業報的力量）。三種種勝解智力（能知眾生種種殊勝見解的力量），能知六道意樂勝劣故，意思是說，能夠知道六道眾生的意樂是殊勝還是低劣。現行意樂名為果欲，意思是說，現在所表現出來的意樂稱為果欲。四，種種界智力（能知眾生種種界限的力量），知種姓故，意思是說，能夠知道眾生的種姓。五，根上下智力（能知眾生根器高下的力量）。六，靜慮解脫智力（能知靜慮和解脫的力量），能知凡聖定差別故，意思是說，能夠知道凡夫和聖人的禪定有什麼差別。正定聖也，意思是說，真正的禪定是聖人的禪定。七，遍趣行智力（能知到達果地的所有途徑的力量），能知趣果方便故，意思是說，能夠知道到達果地的所有方便法門。謂知乘是因必至果處，及乘是果由乘因道故，意思是說，知道乘坐某種因，必定會到達相應的果地，以及到達某種果地，是因為乘坐了相應的因道。如對法雲：悟入大小乘教所攝境故，意思是說，如同《對法論》所說，能夠領悟並進入大乘和小乘教義所包含的境界。八，死生智力（能知眾生死生情況的力量）。言五眼知一切法者，類舉總數，意思是說，用五眼來了解一切法，這是一種總體的概括。慧法眼等知一切法，意思是說，用慧眼、法眼等來了解一切法。以天眼見諸受生故，意思是說，用天眼能夠看到眾生的受生情況。九，宿住隨念智力（能知宿世情況的力量）。十，漏盡智力（能知斷盡煩惱的力量）。一切受者順現受等，意思是說，一切眾生所承受的果報，包括順現受等。潤生煩惱滅，意思是說，能夠滋潤生死的煩惱已經滅盡。發業無明滅故，意思是說，能夠引發業力的無明也已經滅盡。
經文：而身心口至下足事。
述記：第二通力，三業變化自在用故，意思是說，這是第二種神通力，能夠使身、口、意三業發生變化，並且運用自如。既從眾生現不可議，意思是說，既然是從眾生那裡顯現出來的，就不可思議。下地不知覺舉足下足事，意思是說，較低層次的菩薩無法察覺到這種舉足和下足的細微變化。
經文：是人大明智至現在前。
述記：第二勝進分行，意思是說，這是第二種不斷超越自身的分段修行。大明智者總舉也，意思是說，『大明智』是對所有智慧的總稱。慚慚進者加行道也，意思是說，『慚慚進』指的是加行道。分分智者無間道也，意思是說，『分分智』指的是無間道。光光無量無量者解脫道也，意思是說，『光光無量無量』指的是解脫道。不可說不可說法門勝進道也，意思是說，『不可說不可說法門』指的是不斷超越自身的道。
經文：若佛子至品中說。
述
【English Translation】 English version: 『Wu Yu』 (Without Remainder) refers to the merit and virtue in the 『Limitless Merit and Virtue』 chapter. 『Xing Xing Jie Guang Ming Zhi』 (Every Action is Radiant Wisdom) means that all actions possess radiance and wisdom. 『Jian Fo Ti Xing Chang Le Wo Jing Zhe』 (Those Who See the Buddha's Essence as Eternal, Joyful, Self, and Pure) refers to those who can comprehend that the Buddha's essence possesses the four virtues of eternity, joy, self, and purity, which can liberate their minds. The remaining text can be understood on its own. 『Shang Ri Yue Xia Zhi Yu Pin Ye』 (The Above Sun and Moon Refer to Other Chapters) means that the preceding metaphors of the sun and moon also apply to other chapters.
Sutra: If a Buddha-son reaches the distinction of cause and effect.
Commentary: The fifth ground mentions that 『Those who illuminate with wisdom initially illuminate both,』 meaning that those with wisdom can simultaneously observe two aspects. There are two types of ground practice: abiding in one's own attainment and continuously surpassing oneself. The initial practice also has two aspects: wisdom and supernatural power. This refers to the initial practice. The general heading 『The Chapter on the Arising of the Ten Powers』 means the chapter that generates all meritorious practices. First, 『Using one wisdom to reach the chapter on the power of appropriate and inappropriate,』 refers to the power of knowing what is appropriate and inappropriate. Second, the power of knowing one's own karma. Third, the power of knowing various superior understandings, which means being able to know whether the intentions of beings in the six realms are superior or inferior. The intention manifested in the present is called the desire for results. Fourth, the power of knowing various realms, which means knowing the lineages of beings. Fifth, the power of knowing the superior and inferior faculties. Sixth, the power of knowing meditative concentration and liberation, which means being able to know the differences between the meditative states of ordinary beings and sages. True concentration is that of sages. Seventh, the power of knowing all paths to the result, which means being able to know all expedient methods to reach the result. It means knowing that riding a certain cause will definitely lead to the corresponding result, and that reaching a certain result is due to riding the corresponding causal path. As the Abhidharma says, 『Because of realizing and entering the realms encompassed by the teachings of the Great and Small Vehicles.』 Eighth, the power of knowing death and rebirth. The statement 『Using the five eyes to know all dharmas』 is a general summary. Using the wisdom eye, dharma eye, etc., to know all dharmas. Because the heavenly eye sees the rebirth of beings. Ninth, the power of knowing past lives. Tenth, the power of knowing the extinction of outflows. All beings who receive retribution, including those who receive it in the present, etc. The afflictions that nourish rebirth are extinguished. The ignorance that initiates karma is also extinguished.
Sutra: And the body, mind, and mouth to the matter of lowering the feet.
Commentary: The second supernatural power, because the three karmas transform and are used freely, means that this is the second type of supernatural power, which can transform the body, speech, and mind and use them freely. Since it manifests from beings and is inconceivable, it means that since it manifests from beings, it is inconceivable. Lower-level bodhisattvas do not perceive the matter of lifting and lowering the feet, meaning that lower-level bodhisattvas cannot perceive the subtle changes of lifting and lowering the feet.
Sutra: This person's great bright wisdom is now present.
Commentary: The second surpassing practice, means that this is the second type of practice of continuously surpassing oneself. 『Great bright wisdom』 is a general term, meaning that 『great bright wisdom』 is a general term for all wisdom. 『Gradually advancing』 refers to the path of preparation, meaning that 『gradually advancing』 refers to the path of preparation. 『Wisdom in parts』 refers to the path of immediate insight, meaning that 『wisdom in parts』 refers to the path of immediate insight. 『Radiant, limitless, limitless』 refers to the path of liberation, meaning that 『radiant, limitless, limitless』 refers to the path of liberation. 『Inexpressible, indescribable dharma gate』 refers to the path of surpassing, meaning that 『inexpressible, indescribable dharma gate』 refers to the path of continuously surpassing oneself.
Sutra: If a Buddha-son to the chapter says.
Commentary:
曰。第六地舉章云。華光者。般若正因照境破闇故。次地行中初總標已。天眼明下別顯十通。十通者。一天眼通。知微塵數大色分成六道眾生身。及一一身細分成大亦分分知。二天耳通。言非非音非非聲者。傳說。並知音聲空故。一切法聲者餘一切聲。有說。聞法䗍等教也。三天身通。即神境通。知一切色及知色之非色等性。於一念中通於十方國土之量三世劫量。隨國大小現齊爾所時塵數身故。四天心通。即他心智。五天人通。知人事故。即宿住智。六天解脫通。即漏盡智。知諸眾生解脫方便故。滅滅皆盡者。滅十障故。已后四通皆是他心通之差別。如次知他定慧念愿立為四故。非定非不定者。以上二心體性空故。三十心者地前心也。一切求者。於法非法求修斷也。言而爾所者。但明爾所十通明者。于釋迦略說也。
經。若佛子至聽法故。
述曰。第七地中舉章云。滿足者功用滿故。地行有二。實行故化相故。此初也。言十八聖人智者。以隨分得十八不共法故。古有作疏云。初六中身無漏過者。離殺盜淫業及習故。二口無語罪者。離妄語等四罪語故。三念無失念者。離貪離瞋及邪見故。乃至廣說。非也。如此十惡前第二地已永離故。今解。身無漏過者身無誤失也。口無語罪者無卒暴音也。念無失念者無忘
【現代漢語翻譯】 現代漢語譯本 問：第六地《舉章》中說：『華光』，是因為般若（Prajna，智慧）的正因照亮境界，破除黑暗的緣故。其次在『地行』中，首先總括標明，在『天眼明』之後分別顯示十通（Dasabhala，如來十力）。這十通是：一天眼通（ দিব্য-চক্ষু, divya-cakṣu，能見極遠或極微之物的能力），能知微塵數量的大色分成六道眾生的身體，以及一一身體細分成大也一一分知。二天耳通（ দিব্য-শ্রোত্র, divya-śrotra，能聽見極遠或極微之聲的能力），『言非非音非非聲者』，傳說，並知音聲是空性的緣故。『一切法聲者』是其餘一切聲音。有人說，是聽聞佛法等教義。三天身通，即神境通（ ঋদ্ধি, ṛddhi，神通力），能知一切色及知色的非色等性。於一念之中通於十方國土的量和三世劫的量，隨國土大小顯現齊爾所時塵數的身。四天心通，即他心智（ পরচিত্ত-জ্ঞান, paracitta-jñāna，能知他人心念的能力）。五天人通，知人事，即宿住智（ পূর্বনিবাসানুস্মৃতি-জ্ঞান, pūrvanivāsānusmṛti-jñāna，能知過去世的能力）。六天解脫通，即漏盡智（ অস্রবক্ষয়-জ্ঞান, asravakṣaya-jñāna，斷盡煩惱，證得解脫的智慧），知諸眾生解脫的方便。『滅滅皆盡者』，是滅十障的緣故。已后的四通都是他心通的差別，依次知他人定慧念愿而立為四的緣故。『非定非不定者』，是因為以上二心體性是空性的緣故。『三十心者』是地前心。『一切求者』，是對法非法求修斷。『言而爾所者』，只是說明爾所十通明，是在釋迦（Śākyamuni，釋迦牟尼佛）處略說的。 經：若佛子至聽法故。 述：第七地中《舉章》說：『滿足』，是因為功用圓滿的緣故。地行有二：實行和化相。這是最初的。『言十八聖人智者』，是因為隨分得到十八不共法（ Avenika-dharma，佛的十八種不共功德）的緣故。古時有人作疏說：『初六中身無漏過者』，是遠離殺盜淫業及習的緣故。『二口無語罪者』，是遠離妄語等四罪語的緣故。『三念無失念者』，是遠離貪離瞋及邪見的緣故。』乃至廣說。不是這樣的。如此十惡前第二地已經永遠遠離的緣故。現在解釋，『身無漏過者』是身體沒有誤失。『口無語罪者』是沒有卒暴音。『念無失念者』是沒有忘記。
【English Translation】 English version Question: In the sixth Bhumi's (stage of Bodhisattva path) 'Ju Zhang' it says: 'Hua Guang (Splendor of Light)', is because the correct cause of Prajna (wisdom) illuminates the realm and breaks through the darkness. Next, in the 'Bhumi Practice', first, it generally indicates, and after 'Clairvoyance', it separately reveals the Ten Powers (Dasabhala, the ten powers of a Tathagata). These Ten Powers are: First, Clairvoyance ( দিব্য-চক্ষু, divya-cakṣu, the ability to see far or subtle things), which knows that the great form of dust particles is divided into the bodies of sentient beings in the six realms, and also knows each body is finely divided into large and knows each division. Second, Clairaudience ( দিব্য-শ্রোত্র, divya-śrotra, the ability to hear far or subtle sounds), 'words that are neither sound nor non-sound', it is said, and also knows that sound is empty. 'All Dharma sounds' are all other sounds. Some say it is hearing the teachings of the Dharma. Third, Clairvoyance of the Body, which is the power of magical abilities ( ঋদ্ধি, ṛddhi, supernatural power), which knows all forms and the nature of form and non-form. In one thought, it penetrates the measure of the ten directions of the Buddha-lands and the measure of the three periods of time, and manifests bodies as numerous as dust particles in accordance with the size of the Buddha-land. Fourth, Clairvoyance of the Mind, which is the wisdom of knowing the minds of others ( পরচিত্ত-জ্ঞান, paracitta-jñāna, the ability to know the thoughts of others). Fifth, Clairvoyance of Humans and Devas, which knows human affairs, which is the wisdom of knowing past lives ( পূর্বনিবাসানুস্মৃতি-জ্ঞান, pūrvanivāsānusmṛti-jñāna, the ability to know past lives). Sixth, Clairvoyance of Liberation, which is the wisdom of the exhaustion of outflows ( অস্রবক্ষয়-জ্ঞান, asravakṣaya-jñāna, the wisdom of ending afflictions and attaining liberation), which knows the means of liberation for all sentient beings. 'Extinction, extinction, all exhausted' is because of the extinction of the ten obstacles. The following four clairvoyances are all differences of the clairvoyance of the minds of others, and are established as four in order to know the samadhi, wisdom, thoughts, and wishes of others in order. 'Neither fixed nor unfixed' is because the nature of the above two minds is empty. 'Thirty minds' are the minds before the Bhumi. 'All seekers' are seeking cultivation and cessation of Dharma and non-Dharma. 'Words and what is said' only explain that the clarity of the Ten Powers is briefly explained at Shakyamuni (Śākyamuni, Shakyamuni Buddha). Sutra: If a Buddha-son comes to listen to the Dharma. Commentary: In the seventh Bhumi's 'Ju Zhang' it says: 'Fulfillment' is because the function is complete. There are two types of Bhumi practice: actual practice and transformation. This is the first. 'Words of the eighteen sages and wise men' are because they obtain the Eighteen Uncommon Dharmas ( Avenika-dharma, the eighteen uncommon qualities of a Buddha) according to their share. In ancient times, someone made a commentary saying: 'In the first six, the body has no outflow faults' is because it is far from the karma and habits of killing, stealing, and sexual misconduct. 'Second, the mouth has no verbal sins' is because it is far from the four verbal sins such as false speech. 'Third, the mind has no loss of mindfulness' is because it is far from greed, anger, and wrong views.' And so on. It is not like this. Because these ten evils have already been permanently abandoned in the second Bhumi. Now explaining, 'the body has no outflow faults' means the body has no mistakes. 'The mouth has no verbal sins' means there are no sudden and violent sounds. 'The mind has no loss of mindfulness' means there is no forgetting.
失念也。離八法者無不擇舍。羅漢由執世間八法專求自利舍利他事。菩薩遠離八法性故。一切法中舍者無種種想也。于生死涅槃無差別想。由住第一大舍故。常在三昧者無不定心也。此六入地之所滿足。第二六者。一欲具足。於三界結無所怖畏。堪求所知障清凈故。言具足者今云無減也。二精進具足。所求能滿故。三念具足。遠憶諸法劫人事故。四慧具足。眾生者世諦也。一切法者第一義諦也。四重之中且舉初故。五解脫具足。知諸解脫未得不退故。六知他解脫足。即定不退也。必由定力知弟子心亦無染故。是人入此中六足中更欲起后滿分六故便起智也。一身隨六道心行而現。二口辨說法示眾生故。三隨眾生心入定振動。言虛空化花者。以雨花故。能令眾生心有所行。上三如次三業隨智行也。四以大明具足見過去佛。亦令眾生心眼得見。五以無著智見現在佛等。六以神通智見未來佛等。此中大明無著神通者。達三世智名之差別也。
經。住是十八至國土中。
述曰。第二化相中。先觀平等慈悲門。次量自力能。后現變化。力能之中。一切功德者福品也。一切神光者智品也。一切佛所行法等者。證果法門及勝進法門中已入解也。
經。若佛子至入心三昧。
述曰。第八地中有五種行。此初定行
【現代漢語翻譯】 現代漢語譯本 失念：就是失去了正念。如果一個人沒有遠離世間的八法（利、衰、毀、譽、稱、譏、苦、樂），那麼他所做的選擇就不是真正的捨棄。阿羅漢因為執著於世間的八法，一心只求自己的利益，而捨棄了利益他人的事情。菩薩因為遠離了八法的本性，所以在一切法中，捨棄的時候沒有任何分別的念頭。對於生死和涅槃，也沒有任何差別之想。因為安住于第一大舍的緣故，常常處於三昧之中，也就沒有不定之心。這六種具足是六入地所圓滿的。 第二組六種具足：一是欲具足，對於三界的束縛沒有任何怖畏，能夠尋求所知障的清凈。所謂『具足』，就是指沒有減少。二是精進具足，所求的事情都能夠滿足。三是念具足，能夠長久憶念過去諸佛的劫數和人事。四是慧具足，眾生是世俗諦，一切法是第一義諦。這裡在四重真諦中只舉了最初的世俗諦。五是解脫具足，知道各種解脫法門，已經證得而且不會退轉。六是知他解脫足，也就是禪定不退轉。必定要依靠禪定的力量，才能知道弟子的心也沒有被污染。這個人進入這六種具足之後，想要再次生起后滿分的六種具足，於是就生起了智慧。 一是身體隨著六道眾生的心行而顯現。二是口才善辯，說法開示眾生。三是隨著眾生的心而入定，並且震動（世界）。所說的虛空化花，是因為天雨花朵的緣故，能夠讓眾生的心有所行動。以上三種是身口意三業隨著智慧而行動。四是以大光明具足，見到過去諸佛，也讓眾生的心眼能夠得見。五是以無著智，見到現在諸佛等等。六是以神通智，見到未來諸佛等等。這裡所說的大光明、無著、神通，是通達過去、現在、未來三世的智慧的不同名稱。
經：安住于這十八種功德，到達一切國土之中。
述曰：第二化相中，首先觀察平等慈悲之門，其次衡量自己的能力，然後顯現變化。能力之中，一切功德是福德之品，一切神光是智慧之品，一切佛所行法等等，是在證果法門以及勝進法門中已經進入瞭解的。
經：如果佛子能夠進入心三昧。
述曰：第八地中有五種修行，這是最初的定行。
【English Translation】 English version Losing mindfulness: This means losing right mindfulness. If a person does not stay away from the eight worldly dharmas (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), then the choices he makes are not true renunciation. Arhats, because they are attached to the eight worldly dharmas, seek only their own benefit and abandon the matter of benefiting others. Bodhisattvas, because they are far from the nature of the eight dharmas, have no discriminating thoughts when renouncing all dharmas. They have no different thoughts about samsara and nirvana. Because they abide in the first great renunciation, they are always in samadhi, and therefore have no unsteady mind. These six fulfillments are what the sixth entering ground fulfills. The second set of six fulfillments: First, desire fulfillment, having no fear of the bonds of the three realms, and being able to seek the purification of the obscuration of the knowable. 'Fulfillment' means without reduction. Second, diligence fulfillment, being able to fulfill what is sought. Third, mindfulness fulfillment, being able to remember for a long time the kalpas and affairs of past Buddhas. Fourth, wisdom fulfillment, sentient beings are the conventional truth, and all dharmas are the ultimate truth. Here, only the initial conventional truth is mentioned among the fourfold truths. Fifth, liberation fulfillment, knowing the various liberation methods, having already attained them and not regressing. Sixth, knowing others' liberation fulfillment, which is also non-regression in samadhi. One must rely on the power of samadhi to know that the disciple's mind is also not defiled. After this person enters these six fulfillments, wanting to again generate the latter full six fulfillments, they then generate wisdom. First, the body manifests according to the mind and actions of sentient beings in the six realms. Second, eloquence in speech, expounding the Dharma and instructing sentient beings. Third, entering samadhi according to the minds of sentient beings, and shaking (the world). The so-called transformation of flowers in the sky is because of the rain of flowers, which can cause the minds of sentient beings to act. The above three are the three karmas of body, speech, and mind acting according to wisdom. Fourth, with great light fulfillment, seeing past Buddhas, and also allowing the mind's eye of sentient beings to see. Fifth, with non-attachment wisdom, seeing present Buddhas, etc. Sixth, with supernatural power wisdom, seeing future Buddhas, etc. The great light, non-attachment, and supernatural power mentioned here are different names for the wisdom that penetrates the past, present, and future.
Sutra: Abiding in these eighteen merits, reaching all lands.
Commentary: In the second transformation aspect, first observe the gate of equal compassion, then measure one's own ability, and then manifest transformation. Among abilities, all merits are the category of blessings, all divine lights are the category of wisdom, all the dharmas practiced by the Buddhas, etc., have already entered understanding in the Dharma gate of attaining fruition and the Dharma gate of superior progress.
Sutra: If a Buddha-son can enter the samadhi of the mind.
Commentary: In the eighth ground, there are five types of practice, this is the initial samadhi practice.
。初無功用名入法王位三昧也。其智似果說法定故。雖有所說而於無相無功用住。故言似佛。下內空等十大明慧所入定門。任運流故。諸佛得果除闇教音入菩薩心定也。花能得果。光除闇義。
經。其空慧者至不可說。
述曰。第二慧行。謂內空等如辨中邊智論廣說。於此第十泯第九也。總結十空性平等地。可以十門假說。而不著故亦不可說。
經。神通道智至一時行。
述曰。第三通行。謂神通智遍知諸事。入無量土神通照境如眼見色。余真實智達事達理。行解深細如意識了。轉法度與一切眾生者。以己之解授與眾生也。菩薩法身示現諸化與果相似。言入佛果。是諸佛數。況是九地十地數也。平等門者。陀羅尼門等所行真如門中。而大自在一念一時而修行也。
經。劫說非劫至佛說非佛。
述曰。第四說行。劫空非劫。然不都無。非劫說劫。余皆準此。
經。而入出至品中已明。
述曰。第五照行。諸佛體性三昧者。傳說。果德相應故。反照者還照自故。言順逆者。如順逆觀緣起。余皆隨境。不動已下明智行力。離功用故言不動。永伏染故言不倒。恒證生空言不出。法空不續言不入。永不復受分段生死故言不生不滅也。結文可解。
經。若佛子至出入無時
【現代漢語翻譯】 現代漢語譯本：最初沒有功用，名為進入法王之位的三昧（Samadhi，一種冥想狀態）。這種智慧類似於佛果，因為說法是確定的。雖然有所說法，但安住于無相無功用之中，所以說類似於佛。下面的內空等十大明慧所進入的定門，是自然而然地流露出來的。諸佛獲得佛果，去除愚昧，教化的聲音進入菩薩的心中，使之安定。花能夠結成果實，光明具有去除黑暗的意義。
經文：其空慧者，乃至不可說。
述曰：第二種是慧行，即內空等，如《辨中邊論》中廣泛闡述的那樣。在這裡，第十空泯滅了第九空。總結十空的體性，是平等之地。可以用十種方式假說，但不執著于這些假說，所以也是不可說的。
經文：神通道智，乃至一時行。
述曰：第三種是通行，即神通智，普遍知曉各種事物。進入無量國土，神通照耀境界，就像眼睛看到顏色一樣。其餘的真實智慧，通達事相和道理，修行深入而細緻，就像意識的了別一樣。轉法度化一切眾生，就是把自己所理解的道理傳授給眾生。菩薩的法身示現各種化身，與佛果相似，可以說是進入了佛果的境界，是諸佛的行列，更何況是九地、十地的菩薩呢。平等門，是指在陀羅尼門（Dharani，總持）等所修行的真如門中，以大自在的力量，在一念之間同時修行。
經文：劫說非劫，乃至佛說非佛。
述曰：第四種是說行。劫空說成非劫，但並非完全沒有。非劫說成劫，其餘情況依此類推。
經文：而入出，乃至品中已明。
述曰：第五種是照行。諸佛體性的三昧，據說是與果德相應的。反照，是指還照自身。順逆，是指如順逆觀察緣起。其餘情況都隨順境界。不動以下，說明智行的力量。因為遠離功用，所以說不動。因為永遠降伏了染污，所以說不倒。因為恒常證得生空，所以說不出。因為法空不相續，所以說不入。因為永遠不再承受分段生死，所以說不生不滅。總結性的文字可以理解。
經文：若佛子，乃至出入無時。
【English Translation】 English version: Initially, there is no effort, and it is named Samadhi (a state of meditation) of entering the position of Dharma King. This wisdom is similar to the fruit of Buddhahood because the teaching is definite. Although there is teaching, it abides in the absence of characteristics and effort, so it is said to be similar to the Buddha. The following ten great wisdoms, such as inner emptiness, enter the gate of Samadhi, which flows naturally. The Buddhas attain the fruit of Buddhahood, remove ignorance, and the sound of teaching enters the minds of Bodhisattvas, bringing them peace. Flowers can bear fruit, and light has the meaning of removing darkness.
Sutra: 'Its wisdom of emptiness is even indescribable.'
Commentary: The second is the practice of wisdom, namely inner emptiness, etc., as extensively explained in the Madhyantavibhaga-bhasya (Distinguishing the Middle from the Extremes). Here, the tenth emptiness obliterates the ninth emptiness. Summarizing the nature of the ten emptinesses, it is the ground of equality. It can be hypothetically described in ten ways, but because it is not attached to these hypotheses, it is also indescribable.
Sutra: 'Supernatural power and wisdom, even acting simultaneously.'
Commentary: The third is the common practice, namely supernatural power and wisdom, universally knowing all things. Entering countless lands, supernatural power illuminates the realm, just as the eyes see colors. The remaining true wisdom penetrates phenomena and principles, and the practice is deep and subtle, just as consciousness distinguishes. Turning the Dharma to liberate all beings means imparting one's own understanding to beings. The Dharma body of the Bodhisattva manifests various transformations, similar to the fruit of Buddhahood, and can be said to have entered the realm of Buddhahood, being in the ranks of the Buddhas, let alone the Bodhisattvas of the ninth and tenth Bhumis (stages). The gate of equality refers to practicing in the gate of Suchness (Tathata) practiced in the Dharani (mantra) gate, etc., with great freedom, simultaneously in a single thought.
Sutra: 'Saying a kalpa (aeon) is not a kalpa, even saying a Buddha is not a Buddha.'
Commentary: The fourth is the practice of speaking. Saying an empty kalpa is not a kalpa, but it is not completely non-existent. Saying a non-kalpa is a kalpa, and the rest can be inferred accordingly.
Sutra: 'Entering and exiting, even as explained in the chapter already.'
Commentary: The fifth is the practice of illumination. The Samadhi of the nature of the Buddhas is said to be corresponding to the virtues of the fruit. Reflecting back means reflecting back on oneself. Following and reversing refers to observing dependent origination in a forward and reverse manner. The rest follows the realm. 'Unmoving' below explains the power of wisdom and practice. Because it is free from effort, it is said to be unmoving. Because it has permanently subdued defilements, it is said to be unshakeable. Because it constantly realizes the emptiness of self, it is said to be not exiting. Because the emptiness of Dharma does not continue, it is said to be not entering. Because it will never again receive segmented birth and death, it is said to be neither born nor destroyed. The concluding text can be understood.
Sutra: 'If a Buddha-son, even entering and exiting without time.'
。
述曰。第九地中言佛華嚴者。具四無礙莊嚴行故。地行有二。內證故外化故。此初也。現佛威儀定及說法自在王定。恒現前故更無出入別時也。
經。於十方至無量意。
述曰。第二外化。十世界者十方大千故。所現身別相好具足自在無礙與虛空同。無量大悲智慧光明福相智相莊嚴法身。言一切法外等者。非趣生法而行趣生。轉魔界等入佛界等。性平等故說無礙也。光光照者二空故。慧慧者彼后智故。明炎明炎者無間解脫故。備四無畏四無量十力十八不共法八解脫等。無住涅槃不住二邊。無為一道所知障凈。為諸眾生作父母等。說法窮劫令得道果。從生死際起者。從初發心至金剛心。所有願行於一心現。入眾生界而教化也。
經。若佛子至名佛界地。
述曰。第十地中舉章云。入佛界者受職位故。次地行中有二。行功德故行勝利故。此初也。先出體用言大慧空。然二空用亦復空故言空空復空。復空所取能取。既平等空故言如虛空。性平等智有果德性十德具足。此總標也。十者十號。一者如來。清凈法界一相無為。其中法身神虛體一。一切事法泯同法性無所去來名如來故。然經舉義末後配名。二者應供。智應順境。斷應不受後有。法身無二應正法養故。三者正遍智。遍覆有情及器世
【現代漢語翻譯】 現代漢語譯本： 述曰：在第九地中說到的佛華嚴，是因為具備四無礙的莊嚴行。地的修行有兩種：內證和外化。這裡說的是最初的階段。佛陀展現威儀、禪定以及說法自在王定，這些恒常顯現，沒有出入和時間上的分別。
經文：於十方至無量意。
述曰：第二是外化。十世界指的是十方大千世界。所顯現的身形各異，相好具足，自在無礙，與虛空相同。具備無量的大悲、智慧、光明、福相和智相，莊嚴法身。說『一切法外等』，不是爲了趣向生法而行趣生，而是爲了將魔界等轉入佛界等。因為自性平等，所以說是無礙的。光光相照是因為二空（人空和法空）的緣故。慧慧相生是因為彼后智的緣故。明炎明炎是因為無間解脫的緣故。具備四無畏、四無量心、十力、十八不共法、八解脫等。處於無住涅槃，不執著於二邊。通過無為的一道來凈化所知障。為眾生做父母等，說法直到窮盡，使他們獲得道果。從生死輪迴的邊緣開始，從最初發心到金剛心，所有的願行都在一心顯現，進入眾生界進行教化。
經文：若佛子至名佛界地。
述曰：在第十地中，舉出綱要說：進入佛界是因為接受職位的緣故。其次，地的修行有兩種：行功德和行勝利。這裡說的是最初的階段。首先提出體和用，說大慧空。然而，二空的作用也是空，所以說空空復空。復空所取和能取，既然平等空，所以說如虛空。自性平等智具有果德的性質，十德具足。這是總的標示。十指的是十號。一是如來（Tathagata），清凈法界一相無為。其中法身神虛體一。一切事法泯滅，與法性相同，無所去來，所以名為如來。然而，經文舉出意義，最後配上名號。二是應供（Arhat），智慧應順境，斷除后不再受後有。法身無二，應以正法供養的緣故。三是正遍知（Samyaksambuddha），普遍覆蓋有情和器世間。
【English Translation】 English version: Commentary: The 'Buddha Avatamsaka' mentioned in the ninth Bhumi (stage of a Bodhisattva) is due to possessing the adornment practices of the Four Unobstructed Knowledges. There are two types of practice in a Bhumi: internal realization and external transformation. This refers to the initial stage. The Buddha manifests dignified conduct, meditative concentration, and the 'King of Freedom in Teaching' Samadhi, which are constantly present without any separate times for entering or exiting.
Sutra: 'In the ten directions, to immeasurable intentions.'
Commentary: The second is external transformation. 'Ten worlds' refers to the great chiliocosm of the ten directions. The manifested bodies are distinct, with complete and perfect characteristics, free and unobstructed, like space. They possess immeasurable great compassion, wisdom, light, blessings, and wisdom aspects, adorning the Dharma body. Saying 'all dharmas are externally equal' means not engaging in rebirth-producing dharmas but rather transforming the realm of demons into the realm of Buddhas. Because the nature is equal, it is said to be unobstructed. 'Light illuminating light' is due to the two emptinesses (emptiness of self and emptiness of dharmas). 'Wisdom after wisdom' is due to subsequent wisdom. 'Bright flame, bright flame' is due to uninterrupted liberation. Possessing the Four Fearlessnesses, Four Immeasurables, Ten Powers, Eighteen Unique Qualities, Eight Liberations, etc. Remaining in non-abiding Nirvana, not clinging to either extreme. Purifying the cognitive obscurations through the non-conditioned One Path. Acting as parents, etc., for all beings, teaching the Dharma until the end of time, enabling them to attain the fruit of the Path. Starting from the edge of Samsara, from the initial aspiration to the Vajra mind, all vows and practices manifest in one mind, entering the realm of beings to teach and transform them.
Sutra: 'If a Buddha-son, to be named the Buddha-realm Bhumi.'
Commentary: In the tenth Bhumi, the outline is presented, saying: 'Entering the Buddha-realm' is due to receiving the position. Secondly, there are two types of practice in a Bhumi: practicing merit and practicing victory. This refers to the initial stage. First, the essence and function are presented, saying 'great wisdom is empty'. However, the function of the two emptinesses is also empty, so it is said 'emptiness upon emptiness, again emptiness'. The object taken and the taker are both equally empty, so it is said to be like space. The wisdom of self-nature equality possesses the nature of fruition, complete with the ten virtues. This is the general indication. 'Ten' refers to the ten titles. One is Tathagata (如來), the pure Dharma realm, one aspect of non-action. Within it, the Dharma body is spiritually empty and unified in essence. All phenomena are extinguished, identical to Dharma-nature, without going or coming, hence named Tathagata. However, the Sutra presents the meaning and then assigns the name at the end. Two is Arhat (應供), wisdom responding to circumstances, cutting off future existence. The Dharma body is without duality, deserving of offerings of the true Dharma. Three is Samyaksambuddha (正遍知), universally covering sentient beings and the world of vessels.
事。周知諸法及有情故。正覺所知名為正知。無所染著名聖解脫智。四者明行足。因行增明已到滿故。五者善逝。善逝於三世佛法其所至法同於先佛。佛去世時多有所益言去時善善。來現世時亦有所益言來時善善。名善善者結善逝也。六者世間解。菩薩修行上說五種德行。入世間中教化眾生令解脫故。七者無上士。諸行法上入威神似佛所行義形處故。八者調御丈夫。為世間解脫調順眾生剛強煩惱故。九者天人師。彼所咨受法言師故。十者佛世尊。法身無二智身恒時。大滿名佛。一切禮拜及所尊敬名世尊故。次總結釋佛界地名。一切世人受教之處。是故此地是覺地也。下地來入亦名界地。能持群聖圓滿處故。
經。爾時至與佛道同。
述曰。第二行勝利。十地菩薩坐蓮華上。蒙法身佛授記摩頂。及蒙同見同學讚歎。言法身者。如隔輕縠見報身故。內德已滿更得一切佛菩薩請轉法輪。饒益世間。所轉法輪名虛空藏。周遍容受化導門故。
經。爾時至一心而行。
述曰。第五付屬也。不可說數名也。此數為一。積至百千恒沙法門。恒河者。香山頂無熱惱池流出四河。此東河。水寬四十餘里。梵語應言殑伽。無別正翻。義天堂來。河源山頂人所不見。如俱舍云。無通不能至。但見彼水高澍而下。時俗
遂言天堂來也。此一河沙為一數量至百千故。就彼門中。今此第十心地品者如毛頭許。佛付屬言。三際佛菩薩之所說學。我已多劫修故成佛。放光非一故言光光。告千葉上凈穢土佛。汝各轉化一切眾生。佛等展轉說也。
經。爾時千華至世界而沒。
述曰。自下大段第二化傳說中有二。報恩故別化故。此初也。法可重故。
經。沒已至品中說。
述曰。第二別化也。各還本土別化眾故。于中有二。傳上賢聖內門行故。傳初發心外門戒故。初亦有二。經家總序故別釋故。此初也。其三昧名如前已釋。大小乘機所見不同。菩薩眾見初成佛已往第四禪大自在天王宮放光接眾。事盧舍那聽心地品。還來樹下出定而說十世界海。菩提樹者畢缽羅樹。在伽耶城西南二十四里。金中精牢名曰金剛。可宜金剛體之座也。光中最勝名光王座。妙光堂者。即華嚴云普光堂也。因佛放光而立名也。在摩伽陀國寂滅道場界。去菩提樹三里也。滅生死處名寂滅道場。十世界海者。華嚴第二云。蓮華藏世界海。次東方有世界海。名凈勝光莊嚴。中有佛剎。名眾寶金剛藏。如是十方各說異名。廣如彼說。除蓮華藏言十世界海。世界海量如前已說。十住十行十回曏者。即前所說十發趣等。十禪定者。此文次第當四善根。一向修
【現代漢語翻譯】 現代漢語譯本：於是就說到了天堂的事情。這一條恒河沙的數量可以達到成百上千。就在那法門之中，如今這第十心地品的內容，就像一根毛髮尖端那麼微小。佛陀囑咐說，過去、現在、未來三世諸佛菩薩所宣說和學習的，我因為經過了多劫的修行才得以成佛。所放出的光明並非只有一種，所以說是光光相映。告訴千葉世界上的清凈和穢土的諸佛，你們各自去轉化一切眾生。諸佛就這樣輾轉相告。
經文：當時，千華世界的諸佛來到這裡，然後隱沒不見。
述記：從下面開始，是第二大段，講述化身傳法的事情，其中分為兩種原因：爲了報恩和爲了特別的教化。這裡是第一種原因，因為佛法非常重要。
經文：隱沒之後，在品中進行宣說。
述記：這是第二種特別的教化。各自回到自己的本土去教化不同的眾生。其中又分為兩種：傳授上等賢聖修行的內門方法，以及傳授初發心者修持的外門戒律。前者又分為兩種：經文的總序和分別解釋。這裡是總序。三昧的名稱如同前面已經解釋過的。大小乘根器的人所見到的不同。菩薩眾看到佛陀初成佛時，前往第四禪的大自在天王宮，放出光明接引大眾，事情就像盧舍那佛聽聞心地品一樣。然後回到菩提樹下，從禪定中出來，宣說十世界海。菩提樹就是畢缽羅樹，在伽耶城西南二十四里處。金中最精純堅固的叫做金剛，可以作為金剛之體的寶座。光明中最殊勝的叫做光王座。妙光堂，就是《華嚴經》中所說的普光堂。因為佛陀放出光明而得名。在摩伽陀國的寂滅道場界，距離菩提樹三里。滅除生死的地方叫做寂滅道場。十世界海，如同《華嚴經》第二卷所說，是蓮華藏世界海。其次，東方有世界海，名為凈勝光莊嚴，其中有佛剎，名為眾寶金剛藏。像這樣，十方各自宣說不同的名稱，詳細的內容如同《華嚴經》所說。除了蓮華藏世界海之外，都稱為十世界海。世界海的量如同前面已經說過的。十住、十行、十回向，就是前面所說的十發趣等。十禪定，這段經文的次第相當於四善根，一心向道修行。
【English Translation】 English version: Then they spoke of the heavens. This one Ganges river sand is a quantity up to hundreds of thousands. Within that Dharma gate, this tenth Mind-Ground Chapter is like the tip of a hair. The Buddha instructed that what the Buddhas and Bodhisattvas of the three times (past, present, and future) speak and learn, I have become a Buddha because I have cultivated for many kalpas. The light emitted is not just one, so it is said to be light upon light. He told the Buddhas of the pure and impure lands on the thousand-leaf world, 'You each transform all sentient beings.' The Buddhas told each other in turn.
Sutra: At that time, the Buddhas of the Thousand Flower World came and disappeared.
Commentary: From below is the second major section, narrating the transformation and transmission of the Dharma, which is divided into two reasons: to repay kindness and for special teachings. This is the first reason, because the Dharma is very important.
Sutra: After disappearing, they preach in the chapter.
Commentary: This is the second special teaching. Each returns to their native land to teach different beings. Among them, there are two types: transmitting the inner door practices of the superior sages, and transmitting the outer door precepts for those who have just developed the aspiration for enlightenment. The former is also divided into two types: the general preface of the sutra and the separate explanations. This is the general preface. The name of the Samadhi is as explained before. The views of those with the capacities of the Great and Small Vehicles are different. The Bodhisattva assembly saw the Buddha attain enlightenment for the first time, went to the palace of the Great自在天王 (Great自在 Heaven King) of the Fourth Dhyana Heaven, emitted light to receive the assembly, just as 盧舍那佛 (Vairocana Buddha) listened to the Mind-Ground Chapter. Then he returned to the Bodhi tree, emerged from Samadhi, and proclaimed the ten world-seas. The Bodhi tree is the 畢缽羅樹 (Pippala tree), located twenty-four 里 (li, a Chinese unit of distance) southwest of 伽耶城 (Gaya City). The most refined and solid of gold is called 金剛 (vajra), which can be used as a seat for the vajra body. The most supreme of light is called 光王座 (Light King Seat). 妙光堂 (Wonderful Light Hall) is the 普光堂 (Universal Light Hall) mentioned in the 《華嚴經》 (Avatamsaka Sutra). It is named because the Buddha emitted light. It is located in the 寂滅道場界 (Extinction of Suffering Bodhimanda) of 摩伽陀國 (Magadha), three 里 (li) away from the Bodhi tree. The place where birth and death are extinguished is called 寂滅道場 (Extinction of Suffering Bodhimanda). The ten world-seas, as mentioned in the second volume of the 《華嚴經》 (Avatamsaka Sutra), are the 蓮華藏世界海 (Lotus Treasury World-Sea). Secondly, in the east, there is a world-sea called 凈勝光莊嚴 (Pure Excellent Light Adornment), in which there is a Buddha-land called 眾寶金剛藏 (Multitude of Jewels Vajra Treasury). In this way, the ten directions each proclaim different names, and the detailed content is as described in the 《華嚴經》 (Avatamsaka Sutra). Except for the 蓮華藏世界海 (Lotus Treasury World-Sea), they are all called the ten world-seas. The measure of the world-seas is as mentioned before. The ten abodes, ten practices, and ten dedications are the ten initial aspirations mentioned earlier. The ten Samadhis, the order of this text corresponds to the four roots of goodness, single-mindedly cultivating.
慧故偏說定。禪那此云寂靜。其十者何。如華嚴經十定品說。善戒經第六禪品中有十寂靜清禪。一世法寂靜凈禪等。彼十何義。頌曰。漏無漏近分。根本與勝進。入住出邊際。抉擇分為十。準此上卷十金剛者即十回向。四天中說。何故色界重說迴向。北并州真藏師云。色界所說諸位通行。如華嚴三十九說。十金剛心。謂菩薩發如是心。我當覺了三世一切諸法悉無有餘。是第一發金剛心。乃至廣說。十忍者。瑜伽忍品云。清凈忍有十。如彼廣說。又善戒經忍品說十。十愿者。如華嚴說。發菩提心經下當引釋。
經。爾時釋迦至八千返。
述曰。第二別釋。謂有疑雲。從初成佛何時說耶。故今釋云。此化釋迦初蓮華界從本佛現。自東來入兜率天宮。說魔受化經已下生入胎。乃至號吾釋迦牟尼佛。此舉成道也。余諸經云。樹下降魔。云何此經魔受化已方始下生。解云。魔眾非一。化有前後。如大集經云。魔王有百億。若一已伏更無餘者。佛滅度后誰亂結集。為顯力勝時時降魔。如華嚴云。為顯菩薩功德之力不可壞故。下閻浮提者入胎相也。梵云瞻部。此云勝金。如阿含經閻浮提品。閻浮樹下有金。厚四十由旬。號曰勝金。金中勝故。即閻浮檀金也。摩訶摩耶此云大術。七歲出家等者。此經應錯。既說娶嫁方出家
【現代漢語翻譯】 現代漢語譯本 慧故偏說定。禪那（Dhyana，靜慮）此云寂靜。其十者何？如《華嚴經》十定品所說，《善戒經》第六禪品中有十寂靜清禪，一世法寂靜凈禪等。彼十何義？頌曰：『漏無漏近分，根本與勝進，入住出邊際，抉擇分為十。』準此上卷十金剛者即十回向。四天中說，何故重說迴向？北并州真藏師云：『所說諸位通行，如《華嚴》三十九說十金剛心，謂菩薩發如是心，我當覺了三世一切諸法悉無有餘，是第一發金剛心。』乃至廣說。十忍者，《瑜伽忍品》云：『清凈忍有十，如彼廣說。』又《善戒經·忍品》說十。十愿者，如《華嚴》說，《發菩提心經》下當引釋。
經：爾時釋迦至八千返。
述曰：第二別釋。謂有疑雲，從初成佛何時說耶？故今釋云：此化釋迦初蓮華界從本佛現，自東來入兜率天宮，說《魔受化經》已下生入胎，乃至號吾釋迦牟尼佛。此舉成道也。余諸經云，樹下降魔，云何此經魔受化已方始下生？解云：魔眾非一，化有前後。如《大集經》云：『魔王有百億，若一已伏更無餘者，佛滅度后誰亂結集？』為顯力勝時時降魔。如《華嚴》云：『為顯菩薩功德之力不可壞故。』下閻浮提（Jambudvipa，南贍部洲）者入胎相也。梵云瞻部，此云勝金。如《阿含經·閻浮提品》，閻浮樹下有金，厚四十由旬，號曰勝金。金中勝故，即閻浮檀金也。摩訶摩耶（Mahamaya）此云大術。七歲出家等者，此經應錯，既說娶嫁方出家。
【English Translation】 English version Because of wisdom, it is said to be fixed. Dhyana (禪那, quiet contemplation) here means stillness. What are the ten? As the 'Ten Samadhis' chapter of the Avatamsaka Sutra says, the sixth Dhyana chapter of the Shanjie Jing contains ten pure Dhyanas of stillness, such as the Dhyana of stillness and purity of worldly dharmas. What is the meaning of these ten? The verse says: 'Leaking, non-leaking, near-division, fundamental and victorious progress, entering, dwelling, exiting, and boundary, decisive division into ten.' According to this, the ten Vajras in the upper volume are the ten dedications. It is said in the Four Heavens, why repeat the dedication? The Venerable Zhenzang of Northern Bingzhou said: 'The positions mentioned are common. As the Avatamsaka Sutra says in thirty-nine, the ten Vajra minds mean that the Bodhisattva makes such a vow: I shall awaken to all dharmas of the three times, without any remainder. This is the first Vajra mind.' And so on, extensively explained. The ten kshanti (忍, forbearance), the Yoga Kshanti chapter says: 'There are ten pure kshanti, as explained there.' Also, the Kshanti chapter of the Shanjie Jing speaks of ten. The ten vows are as described in the Avatamsaka Sutra, and the Sutra of Generating Bodhicitta will cite and explain them below.
Sutra: At that time, Shakyamuni reached eight thousand returns.
Commentary: The second separate explanation. There is a doubt, from when did the initial enlightenment speak? Therefore, now explain: This manifested Shakyamuni first appeared from the Lotus World from the original Buddha, and came from the east to enter the Tushita Heaven Palace, and after speaking the Sutra of the Subjugation of Mara, descended to be born into the womb, and was named Shakyamuni Buddha. This cites the attainment of the Way. Other sutras say that Mara was subdued under the tree, how is it that this sutra says that Mara was subdued before descending to be born? Explain: The Mara hosts are not one, and the transformations have a sequence. As the Mahasamghata Sutra says: 'The Mara King has a hundred billion, if one is already subdued and there are no more, who will disrupt the gathering after the Buddha's extinction?' To show the superior power, Mara is subdued from time to time. As the Avatamsaka Sutra says: 'To show that the power of the Bodhisattva's merits is indestructible.' Descending to Jambudvipa (閻浮提, Southern Continent) is the appearance of entering the womb. In Sanskrit, it is Jambudvipa, here it means victorious gold. As the Agama Sutra, Jambudvipa Chapter, under the Jambudvipa tree there is gold, forty yojanas thick, called victorious gold. Because it is superior among golds, it is Jāmbūnada gold. Mahamaya (摩訶摩耶) here means great art. 'Leaving home at the age of seven' and so on, this sutra should be wrong, since it says that he married before leaving home.
故。西域傳云。諸部見聞不同也。其正義者如金光明記。寂滅道場已下顯時。謂成佛已從第四禪事盧舍那受心地法。還來道場說十世界海。如次前說。歷十住處。乃至第十摩醯首羅天王宮中說心地時。諸大梵王供網羅幢。因此說法乃至告言。吾今來此世界八千返。
經。為此娑婆至一戒光明。
述曰。大段第二誡惡行門。于中有三。開序故正說故流通故。初亦有三。時處故勸策故結戒故。此初經家序時處也。為化此娑婆界。從金剛座乃至四禪所化類故說心地竟。復還樹下始說。如下菩薩戒本。戒破罪闇名為光明。
經。金剛寶戒至自性清凈。
述曰。第二法王勸策。于中有二。策發故勸信故。此初也。佛舉戒云金剛寶者。堅牢能持一切功德令不漏失。破諸惡故。因果萬德以戒為初。名曰本源。如下廣釋。佛性種子者戒實性也。意謂那末。識即六識。心謂第八。色即五根。凡有如是情及心者皆入佛性當得作佛。所以者何。噹噹常有因故。有當當常住法身。三菩提因重言噹噹。其當果因法爾有故。有當當報化及常住法身。如是十戒出於世界等者。釋迦傳說出現於世。則是法戒應受持也。由此顯自佛性果故。故今為此大眾傳說。言一切眾生戒本原自性清凈者。舉戒實性表諸眾生皆有佛性故得成佛也
【現代漢語翻譯】 現代漢語譯本：因此，《西域傳》中說，各個部派的見聞理解各不相同。其中最符合正義的，如《金光明經記》所說，從寂滅道場開始顯現成佛之時，指的是成佛之後，從第四禪天的盧舍那佛（Vairocana，報身佛）處接受心地法門，然後返回道場宣說十世界海，按照之前的順序，經歷十住處，乃至在第十摩醯首羅天王（Maheśvara，大自在天）宮中宣說心地法門時，諸大梵天王（Mahābrahmā）供養網羅幢。因此而說法，乃至告知大眾：『我今來到這個娑婆世界（Sahā，意為堪忍世界）已經八千次了。』
經文：爲了這個娑婆世界，乃至一戒光明。
述記：這一大段是第二部分，關於誡止惡行的部分。其中分為三個部分：開序、正說、流通。開序部分也有三個部分：時處、勸策、結戒。這裡是經家敘述時間和處所。爲了教化這個娑婆世界，從金剛座乃至四禪天所教化的眾生，說完心地法門后，又回到菩提樹下開始宣說，如下面的菩薩戒本所說。戒能破除罪惡的黑暗，所以稱為光明。
經文：金剛寶戒，乃至自性清凈。
述記：第二部分是法王勸勉策勵，其中分為兩個部分：策發和勸信。這裡是第一部分。佛陀舉出戒律，說金剛寶戒，是因為它堅固牢靠，能夠持有一切功德，使之不漏失，破除各種罪惡。因果萬德，以戒為開始，所以稱為本源，如下面廣釋所說。佛性種子，指的是戒的真實體性。意思是說，那末（Nāma，名），識指的是六識，心指的是第八識（阿賴耶識），色指的是五根。凡是有這樣的情識和心識的，都進入佛性，將來可以成佛。為什麼呢？因為有當當常有的因，所以有當當常住的法身。三菩提（saṃbodhi，正等覺）的因，所以重複說噹噹。因為噹噹的果，是法爾如是的。所以有當當的報化身以及常住法身。像這樣十戒出於世界等，是釋迦牟尼佛（Śākyamuni，能仁寂默）傳說出現於世間。那麼這個法戒就應該受持。由此顯示出自佛性的果。所以現在爲了大眾宣說。說一切眾生的戒本原自性清凈，是舉出戒的真實體性，表明一切眾生都有佛性，所以能夠成佛。
【English Translation】 English version: Therefore, the Xiyu Zhuan (西域傳, Records of the Western Regions) says that the perceptions and understandings of various schools differ. Among them, the most aligned with the correct meaning is as stated in the Jin Guangming Jing Ji (金光明經記, Commentary on the Golden Light Sutra), starting from the Jiemo Daocheng (寂滅道場, Bodhimanda of Nirvana) when manifesting enlightenment. This refers to after attaining Buddhahood, receiving the Xin Di Fa Men (心地法門, Mind-Ground Dharma) from Lushana Fo (盧舍那佛, Vairocana Buddha, the Sambhogakaya Buddha) in the Fourth Dhyana Heaven, and then returning to the Bodhimanda to expound the Ten World Seas, proceeding in the previous order through the Ten Abodes, and even when expounding the Mind-Ground Dharma in the palace of the Tenth Mo Xi Shou Luo Tian Wang (摩醯首羅天王, Maheśvara, the Great Lord of the World), the Great Brahma Kings offered net-like canopies. Therefore, the Dharma was expounded, even to the point of informing the assembly: 'I have come to this Suo Po Shijie (娑婆世界, Sahā World, the world of endurance) eight thousand times.'
Sutra: For the sake of this Sahā World, even to the light of one precept.
Commentary: This major section is the second part, concerning the admonishment against evil deeds. It is divided into three parts: introduction, main discourse, and conclusion. The introduction also has three parts: time and place, exhortation, and concluding the precepts. Here, the sutra compiler narrates the time and place. For the sake of teaching this Sahā World, from the Vajra Seat to the beings taught in the Fourth Dhyana Heaven, after finishing the Mind-Ground Dharma, he returned to the Bodhi tree to begin expounding, as stated in the Bodhisattva Precepts below. The precepts can break through the darkness of sinful deeds, therefore they are called light.
Sutra: The Vajra Treasure Precepts, even to the purity of self-nature.
Commentary: The second part is the Dharma King's exhortation, which is divided into two parts: encouragement and persuasion to believe. This is the first part. The Buddha raises the precepts, saying the Vajra Treasure Precepts, because they are firm and reliable, able to hold all merits, preventing them from being lost, and breaking through all evils. The myriad virtues of cause and effect begin with the precepts, therefore they are called the origin, as explained in detail below. The seed of Buddha-nature refers to the true nature of the precepts. It means that Namo (那末, Nāma, name), Shi (識, consciousness) refers to the six consciousnesses, Xin (心, mind) refers to the eighth consciousness (Alaya consciousness), and Se (色, form) refers to the five roots. All who have such emotions and consciousness enter the Buddha-nature and can become Buddhas in the future. Why? Because there is the cause of 'will be, will be, always existing', therefore there is the 'will be, will be, always abiding' Dharmakaya. The cause of Sanputi (三菩提, saṃbodhi, complete enlightenment) is why 'will be, will be' is repeated. Because the result of 'will be, will be' is naturally so. Therefore, there are the Nirmāṇakāya and Sambhogakaya, as well as the eternally abiding Dharmakaya. Like this, the ten precepts originate from the world, etc., is the legendary appearance of Shijiamouni Fo (釋迦牟尼佛, Śākyamuni, the Sage of the Shakya clan) in the world. Then these Dharma precepts should be upheld. This reveals the fruit of one's own Buddha-nature. Therefore, it is now expounded for the assembly. Saying that the original self-nature of the precepts of all sentient beings is pure, is to raise the true nature of the precepts, indicating that all sentient beings have Buddha-nature, therefore they can become Buddhas.
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梵網經古蹟記捲上 大正藏第 40 冊 No. 1815 梵網經古蹟記
梵網經古蹟記卷下(本)
青丘太賢集
梵網經盧舍那佛說菩薩心地法門品第十
後秦三藏法師鳩摩羅什譯
經。爾時盧舍那佛至自性清凈 已下十一頌半第二勸信。信為入法之本。戒為住法之原。所以說偈更令信戒。然菩薩戒略有三門。一受得門。二護持門。三犯失門。初受得者。六道眾生但解師語。要須先發大菩提心。謂誓定取無上菩提窮未來際利樂有情。如瑜伽云。菩提心者決定希求以為行相故。無上菩提一切有情義利為境。發此心已有二種受。一者一分受隨其受者意樂所堪。或受一戒或多皆得成戒名為菩薩。不同聲聞必總受持若其一分不名比丘。謂令現身得阿羅漢。圓滿軌則建立學處。十戒具戒各必總受。若凡若聖受學一軌。即由此義簡擇人器。除有遮難及余趣也。菩薩不爾。隨分戒故。謂凡必無現身成佛。要經無數大劫修故。從但解語乃至金剛。隨其位力漸漸修滿。如成山海塵渧為初。既大菩提無德不攝。欲成彼聚何善非因。即由此義不擇趣生。但解師語發心皆得。雖但解語唯受一戒。猶勝二乘一切功德。羅漢功德但為自身。于有情界無有恩分。菩薩一戒為度一切。無
【現代漢語翻譯】 現代漢語譯本
梵網經古蹟記卷下(本)
青丘太賢集
梵網經盧舍那佛（Vairocana Buddha，報身佛，意為光明遍照）說菩薩心地法門品第十
後秦三藏法師鳩摩羅什（Kumārajīva）譯
經文：爾時盧舍那佛至自性清凈——以下十一頌半是第二次勸信。信是進入佛法的根本，戒是安住佛法的根源。所以用偈頌再次勸人信戒。然而菩薩戒略有三門：一、受戒之門；二、護持之門；三、犯戒之門。初受戒者，六道眾生只要能理解師父的語言，就必須先發大菩提心（Mahābodhicitta，為利益一切眾生而立誓成佛之心），即誓願決定證取無上菩提（Anuttarā-samyak-sambodhi，無上正等正覺），窮盡未來際利益安樂一切有情眾生。如《瑜伽師地論》所說：『菩提心，以決定希求為行相』，無上菩提以一切有情眾生的義利為目標。發此心後有兩種受戒方式：一是隨其受戒者意樂所能承受的一分受，或者受一戒或者多戒，都能成就戒體，成為菩薩。這不同於聲聞乘（Śrāvakayāna），必須全部受持，如果缺少一部分就不能稱為比丘（bhikṣu，出家男子）。聲聞戒是爲了讓現世之身證得阿羅漢果（Arhat），圓滿軌則，建立學處，十戒、具足戒各自都必須全部受持，無論是凡夫還是聖人，都受學同一軌則。這就是由此義來簡擇受戒之人是否堪為法器，排除有遮難以及其他趣向的人。菩薩戒則不然，因為是隨分受戒。凡夫必定無法現世成佛，需要經歷無數大劫修行。從只能理解語言乃至金剛位，隨著其位階和力量漸漸修滿。如同積成山海，塵埃水滴為初始。既然大菩提包含一切功德，想要成就它，什麼善不是成佛之因呢？因此，菩薩戒不選擇所生之處，只要能理解師父的語言，發心即可受戒。即使只能理解語言，只受一戒，也勝過二乘（聲聞乘和緣覺乘）的一切功德。羅漢的功德只為自身，對於有情眾生沒有恩惠。菩薩的一戒是爲了度化一切眾生，沒有
【English Translation】 English version
Varm জাল Sutra Ancient Traces Record Volume Down (Original)
Collected by Qingqiu Taixian
Varm জাল Sutra, Chapter Ten: The Bodhisattva's Mind Ground Dharma Door Spoken by Vairocana Buddha (The Illuminating Buddha)
Translated by Tripiṭaka Master Kumārajīva of the Later Qin Dynasty
Sutra: At that time, Vairocana Buddha reached the state of self-nature purity—the following eleven and a half verses are the second exhortation to faith. Faith is the foundation for entering the Dharma, and precepts are the origin for abiding in the Dharma. Therefore, verses are spoken again to encourage faith and precepts. However, the Bodhisattva precepts have roughly three aspects: first, the gate of receiving the precepts; second, the gate of upholding the precepts; and third, the gate of violating the precepts. For those who initially receive the precepts, sentient beings in the six realms, as long as they understand the teacher's language, must first generate the great Bodhicitta (the mind of enlightenment), which is the vow to definitely attain Anuttarā-samyak-sambodhi (unsurpassed complete enlightenment), and to benefit and bring happiness to all sentient beings throughout the future. As the Yogācārabhūmi-śāstra says: 'The mind of enlightenment takes definite aspiration as its characteristic,' and unsurpassed enlightenment takes the benefit and welfare of all sentient beings as its object. After generating this mind, there are two ways to receive the precepts: one is to receive a portion according to the recipient's inclination and capacity, either receiving one precept or many precepts, all of which can establish the precept body and become a Bodhisattva. This is different from the Śrāvakayāna (the Vehicle of Hearers), which requires complete adherence; if one part is missing, one cannot be called a bhikṣu (monk). The Śrāvakayāna precepts are for attaining Arhatship (liberation) in this lifetime, perfecting the rules, and establishing the learning grounds. The ten precepts and the full precepts must each be completely adhered to. Whether ordinary or noble, one learns the same rules. This is the meaning by which one selects whether the person is a suitable vessel for the Dharma, excluding those with obstacles and those inclined to other paths. The Bodhisattva precepts are not like this, because they are received in portions. Ordinary beings definitely cannot attain Buddhahood in this lifetime; they need to cultivate for countless great kalpas. From those who can only understand language to the Vajra stage, one gradually cultivates to completion according to their position and strength. It is like accumulating mountains and seas, with dust and drops of water as the beginning. Since great enlightenment encompasses all virtues, what good is not a cause for becoming a Buddha if one wants to achieve it? Therefore, the Bodhisattva precepts do not choose the place of birth; as long as one can understand the teacher's language and generate the mind, one can receive the precepts. Even if one can only understand language and only receives one precept, it is still superior to all the merits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The merits of an Arhat are only for oneself, and there is no kindness towards sentient beings. One precept of a Bodhisattva is for liberating all sentient beings, without
一眾生不荷恩故。二者全分受。謂三聚戒。攝律儀者斷一切惡。惡謂一切應斷舍法。從初發心斷殺生等。三賢十聖伏斷二障。乃至佛捨生死法故。攝善戒者修一切善。善謂一切應修證法。從初發心隨分所學。三賢十聖各十勝行。乃至佛證二轉依故。饒益有情者度一切眾生。從初發心隨分教化。窮未來際度一切故。非諸凡夫即能一切三聚頓誓。漸修滿故。如是無礙所發願行於諸願行最無上。故隨所生處心其中王。然無畢竟堪為其果。唯除無上正等菩提。第二護持者略有十門。一隨心門。隨其宿習心樂住故。猶如世間隨其本色雖一蕰水緣碧等異。故先固一漸具余行。如本業云。若受一戒名一分菩薩。乃至具受名具分菩薩故。然佛所制應漸遍學。由此第二有遍學門。如瑜伽說。聲聞自利尚護他心。況諸菩薩利他為先。故應遍護諸譏嫌戒。然智論云。新行菩薩不能一世一時遍行五度。如護三衣不能施等。由此第三有隨性門。相違學處現在前時。唯護性戒縱遮戒故。如攝大乘菩薩性罪不現行故。與聲聞共相似。遮罪有現行故。與彼不共。然瑜伽云。若有勝利性罪現行。由此第四有隱密門。如攝大乘行十惡故。就中瑜伽但開七非。然其第三但非性罪。于無屬女許欲行故。攝大乘論通開邪行。以言十惡見利行故。如殺生等隨一攝故。
【現代漢語翻譯】 現代漢語譯本 一、眾生不承受恩惠的緣故。 二、完全地接受（三聚戒）。所謂三聚戒，即：攝律儀戒，斷除一切惡行。惡行指一切應當斷除和捨棄的法。從最初發心時就斷除殺生等行為。三賢十聖通過修行來降伏和斷除二障，乃至佛陀捨棄生死之法。 攝善戒，修習一切善行。善行指一切應當修習和證悟的法。從最初發心時就隨分隨力地學習。三賢十聖各自有殊勝的十種行持，乃至佛陀證得二轉依。 饒益有情戒，度化一切眾生。從最初發心時就隨分隨力地教化，窮盡未來際來度化一切眾生。並非所有凡夫都能立即誓願受持一切三聚戒，而是通過逐漸修習來圓滿。像這樣無礙地發願和行持，在所有願行中是最無上的。因此，無論轉生到何處，心都是其中的君王。然而，沒有什麼是究竟堪能作為它的果報的，唯有無上正等菩提。 第二，護持戒律，大致有十個方面： 一、隨心門。隨順眾生宿世的習氣和內心的喜好而安住。猶如世間的水，雖然只有一種蘊，但因為緣于碧玉等不同的事物而呈現出不同的顏色。因此，首先要鞏固一個方面，然後逐漸具備其他的行持。如《本業經》所說：『如果受持一條戒律，就稱為一分菩薩，乃至全部受持，就稱為具分菩薩。』因此，佛陀所制定的戒律，應當逐漸普遍地學習。由此，第二方面是普遍學習。 如《瑜伽師地論》所說：聲聞乘爲了自己的利益尚且要守護他人的心，更何況以利益他人為先的菩薩呢？因此，應當普遍守護那些容易引起譏嫌的戒律。然而，《大智度論》說：『新學菩薩不能在一世一時普遍地行持五度。』例如，守護三衣就不能同時進行佈施等行為。由此，第三方面是隨順自性。 當相違背的學處同時出現時，只能守護自性戒，而放縱遮戒。如《攝大乘論》所說：菩薩的自性罪不會現行，因此與聲聞乘相似；遮罪可能會現行，因此與聲聞乘不相同。然而，《瑜伽師地論》說：如果有殊勝的利益，自性罪也可能現行。由此，第四方面是隱秘。 如《攝大乘論》所說，可以行持十惡。其中，《瑜伽師地論》只開許七非（指非梵行等），然而其中的第三種（指非梵行）只是非自性罪，因此允許對無主之女行淫。而《攝大乘論》則普遍開許邪淫，因為說十惡是爲了見利而行。例如，殺生等行為可以被其中之一所涵蓋。
【English Translation】 English version Firstly, because sentient beings do not receive grace. Secondly, to fully receive (the three clusters of precepts). The so-called three clusters of precepts are: the precepts of restraining discipline, which cut off all evil deeds. Evil deeds refer to all dharmas that should be cut off and abandoned. From the initial aspiration, one cuts off killing and other actions. The Three Sages and Ten Saints subdue and cut off the two obscurations through practice, even to the point where the Buddha abandons the dharma of birth and death. The precepts of gathering good dharmas, which cultivate all good deeds. Good deeds refer to all dharmas that should be cultivated and realized. From the initial aspiration, one learns according to one's capacity. The Three Sages and Ten Saints each have ten superior practices, even to the point where the Buddha realizes the two transformations of basis. The precepts of benefiting sentient beings, which liberate all sentient beings. From the initial aspiration, one teaches and transforms according to one's capacity, liberating all beings throughout the endless future. Not all ordinary beings can immediately vow to uphold all three clusters of precepts; rather, they gradually cultivate them to completion. Such unobstructed aspiration and practice are the most supreme among all aspirations and practices. Therefore, wherever one is born, the mind is the king among them. However, nothing is ultimately capable of being its result, except for unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi). Secondly, upholding the precepts has roughly ten aspects: 1. The aspect of following the mind. One abides according to the habitual tendencies and inclinations of sentient beings from past lives. Just as water in the world, although having only one essence, appears in different colors because it is associated with different things such as jade. Therefore, one should first solidify one aspect and then gradually acquire other practices. As the Brahmajala Sutra says: 'If one upholds one precept, one is called a part-Bodhisattva; even to the point of upholding all of them, one is called a complete Bodhisattva.' Therefore, the precepts established by the Buddha should be gradually and universally learned. Hence, the second aspect is universal learning. As the Yogacarabhumi-sastra says: Even the Sravakas (Disciples of the Hearer Vehicle) protect the minds of others for their own benefit, how much more so should Bodhisattvas, who prioritize benefiting others? Therefore, one should universally protect those precepts that easily cause criticism and dislike. However, the Mahaprajnaparamita-sastra says: 'Newly practicing Bodhisattvas cannot universally practice the five perfections in one lifetime or at one time.' For example, guarding the three robes cannot be done simultaneously with giving and other actions. Hence, the third aspect is following one's nature. When conflicting precepts arise simultaneously, one can only protect the precepts of nature (essential precepts) and indulge in the precepts of prohibition (secondary precepts). As the Mahayana-samgraha says: The natural transgressions of Bodhisattvas do not manifest, therefore they are similar to the Sravakas; the prohibited transgressions may manifest, therefore they are not the same as them. However, the Yogacarabhumi-sastra says: If there is a superior benefit, natural transgressions may also manifest. Hence, the fourth aspect is secrecy. As the Mahayana-samgraha says, one can practice the ten non-virtuous actions. Among them, the Yogacarabhumi-sastra only permits seven non-virtuous actions (referring to non-celibacy, etc.). However, the third of these (referring to non-celibacy) is only a non-essential transgression, therefore it is permissible to engage in sexual activity with an unowned woman. The Mahayana-samgraha, on the other hand, universally permits sexual misconduct, because it says that the ten non-virtuous actions are practiced for the sake of seeing benefit. For example, actions such as killing can be encompassed by one of them.
然莊嚴云。由利群生意起貪不得罪。瞋則與彼違。恒欲損他故。由此第五有順勝門。愛順大悲故罪為劣。瞋彼相違。罪為重故。如瑜伽云。是諸菩薩多分應與瞋所起犯。非貪所起。乃至廣說。又智論云。菩薩不惱眾生為戒。不同聲聞求現涅槃。淫慾雖不惱眾生繫縛心故立為大罪。菩薩不求現世涅槃。往返生死具資糧故。然瑜伽云。若欲斷彼生起意樂發勤精進。煩惱熾盛蔽抑其心起瞋蓋等。無所違犯。由此第六有意樂門。由意樂力惡無犯故。如十住論。慳心不解不能施時。謝今未熟后當施故。然經亦說。護戒之心如惜浮囊及草系者。由此第七有怖畏門。見微遮罪如性罪故。然涅槃云。于乘緩者乃名為緩。于戒緩者不名為緩。由此第八有成勝門。作善有勝且放止故。然莊嚴云。雖恒處地獄。不障大菩提。若起自利心。是大菩提障。由此第九有護障門。雖有作善護小乘故。如大般若云。若菩薩設殑伽沙劫受妙五欲。于菩薩戒猶不名犯。若起一念二乘之心。即名為犯。解云。雖貪所污。大心不盡。無無餘犯。故名無犯。然文殊問經云。若以心分別男女非男女相。是菩薩波羅夷罪。由此第十有究竟門。若取法相非究竟故。如大般若。應以不護圓滿凈戒波羅蜜多。犯無犯相不可得故。第三犯失者。謂菩薩戒無無餘犯。如有一分受。
【現代漢語翻譯】 現代漢語譯本： 莊嚴論中說：『由於利益眾生的意願而生起貪念，這不算犯罪。而嗔恨則與利益眾生相違背，總是想要損害他人。』因此，第五個門是順勝門（指順應殊勝的原則）。因為愛順應大悲心，所以由貪心引起的罪過較輕；嗔恨與大悲心相違背，所以由嗔恨引起的罪過較重。如《瑜伽師地論》所說：『這些菩薩大多應該防範由嗔恨引起的過犯，而不是由貪心引起的。』乃至廣說。 又《大智度論》說：『菩薩以不惱害眾生為戒，不同於聲聞乘人追求現世的涅槃。』淫慾雖然不惱害眾生，但會束縛心識，所以被立為大罪。菩薩不追求現世的涅槃，而是在生死輪迴中往返，積聚資糧。 然而，《瑜伽師地論》說：『如果想要斷除（煩惱）生起的意樂，發起勤奮精進，即使煩惱熾盛，遮蔽和抑制他的心，生起嗔恨等，也沒有違犯。』因此，第六個門是有意樂門（指動機和意圖）。由於意樂的力量，即使做了惡事也不算犯戒。如《十住經》所說：『如果因為慳吝而不願意佈施，可以解釋為現在因緣尚未成熟，以後會佈施。』 然而，經典也說：『守護戒律的心，要像愛惜漂浮的皮囊和用草繩繫著的東西一樣。』因此，第七個門是怖畏門（指對違犯戒律的恐懼）。把輕微的遮罪看得像根本罪一樣。 然而，《涅槃經》說：『對於大乘佛法懈怠的人，才叫做懈怠；對於戒律懈怠的人，不能叫做懈怠。』因此，第八個門是成勝門（指成就殊勝的功德）。因為行善有殊勝的功德，所以可以暫時放下（某些戒律）。 然而，《莊嚴論》說：『即使恒常處於地獄之中，也不會障礙證得大菩提。如果生起自利的心，那才是證得大菩提的障礙。』因此，第九個門是護障門（指守護菩提的障礙）。即使做了善事，也要守護小乘的心。 如《大般若經》說：『如果菩薩即使經歷恒河沙數劫的時間，享受美妙的五欲，對於菩薩戒來說，也不算犯戒。如果生起一念二乘（聲聞乘和緣覺乘）的心，那就叫做犯戒。』解釋說：『即使被貪慾所污染，大菩提心也不會窮盡，沒有完全的過犯，所以叫做沒有犯戒。』 然而，《文殊師利問經》說：『如果以分別心來區分男女或者非男女相，這是菩薩的波羅夷罪（斷頭罪）。』因此，第十個門是究竟門（指達到究竟的境界）。如果執著於法相，就不能達到究竟的境界。 如《大般若經》所說：『應該以不守護的態度來圓滿清凈的戒律波羅蜜多，因為犯戒和不犯戒的相狀都是不可得的。』 第三，關於犯戒和失戒：菩薩戒沒有完全不犯的情況，就像只有一部分受戒一樣。
【English Translation】 English version: 'Zhuangyan Lun' (Adornment Treatise) says: 'Due to the intention of benefiting sentient beings, arising greed is not considered a transgression. However, anger contradicts benefiting sentient beings, always desiring to harm others.' Therefore, the fifth gate is the 'Following Superiority Gate' (referring to following the principle of superiority). Because love follows great compassion, the transgression arising from greed is lighter; anger contradicts great compassion, so the transgression arising from anger is heavier. As the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice) says: 'These Bodhisattvas should mostly guard against offenses arising from anger, not those arising from greed.' And so on. Also, the 'Mahaprajnaparamita-sastra' (Great Treatise on the Perfection of Wisdom) says: 'Bodhisattvas take not harming sentient beings as their precept, unlike Sravakas (Hearers) who seek Nirvana in the present life.' Although lust does not harm sentient beings, it binds the mind, so it is established as a major transgression. Bodhisattvas do not seek Nirvana in the present life, but return to the cycle of birth and death, accumulating merit and wisdom. However, the 'Yogacarabhumi-sastra' says: 'If one wants to cut off the intention of (afflictions) arising, initiating diligent effort, even if afflictions are intense, obscuring and suppressing his mind, giving rise to anger, etc., there is no violation.' Therefore, the sixth gate is the 'Intentional Gate' (referring to motivation and intention). Due to the power of intention, even if one does evil, it is not considered a transgression. As the 'Dasabhumika Sutra' (Ten Stages Sutra) says: 'If one is stingy and unwilling to give, it can be explained as the conditions not yet being ripe, and one will give later.' However, the sutras also say: 'The mind that guards the precepts should be like cherishing a floating bladder and something tied with grass ropes.' Therefore, the seventh gate is the 'Fear Gate' (referring to the fear of violating the precepts). Viewing minor prohibitive transgressions as fundamental transgressions. However, the 'Nirvana Sutra' says: 'One who is lax towards the Mahayana (Great Vehicle) is called lax; one who is lax towards the precepts cannot be called lax.' Therefore, the eighth gate is the 'Accomplishment of Superiority Gate' (referring to accomplishing superior merits). Because doing good has superior merits, one can temporarily put down (certain precepts). However, the 'Zhuangyan Lun' says: 'Even if one is constantly in hell, it will not obstruct the attainment of great Bodhi (Enlightenment). If one gives rise to a self-benefiting mind, that is an obstacle to attaining great Bodhi.' Therefore, the ninth gate is the 'Protection of Obstacles Gate' (referring to protecting the obstacles to Bodhi). Even if one does good deeds, one must guard the mind of the Hinayana (Small Vehicle). As the 'Mahaprajnaparamita Sutra' says: 'If a Bodhisattva enjoys wonderful five desires for even as many kalpas (eons) as there are sands in the Ganges River, it is not considered a transgression for the Bodhisattva precepts. If one gives rise to a single thought of the Two Vehicles (Sravakayana and Pratyekabuddhayana), that is called a transgression.' The explanation says: 'Even if one is defiled by greed, the great Bodhi mind will not be exhausted, there is no complete transgression, so it is called no transgression.' However, the 'Manjushri Questions Sutra' says: 'If one uses a discriminating mind to distinguish between male, female, or non-binary appearances, this is a Parajika (defeat) offense for a Bodhisattva.' Therefore, the tenth gate is the 'Ultimate Gate' (referring to reaching the ultimate state). If one clings to the characteristics of phenomena, one cannot reach the ultimate state. As the 'Mahaprajnaparamita Sutra' says: 'One should use a non-guarding attitude to perfect the pure precept Paramita (Perfection), because the characteristics of transgression and non-transgression are unattainable.' Third, regarding transgressions and loss of precepts: There is no situation where a Bodhisattva precept is completely without transgression, just like only taking a portion of the precepts.
有一分持故。不同聲聞犯一重時。便破一切失比丘性。如本業經。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。心謂期心。若不放舍無盡戒愿。無有盡犯。無邊戒故。由此轉生。戒亦恒隨運運增長乃至成佛。猶如河水日夜不停運運遷流自到大海。唯除故舍大菩提心。彼既心盡戒亦盡故。然犯重戒略有二種。一破二污。若以上品煩惱纏犯。隨所犯支失戒律儀。若中下纏唯污不失。如瑜伽云。若諸菩薩毀犯四種他勝處法。數數現行都無慚愧。深生愛樂見是功德。當知說名上品纏犯。非諸菩薩暫一現行他勝處法。便舍菩薩凈戒律儀。不同聲聞一犯即舍。又上纏犯雖失凈戒。經說即懺亦得重受。不同聲聞如斬頭者現身不能復入僧數。廣引教理如宗要釋。且止傍論釋頌二門。謂初六頌傳誦本師門。釋迦傳誦本師序故。后五頌半末主顯揚門。釋迦自演戒宗要故。初亦有二種。初五頌顯主尊勝門。后之一頌讚戒功能門。初亦有二。初二頌半現身本末門。后二頌半說法本末門。
經。我今盧舍那方坐蓮華臺。
述曰。現身本末門略有四重。此初他受用身。傳說。此身應第二地。戒波羅蜜此經宗故。非自受用。華嚴等說彼無邊故。方者正也。千葉臺總成二地菩薩凈土。此中臺上是身所居。千葉即是所化部
【現代漢語翻譯】 現代漢語譯本：因為有一分（戒）持守的緣故，（菩薩）不同於聲聞，聲聞如果犯一個重罪，就會破一切戒，失去比丘的身份。如《本業經》所說，一切菩薩的凡夫戒和聖戒都以心為本體。所以，心盡則戒盡，心無盡則戒亦無盡。心指的是期愿之心。如果不捨棄無盡的戒愿，就不會有窮盡的犯戒。因為有無邊的戒，由此轉生，戒也恒常相隨，逐漸增長，乃至成佛。猶如河水日夜不停地流淌，最終到達大海。除非故意捨棄大菩提心（Bodhi-citta，覺悟之心），那樣心盡則戒亦盡。然而，犯重戒略有二種：破和污。如果以上品煩惱纏繞而犯戒，隨所犯的戒條就會失去戒律儀。如果是中下品煩惱纏繞，則只是污染而不會失去。如《瑜伽師地論》（Yogacarabhumi-sastra）所說，如果諸菩薩毀犯四種他勝處法（Parajika，斷頭罪），屢次現行，都無慚愧，深深愛樂，認為這是功德，應當知道這叫做上品纏犯。並非諸菩薩暫時一次現行他勝處法，便捨棄菩薩的清凈戒律儀，不同於聲聞一犯即舍。又，上品纏犯雖然失去清凈戒，經中說立即懺悔也可以重新受戒，不同於聲聞如被斬首的人，現世不能再入僧團。廣泛引用的教理如《宗要釋》。且停止旁論，解釋頌文分為二門：前六頌是傳誦本師門，因為釋迦牟尼（Sakyamuni）傳誦本師的序文；后五頌半是末主顯揚門，因為釋迦牟尼親自演說戒的宗要。初門也有二種：前五頌是顯主尊勝門，后一頌是贊戒功能門。初門也有二：前二頌半是現身本末門，后二頌半是說法本末門。
經文：我今盧舍那（Locana）方坐蓮華臺（Lotus platform）。
述記說：現身本末門略有四重。這是最初的他受用身（Sambhogakaya，報身），傳說此身應是第二地（Second Bhumi，離垢地）。戒波羅蜜（Sila-paramita，戒波羅蜜）是此經的宗旨，不是自受用身（Svabhavikakaya，自性身），《華嚴經》（Avatamsaka Sutra）等經說彼無邊故。方是正的意思。千葉臺總成二地菩薩的凈土（Buddha-ksetra，佛土）。其中臺上是身所居住的地方，千葉就是所化度的部眾。
【English Translation】 English version: Because there is a portion of precepts being upheld, (Bodhisattvas) are different from Sravakas (hearers); if a Sravaka commits one major offense, he will break all precepts and lose his status as a Bhiksu (monk). As stated in the Brahmajala Sutra (Bonmo-kyo), all the mundane and supramundane precepts of Bodhisattvas take the mind as their essence. Therefore, when the mind ceases, the precepts cease; when the mind does not cease, the precepts do not cease. The mind refers to the aspirational mind. If one does not abandon the inexhaustible precepts and vows, there will be no exhaustive transgression. Because of the boundless precepts, with each rebirth, the precepts constantly follow, gradually increasing until one attains Buddhahood, just like a river flowing day and night, eventually reaching the ocean. Unless one intentionally abandons the great Bodhi-citta (mind of enlightenment), then the mind ceases and the precepts also cease. However, there are roughly two types of committing major offenses: breaking and defiling. If one commits an offense entangled by superior afflictions, one will lose the precepts and moral discipline according to the violated precept. If one is entangled by medium or inferior afflictions, one will only be defiled but not lose them. As stated in the Yogacarabhumi-sastra, if those Bodhisattvas violate the four Parajikas (defeats), repeatedly engaging in them without shame, deeply loving them, and seeing them as merits, it should be known that this is called superior entanglement. It is not that if Bodhisattvas temporarily engage in a Parajika once, they will abandon the pure precepts and moral discipline of a Bodhisattva, unlike Sravakas who abandon them immediately upon committing one. Furthermore, although one loses the pure precepts due to superior entanglement, the sutras say that one can receive them again after immediate repentance, unlike a Sravaka who is like a beheaded person, unable to re-enter the Sangha (community) in this life. Extensive teachings and reasoning are found in the Commentary on the Essentials. Let us stop the digression and explain the verses in two sections: the first six verses are the section on transmitting the original teacher, because Sakyamuni (釋迦牟尼) transmits the preface of the original teacher; the latter five and a half verses are the section on manifesting the essential doctrine of the final master, because Sakyamuni personally expounds the essentials of the precepts. The first section also has two types: the first five verses are the section on manifesting the supreme victory of the main subject, and the last verse is the section on praising the function of the precepts. The first section also has two: the first two and a half verses are the section on the origin and development of the manifested body, and the latter two and a half verses are the section on the origin and development of the Dharma teaching.
Sutra: 'I, Locana (盧舍那), am now sitting on a Lotus platform (蓮華臺).'
The commentary states: The section on the origin and development of the manifested body has roughly four aspects. This is the initial Sambhogakaya (他受用身), it is said that this body should be the Second Bhumi (第二地). Sila-paramita (戒波羅蜜) is the essence of this sutra, not the Svabhavikakaya (自受用身). The Avatamsaka Sutra (華嚴經) and other sutras say that it is boundless. 'Fang' means 'correct'. The thousand-petaled platform collectively forms the pure land (Buddha-ksetra) of the Bodhisattvas of the Second Bhumi. The platform is where the body resides, and the thousand petals are the beings to be transformed.
落。如仁王云。信忍菩薩百佛千佛萬佛國中化現百身千身萬身。十地經云。二地菩薩入千世界見千佛故。於此臺上別有佛座。此千葉臺有說是座。非也。上卷別說盧舍那佛坐百萬蓮華赫赫光明座上故。既說我住蓮華藏世界海。其臺周匝有千葉。一葉一世界。我化為千釋迦。復有百億須彌。明知是土。有難。彼土豈狹彌陀圓光。經說彼佛圓光如百億三千大千世界故。此難不然。佛光不定。釋迦亦照無量剎故。或既言如。但比廣大。未必量同。如眼喻海。故知百萬蓮華為座。何故諸佛蓮華為座。表佛雖在世如不著水故。
經。周匝千華上覆現千釋迦。
述曰。第二凈土化身。傳說。此身應地前機。有說。唯四善根方生凈土。理未必然。凈土經說余亦生故。凈穢同處隨業異見。猶如四識等事心異。如說鹙子所見山河螺髻梵王反寶土故。
經。一華百億國一國一釋迦。
述曰。第三穢土化身。言一國者一須彌界。以世界別南洲現故。瑜伽論云一大千有百俱胝界。雜集云一俱胝量當於百億。何故此中唯言百億。億有多種。瑜伽且依十萬為億。此經千萬故不相違。此依粗相且說一類須彌世界。據實樹形人形倒及側等。各隨其類遍滿諸方。異類無礙。如因陀羅網。重重無盡出過思議之表。然皆攝在蓮華臺藏
【現代漢語翻譯】 現代漢語譯本： 落。如《仁王經》（Rén Wáng Jīng）所說：『信忍菩薩在百佛、千佛、萬佛的國土中，化現百身、千身、萬身。』《十地經》（Shí Dì Jīng）說：『二地菩薩能進入千世界，見到千佛。』因此，在這個臺上另有佛座。這千葉臺，有人說是佛座，是不對的。上卷已經另外說了盧舍那佛（Lúshènà Fó）（Vairocana Buddha）坐在百萬蓮華赫赫光明座上。既然說了『我住在蓮華藏世界海』，那麼臺的周圍有千葉，一葉就是一個世界，我化身為千釋迦（Shìjiā）（Sakyamuni Buddha）。又有百億須彌（Xūmí）（Mount Sumeru）。』明顯可知這是凈土。有人提出疑問：『那個凈土難道比阿彌陀佛（Āmítuó Fó）（Amitabha Buddha）的圓光還狹小嗎？經中說那佛的圓光如百億三千大千世界。』這個疑問是不對的。佛光是不定的，釋迦也照耀無量剎土。或者既然用了『如』字，只是比喻廣大，未必大小相同。如用眼睛比喻大海。可知百萬蓮華是佛座。為什麼諸佛以蓮華為座？表示佛雖然在世，卻像蓮花一樣不沾著水。
經：周匝千華上覆現千釋迦。
述曰：第二是凈土化身。傳說，此身應地前之機。有人說，只有四善根才能往生凈土，這個道理未必正確。《凈土經》說其餘眾生也能往生。凈土和穢土同處，只是隨業力不同而見到的景象不同。猶如四識等事，隨心而異。如說舍利弗（Shèlìfú）（Sariputra）所見的山河是螺髻，梵王（Fànwáng）（Brahma）所見的是反寶土。
經：一華百億國，一國一釋迦。
述曰：第三是穢土化身。說『一國』，指一個須彌界。因為世界不同，所以在南贍部洲（Nánzhānbùzhōu）（Jambudvipa）顯現。瑜伽論（Yújiā Lùn）說一大千世界有百俱胝界。雜集論（Zá Jí Lùn）說一俱胝相當於百億。為什麼這裡只說百億？因為億有多種。瑜伽論且依十萬為億，此經依千萬為億，所以不相違背。這裡是依粗略的相來說一類須彌世界。實際上，樹形、人形、倒形、側形等，各隨其類遍滿諸方，異類之間沒有障礙，如因陀羅網（Yīntuóluówǎng）（Indra's net）。重重無盡，超出思議之外。然而都攝在蓮華臺藏之中。
【English Translation】 English version: It is as the Ren Wang Jing (Rén Wáng Jīng) [Sutra of Humane Kings] says: 'The Bodhisattva of Faith and Patience manifests a hundred bodies, a thousand bodies, and ten thousand bodies in the lands of a hundred Buddhas, a thousand Buddhas, and ten thousand Buddhas.' The Shi Di Jing (Shí Dì Jīng) [Ten Stages Sutra] says: 'A Bodhisattva of the Second Ground enters a thousand worlds and sees a thousand Buddhas.' Therefore, there is another Buddha seat on this platform. Some say that this thousand-leaf platform is the seat, but that is incorrect. The upper volume separately states that Vairocana Buddha (Lúshènà Fó) sits on a million lotus flowers, a radiant and glorious seat. Since it is said, 'I dwell in the Lotus Treasury World Sea,' then the platform is surrounded by a thousand leaves, each leaf being a world, and I transform into a thousand Sakyamuni Buddhas (Shìjiā). There are also a hundred billion Mount Sumerus (Xūmí).' It is clear that this is a Pure Land. Someone raises the question: 'Is that Pure Land narrower than the halo of Amitabha Buddha (Āmítuó Fó)? The sutra says that the Buddha's halo is like a hundred billion three-thousand great chiliocosms.' This question is incorrect. The Buddha's light is not fixed; Sakyamuni also illuminates immeasurable lands. Or, since the word 'like' is used, it is only a metaphor for vastness, not necessarily the same size. It is like using the eye to describe the ocean. It is known that a million lotus flowers are the seat. Why do all Buddhas use lotus flowers as seats? It indicates that although the Buddha is in the world, he is like a lotus flower that does not cling to water.
Sutra: 'Around the thousand flowers, a thousand Sakyamunis appear again.'
Commentary: The second is the transformation body in the Pure Land. It is said that this body responds to the potential before the grounds. Some say that only those with the four good roots can be reborn in the Pure Land, but this reasoning is not necessarily correct. The Pure Land Sutra says that others can also be reborn there. The Pure Land and the impure land exist in the same place, but the perceived scenery differs according to karma. It is like the four consciousnesses, where things differ according to the mind. As it is said, what Sariputra (Shèlìfú) sees is a mountain and river with a snail-shell topknot, while what Brahma (Fànwáng) sees is a reversed treasure land.
Sutra: 'One flower, a hundred billion countries; one country, one Sakyamuni.'
Commentary: The third is the transformation body in the impure land. Saying 'one country' refers to one Mount Sumeru realm. Because the worlds are different, it appears in Jambudvipa (Nánzhānbùzhōu). The Yoga-sastra (Yújiā Lùn) says that a great chiliocosm has a hundred koti realms. The Samgraha-sastra (Zá Jí Lùn) says that one koti is equivalent to a hundred billion. Why does it only say a hundred billion here? Because there are many kinds of billions. The Yoga-sastra uses a hundred thousand as a billion, while this sutra uses ten million, so they are not contradictory. Here, it is based on the rough appearance to describe one type of Mount Sumeru world. In reality, tree shapes, human shapes, inverted shapes, sideways shapes, etc., each according to its kind, fill all directions. Different kinds are unobstructed, like Indra's net (Yīntuóluówǎng). Layer upon layer, endlessly, beyond the realm of thought. However, they are all contained within the Lotus Flower Treasury.
世界海中。並盧舍那轉法輪處。
經。各坐菩提樹至盧舍那本身。
述曰。第四舉凈穢土。機根頓熟一時重化。攝末歸本。如上捲雲千華上佛是吾化身。千百億釋迦是千釋迦化身故。
經。千百億釋迦至十重四十八。
述曰。第二說法本末。盧舍那身雖非凡境。加力見聞接眾而至。既貫三際之則。非隨時宜所制。故說我誦不言說也。味中之上名為甘露。故喻樂中最極涅槃。戒則出苦證樂之門。故言聽誦甘露門開也。或說戒經名之為門。所詮之戒名為甘露。教能開理出三界門。對機而顯是為開也。凡心易竭。勝影難留。故歸本處誦本師戒。此中本師謂即本身。或可戒法名為本師。佛所師故。
經。戒如明日月至由是成正覺。
述曰。此即第二贊戒威力門也。戒破罪闇猶如日月。莊嚴行者如瓔珞珠。如遺教云。慚愧之衣于諸莊嚴最為第一。或說。性戒明如日月。遮戒莊嚴如瓔珞珠。破性罪闇嚴性戒故。萬行之始以戒為本。萬行之終菩提為果。是故三際皆由戒成佛。三聚如應成三德故。如瑜伽云。如是所集福智資糧更無餘果可共相攝。唯除無上正等菩提。
經。是盧舍那誦至轉授諸眾生。
述曰。自下末主顯揚門。此有四門。一展轉開化門。二所成戒相門。三能受有情門
【現代漢語翻譯】 現代漢語譯本 在世界海中，以及盧舍那（Vairocana，光明遍照）佛轉法輪之處。
經文：各自坐在菩提樹下，直至見到盧舍那佛本身。
述曰：第四，舉出凈土和穢土。眾生的根器迅速成熟，一時之間得到佛的再次教化，攝末歸本。如《梵網經》上卷所說，千華臺上的佛是我的化身，千百億釋迦是千釋迦的化身。
經文：千百億釋迦佛直至十重四十八。
述曰：第二，說明說法的本末。盧舍那佛身雖然並非凡夫所能企及的境界，但爲了加持眾生，使他們能夠見聞佛法，接引他們。既然貫穿過去、現在、未來三世，就不受時間和場合的限制。所以說『我誦』，而不說『我說』。味道中最好的叫做甘露，所以比喻為快樂中最極的涅槃。戒律是脫離痛苦、證得快樂的門徑，所以說聽聞和誦持戒律，甘露之門就打開了。或者說，戒經名為門，所詮釋的戒體名為甘露。教法能夠開啟真理，出離三界之門，針對不同根器的眾生而顯現，這就是『開』。凡夫的心容易疲憊，殊勝的景象難以長久停留，所以迴歸本處，誦持本師的戒律。這裡所說的本師，指的就是盧舍那佛本身。或者也可以說，戒法名為本師，因為佛也以戒為師。
經文：戒如明日月，亦如瓔珞珠，微塵菩薩眾，由是成正覺。
述曰：這便是第二，讚歎戒律的威力之門。戒律破除罪惡的黑暗，猶如日月的光明。莊嚴修行者，猶如瓔珞寶珠。《遺教經》說，慚愧之衣，在一切莊嚴中最為第一。或者說，性戒光明如日月，遮戒莊嚴如瓔珞寶珠。破除性罪的黑暗，是爲了莊嚴性戒的緣故。萬行的開始以戒為根本，萬行的終結以菩提為果。因此，過去、現在、未來三世，都因為戒律而成就佛果。三聚凈戒如其所應地成就法身、報身、應身三德。 如《瑜伽師地論》所說，像這樣所積聚的福德和智慧資糧，沒有其他的果報可以共同包含，唯有無上正等菩提。
經文：是盧舍那佛所誦，我今亦如是誦，為一切菩薩，轉授諸眾生。
述曰：從下面開始，是末主顯揚門。這裡有四門：一、展轉開化門；二、所成就的戒相門；三、能受持的有情門。
【English Translation】 English version In the ocean of worlds, and at the place where Vairocana (the Illuminator) Buddha turns the Dharma wheel.
Sutra: Each sits under the Bodhi tree until seeing Vairocana Buddha himself.
Commentary: Fourth, it mentions the pure and impure lands. The faculties of beings mature rapidly, and at once they are re-transformed, returning to the origin. As the upper scroll of the Brahma Net Sutra says, 'The Buddha on the thousand-petaled lotus is my transformation body, and the billions of Shakyamunis are the transformation bodies of the thousand Shakyamunis.'
Sutra: Billions of Shakyamuni Buddhas up to the forty-eighth of the tenth level.
Commentary: Second, it explains the beginning and end of the Dharma teaching. Although the body of Vairocana Buddha is not a realm attainable by ordinary beings, it empowers them to see and hear the Dharma, and receives them. Since it penetrates the three times (past, present, and future), it is not restricted by time and place. Therefore, it says 'I recite' instead of 'I speak'. The best among flavors is called nectar (甘露, ganlu), so it is likened to Nirvana, the ultimate of happiness. Precepts are the gateway to escape suffering and attain happiness, so it is said that listening to and reciting the precepts opens the gate of nectar. Alternatively, the precept scripture is called the gate, and the essence of the precepts it explains is called nectar. The teachings can open the door to truth and liberation from the three realms, and manifest according to the capacities of different beings, which is called 'opening'. The ordinary mind is easily exhausted, and the sublime image is difficult to retain, so we return to the original place and recite the precepts of the original teacher. The original teacher here refers to Vairocana Buddha himself. Or it can also be said that the precept Dharma is called the original teacher, because the Buddha also takes the precepts as his teacher.
Sutra: Precepts are like the bright sun and moon, also like jeweled necklaces, the multitude of Bodhisattvas as numerous as dust particles, thus attain perfect enlightenment.
Commentary: This is the second, the gate of praising the power of precepts. Precepts dispel the darkness of sin, like the light of the sun and moon. They adorn practitioners like jeweled necklaces. The Sutra of the Buddha's Last Teaching says, 'The garment of shame and remorse is the foremost among all adornments.' Alternatively, the fundamental precepts are as bright as the sun and moon, and the prohibitive precepts are as adorned as jeweled necklaces. Dispelling the darkness of fundamental sins is for the sake of adorning the fundamental precepts. The beginning of myriad practices takes precepts as the foundation, and the end of myriad practices takes Bodhi as the fruit. Therefore, the three times are all accomplished through precepts, and the three clusters of pure precepts accordingly accomplish the three virtues of Dharmakaya, Sambhogakaya, and Nirmanakaya. As the Yogacarabhumi-sastra says, 'The accumulation of merit and wisdom in this way has no other result that can encompass it, except for unsurpassed perfect enlightenment.'
Sutra: These are recited by Vairocana Buddha, and I now recite them in the same way, transferring them to all Bodhisattvas and bestowing them on all sentient beings.
Commentary: From below, it is the gate of the final master's proclamation. There are four gates here: 1. The gate of gradual transformation; 2. The gate of the characteristics of the precepts achieved; 3. The gate of sentient beings who can receive them.
。四開許廣說門。此即初也。謂上六頌本師誦出。如我傳誦汝亦應爾。戒手相接佛種即不斷也。
經。諦聽我正誦至戒品已具足。
述曰。第二門也。世尊所制一切禁戒上乘下乘皆從此出。故言佛法中戒藏也。簡定道戒故言波羅提木叉。梵云波羅提。此云別也。若具應言毗木叉。此云別解脫。別出非故名別解脫。又遺教云。戒是順解脫之本。故名波羅提木叉。若受菩薩戒。謂由此戒我當成佛。猶如釋迦由戒已成。便不起余不同分心。爾時名為戒品具足。善思分限名為戒故。如本業云。一切菩薩凡聖戒盡心為體。其心若盡戒亦盡。心無盡故戒亦無盡。此中心者大乘心也。非諸退乘及未發心之所能得。
經。一切有心者至真是諸佛子。
述曰。第三門也。應者容也。有障無性不成戒故。此戒最勝。何易聲聞。誰言易得。難發心故。無上菩提無德不攝。發心所修無善不因。故有心者得發大心。所有願行皆成因性。即入諸佛位者。佛位有二。一發心滿位。二行果滿位。今入初故。初發之愿無不周圓。與佛無異。言同大覺。如契經云發心畢竟二無別故。已得此位真是佛子。從佛法生紹佛位故。頌曰。方便父信種。般若母禪胎。慈悲為養母。佛子紹位生。廣說此義如攝大乘。
經。大眾皆恭敬至心
【現代漢語翻譯】 現代漢語譯本：四、開許廣說門。這就是最初的含義。指前面的六頌是本師（釋迦牟尼佛）誦出的，如同我傳誦給你們一樣，你們也應當如此傳誦。戒手相接，佛的種子就不會斷絕。
經：仔細聽我正確地誦讀，直到戒品已經具足。
述曰：這是第二重含義。世尊所制定的一切禁戒，無論是上乘還是下乘，都由此而出。所以說，在佛法中，戒是寶藏。爲了簡要地確定道的戒律，所以稱為波羅提木叉（Pratimoksha，別解脫戒）。梵語「波羅提」（Prati）的意思是「別」。如果完整地說，應該是「毗木叉」（Vimoksha），意思是「別解脫」。因為是特別地出離罪惡，所以稱為「別解脫」。《遺教經》中說，戒是順應解脫的根本，所以稱為波羅提木叉。如果受菩薩戒，就認為憑藉此戒我應當成佛，就像釋迦牟尼佛憑藉戒律已經成佛一樣，便不再生起其他不同的心念。這時就稱為戒品具足。善於思考戒律的界限，所以稱為戒。如《梵網經》所說，一切菩薩，無論是凡夫還是聖人，其戒律都以心為本體。如果心窮盡了，戒律也就窮盡了；心沒有窮盡，戒律也就沒有窮盡。這裡所說的心，是大乘的心，不是那些退轉的修行者以及沒有發起菩提心的人所能得到的。
經：一切有心者，直到真是諸佛子。
述曰：這是第三重含義。「應」是容許的意思。有業障或者沒有佛性的人，不能成就戒律。此戒最為殊勝，怎麼能輕易地給聲聞乘的人呢？誰說容易得到呢？因為發起菩提心很難。無上菩提包含了所有的功德，沒有哪種善行不是由發菩提心而產生的。所以，有心者才能發起大菩提心，所有的願望和行為都能成為成佛的因。這樣就進入了諸佛的果位。佛的果位有兩種：一是發心圓滿的果位，二是修行結果圓滿的果位。現在是進入了最初的果位，所以最初發起的願望沒有不周全圓滿的，與佛沒有差別，可以說是與大覺悟者相同。如契經所說，發菩提心和究竟成佛，二者沒有差別。已經得到這個果位的人，真是佛的兒子，從佛法中出生，繼承佛的果位。頌曰：方便是父親，信心是種子，般若是母親，禪定是胎兒，慈悲是養母，佛子繼承佛位而生。詳細解釋這個含義，可以參考《攝大乘論》。
經：大眾都恭敬至心
【English Translation】 English version: Four, the gate of broadly explaining the precepts. This is the initial meaning. It refers to the previous six verses recited by the original teacher (Shakyamuni Buddha), and as I transmit them to you, you should also transmit them in the same way. When hands holding the precepts are connected, the seed of the Buddha will not be cut off.
Sutra: Listen carefully as I correctly recite until the section on precepts is complete.
Commentary: This is the second meaning. All the precepts established by the World Honored One, whether for the superior or inferior vehicle, originate from this. Therefore, it is said that in the Buddha-dharma, the precepts are a treasure. To briefly define the precepts of the path, it is called Pratimoksha (individual liberation). The Sanskrit word 'Prati' means 'separate.' If spoken completely, it should be 'Vimoksha,' meaning 'separate liberation.' Because it is a special departure from evil, it is called 'separate liberation.' The Sutra of the Buddha's Last Teaching says that precepts are the foundation for attaining liberation, hence the name Pratimoksha. If one takes the Bodhisattva precepts, one believes that through these precepts, I shall become a Buddha, just as Shakyamuni Buddha has already become a Buddha through the precepts, and one will no longer give rise to other different thoughts. At this time, it is called the completion of the precepts. Being mindful of the limits of the precepts is why they are called precepts. As the Brahma Net Sutra says, the precepts of all Bodhisattvas, whether ordinary or sage, take the mind as their essence. If the mind is exhausted, the precepts are also exhausted; if the mind is not exhausted, the precepts are also not exhausted. The mind spoken of here is the Mahayana mind, which cannot be attained by those who regress or have not generated Bodhicitta (the aspiration for enlightenment).
Sutra: All those with mind, until truly are children of the Buddhas.
Commentary: This is the third meaning. 'Should' means permissible. Those with karmic obstacles or without Buddha-nature cannot accomplish the precepts. These precepts are the most supreme, how can they be easily given to those of the Sravaka (voice-hearer) vehicle? Who says they are easy to obtain? Because it is difficult to generate Bodhicitta. Supreme Bodhi encompasses all merits, and there is no good deed that does not arise from generating Bodhicitta. Therefore, those with mind can generate great Bodhicitta, and all wishes and actions can become the cause of Buddhahood. Thus, they enter the position of the Buddhas. There are two positions of the Buddhas: one is the position of complete aspiration, and the other is the position of complete fruition. Now, one is entering the initial position, so the initial aspirations are all complete and perfect, without difference from the Buddhas, and can be said to be the same as the Greatly Enlightened One. As the sutra says, there is no difference between generating Bodhicitta and ultimately becoming a Buddha. Those who have attained this position are truly children of the Buddhas, born from the Buddha-dharma, inheriting the position of the Buddhas. A verse says: Skillful means are the father, faith is the seed, prajna (wisdom) is the mother, dhyana (meditation) is the womb, compassion is the nurturing mother, and the Buddha-child is born inheriting the Buddha-position. For a detailed explanation of this meaning, refer to the Mahayana-samgraha.
Sutra: The assembly all respectfully with utmost sincerity
聽我誦 其第四門如文可解。
經。爾時釋迦牟尼佛至一切佛大乘戒。
述曰。自下第三結戒序中有二。初經家序。後世尊序。此即初也。言爾時者。從天宮來應現時也。釋迦此云能。牟尼即寂也。菩提樹者在摩伽陀國。於此樹下有金剛臺。此下證覺名菩提樹。何故初頓結者。三乘萬行從此生故。三際決定不待犯故。不同聲聞隨時漸制。如文殊問經及涅槃經云。先預製戒。世間生疑故。如補衣隨破隨補。今菩薩戒則不如是。故初成佛初結此戒。依十地論。成道初七日自受法樂。第二七日方起言說。今云初結應第二七。孝謂養育。順即恭敬。知恩報恩即是孝道。恩有二種。一滋長生身恩。謂即父母。二長養法身恩。即師僧等。以財法二如應敬養。此中師僧三寶至道如次助伴所依所緣。所以別舉。孝名戒亦名制止者。孝為百行之本。先王要道。戒為萬善之基。諸佛本原。善從此生。孝名為戒。惡從此滅亦名制止。所以孝戒名異義同。言即口放等者。放光招眾。放無量光而招有緣。表無礙門照導長夜。言大戒者大乘戒也。是以此中無聲聞眾。
經。佛告諸菩薩至非無因故。
述曰。自下佛序如次序成師法弟子三輪相也。師有二種。一本謂佛。二末菩薩。故言我誦汝等亦誦。半月誦者。雖師隱沒依法
【現代漢語翻譯】 現代漢語譯本 聽我誦讀，這第四門的內容可以按照字面意思來理解。
經文：當時，釋迦牟尼佛宣說了涵蓋一切佛的大乘戒。
述記：從下面開始是第三部分，關於結戒序，分為兩部分。首先是經家的序言，然後是世尊的序言。這裡是第一部分。所說的『當時』，是指從天宮降臨應化顯現的時候。『釋迦』，漢譯為『能』。『牟尼』，就是『寂』。菩提樹在摩伽陀國。在這棵樹下有金剛座。在此處證悟成道，因此稱為菩提樹。為什麼一開始就頓立此戒呢？因為三乘萬行都由此而生。三際（過去、現在、未來）都是決定的，不需要等待違犯之後才制定。這與聲聞戒隨著時間逐漸制定不同。如《文殊問經》和《涅槃經》所說，先預先制定戒律，世間會產生疑惑。就像補衣服一樣，哪裡破了就補哪裡。但菩薩戒不是這樣。所以，初成佛時就初次結此戒。依據《十地論》，成道后的最初七日，佛陀自己享受法樂。第二個七日才開始說法。所以說初結戒應該在第二個七日。孝，指的是養育。順，就是恭敬。知恩報恩就是孝道。恩有兩種：一是滋養生身之恩，即父母；二是長養法身之恩，即師僧等。用財物和佛法兩種方式如理如法地恭敬供養。這裡，師僧三寶依次是至道的助伴、所依、所緣。所以特別提出來。孝名為戒，也名為制止。孝是百行之本，先王的要道。戒是萬善之基，諸佛的本源。善由此而生。孝名為戒，惡由此而滅，也名為制止。所以孝和戒名稱不同，意義相同。所說的『即口放等』，是指口中放出光明，招引大眾。放出無量光明，招引有緣之人。表示無礙之門，照亮引導漫漫長夜。所說的『大戒』，就是大乘戒。因此，這裡沒有聲聞眾。
經文：佛告訴諸菩薩，（此戒）並非沒有原因。
述記：從下面開始是佛的序言，依次敘述成就師、法、弟子三輪的相狀。老師有兩種：根本的老師是佛，末端的老師是菩薩。所以說『我誦，你們也誦』。半月誦戒，即使老師隱沒，也要依法而行。
【English Translation】 English version Hear me recite, the content of this fourth gate can be understood literally.
Sutra: At that time, Shakyamuni Buddha proclaimed the Mahayana precepts encompassing all Buddhas.
Commentary: From here onwards is the third section, concerning the preface to the precepts, divided into two parts. First, the sutra compiler's preface, then the World Honored One's preface. This is the first part. The 'at that time' refers to the time when he descended from the Tushita Heaven to manifest in the world. 'Shakya' is translated as 'able'. 'Muni' means 'silent'. The Bodhi tree is in Magadha. Under this tree is the Vajra seat. Enlightenment was attained here, hence it is called the Bodhi tree. Why are these precepts established all at once at the beginning? Because the three vehicles and myriad practices arise from this. The three times (past, present, future) are determined, and there is no need to wait until after a violation to establish them. This is different from the Sravaka precepts, which are gradually established over time. As the Manjushri Question Sutra and the Nirvana Sutra say, if precepts are pre-established, the world will have doubts. It's like mending clothes, patching wherever there is a tear. But the Bodhisattva precepts are not like that. Therefore, when he first became a Buddha, he first established these precepts. According to the Ten Bhumi Sutra, in the first seven days after enlightenment, the Buddha himself enjoyed the Dharma bliss. Only in the second seven days did he begin to speak the Dharma. So, the initial establishment of the precepts should be in the second seven days. Filial piety (孝, xiào) refers to nurturing. Obedience (順, shùn) is respect. Knowing and repaying kindness is filial piety. There are two kinds of kindness: first, the kindness of nurturing the physical body, which is parents; second, the kindness of nourishing the Dharma body, which is teachers and Sangha. Respectfully make offerings with both wealth and Dharma as appropriate. Here, the Teacher, Sangha, and Three Jewels are respectively the assistants, reliance, and object of the ultimate path. Therefore, they are specifically mentioned. Filial piety is called a precept, and also called restraint. Filial piety is the foundation of all virtues, the essential path of the former kings. Precepts are the basis of all goodness, the origin of all Buddhas. Goodness arises from this. Filial piety is called a precept, evil ceases from this, and it is also called restraint. Therefore, filial piety and precepts have different names but the same meaning. The 'immediately emitting light from the mouth, etc.' refers to emitting light from the mouth, attracting the masses. Emitting immeasurable light, attracting those with affinity. It represents the unobstructed gate, illuminating and guiding the long night. The 'great precepts' are the Mahayana precepts. Therefore, there are no Sravakas here.
Sutra: The Buddha told the Bodhisattvas that (these precepts) are not without cause.
Commentary: From here onwards is the Buddha's preface, sequentially describing the aspects of the three wheels of teacher, Dharma, and disciples. There are two kinds of teachers: the fundamental teacher is the Buddha, and the secondary teacher is the Bodhisattva. Therefore, it is said, 'I recite, and you also recite.' Reciting the precepts every half month, even if the teacher is hidden, one must act according to the Dharma.
住故。增即易退減即難進。為不退戒進修定慧。是故半月不增不減。如遺教云。波羅提木叉是汝等師。若我住世無異此也。言發心者十信位也。行實有退。非三賢之正位。十發趣者十住也。三賢初故。十長養者十行也。長養聖胎故。十金剛者十回向也。攝五力故。本業下卷皆地前故。戒能破暗。以光為瑞。常所誦持從口而出。故說有緣非無因也。
經。光光非青黃至應讀誦善學。
述曰。此第二法也。此中光光謂諸戒也。從喻瑞相而得名故。戒雖名色而非顯形。以依善思分限立故。無質礙故非色。無緣慮故非心。不離緣故非有。不即緣故非無。以非有故非因果法。以非無故諸佛本原。佛本原故菩薩根本。以與因果作根本故。由此時眾亦為根本。是以佛子初受后持誦文學義。
經。佛子諦聽至第一清凈者。
述曰。此即第三所被弟子。言比丘者。先受聲聞。有說。迴心受戒時轉成菩薩戒。非也。彼依余乘種子立故。但前小戒有助大力。菩薩乘心別種子生。于彼所熏別起無表。十八梵者色界眾也。謂三靜慮各有三天。第四有九故。無想初后許有心故。善戒經云。要先發菩提心方得受菩薩戒。如何凈居亦得受戒。有說。十八言總意別。如一比丘名六群。有說。除無想凈居別有十八梵。如本業經。下
【現代漢語翻譯】 現代漢語譯本： 住於此故。增加就容易退失，減少就難以進步。爲了不退戒而精進修習定慧。因此半月不增不減。如《遺教經》所說：『波羅提木叉（Pratimoksha，戒律）是你們的老師。若我住世，與此無異。』所說『發心』是指十信位。行持實際上會有退轉。並非三賢位的真正位置。『十發趣』是指十住位。因為是三賢位的開始。『十長養』是指十行位。長養聖胎的緣故。『十金剛』是指十回向位。因為攝持五力的緣故。《本業經》下卷所說都是指地前位。戒能破除黑暗，以光明為瑞相。常常誦持，從口而出。所以說是有緣，並非沒有原因。 經文：光光非青黃至應讀誦善學。 述曰：這是第二種法。這裡的光光指的是諸戒。從比喻瑞相而得名。戒雖然名為色法，但並非顯現形色。因為依靠善思的分限而建立。沒有質礙所以不是色法。沒有緣慮所以不是心法。不離緣故不是有。不即緣故不是無。因為不是有，所以不是因果法。因為不是無，所以是諸佛的本源。因為是佛的本源，所以是菩薩的根本。因為它與因果作為根本的緣故。由此此時大眾也成為根本。因此佛子最初受持，然後誦讀學習文義。 經文：佛子諦聽至第一清凈者。 述曰：這是第三種所教化的弟子。所說『比丘』，是先受聲聞戒。有人說，迴心受戒時轉成菩薩戒。不是這樣的。他們是依據其他乘的種子而立的。只是之前的小乘戒律對大乘有幫助。菩薩乘的心是另外的種子所生。在那個基礎上熏習，另外生起無表業。『十八梵』是指梵眾。指三靜慮各有三天。第四禪有九天。因為無想定的初后允許有心識的緣故。《善戒經》說：『要先發菩提心才能受菩薩戒。』那麼凈居天如何才能受戒？有人說，十八是總稱，意義有差別。如一個比丘名叫六群。有人說，除了無想天，凈居天另外有十八梵天。如《本業經》下卷所說。
【English Translation】 English version: Therefore, increase is easy to regress, and decrease is difficult to advance. In order to not regress from the precepts, diligently cultivate Samadhi and Prajna. Therefore, it is neither increased nor decreased every half month. As the Last Teaching Sutra says: 'The Pratimoksha (precepts) is your teacher. If I were to remain in the world, it would be no different from this.' 'Generating the aspiration' refers to the ten stages of faith. Practice can actually regress. It is not the true position of the Three Sages. 'Ten Developments of Interest' refers to the ten abodes. Because it is the beginning of the Three Sages. 'Ten Growths' refers to the ten practices. Because it nourishes the sacred embryo. 'Ten Vajras' refers to the ten dedications. Because it gathers the five powers. The lower volume of the Original Karma Sutra all refers to the positions before the ground. Precepts can break through darkness, with light as an auspicious sign. Constantly recited and held, coming out from the mouth. Therefore, it is said to be due to causes and conditions, not without reason. Sutra: 'The lights are not blue or yellow, and should be read and studied well.' Commentary: This is the second Dharma. The 'lights' here refer to the various precepts. It is named from the metaphor of auspicious signs. Although precepts are named as form, they do not manifest form. Because they are established based on the limits of good thought. Because there is no obstruction, it is not form. Because there is no object of thought, it is not mind. Because it does not leave conditions, it is not existent. Because it is not identical to conditions, it is not non-existent. Because it is not existent, it is not the law of cause and effect. Because it is not non-existent, it is the original source of all Buddhas. Because it is the original source of the Buddha, it is the root of the Bodhisattva. Because it serves as the root for cause and effect. Therefore, the assembly at this time also becomes the root. Therefore, the Buddha's disciples first receive and uphold, then recite and study the meaning of the texts. Sutra: 'Buddha's disciples, listen carefully, to the first purity.' Commentary: This is the third type of disciple being taught. 'Bhikkhu' refers to those who have first received the Sravaka precepts. Some say that when they turn their minds and receive the precepts, they are transformed into Bodhisattva precepts. This is not the case. They are established based on the seeds of other vehicles. It is just that the previous Hinayana precepts are helpful to the Mahayana. The mind of the Bodhisattva vehicle is born from a separate seed. Based on that foundation, it is cultivated, and a separate non-manifest karma arises. 'Eighteen Brahmas' refers to the Brahma assembly. It refers to the three heavens in each of the three Dhyana heavens. The fourth Dhyana has nine heavens. Because the beginning and end of the non-thinking state allow for consciousness. The Good Precepts Sutra says: 'One must first generate the Bodhi mind in order to receive the Bodhisattva precepts.' Then how can the Pure Abode heavens receive the precepts? Some say that eighteen is a general term, and the meaning is different. For example, one Bhikkhu is called the Six Groups. Some say that apart from the non-thinking heaven, the Pure Abode heavens have another eighteen Brahma heavens. As the lower volume of the Original Karma Sutra says.
三靜慮各有四天。第四六故。有說。據實亦有成佛。然唯識論總成色界有迴心。已傍述未建立迴向菩提聲聞教。云若依般若不發大心即五凈居無迴心者。不謂了義亦無迴心。于中且依受不共戒。許黃門等亦受得戒。若遍學行別受七眾當知遮難同聲聞受。有問。若黃門等亦受得戒。何故經云。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。彼自解云。必由律儀得后不共二菩薩戒故作是說。未必菩薩先發小心。皆名第一清凈者。如論超勝諸羅漢故。何故爾者。如般若言。二乘善根猶如螢火。唯照自身。大乘善根猶如日光。導一切故。
經。佛告諸佛子至我亦如是誦。
述曰。第二正說分。此有二。初重后輕。初中有三。總標故別誦故結成故。總中有二。舉數制持故示相勸學故。此初也。瑜伽立四。如宗要釋。若善生經依在家眾唯說前六。以粗顯故。依善戒經。出家菩薩立有八重。即此十中初四后四。以共不共根本重故。此經本業總立十重。以通攝故。頌曰。四身三語意亦三。由貪瞋癡四二一。三語由三得究竟。淫瞋邪見亦非情。十中四以身業為體。智論十三云酒及前三俱身戒故。第四六七語業為罪。餘三語隨相為第六七故。然有業道非他勝處。謂染歌等綺語所攝
【現代漢語翻譯】 現代漢語譯本：三禪天各有四層天。第四禪天有六種果報。有人說，根據實際情況，也有在那裡成就佛果的。然而，《唯識論》總的來說認為，有迴心向大乘的人才能在那裡成佛。這實際上是順帶提到了尚未建立迴向菩提之心的聲聞乘教義。論中說，如果依據《般若經》，不發大乘菩提心，那麼住在五凈居天的人就不會迴心向大乘。這並不是說究竟了義的教法中也沒有迴心向大乘的人。其中，暫且依據受不共戒的觀點，允許黃門（指性機能不全的人）等也能受戒。如果普遍學習並修行，分別受七眾戒，應當知道遮難的情況與聲聞乘受戒相同。有人問：如果黃門等也能受戒，為什麼經中說：『如果說不受優婆塞戒、沙彌戒、比丘戒就能得到菩薩戒，沒有這樣的道理。譬如要上重樓，不從第一級臺階開始就直接上到第二級臺階，沒有這樣的道理。』他們自己解釋說：『必定要通過律儀才能得到後面的不共二菩薩戒，所以這樣說。』未必菩薩先發了小乘之心，都能被稱為第一清凈者。如《瑜伽師地論》說，菩薩超勝於諸阿羅漢。為什麼這樣說呢？如《般若經》所說：『二乘的善根猶如螢火蟲的光芒，只能照亮自身；大乘的善根猶如太陽的光芒，能引導一切眾生。』
經文：佛告訴諸佛子，乃至『我也是這樣』誦讀。
論述：第二部分是正式宣說戒律的部分。這部分分為前後兩部分，前面部分比較重要，後面部分相對次要。前面部分又分為三個部分：總標、別誦、結成。總標部分又分為兩個方面：舉出戒條的數量並加以限制，以及展示戒相併勸勉學習。這是第一個方面。《瑜伽師地論》立四重戒，如宗要所解釋的那樣。如果依據《善生經》，針對在家眾只說前六條戒，因為這些戒條比較粗顯。依據《善戒經》，出家菩薩立有八重戒，即這十條戒中的前四條和后四條，因為這些戒條是共同的和不共的根本重戒。這部經的本業總共立了十重戒，因為這樣可以通盤攝受。頌文說：四條關於身，三條關於語，意念也有三條。由貪、嗔、癡而產生，分別是四、二、一。三條語戒通過三種方式才能得到究竟。淫慾、嗔恚、邪見也與非情眾生有關。十條戒中，有四條以身業為體。智論第十三說，飲酒以及前面的三條都屬於身戒。第四、第六、第七條是語業的罪過。其餘三條語戒隨順於戒相，所以是第六和第七條。然而，有些業道並非他勝處（指不需要他人指證就能成立的罪行），比如染污的歌曲等，屬於綺語所攝。
【English Translation】 English version: Each of the three Dhyana heavens has four heavens. The fourth Dhyana heaven has six kinds of retributions. Some say that, according to reality, there are also those who achieve Buddhahood there. However, the Vijnaptimatrata-siddhi Sastra generally believes that only those who turn their minds towards Mahayana can achieve Buddhahood there. This actually mentions in passing the Sravaka (Hearer) teachings that have not yet established the aspiration for Bodhi. The treatise says that if one relies on the Prajnaparamita Sutra and does not generate the great Bodhi mind, then those who dwell in the Five Pure Abodes will not turn their minds towards Mahayana. This does not mean that there are no people in the ultimate meaning teachings who turn their minds towards Mahayana. Among them, based on the view of receiving the uncommon precepts, it is permissible for eunuchs (those with incomplete sexual function), etc., to also receive the precepts. If one universally studies and practices, and separately receives the seven assemblies of precepts, one should know that the obstacles are the same as those for Sravakas receiving precepts. Someone asks: If eunuchs, etc., can also receive the precepts, why does the sutra say: 'If one says that one can obtain the Bodhisattva precepts without receiving the Upasaka (layman) precepts, Sramanera (novice) precepts, or Bhikshu (monk) precepts, there is no such reason. It is like wanting to reach the second level of a multi-story building without starting from the first level, there is no such reason.' They themselves explain: 'It is necessary to obtain the subsequent uncommon two Bodhisattva precepts through the precepts of discipline, so it is said in this way.' It is not necessarily the case that Bodhisattvas who first generate the small vehicle mind can all be called the first pure ones. As the Yogacarabhumi-sastra says, Bodhisattvas surpass all Arhats. Why is this so? As the Prajnaparamita Sutra says: 'The roots of goodness of the two vehicles are like the light of a firefly, only illuminating oneself; the roots of goodness of the Mahayana are like the light of the sun, guiding all beings.'
Sutra: The Buddha told the Buddha-sons, up to 'I am also like this' recitation.
Commentary: The second part is the part where the precepts are formally declared. This part is divided into two parts, the former part being more important and the latter part being relatively less important. The former part is further divided into three parts: general statement, separate recitation, and conclusion. The general statement part is further divided into two aspects: stating the number of precepts and restricting them, and showing the characteristics of the precepts and exhorting learning. This is the first aspect. The Yogacarabhumi-sastra establishes four heavy precepts, as explained in the Zongyao. If based on the Good Son Sutra, only the first six precepts are mentioned for laypeople, because these precepts are more obvious. Based on the Good Discipline Sutra, the monastic Bodhisattva establishes eight heavy precepts, which are the first four and the last four of these ten precepts, because these precepts are the common and uncommon fundamental heavy precepts. The original karma of this sutra establishes a total of ten heavy precepts, because this way it can comprehensively include everything. The verse says: Four are about the body, three are about speech, and there are also three about the mind. They arise from greed, anger, and delusion, which are four, two, and one respectively. The three speech precepts can only be perfected through three ways. Lust, anger, and wrong views are also related to non-sentient beings. Among the ten precepts, four take bodily karma as their substance. The thirteenth chapter of the Mahaprajnaparamita-sastra says that drinking alcohol and the preceding three all belong to bodily precepts. The fourth, sixth, and seventh are the transgressions of speech karma. The remaining three speech precepts follow the characteristics of the precepts, so they are the sixth and seventh. However, some paths of karma are not parasika (defeats, meaning offenses that do not require confession to be established), such as defiled songs, etc., which are included in frivolous speech.
。此一一重各容貪瞋癡為方便。盜淫酤慳由貪究竟。殺瞋由瞋。邪見由癡。餘三由三。於他名利由嫉贊毀。瞋究竟故。淫瞋邪見或從非情。淫尸未壞是非情類故。余唯情邊方結重罪。雖盜非情主邊結故。複次頌曰。皆自於他造。他於他亦然。自於自有五。他于自唯淫。自於他邊一切應造。他向於他亦容具十。謂教他人向他造故。自於自造。傳說有五。殺淫慳瞋及以邪見。謂舍利他自死為罪。律云。弱背自淫面門。善生經云自施不成施。自慳即成慳。于自發憤謗理性等皆自犯故。他于自造淫有餘無。被賊所污順生愛染亦為犯故。頗有犯罪自亦不作不教他作。有。謂隨喜。頗有不發身語意業得犯戒罪。有。謂不作所應作等。此等問答廣如宗要持犯門說。已辨傍義。應釋本文。如是十重受而不誦。即迷持犯失菩薩行。既非菩薩。寧佛種子。我已果滿猶如是誦。況新學者。此中意也。
經。一切菩薩至敬心奉持。
述曰。第二示相勸持門也。涅槃經云。聲聞戒中佛知時宜。說輕為重說重為輕。大智論云。毗尼皆為世俗攝意。不論實相。為護佛法故。不觀後世罪多少。又後世罪重戒中便輕。如道人殺牛羊等。讚歎女人戒中重後世罪輕。乃至廣說。菩薩不爾。實重說重理輕說輕。法性常然貫三際故。是謂菩薩別解脫相
【現代漢語翻譯】 現代漢語譯本：這一條條重罪，各自容納貪、嗔、癡作為方便之門。盜竊、邪淫、飲酒、慳吝，都是由貪慾所導致的究竟結果；殺生是由於嗔恨；邪見是由於愚癡；其餘三種（妄語、惡口、兩舌）則由三毒共同作用。對於他人的名利，則會產生嫉妒、讚揚或誹謗。嗔恨達到極致就會導致殺生。邪淫、嗔恨、邪見，有時也可能發生在非情眾生身上，例如與未腐爛的屍體發生性行為，因為屍體不屬於有情眾生。其餘的罪過只有在涉及有情眾生時才會構成重罪，即使是盜竊非情之物，也會因其所有者而構成重罪。進一步說，總結如下：所有罪行，都是自己或通過他人造作；他人也可以對他人的行為負責；自己對自己造作的罪行有五種；他人對自己只能造作邪淫。自己對他人的罪行，一切都可能造作；他人對他人的罪行，也可能具備十種，即教唆他人向他人造作。自己對自己造作的罪行，據傳說有五種：殺生、邪淫、慳吝、嗔恨以及邪見。例如，爲了捨棄自己的身體而導致死亡也是一種罪過。《律藏》中說，虛弱的背部和正面的性行為都是邪淫。《善生經》中說，自己佈施不能成就佈施，但自己慳吝就能成就慳吝。對自己發怒、誹謗理性等等，都是自己犯下的罪過。他人對自己造作的罪行，只有邪淫，沒有其他。被強盜玷污，順從地產生愛染，也算是犯戒。有沒有這樣的情況：犯罪是自己沒有做，也沒有教唆他人做的？有，就是隨喜。有沒有不通過身、語、意業而犯戒的罪過？有，就是不去做應該做的事情等等。這些問答在《宗要持犯門》中有詳細的說明。以上辨析了旁義，現在應該解釋本文。如果受持了這十條重戒而不誦讀，就會迷惑于持戒和犯戒，失去菩薩的修行。既然不是菩薩，又怎麼能說是佛的種子呢？我已經果德圓滿，尚且如此誦讀，更何況是新學者呢？這就是其中的含義。 經：一切菩薩至敬心奉持。 述曰：第二是顯示相狀勸勉受持之門。《涅槃經》中說，聲聞戒中，佛會根據時宜，說輕為重，說重為輕。《大智度論》中說，毗尼（Vinaya，戒律）都是爲了約束世俗之人的心意，而不是爲了論述實相。爲了守護佛法，不考慮後世罪業的多少。而且後世罪業重的，在戒律中反而輕，例如道人殺牛羊等。讚歎女人在戒律中是重罪，但後世罪業卻輕，乃至廣說。菩薩戒不是這樣，實際上重的就說重，道理上輕的就說輕，因為法性是永恒不變的，貫穿過去、現在、未來三世。這就是菩薩別解脫戒的相狀。
【English Translation】 English version: Each of these weighty precepts accommodates greed, hatred, and delusion as expedient means. Stealing, sexual misconduct, intoxication, and stinginess are all ultimate consequences of greed; killing arises from hatred; wrong views stem from delusion; and the remaining three (false speech, harsh speech, divisive speech) result from the combined influence of the three poisons. Regarding others' fame and gain, jealousy, praise, or slander may arise. Extreme hatred leads to killing. Sexual misconduct, hatred, and wrong views can sometimes involve non-sentient beings, such as engaging in sexual acts with an undecomposed corpse, as a corpse does not belong to the category of sentient beings. The remaining transgressions only constitute grave offenses when sentient beings are involved, although stealing non-sentient objects can also be a grave offense due to its owner. Furthermore, to summarize: All offenses are committed either by oneself or through others; others can also be responsible for others' actions; there are five types of offenses one commits against oneself; others can only commit sexual misconduct against oneself. All offenses can be committed by oneself against others; others can also commit all ten offenses against others, i.e., by instigating others to commit them. The offenses one commits against oneself, according to tradition, are five: killing, sexual misconduct, stinginess, hatred, and wrong views. For example, causing one's own death to abandon one's body is also an offense. The Vinaya (discipline) states that sexual acts involving a weak back or the front are sexual misconduct. The Good Son Sutra states that self-giving does not constitute giving, but self-stinginess does constitute stinginess. Getting angry at oneself, slandering rationality, etc., are all offenses committed by oneself. The only offense others can commit against oneself is sexual misconduct. Being defiled by robbers and compliantly developing attachment is also considered a transgression. Are there cases where one commits an offense without personally acting or instigating others? Yes, such as rejoicing in others' misdeeds. Are there offenses that violate precepts without involving physical, verbal, or mental actions? Yes, such as failing to do what should be done, etc. These questions and answers are explained in detail in the Essential Principles of Maintaining and Violating Precepts. The above clarifies the secondary meanings; now, the main text should be explained. If one receives these ten weighty precepts but does not recite them, one will be confused about upholding and violating them, and lose the practice of a Bodhisattva. Since one is not a Bodhisattva, how can one be considered a seed of Buddhahood? I, having already attained complete fruition, still recite them in this way, how much more so should new learners? This is the meaning here. Sutra: All Bodhisattvas respectfully uphold and maintain them. Commentary: The second is the gate of showing the characteristics and encouraging upholding. The Nirvana Sutra states that in the Sravaka (Śrāvaka, Hearer) precepts, the Buddha knows the appropriate time and may declare light offenses as heavy and heavy offenses as light. The Mahaprajnaparamita Sastra states that the Vinaya (Vinaya, discipline) is all for restraining the minds of worldly people, not for discussing ultimate reality. To protect the Buddha's Dharma, the amount of karmic consequences in future lives is not considered. Moreover, offenses with heavy karmic consequences in future lives may be light in the precepts, such as a Daoist killing cows and sheep. Praising women is a heavy offense in the precepts, but the karmic consequences in future lives are light, and so on. Bodhisattva precepts are not like this; what is actually heavy is declared heavy, and what is light in principle is declared light, because the Dharma-nature is eternal and unchanging, pervading the three times of past, present, and future. This is the characteristic of the Bodhisattva's Pratimoksha (Prātimokṣa, individual liberation) vows.
。欲取大果宜敬心持。如遺教云。若勤精進事無難者。譬如小水常流穿石。無為空死後必有悔。譬如良醫知病說藥。服與不服非醫咎也。
快意殺生戒第一
經。若佛子若自殺至是菩薩波羅夷罪。
述曰。第二別誦。此初十戒。各二門說。一顯制意。二釋經文。初制意者。世間所畏死苦為窮。損他之中無過奪命。如智論云。設滿世界寶無有直身命。是則菩薩濟物為心。而施極怖便失其性。如瑜伽云。若問菩薩以何為體。應正答云大悲為體。由此最初制斯戒也。猶如聲聞出苦為先。初制欲貪最為重戒。第二釋文者。經有四門。一違犯相門。二違犯性門。三境界事門。四結成罪門。初者如經若自殺至咒殺。此即違犯差別相故。違犯性者。如經殺業至殺緣故。謂具五支必成犯故。此中殺業即究竟也。殺法方便。殺因意樂及煩惱也。殺緣事也。依此有說。不成業道不入犯重。如瑜伽說。菩薩若見欲作重罪發心思惟。我若斷彼惡眾生命當墮地獄。如其不斷彼罪。業成當受大苦。我寧殺彼墮那落迦。終不令其受無間苦。如是于彼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。由此因緣。于菩薩戒無所違犯。生多功德。此闕煩惱故無違犯。意樂善故生多功德。今解。不然。不成業道亦成犯故
【現代漢語翻譯】 現代漢語譯本：想要獲得大的果報，應該以恭敬心來受持（戒律）。如《遺教經》所說：『如果勤奮精進，就沒有什麼難事。』譬如小水長流，也能穿透石頭。無所作為而空虛地死去，死後必定後悔。譬如良醫知道病癥，也說了藥方，服不服用，不是醫生的過錯。
快意殺生戒第一
經文：如果佛弟子，乃至自己殺生，這是菩薩波羅夷罪（斷頭罪）。
解釋：這是第二次單獨誦出的戒律。這最初的十條戒律，各有兩方面說明。一是闡明制定戒律的意義，二是解釋經文。首先，制定戒律的意義是：世間所畏懼的，以死亡的痛苦為最。損害他人的行為中，沒有比奪取性命更嚴重的了。如《智度論》所說：『即使充滿世界的珍寶，也沒有與生命等值的。』因此，菩薩以救濟眾生為心，而施予最大的恐怖，就失去了菩薩的本性。如《瑜伽師地論》所說：『如果有人問菩薩以什麼為體，應該正確地回答說以大悲為體。』因此，最初制定這條戒律。猶如聲聞乘以脫離痛苦為先，最初制定淫慾為最重的戒律。其次，解釋經文，經文有四個方面：一是違犯的相狀，二是違犯的性質，三是所對的境界和事件，四是總結所成的罪行。首先，違犯的相狀，如經文所說，從自己殺生到用咒語殺生。這就是違犯的差別相。違犯的性質，如經文所說，殺生的行為到殺生的因緣。具備五支，必定構成違犯。這裡，殺生的行為就是究竟完成。殺生的方法是方便。殺生的原因是意樂和煩惱。殺生的緣是事件。依據這個說法，沒有構成業道，就不算犯重罪。如《瑜伽師地論》所說：菩薩如果看到有人想要造作重罪，發起心思考慮：『我如果斷絕這個惡人的性命，他應當墮入地獄。如果我不阻止他作惡，他的罪業成就，將要遭受巨大的痛苦。我寧願殺了他，墮入那落迦（地獄），終究不讓他遭受無間地獄的痛苦。』像這樣，對於這件事，或者以善心，或者以無記心，知道這件事之後，爲了未來的緣故，深深地生起慚愧心，以憐憫心而斷絕他的性命。由於這個因緣，對於菩薩戒沒有違犯，反而生出許多功德。這是因為缺少煩惱，所以沒有違犯。意樂是善的，所以生出許多功德。現在解釋，不是這樣的。沒有構成業道，也構成違犯。
【English Translation】 English version: If one desires to obtain great results, one should uphold (the precepts) with a respectful mind. As the Yijiao Jing (Sutra of Forty-Two Chapters) says: 'If one is diligent and精進 (jingjin, energetic), there is nothing that is difficult.' For example, a small stream flowing constantly can penetrate stone. To die in vain and without accomplishment will surely lead to regret after death. It is like a good doctor who knows the illness and prescribes medicine; whether one takes it or not is not the doctor's fault.
The First Precept Against Killing with Pleasure
Sutra: If a Fozi (Buddha's disciple), even to the point of killing oneself, this is a Pusa Poluoyi (Bodhisattva Parajika, a major offense leading to expulsion) offense.
Commentary: This is the second separately recited precept. These initial ten precepts are each explained in two aspects: first, to clarify the intention behind the establishment of the precept; second, to explain the sutra text. First, the intention behind the establishment of the precept is that the world fears suffering, with the suffering of death being the ultimate. Among harming others, there is nothing more severe than taking a life. As the Zhi Du Lun (Mahaprajnaparamita Sastra) says: 'Even if the world were filled with treasures, they would not be worth a life.' Therefore, a Bodhisattva's mind is to save beings, and to inflict the greatest fear would be to lose their Bodhisattva nature. As the Yogacarabhumi-sastra says: 'If one asks what constitutes the essence of a Bodhisattva, one should correctly answer that it is great compassion.' Therefore, this precept was initially established. It is like the Sravakas (Hearers) who prioritize escaping suffering, and thus the precept against lust is the most important. Second, explaining the sutra text, the sutra has four aspects: first, the aspect of transgression; second, the nature of transgression; third, the object and event; and fourth, the conclusion of the offense. First, the aspect of transgression, as the sutra says, from killing oneself to killing with curses. This is the differentiated aspect of transgression. The nature of transgression, as the sutra says, from the act of killing to the conditions for killing. Possessing the five branches will certainly constitute a transgression. Here, the act of killing is the ultimate completion. The method of killing is the means. The cause of killing is the intention and kleshas (afflictions). The condition for killing is the event. According to this explanation, not forming a karma patha (path of action) does not constitute a major offense. As the Yogacarabhumi-sastra says: If a Bodhisattva sees someone intending to commit a grave offense, and thinks, 'If I were to kill this evil person, they would fall into hell. If I do not stop them from doing evil, their karma will be completed, and they will suffer great pain. I would rather kill them and fall into Naraka (hell) than allow them to suffer the pain of Avici (uninterrupted hell).' In this way, regarding this matter, either with a good intention or with a neutral intention, knowing this matter, for the sake of the future, deeply generating remorse, and with a compassionate mind, severing their life. Due to this cause, there is no violation of the Bodhisattva precepts, and instead, much merit is generated. This is because the kleshas are lacking, so there is no violation. The intention is good, so much merit is generated. Now, the explanation is not like this. Not forming a karma patha also constitutes a transgression.
。如諸有命皆犯重處。雖想顛倒而犯重故。況隨分戒隨位制別。如文殊問經說此戒云。若受出世間菩薩戒而不起慈悲心。是菩薩波羅夷罪。于諸犯處論除三人。謂心狂亂重苦無戒。傳說。亦應除無憶念及有勝利。轉生不能憶。雖作無犯故。諸有勝利處一切無犯故。言境界事門者。如經乃至一切有命者不得故殺故。聲聞戒中唯取殺人。今不簡趣故言乃至。彼隨事重。今約理制。如涅槃經。佛告阿阇世王言。大王汝王宮中常敕屠羊。心初無懼。云何于父獨生懼心。雖復人獸尊卑差別。寶命重死二俱無異。若中彼壽盡剎那殺如何得罪。文殊問經說得同罪。以加彼苦緣具足故。廣如彼說。違教之罪輕重雖同。隨心境等業有輕重。如論廣說。問自品煩惱勢力應等。何故善生云貪殺生輕瞋次癡重。答粗細雖等。所違有異。違于出離大乘正理。如其次第貪等為重。經約相通且癡為重。結成罪門者如經是菩薩至波羅夷罪。以對正行翻結罪故。常住慈悲心者。下緣群生傷愍心也。有情法爾種性系屬。屬我之類由我沒故。孝順心者。上緣勝品慚愧心也。以諸菩薩為度於我無量劫受大苦行故。菩薩應起如是二心。而快恣心殺生犯重。律云。聲聞人作人想得波羅夷。非人人想但偷蘭遮。菩薩不爾。但于有命故意殺生皆波羅夷。波羅夷者此云他勝
【現代漢語翻譯】 現代漢語譯本 如果所有有情眾生都觸犯了重罪，即使是想法顛倒的情況下，也因為觸犯了重罪。更何況是隨分戒和隨位制定的戒律呢？如《文殊問經》所說，此戒是說，如果受了出世間的菩薩戒，卻不生起慈悲心，這就是菩薩的波羅夷罪（根本重罪）。在所有犯戒的情況中，排除三種人：心智狂亂、身受重苦、沒有受戒的人。傳說中，也應該排除沒有憶念和獲得勝利的人。如果轉生后不能憶起前世，即使做了也不會構成犯罪。因為在所有獲得勝利的情況下，都不會構成犯罪。所說的境界事門，如經中所說，乃至一切有命的眾生，都不得故意殺害。在聲聞戒中，只取殺人這一條。現在不加簡別，所以說『乃至』。聲聞戒是隨事而定罪的，而菩薩戒是約理而制定的。如《涅槃經》中，佛告訴阿阇世王（Ajatasattu，未生怨王）說：『大王，你在王宮中經常命令屠宰羊，心中最初沒有恐懼，為什麼唯獨對殺父這件事生起恐懼心呢？』即使有尊卑差別，寶貴的生命和死亡，二者都沒有區別。如果在他們壽命將盡的剎那殺害他們，如何會沒有罪呢？《文殊問經》說，會得到同樣的罪過，因為你增加了他們的痛苦，因緣具足的緣故。詳細情況如經中所說。違背教法的罪，輕重雖然相同，但隨著心境等的不同，業也有輕重之分，如論中所廣說。問：同品煩惱的勢力應該相等，為什麼《善生經》中說，貪心殺生輕，嗔心次之，癡心最重呢？答：粗細雖然相等，但所違背的有所不同。違背了出離和大乘正理，所以依次貪等為重。經中是約相通的情況來說，且認為癡心為重。結成罪門，如經中所說，是菩薩的波羅夷罪，因為與正行相反，所以結成罪。常住慈悲心，是下緣于群生，生起傷愍之心。有情眾生在法爾的種性上是相互聯繫的，屬於我的同類，因為我的緣故而沉沒。孝順心，是上緣于殊勝的品德，生起慚愧之心。因為諸位菩薩爲了度化我，在無量劫中承受了巨大的苦行。菩薩應該生起這樣的兩種心，而如果恣意殺生，就犯了重罪。律中說，聲聞人如果作人想而殺人，就得波羅夷罪，如果不是人想，就只得偷蘭遮罪（Thullaccaya，粗罪）。菩薩不是這樣，只要對有命的眾生故意殺生，就都得波羅夷罪。波羅夷（Parajika）的意思是『他勝』。
【English Translation】 English version If all sentient beings commit grave offenses, even in a state of distorted perception, they are still guilty of grave offenses. How much more so with precepts that are differentiated according to one's capacity and position? As the 'Manjushri Questions Sutra' states, this precept says that if one takes the Bodhisattva precepts of transcending the world but does not generate a compassionate heart, this is a Parajika (fundamental transgression) for a Bodhisattva. Among all offenses, three types of individuals are excluded: those who are mentally deranged, those suffering greatly, and those who have not taken precepts. Tradition also says that those without recollection and those who have achieved victory should also be excluded. If one cannot recall past lives after rebirth, even if one commits an act, it is not considered an offense because of the lack of memory. In all cases where victory is attained, there is no offense. Regarding the aspect of the object of the offense, as the sutra says, one must not intentionally kill any living being. In the Sravaka (Hearer) precepts, only the killing of humans is considered. Now, there is no distinction made, hence the use of 'any.' The Sravaka precepts determine offenses based on the specific act, while the Bodhisattva precepts are established based on principle. As the 'Nirvana Sutra' says, the Buddha told King Ajatasattu (Ajatasattu, King Ajatasattu): 'Great King, you often order the slaughter of sheep in your palace without any initial fear. Why do you only feel fear about killing your father?' Even with differences in status, the preciousness of life and death are the same. If they are killed at the moment their lifespan is about to end, how can there be no offense? The 'Manjushri Questions Sutra' says that one incurs the same offense because you increased their suffering, and the conditions are complete. The details are as described in that sutra. Although the severity of offenses against the teachings is the same, the weight of the karma varies depending on the state of mind and the object. As explained extensively in the treatises. Question: The power of afflictions of the same category should be equal. Why does the 'Singalaka Sutra' say that killing out of greed is lighter, anger is next, and delusion is the heaviest? Answer: Although the coarseness is the same, what is violated is different. Violating the principles of renunciation and the Great Vehicle makes greed, etc., heavier in that order. The sutra speaks in general terms and considers delusion to be the heaviest. The conclusion of the offense is as stated in the sutra: it is a Bodhisattva's Parajika offense because it is contrary to the correct practice, thus resulting in the offense. To constantly maintain a compassionate heart means to have a compassionate heart towards all beings. Sentient beings are naturally connected by their inherent nature, belonging to my kind, and sinking because of me. A filial heart means to have a sense of shame and respect towards superior qualities because all Bodhisattvas have endured great suffering for countless eons to liberate me. Bodhisattvas should generate these two kinds of hearts, and if they indulge in killing, they commit a grave offense. The Vinaya (monastic code) says that if a Sravaka kills a human being with the intention of killing a human, they commit a Parajika offense. If it is not with the intention of killing a human, it is only a Thullaccaya (Thullaccaya, gross offense). This is not the case for Bodhisattvas. As long as they intentionally kill a living being, they commit a Parajika offense. Parajika (Parajika) means 'defeated by others.'
處。善自惡他。惡法所勝。戒是持犯所依名處。此文略意。謂彼彼相差別。犯中以五緣犯。翻正得罪。余諸戒文準此應釋。此中諸戒依主為名。
劫盜人物戒第二
經。若佛子自盜至是菩薩波羅夷罪。
述曰。此中第一制意者。施攝六度廣濟群生。盜正壞檀二利俱喪。世間丑謂盜也。如應障道廣招苦故。寧應捨身以避斯咎。何以少財自辱二世。故損依報次正報制。第二釋文。于中亦四。初門者如經自盜至方便盜。故讚歎隨喜略而不論。理應有故。其第二門如前應知。此世間門。若出世戒文殊問經云。若於他物心起盜想犯波羅夷。境界事門者。如經乃至鬼神至不得盜。此中攝重故言乃至。然有主物略有五種。一三寶物。二屬人物。三畜生物。四鬼神物。五劫賊物。其有主言攝前後也。僧祇律云。知事人互用三寶物佛言波羅夷。寶梁經云。佛法二物不得互用。于佛法物無有主故。復無可白不同僧物。常住招提互有所用。營事比丘和僧得用。若用僧物修治佛塔。僧若不和勸俗修理。若依此文。前僧祇律約僧不和皆言犯重。互用尚爾。況盜心取。若爾何故涅槃經云。盜佛物者若知不知犯偷蘭遮。以佛於物無我所故無惱害故。漢地傳說。約無守護經說偷蘭。若有守護互用尚重。況盜何輕。故善生經望護人結重
【現代漢語翻譯】 現代漢語譯本： 處。善於自己而惡於他人。被惡法所勝。戒律是持守和違犯所依據的地方，名為『處』。這段文字的大意是說，彼此之間的相狀有所差別。違犯戒律中有五種因緣導致違犯，翻轉正念就會獲罪。其餘的戒律條文可以參照這個來解釋。這裡面的各種戒律都以所依的主體來命名。
劫盜人物戒第二
經：如果佛弟子親自盜取財物，乃至通過方便手段盜取，都是菩薩的波羅夷罪（根本重罪）。
述曰：這裡第一條戒律的制定意圖是：通過佈施來攝受，用六度來廣泛救濟眾生。盜竊行為恰恰破壞了佈施，導致自利利他兩方面都喪失。世間最醜惡的行為就是盜竊。因為它會障礙修行，廣泛招致痛苦。寧可捨棄自己的身體，也要避免這種過失。為什麼爲了少量的財物而玷污自己今生來世的名譽呢？所以，先禁止損害所依的依報（生活環境），然後禁止損害正報（自身）。第二是解釋經文。其中也分為四個方面。首先是『門』，如經文所說，從『自盜』到『方便盜』。對於讚歎和隨喜盜竊的行為，這裡省略不談，但理應存在。第二個『門』，如前面所說，是世間門。如果從出世間的戒律來說，《文殊問經》說：如果對於他人的財物，心中生起盜竊的想法，就犯了波羅夷罪。境界事門，如經文所說，乃至鬼神的財物，都不得盜取。這裡爲了涵蓋重要的內容，所以說『乃至』。然而，有主人的財物大致有五種：一是三寶（佛、法、僧）的財物，二是屬於人的財物，三是屬於畜生的財物，四是鬼神的財物，五是強盜的財物。『有主』這個詞涵蓋了前後所有的情況。《僧祇律》說，知事（管理僧團事務的人）之間互相使用三寶的財物，佛說這是波羅夷罪。《寶梁經》說，佛物和法物不得互相使用。因為佛物和法物沒有主人，而且沒有可以稟告的對象，不同於僧物。常住的寺院之間可以互相使用財物。負責營事的比丘經過僧團同意可以使用。如果用僧團的財物來修繕佛塔，如果僧團不同意，可以勸說俗人來修理。如果按照這段文字，前面的《僧祇律》是說僧團不和睦的情況下，都算是犯了重罪。互相使用尚且如此，更何況是盜心去取呢？如果這樣，為什麼《涅槃經》說，盜取佛物的人，無論知不知道，都犯了偷蘭遮罪（中等罪）呢？因為佛對於財物沒有『我所』的執著，所以沒有惱害。漢地的傳說，是根據沒有守護的佛物來說的，所以判為偷蘭遮罪。如果有守護的佛物，互相使用尚且是重罪，更何況是盜取呢？所以《善生經》認為，對於守護佛物的人來說，盜取佛物是結重罪。
【English Translation】 English version: Place. Being good to oneself and evil to others. Being overcome by evil laws. Precepts are the place where upholding and violating are based, called 'place'. The general meaning of this passage is that there are differences in their respective appearances. There are five conditions for violating precepts, and turning away from right thought leads to offense. Other precept texts should be interpreted accordingly. The precepts here are named according to their respective subjects.
The Second Precept Against Robbing and Stealing from People
Sutra: If a Buddha-son steals, even through expedient means, it is a Pārājika offense (fundamental transgression) for a Bodhisattva.
Commentary: The first intention of this precept is: to gather through giving, and to widely save sentient beings through the Six Perfections. Stealing destroys giving, resulting in the loss of both self-benefit and benefiting others. The ugliest act in the world is stealing. Because it obstructs practice and widely invites suffering. One should rather give up one's body to avoid this fault. Why tarnish one's reputation in this life and the next for a small amount of wealth? Therefore, first, it is forbidden to harm the dependent environment (living environment), and then it is forbidden to harm the direct reward (oneself). Second, is the explanation of the text. It is also divided into four aspects. First is the 'gate', as the sutra says, from 'stealing oneself' to 'expedient stealing'. Praising and rejoicing in stealing are omitted here, but they should exist in principle. The second 'gate', as mentioned earlier, is the worldly gate. If from the perspective of transcendent precepts, the Mañjuśrī Question Sutra says: If one has the thought of stealing another's property, one commits a Pārājika offense. The object of the boundary, as the sutra says, even the property of ghosts and spirits, must not be stolen. Here, in order to cover important content, it says 'even'. However, there are roughly five types of property with owners: first, the property of the Three Jewels (Buddha, Dharma, Sangha), second, the property belonging to people, third, the property belonging to animals, fourth, the property of ghosts and spirits, and fifth, the property of robbers. The word 'owner' covers all situations before and after. The Saṃghika Vinaya says that if those in charge (those who manage the affairs of the Sangha) use the property of the Three Jewels with each other, the Buddha said that this is a Pārājika offense. The Ratna-Rāśi Sutra says that the property of the Buddha and the Dharma must not be used interchangeably. Because the property of the Buddha and the Dharma has no owner, and there is no one to report to, unlike the property of the Sangha. Permanent monasteries can use property with each other. Bhikshus in charge of affairs can use it with the consent of the Sangha. If the property of the Sangha is used to repair the Buddha's pagoda, if the Sangha does not agree, lay people can be persuaded to repair it. According to this text, the previous Saṃghika Vinaya says that in the case of disharmony in the Sangha, it is considered a serious offense. Mutual use is already like this, let alone stealing with a stealing mind? If so, why does the Nirvana Sutra say that those who steal the Buddha's property, whether they know it or not, commit a Sthūlātyaya offense (medium offense)? Because the Buddha has no attachment to 'mine' for property, so there is no harm. The legend in Han land is based on the Buddha's property without protection, so it is judged as a Sthūlātyaya offense. If there is protected Buddha's property, mutual use is still a serious offense, let alone stealing? Therefore, the Good Life Sutra believes that for those who protect the Buddha's property, stealing the Buddha's property is a serious offense.
。然涅槃經說小乘戒。菩薩不爾。但有主物皆犯重故。凡三寶物難可掌之。制聽持犯難可委故。如大集言。佛聽二人。一阿羅漢二須陀洹。又有二人。一持戒識知。二畏罪慚愧。然菩薩戒亦用佛物。如瑜伽說。菩薩先於所畜資具。為作凈故以凈意樂舍與十方諸佛菩薩。見來求者不稱道理言此他物耎言發遣。若當正理應作是念。諸佛菩薩無有小物于諸眾生而不施者。如是知已取凈施物。施來求者令所愿滿。由此等教和上云。軌則雖如小乘律說。然如殺生有利應行。諸佛出現皆為興法。興法之意皆為眾生。興法利生何所不用。除有染心及無勝利。但小乘戒不得互用。雖佛即法違施意故。然四分云。供養佛塔食治塔人得食。五分云。若白衣入寺僧不與食便起嫌心。佛言應與。又僧祇云。若損者益者應與。十誦供給王大臣賊。小乘狹小猶見損益。何況大乘不可一定。問十誦云。偷佛舍利凈心供養。自作念言。于彼亦師於我亦師。如是意者不犯。若盜賣者犯罪。何故盜法律中結重。法亦師故。答佛得遙申敬。法對方生解。然菩薩戒知彼不用。凈心盜學理應無犯。知障彼善。盜佛亦重。問瑜伽俱舍云劫奪僧物破僧同類。何故大集盜僧物者罪過五逆。方等經云四重五逆我亦能救。盜僧物者我所不救。答所望各別。破僧暫時。且現前僧
{ "translations": [ "現代漢語譯本：", "然而《涅槃經》（Nirvana Sutra）所說的是小乘戒律。菩薩並非如此，只要是屬於他人的東西，都犯了重罪。一般來說，三寶（佛、法、僧）之物難以管理，制定允許和禁止的規定也很難周全。正如《大集經》（Mahāsaṃnipāta Sūtra）所說，佛允許兩種人管理：一是阿羅漢（Arhat，已證悟的聖者），二是須陀洹（Srotaāpanna，已入流者）。還有兩種人：一是持戒且有辨識能力的人，二是畏懼罪過且有慚愧心的人。然而，菩薩戒也使用佛物。如《瑜伽師地論》（Yogācārabhūmi-śāstra）所說，菩薩首先對於自己所擁有的資具，爲了使其清凈，以清凈的意樂佈施給十方諸佛菩薩。見到前來乞求的人，如果不合道理，就用委婉的言語說『這是他人的東西』來打發他們。如果合乎正理，就應當這樣想：諸佛菩薩沒有一樣微小的東西而不佈施給眾生的。像這樣知道后，就取用已經清凈的佈施之物，施捨給前來乞求的人，使他們願望滿足。", "根據這些教義，和尚說，行爲準則雖然如小乘律所說，但如果殺生有利，也應該去做。諸佛出現都是爲了弘揚佛法，弘揚佛法的目的是爲了眾生。弘揚佛法利益眾生，有什麼不能用的呢？除非有染污的心以及沒有利益。但是小乘戒律不得互相混用，即使是佛也不行，因為違背了佈施的本意。然而，《四分律》（Dharmaguptaka Vinaya）說，供養佛塔的食物可以給修繕佛塔的人吃。《五分律》（Mahīśāsaka Vinaya）說，如果白衣進入寺廟，僧人不給食物，他們就會心生嫌隙，佛說應該給。《僧祇律》（Mahāsāṃghika Vinaya）說，對於損壞寺廟的人和有益於寺廟的人，都應該給。 《十誦律》（Sarvāstivāda Vinaya）允許供給國王、大臣和盜賊。小乘戒律如此狹隘，尚且知道損益，何況大乘戒律，不可一概而論。", "問：《十誦律》說，偷盜佛舍利，以清凈心供養，自己心想：『對於他們，我也是老師；對於我，他們也是老師。』像這樣的意念，不犯戒。如果盜賣，就犯戒。為什麼盜戒在法律中被判為重罪，因為佛法也是老師的緣故？", "答：對於佛，可以通過遙遠的方式表達敬意；對於法，可以通過相對的方式產生理解。然而，菩薩戒知道對方不會使用，以清凈心盜取學習，按道理應該沒有罪過。如果知道會障礙對方的善行，盜取佛物也是重罪。", "問：《瑜伽師地論》和《俱舍論》（Abhidharmakośa）說，劫奪僧物會破壞僧團的和諧。為什麼《大集經》說盜取僧物的人罪過超過五逆罪（matricide, patricide, Arhat-slaying, wounding a Buddha, and creating schism in the Sangha）？《方等經》（Vaipulya Sutra）說，四重罪（killing, stealing, sexual misconduct, and lying）和五逆罪我都能救，盜取僧物的人我不能救？", "答：所期望的不同。破壞僧團只是暫時的，而且是針對眼前的僧團。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "However, the Nirvana Sutra speaks of the Hinayana precepts. Bodhisattvas are not like that; any object belonging to another constitutes a grave offense. Generally, the possessions of the Three Jewels (Buddha, Dharma, Sangha) are difficult to manage, and establishing rules for what is permissible and forbidden is challenging. As the Mahāsaṃnipāta Sūtra says, the Buddha allows two types of people to manage them: an Arhat (one who has attained enlightenment) and a Srotaāpanna (one who has entered the stream). There are also two other types: one who upholds the precepts and has discernment, and one who fears sin and has a sense of shame.", "According to these teachings, the abbot said that although the rules of conduct are as described in the Hinayana Vinaya, if killing is beneficial, it should be done. The appearance of all Buddhas is for the purpose of promoting the Dharma, and the purpose of promoting the Dharma is for the sake of sentient beings. What can't be used to promote the Dharma and benefit sentient beings? Except for having a defiled mind and lacking benefit. However, the Hinayana precepts cannot be mixed and matched, not even by the Buddha, because it goes against the intention of giving.", "However, Bodhisattvas also use the possessions of the Buddha. As the Yogācārabhūmi-śāstra says, Bodhisattvas first purify their possessions by giving them with pure intention to all the Buddhas and Bodhisattvas in the ten directions. When they see someone coming to ask for something, if it is unreasonable, they politely say, 'This belongs to someone else,' to send them away. If it is reasonable, they should think, 'There is nothing so small that the Buddhas and Bodhisattvas would not give it to sentient beings.' Knowing this, they take the purified object of giving and give it to the one who comes to ask, fulfilling their wishes.", "However, the Dharmaguptaka Vinaya says that food offered to the Buddha's stupa can be given to those who repair the stupa. The Mahīśāsaka Vinaya says that if a layperson enters a monastery and the monks do not give them food, they will become resentful; the Buddha said they should be given food. The Mahāsāṃghika Vinaya says that those who harm the monastery and those who benefit the monastery should both be given. The Sarvāstivāda Vinaya allows for the provision of kings, ministers, and thieves. Hinayana precepts are so narrow, yet they recognize benefit and harm; how much more so should Mahayana precepts not be fixed.", "Question: The Sarvāstivāda Vinaya says that stealing the Buddha's relics and offering them with a pure heart, thinking, 'For them, I am also a teacher; for me, they are also teachers,' is not an offense. But selling them is an offense. Why is stealing considered a grave offense in the law, since the Dharma is also a teacher?", "Answer: Respect for the Buddha can be expressed from afar; understanding of the Dharma arises through interaction. However, the Bodhisattva precepts recognize that the other person will not use it; stealing with a pure heart to learn should not be an offense. But if it is known that it will obstruct the other person's good deeds, stealing from the Buddha is also a grave offense.", "Question: The Yogācārabhūmi-śāstra and the Abhidharmakośa say that robbing the Sangha's possessions disrupts the harmony of the Sangha. Why does the Mahāsaṃnipāta Sūtra say that the sin of stealing from the Sangha exceeds the five heinous crimes (matricide, patricide, Arhat-slaying, wounding a Buddha, and creating schism in the Sangha)? The Vaipulya Sutra says that I can save those who commit the four grave offenses (killing, stealing, sexual misconduct, and lying) and the five heinous crimes, but I cannot save those who steal from the Sangha?", "Answer: The expectations are different. Disrupting the Sangha is only temporary and is directed at the present Sangha." ] }
。盜和合財普障三世常住僧道。非親障聖故名同類。言劫賊物者。物已屬彼。律不許奪。如律云。賊奪賊物。五分云。有比丘為賊所剝。爭得衣物。然疑問佛。佛言不犯。菩薩不然。如瑜伽云。菩薩見有增上宰官上品暴惡于諸有情無慈逼惱。起憐愍心廢增上位。見劫盜賊奪他財物若僧伽物率堵波物執為己有。利樂意樂隨力逼奪。勿令受用受長夜苦。所奪財寶各還其本。乃至廣說。菩薩如是雖不與取而無違犯生多功德。如五分云爭衣比丘。若菩薩戒由慳財罪。若護彼罪生多功德。如是所說但有主物于無義利盜心取。乃至一草犯波羅夷。若於己物或無主物或於有主。迷謂無主。或雖有主不作盜心。不成盜故若於己物謂他而盜。或無主物謂有主物。傳說。約心結重方便。彼物實非犯重境故。若於有主迷謂無主後知不還。或於人物謂非人物。或求余物餘人物替。傳說皆重。是犯境故。云何名為無主。物耶。如他棄等。善見論云。子作惡事。父母趁出。後父母死。其物無主。婆娑等云。二國中間伏藏等也。若爾百姓取山林等應盜王物。不爾。國王擬養彼故。聲聞法中五錢方重。今欲簡異言一針草。言菩薩下第四門也。孝順慈悲名為佛性。菩薩由此異二乘故。生福者利益故。生樂者安樂故。而盜人物生彼煩惱故違利益。奪命緣故亦
【現代漢語翻譯】 現代漢語譯本 盜取和合僧眾的財物，普遍障礙三世常住的僧眾修行。因為不是親屬，所以障礙聖道，因此被稱為同類罪。說到搶劫賊人的財物，是因為財物已經屬於他們，戒律不允許奪取。如同戒律所說：『從賊人手中奪取賊贓。』《五分律》說：『有比丘被盜賊搶劫，爭奪回衣物。』然後疑問佛陀，佛陀說不犯戒。但菩薩不是這樣。《瑜伽師地論》說：『菩薩見到有權勢的宰官，極其暴虐，對眾生沒有慈悲心，逼迫惱害他們，菩薩生起憐憫心，廢除他的高位。見到強盜盜取他人財物，或者僧伽的財物，或者佛塔的財物，據爲己有，爲了利益和快樂眾生，盡力逼迫奪取，不讓他們受用，免受長夜的痛苦。所奪取的財寶，各自歸還其原本的主人。』乃至廣說。菩薩這樣做，雖然是不予而取，但沒有違犯戒律，反而產生很多功德。如同《五分律》中爭奪衣物的比丘。如果受菩薩戒，因為吝嗇財物而犯罪，如果爲了保護他人免受罪惡，反而會產生很多功德。』像這樣所說的，只是對於有主之物，因為沒有意義和利益，以盜心去取，乃至一根草，都犯波羅夷罪（Parajika，斷頭罪）。如果是自己的財物，或者無主之物，或者對於有主之物，誤以為是無主之物，或者雖然知道是有主之物，但不生起盜心，就不構成盜竊罪。如果是自己的財物，誤認為是別人的財物而盜取，或者無主之物，誤認為是有主之物，傳說，根據心念的輕重來判斷罪行的輕重，因為那件東西實際上不是犯重罪的對象。如果對於有主之物，誤以為是無主之物，後來知道了也不歸還，或者對於人所有的東西，認為是無生命的物品，或者想要其他的物品，卻拿了其他的物品代替，傳說都是重罪，因為這是犯戒的對象。什麼叫做無主之物呢？如同他人丟棄的物品等。《善見律毗婆沙》說：『兒子做了惡事，父母把他趕出去，後來父母死了，他的財物就成了無主之物。』《婆沙論》等說：『兩國中間的伏藏等也是無主之物。』如果這樣，百姓取用山林等物，豈不是盜取國王的財物？不是的，因為國王是爲了供養百姓才這樣做的。在聲聞法中，五錢才算重罪，現在爲了區分不同，所以說一針一草。『言菩薩下』是第四門的內容。孝順慈悲叫做佛性（Buddha-nature）。菩薩因為具有佛性，所以不同於二乘（聲聞和緣覺）。『生福者』是爲了利益眾生，『生樂者』是爲了讓眾生安樂，而盜取他人的財物，會使他們產生煩惱，所以違背了利益眾生的原則。奪取生命的原因也是如此。
【English Translation】 English version Stealing the property of the Sangha (harmonious community of monks) universally obstructs the practice of the Sangha abiding in the three times (past, present, and future). Because they are not relatives, they obstruct the path to enlightenment, hence the name 'similar offense'. Regarding robbing thieves, it's because the property already belongs to them, and the precepts do not allow taking it back. As the precepts say: 'Taking stolen goods from thieves.' The Five-Part Vinaya says: 'There was a Bhikshu (monk) who was robbed by thieves and fought back to regain his clothes.' Then he questioned the Buddha, and the Buddha said it was not a violation. But Bodhisattvas (enlightenment beings) are not like that. The Yogacarabhumi-sastra says: 'If a Bodhisattva sees a powerful official, extremely cruel, without compassion for sentient beings, oppressing and tormenting them, the Bodhisattva arises with compassion and removes him from his high position. If he sees robbers stealing others' property, or the property of the Sangha, or the property of stupas (Buddhist monuments), taking it for themselves, for the benefit and happiness of sentient beings, he forcefully seizes it, not allowing them to enjoy it, preventing them from suffering long nights. The seized treasures are returned to their original owners.' And so on. A Bodhisattva doing this, although it is taking without giving, does not violate the precepts, but instead generates much merit. Like the Bhikshu in the Five-Part Vinaya who fought for his clothes. If one takes the Bodhisattva vows, committing the sin of stinginess with wealth, if it is to protect others from sin, it will generate much merit.' As said, this only applies to property with an owner, taken with a thieving mind without meaning or benefit, even a single blade of grass, constitutes a Parajika (defeat, expulsion) offense. If it is one's own property, or ownerless property, or if one mistakenly believes that property with an owner is ownerless, or if one knows it has an owner but does not have a thieving mind, it does not constitute theft. If one steals one's own property, mistaking it for someone else's, or if one mistakes ownerless property for property with an owner, it is said that the severity of the offense is determined by the intention, because the object is not actually the object of a serious offense. If one mistakenly believes that property with an owner is ownerless and later finds out but does not return it, or if one mistakes a person's property for an inanimate object, or if one wants other property but takes other people's property instead, it is said that all are serious offenses, because it is an object of offense. What is called ownerless property? Like things abandoned by others. The Samantapasadika says: 'If a son commits evil deeds, and his parents drive him out, and later the parents die, his property becomes ownerless.' The Abhidharma-mahavibhasa-sastra and others say: 'Hidden treasures between two countries are also ownerless.' If so, wouldn't the people taking things from the mountains and forests be stealing the king's property? No, because the king does this to provide for the people. In the Sravaka (disciple) Vehicle, five coins constitute a serious offense, but now, to distinguish the difference, we say even a single needle or blade of grass. 'The Bodhisattva below' is the content of the fourth gate. Filial piety and compassion are called Buddha-nature. Because Bodhisattvas possess Buddha-nature, they are different from the Two Vehicles (Sravakas and Pratyekabuddhas). 'Generating blessings' is for the benefit of sentient beings, 'generating happiness' is to bring happiness to sentient beings, but stealing others' property causes them to have afflictions, so it violates the principle of benefiting sentient beings. The reason for taking life is also the same.
違安樂。如智論十三頌曰。一切諸眾生。衣食以自活。若劫若奪取。則為劫奪命。
無慈行欲戒第三
經。若佛子自淫至是菩薩波羅夷罪。
述曰。初制意者。生死牢獄淫為枷鎖。深縛有情難出離故。如智論云。淫慾者雖不惱眾生。繫縛心故立為大罪。瑜伽論云。諸愛之中欲愛為最。若能治彼。余自然伏。如制強力劣者自伏。然此欲法有三種過。苦而似樂故。少味多災故。不凈似凈故。初者頌曰。不忍煩惱病。行淫似樂生。猶如抓疥病。于苦樂想生。如抓疥者以苦為樂。欲所生樂應知亦然。已離欲者見欲為苦。如無疥者疥樂為苦。然諸欲塵其性虛偽能誑眾生恒生燒害。如世尊言。欲如枯骨。乃至亦如樹端爛果。如齒骨故令無飽期。如段肉故無定屬主。如草炬故憂火恒燒。如火坑故增長渴愛。如蟒毒故賢聖遠避。如夢見故速趣壞滅。如借嚴具故但托眾緣。如熟果故危所依地。如是應觀苦而似樂。云何諸欲少味多災。頌曰。猶如羅剎女。如怨詐示親。誑心生惡業。招苦障涅槃。如羅剎女交已致食。亦如怨士詐親加害。五欲怨賊亦復如此。燒亂迷心害於慧命。招無量苦障涅槃樂。如菩薩藏經第十云。習近欲時無惡不造。受彼果時無苦不受。愛河慾海漂溺無岸。死生之波長流莫絕。一切怨害皆從欲生。愚人
【現代漢語翻譯】 現代漢語譯本 違犯安樂。如《智度論》第十三頌所說：『一切眾生，衣食以自活。若劫奪他人衣食，則如同劫奪他人性命。』
無慈悲心行淫戒第三
經文：若佛子行淫，乃至是菩薩波羅夷罪。
解釋：最初制定此戒的用意是，生死輪迴的牢獄中，淫慾是枷鎖，深深束縛有情眾生，使他們難以脫離。如《智度論》所說：『淫慾雖然不直接惱害眾生，但因為它繫縛人心，所以被立為大罪。』《瑜伽師地論》說：『在各種愛慾之中，欲愛最為強烈。如果能調伏它，其餘的愛慾自然會被降伏。』就像制服了強大的敵人，弱小的自然會臣服。然而，這種淫慾之法有三種過患：一是苦而看似快樂；二是少有滋味卻多有災禍；三是不凈卻看似清凈。第一點，頌文說：『不能忍受煩惱病，行淫看似快樂生。猶如抓撓疥瘡，于痛苦中產生快樂的想法。』就像抓撓疥瘡的人以痛苦為快樂，由淫慾所產生的快樂也應知是如此。已經遠離慾念的人視淫慾為痛苦，就像沒有疥瘡的人視抓撓疥瘡為痛苦。然而，各種欲塵，其本性虛偽，能欺騙眾生，恒常產生燒灼的傷害。如世尊所說：『慾望如同枯骨』，乃至『也像樹梢上的爛果』。像牙齒啃咬枯骨一樣，令人沒有滿足的時候；像一塊肉一樣，沒有固定的主人；像一把草炬一樣，憂愁的火焰恒常燃燒；像一個火坑一樣，增長渴愛的慾望；像蟒蛇的毒液一樣，賢聖之人遠遠避開；像夢中所見一樣，迅速趨向壞滅；像借來的裝飾品一樣，只是依託各種因緣；像成熟的果實一樣，所依賴的土地充滿危險。』應當這樣觀察，淫慾是苦而看似快樂。
為什麼說諸欲少有滋味卻多有災禍？頌文說：『猶如羅剎女，如怨家假裝親近。迷惑人心，產生惡業，招致痛苦，阻礙涅槃。』就像羅剎女與人交合后便吃掉對方，也像怨家假裝親近而加以傷害。五欲怨賊也是如此，燒擾迷惑人心，損害智慧之命，招致無量痛苦，阻礙涅槃之樂。如《菩薩藏經》第十卷所說：『習近淫慾時，沒有惡事不造作；承受惡果時，沒有痛苦不承受。愛河慾海，漂溺其中沒有邊岸。生死之波，長久流淌沒有止息。一切怨恨災害，都從淫慾產生。愚人啊！』
【English Translation】 English version Violating peace and happiness. As the thirteenth verse of the Mahaprajnaparamita-sastra (智度論) says: 'All living beings live by clothing and food. If one robs or steals, it is like robbing or taking life.'
The Third Precept: Abstaining from Uncompassionate Sexual Conduct
Sutra: If a son of the Buddha engages in sexual activity, it constitutes a Parajika (波羅夷) offense for a Bodhisattva.
Commentary: The initial intention behind establishing this precept is that in the prison of samsara (生死), sexual desire is like shackles, deeply binding sentient beings and making it difficult for them to escape. As the Mahaprajnaparamita-sastra says: 'Although sexual desire does not directly harm sentient beings, it is established as a major offense because it binds the mind.' The Yogacarabhumi-sastra (瑜伽師地論) says: 'Among all desires, sexual desire is the strongest. If one can subdue it, the rest will naturally be subdued.' It is like subduing a strong enemy, and the weaker ones will naturally submit. However, this practice of sexual desire has three faults: first, it is suffering that appears as pleasure; second, it has little taste but much disaster; third, it is impure but appears as pure. Regarding the first point, the verse says: 'Unable to endure the illness of afflictions, engaging in sexual activity seems to produce pleasure. It is like scratching a scab, where one feels pleasure in the midst of pain.' Just as someone scratching a scab takes pain as pleasure, the pleasure arising from sexual desire should also be understood in the same way. Those who have already detached from desire see sexual desire as suffering, just as someone without a scab sees scratching a scab as suffering. However, the nature of various objects of desire is false and deceptive, capable of deceiving sentient beings and constantly producing burning harm. As the World Honored One said: 'Desire is like dry bones,' and even 'like rotten fruit at the end of a tree branch.' Like gnawing on bones, it leaves one never satisfied; like a piece of meat, it has no fixed owner; like a torch of grass, the fire of worry constantly burns; like a pit of fire, it increases the thirst for desire; like the venom of a serpent, the wise and noble avoid it from afar; like something seen in a dream, it quickly leads to destruction; like borrowed ornaments, it merely relies on various conditions; like ripe fruit, the ground it relies on is dangerous.' One should observe in this way that sexual desire is suffering that appears as pleasure.
Why is it said that desires have little taste but much disaster? The verse says: 'Like a Rakshasi (羅剎女), like an enemy falsely showing affection. Deceiving the mind, generating evil karma, inviting suffering, obstructing Nirvana (涅槃).' Just as a Rakshasi eats someone after having intercourse with them, and just as an enemy harms someone by falsely showing affection, the five desires are also like this, burning and confusing the mind, harming the life of wisdom, inviting immeasurable suffering, and obstructing the bliss of Nirvana. As the tenth volume of the Bodhisattva-pitaka Sutra (菩薩藏經) says: 'When one practices sexual desire, there is no evil that one does not commit; when one receives the consequences, there is no suffering that one does not endure. In the river of love and the sea of desire, one drowns without a shore. The waves of birth and death flow endlessly without ceasing. All hatred and harm arise from sexual desire. O foolish ones!'
所貪如蛾投火。五百登空失通而落。一角仙人被女人捉。是以律云。可畏之甚無過女人。寧以男根內毒蛇口。蛇害一肉身。女害法身故。又龍樹說。巧察人意女人為智。不觀余得失。但以欲為親。清風猶可捉。女心難得定。終無厭期感生無窮。生死長夜會離之悲六趣無己。是謂諸欲少味多災。云何欲塵不凈似凈。頌曰。肉身雖不凈。似凈誑愚夫。樂穢而無厭。似豬樂淤泥。此身不凈累骨所成。血肉便穢薄皮所持。八萬戶蟲一戶九億。種種臭穢九孔流漏。不凈似凈。謂皮上分白膏熱血交所重映。誑心媚眼種種燒害。然諸愚夫曾無厭背。似豬竟日不離淤泥。所以今制。隨應莫犯。第二釋文中。違犯相門者。如經自淫至不得故淫。聲聞法中自淫方重。今菩薩戒教他亦重。如小乘教自行方業道。大乘教中媒他亦業道。通制二眾言一切女人。據實在家唯制邪行。非但障道。招惡趣故。云何邪行。如瑜伽云。女不應行。設所應行。非支非時非處非量。若不應理一切男及不男。母等名為所不應行。除產門外皆名非支。若穢下時。胎圓滿時。飲兒乳時。受齊戒時。或有病時。謂有病不宜淫。是名非時。若諸尊重所集會處。或靈廟中。或大眾前。或堅鞭地高下不安。此等非處。若過五返名為非量。不依世禮名為非理。在家除此于自分行。
【現代漢語翻譯】 現代漢語譯本 所貪戀的就像飛蛾撲火一樣。五百個能騰空的仙人因為失去神通而墜落。一角仙人也被女人所擒獲。因此戒律中說：『最可怕的莫過於女人。』寧願把男根放入毒蛇口中，因為蛇只會傷害一個人的肉身，而女人卻會損害人的法身。龍樹菩薩說：『善於揣摩人心的，女人可謂是聰明。她們不考慮其他的得失，只以情慾為親近。清風尚且可以捕捉，女人的心卻難以安定。』她們對情慾永遠沒有滿足的時候，由此感生出無窮的煩惱。在漫長的生死長夜中，充滿了離別之苦，六道輪迴沒有盡頭。這就是所謂的諸欲少有滋味而多有災禍。為什麼說情慾的塵垢是不凈的，卻看起來好像是清凈的呢？ 頌詞說：『肉身雖然是不凈的，卻好像是清凈的，以此來迷惑愚蠢的人。他們以污穢為樂而沒有厭倦，就像豬喜歡在泥濘中打滾一樣。』這個身體是不乾淨的，是由纍纍白骨組成的，血肉便溺污穢不堪，僅僅靠一層薄皮支撐著。身體里有八萬戶蟲，每一戶有九億隻。各種各樣的臭穢之物從九個孔竅中流出。說它不凈卻好像清凈，是因為面板表面有白色的脂肪、熱血交相輝映，用迷惑人心的媚眼，種種手段來燒灼人的慾望。然而那些愚蠢的人卻從來沒有厭惡背離，就像豬整天都不離開泥濘一樣。所以現在制定戒律，要隨順因緣，不要違犯。 第二，解釋文中的『違犯相門』，如經中所說，從自淫到不得故淫。在聲聞法中，自淫的罪過比較重，現在菩薩戒中，教唆他人行淫的罪過也很重。就像小乘佛教中，自己做才算是業道，大乘佛教中，教唆他人也算是業道。通用於比丘和比丘尼二眾，說的是一切女人。就實際情況來說，在家居士只禁止邪淫，因為邪淫不僅會障礙修行，還會招致惡趣的果報。什麼是邪淫呢？如《瑜伽師地論》所說：女人不應該行淫。即使是應該行淫的情況，也要注意非支、非時、非處、非量。如果不合乎道理，一切男人以及非男之人，母親等等，都屬於不應該行淫的對象。除了產門之外，都叫做非支。在污穢下流的時候，胎兒圓滿的時候，哺乳的時候，受持齋戒的時候，或者生病的時候，因為有病不適合行淫，這些都叫做非時。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方，這些都叫做非處。如果超過五次，就叫做非量。不按照世俗禮儀，就叫做不合道理。在家居士除了這些情況，在自己的配偶身上行淫是可以的。
【English Translation】 English version Greed is like a moth flying into a flame. Five hundred immortals who could fly lost their powers and fell. Even the one-horned immortal was captured by a woman. Therefore, the precepts say, 'Nothing is more fearsome than a woman.' It is better to put one's male organ into the mouth of a poisonous snake, for the snake only harms the physical body, while a woman harms the Dharma body. Nāgārjuna (Long Shu, a famous Buddhist philosopher) said, 'Women are clever at discerning people's intentions. They do not consider other gains or losses, but only take desire as their friend. Even the gentle breeze can be caught, but a woman's heart is difficult to স্থির. They never have enough of desire, and from this arise endless troubles. In the long night of birth and death, there is the sorrow of separation, and the six realms have no end. This is what is meant by the pleasures of desire having little taste and much suffering. Why is it said that the dust of desire is impure, yet appears to be pure?' The verse says, 'Although the physical body is impure, it appears to be pure, deceiving foolish people. They take pleasure in filth and are never satisfied, like pigs enjoying the mud.' This body is unclean, made of accumulated bones, with blood, flesh, and excrement, held together by a thin layer of skin. There are eighty thousand families of worms in the body, each family with nine hundred million. All kinds of foul and filthy things flow from the nine orifices. It is said to be impure, yet appears to be pure, because the surface of the skin has white fat and hot blood reflecting each other, using seductive eyes and various means to burn people's desires. Yet those foolish people never厭惡 and turn away, just as pigs never leave the mud all day long. Therefore, the precepts are now established to follow the circumstances and not violate them. Secondly, explaining the 'aspects of violation' in the text, as the sutra says, from self-indulgence to not indulging on purpose. In the Śrāvakayāna (Sheng Wen, the vehicle of the hearers) teachings, the sin of self-indulgence is heavier. Now, in the Bodhisattva precepts, the sin of inciting others to indulge is also heavy. Just as in the Hinayana (Xiao Sheng, the lesser vehicle) teachings, doing it yourself is considered karma, in the Mahayana (Da Sheng, the greater vehicle) teachings, inciting others is also considered karma. Universally applied to both Bhikshus (Biqiu, monks) and Bhikshunis (Biqiuni, nuns), it refers to all women. In reality, lay practitioners are only prohibited from improper sexual conduct, because improper sexual conduct not only hinders practice but also invites the consequences of evil realms. What is improper sexual conduct? As the Yogācārabhūmi-śāstra (Yuqie Shidi Lun, Treatise on the Stages of Yoga Practice) says: Women should not engage in sexual activity. Even in situations where sexual activity is appropriate, one must pay attention to non-genital areas, inappropriate times, inappropriate places, and inappropriate amounts. If it is unreasonable, all men and non-men, mothers, etc., are considered inappropriate objects for sexual activity. Anything other than the birth canal is called a non-genital area. When the body is unclean, when the fetus is full-term, when breastfeeding, when observing precepts, or when sick, because it is not suitable to engage in sexual activity when sick, these are called inappropriate times. In places where respected individuals reside, or in temples, or in front of the public, or on hard and uneven ground, these are called inappropriate places. If it exceeds five times, it is called an inappropriate amount. Not following worldly etiquette is called unreasonable. Lay practitioners, apart from these situations, engaging in sexual activity with their own spouses is permissible.
雖非自婦若無所屬。在家見利亦得行淫。如菩薩地云。在家菩薩見有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。勿令彼恚多生非福。若隨其欲便得自在。方便安處種善舍惡住慈愍心行非梵行。雖習如是穢染之法。而無所犯多生功德。出家不爾。護聲聞故。言違犯性門者。如經淫因淫業淫法淫緣。且依粗相制初業故。若就出世。涅槃經云。雖不交女。壁外遙聞女瓔珞聲。心生愛著成欲破戒。優婆塞戒經云。菩薩想女人身上瓔珞等皆波羅夷。當知此皆依地上制。如文殊問經云。菩薩出世戒若以心分別男女非男女相。是菩薩波羅夷故。境界事門者。如經乃至畜生女至及非道行淫。女三男二正是境也。以行余處不犯重故。言諸天者。魔女等反身為人淫比丘等。言非道者。法藏師云。除其產門餘二處也。義寂師云。除三重處余支分等。若準律文。于道道想。于道非道想。及疑皆成重。若與境合入如毛頭。即成究竟。若為怨逼開與境合。禁其受樂。今菩薩戒雖不樂欲。煩惱所制生樂無犯。言結成罪門者。如經而菩薩至波羅夷罪。對正結罪故。凈法與人者。菩薩應以離欲法門施與眾生度生死苦。
故心妄語戒第四
經。若佛子自妄語至是菩薩波羅夷罪。
述曰。初制意者。智論十五云。妄語之
【現代漢語翻譯】 現代漢語譯本 雖非自婦，若無所屬：即使不是自己的妻子，但如果沒有歸屬。 在家見利亦得行淫：在家居士爲了利益，也可以行淫。 如菩薩地云：如《菩薩地持經》所說。 在家菩薩見有母邑現無系屬習淫慾法繼心菩薩求非梵行：在家菩薩見到有女子，現在沒有歸屬，並且有修習淫慾之法的想法，於是就去滿足她的願望，求非梵行。 菩薩見已作意思惟。勿令彼恚多生非福。若隨其欲便得自在。方便安處種善舍惡住慈愍心行非梵行：菩薩見到這種情況，就思考：不要讓她因為得不到滿足而生嗔恨，從而產生很多不好的結果。如果順從她的慾望，她就能得到自在。於是菩薩就方便地安頓她，讓她種善因，舍惡果，安住在慈悲憐憫的心中，從而行非梵行。 雖習如是穢染之法。而無所犯多生功德：雖然修習這樣不清凈的法，但是沒有犯戒，反而產生很多功德。 出家不爾。護聲聞故：出家人不能這樣做，因為要守護聲聞戒。 言違犯性門者。如經淫因淫業淫法淫緣。且依粗相制初業故：說到違犯的性質方面，比如經典中說的淫因、淫業、淫法、淫緣。這些都是依據粗顯的相來制定最初的戒律。 若就出世。涅槃經云。雖不交女。壁外遙聞女瓔珞聲。心生愛著成欲破戒：如果從出世的角度來說，《涅槃經》說，即使沒有和女子交合，只是在墻外遠遠聽到女子瓔珞的聲音，心中生起愛戀，也算是破戒。 優婆塞戒經云。菩薩想女人身上瓔珞等皆波羅夷。當知此皆依地上制： 《優婆塞戒經》說，菩薩如果對女人身上的瓔珞等產生貪戀，也算是波羅夷罪。應當知道這些都是依據地上的情況而制定的。 如文殊問經云。菩薩出世戒若以心分別男女非男女相。是菩薩波羅夷故：如《文殊師利問經》說，菩薩的出世戒，如果以心分別男女或者非男女之相，就是菩薩的波羅夷罪。 境界事門者。如經乃至畜生女至及非道行：說到境界方面，比如經典中說的乃至畜生女，以及非正常的性行為。 三男二正是境也。以行余處不犯重故：三個男人，兩個正常的性行為對象，才是（構成犯罪的）境界。因為在其他地方行淫，不犯重罪。 言諸天者。魔女等反身為人淫比丘等：說到諸天，比如魔女等變化成人的樣子，和比丘行淫。 言非道者。法藏師云。除其產門餘二處也。義寂師云。除三重處余支分等：說到非道，法藏師說，除了產門之外的另外兩個地方。義寂師說，除了三個重要的地方之外的其他部位。 若準律文。于道道想。于道非道想。及疑皆成重。若與境合入如毛頭。即成究竟。若為怨逼開與境合。禁其受樂。今菩薩戒雖不樂欲。煩惱所制生樂無犯：如果按照戒律的條文，在正常的性行為對像上產生正常的想法，在正常的性行為對像上產生不正常的想法，以及懷疑，都構成重罪。如果和對像結合，進入像毛髮一樣細微的程度，就構成究竟罪。如果是被怨家逼迫而結合，禁止享受快樂。現在菩薩戒雖然不追求快樂，但是被煩惱所控制而產生快樂，不算犯戒。 言結成罪門者。如經而菩薩至波羅夷罪。對正結罪故：說到結成罪行的方面，比如經典中說的菩薩犯波羅夷罪，這是針對正式的結罪。 凈法與人者。菩薩應以離欲法門施與眾生度生死苦：清凈的佛法給予他人，菩薩應該用遠離慾望的法門施與眾生，讓他們脫離生死的痛苦。 故心妄語戒第四：所以說虛妄語戒是第四條。 經。若佛子自妄語至是菩薩波羅夷罪：經典說，如果佛弟子自己說虛妄語，就是菩薩的波羅夷罪。 述曰。初制意者。智論十五云。妄語之：敘述：最初制定這條戒律的用意，《大智度論》第十五卷說，虛妄語的
【English Translation】 English version Even if not one's own wife, if she is unattached: Even if she is not one's own wife, but she has no affiliation. At home, seeing profit, one may also engage in sexual misconduct: A layperson at home, for the sake of profit, may also engage in sexual misconduct. As stated in the Bodhisattva-bhumi: As stated in the 'Bodhisattva-bhumi Sutra'. A Bodhisattva at home sees a woman in a town who is currently unattached and has the practice of sexual desire, and then a Bodhisattva with a continuous mind seeks non-brahmacharya: A Bodhisattva at home sees a woman who is currently unattached and has the thought of practicing sexual desire, so he goes to fulfill her wishes and seeks non-brahmacharya. Having seen this, the Bodhisattva thinks: 'Lest she become angry and generate much non-merit. If I follow her desire, she will attain freedom. I will skillfully settle her, plant good seeds, abandon evil, abide in compassion, and practice non-brahmacharya': Having seen this situation, the Bodhisattva thinks: 'Do not let her become angry because she is not satisfied, thereby generating many bad results. If I follow her desire, she will attain freedom.' Thus, the Bodhisattva skillfully settles her, allowing her to plant good causes, abandon evil results, abide in compassion, and practice non-brahmacharya. Although practicing such defiled dharmas, there is no offense and much merit is generated: Although practicing such impure dharmas, there is no offense, but instead much merit is generated. This is not the case for monks. It is to protect the Sravaka precepts: Monks cannot do this, because they must protect the Sravaka precepts. Speaking of the aspect of violating the nature of the offense, such as the sutra mentions the cause of lust, the karma of lust, the dharma of lust, and the conditions of lust. These are based on the coarse aspects to establish the initial precepts: Speaking of the aspect of violating the nature of the offense, such as the sutra mentions the cause of lust (淫因, yin yin), the karma of lust (淫業, yin ye), the dharma of lust (淫法, yin fa), and the conditions of lust (淫緣, yin yuan). These are based on the coarse aspects to establish the initial precepts. If considering the transcendent, the Nirvana Sutra says: 'Although not having intercourse with a woman, hearing the sound of a woman's jewelry from outside the wall, and generating love in the mind, constitutes breaking the precept': If considering the transcendent, the 'Nirvana Sutra' says, 'Even if not having intercourse with a woman, just hearing the sound of a woman's jewelry from outside the wall and generating love in the mind, it is considered breaking the precept.' The Upasaka Precept Sutra says: 'A Bodhisattva thinking of the jewelry on a woman's body, etc., is a Parajika offense. Know that these are all established based on the earthly situation': The 'Upasaka Precept Sutra' says, 'If a Bodhisattva develops attachment to the jewelry on a woman's body, etc., it is considered a Parajika offense (波羅夷, bo luo yi). It should be known that these are all established based on the earthly situation.' As the Manjushri Question Sutra says: 'If a Bodhisattva's transcendent precept involves mentally distinguishing between male and female or non-male and non-female appearances, it is a Bodhisattva's Parajika offense': As the 'Manjushri Question Sutra' says, 'If a Bodhisattva's transcendent precept involves mentally distinguishing between male and female or non-male and non-female appearances, it is a Bodhisattva's Parajika offense.' Speaking of the aspect of the object, such as the sutra says, 'Even a female animal and non-dharmic conduct': Speaking of the aspect of the object, such as the sutra says, 'Even a female animal and non-dharmic conduct (非道行, fei dao xing)'. 'Three men and two normal sexual partners are the objects. Because engaging in other places does not constitute a major offense': Three men and two normal sexual partners are the objects (境, jing) (that constitute the offense). Because engaging in sexual misconduct in other places does not constitute a major offense. Speaking of the devas, such as demonesses transforming into human form and engaging in sexual misconduct with monks: Speaking of the devas, such as demonesses transforming into human form and engaging in sexual misconduct with monks. Speaking of non-dharmic conduct, Master Fazang says, 'Excluding the birth canal, the other two places.' Master Yiji says, 'Excluding the three important places, the other parts of the body': Speaking of non-dharmic conduct, Master Fazang (法藏師, Fa Zang Shi) says, 'Excluding the birth canal, the other two places.' Master Yiji (義寂師, Yi Ji Shi) says, 'Excluding the three important places, the other parts of the body.' If according to the Vinaya texts, having a normal thought about the normal place, having a non-normal thought about the normal place, and doubt all constitute a major offense. If union with the object occurs to the extent of a hair's breadth, it constitutes the ultimate offense. If forced by an enemy to unite with the object, prohibiting the enjoyment of pleasure. Now, although the Bodhisattva precept does not seek pleasure, generating pleasure due to being controlled by afflictions is not an offense: If according to the Vinaya texts, having a normal thought about the normal place, having a non-normal thought about the normal place, and doubt all constitute a major offense. If union with the object occurs to the extent of a hair's breadth, it constitutes the ultimate offense. If forced by an enemy to unite with the object, prohibiting the enjoyment of pleasure. Now, although the Bodhisattva precept does not seek pleasure, generating pleasure due to being controlled by afflictions is not an offense. Speaking of the aspect of concluding the offense, such as the sutra says, 'And the Bodhisattva commits a Parajika offense.' This is because the offense is formally concluded: Speaking of the aspect of concluding the offense, such as the sutra says, 'And the Bodhisattva commits a Parajika offense.' This is because the offense is formally concluded. Giving pure Dharma to others, the Bodhisattva should bestow the Dharma gate of detachment from desire upon sentient beings to liberate them from the suffering of birth and death: Giving pure Dharma to others, the Bodhisattva should bestow the Dharma gate of detachment from desire upon sentient beings to liberate them from the suffering of birth and death. Therefore, the fourth precept is against intentional lying: Therefore, the fourth precept is against intentional lying. Sutra: 'If a Buddha-son intentionally lies, it is a Bodhisattva's Parajika offense': Sutra: 'If a Buddha-son intentionally lies, it is a Bodhisattva's Parajika offense.' Commentary: The initial intention of establishing this precept, as stated in the fifteenth volume of the Mahaprajnaparamita Shastra, is that lying:
人先自誑身。然後誑他。以實為虛。以虛為實。虛實顛倒不受善法。譬如覆瓶水不得入。如世尊言。妄語覆心道水不入。又實語人其心端直易得出離。譬如稠林曳木直者易出。瑜伽云。所犯學處重修行支。謂離妄語。妄語翻此。既障善法顛墜惡趣。後生人間常被誹謗。過失重故。次身業制。第二釋文中。初犯相門者。如經自妄語至方便妄語。言方便者。假託餘事令他異解。次犯性門者。如經妄語因至妄語緣。此中問答如大論記。境界事門者。如經乃至不見言見至身心妄語。為簡聲聞唯大妄語故言乃至。或見聞等四言說中攝餘三故。身妄語者。無語動身。心妄語者。謂想倒等。如於不見而起見想誑言不見。雖稱於事。以覆所知此即名為以心妄語。又如文殊問經出世間戒品言。若起妄語心犯波羅夷。結成罪門者。如經而菩薩至波羅夷罪。菩薩應常自行正語亦勸他人令生正語。為簡妄語故言正語。為簡覆想故言正見。而反自起妄語之時。眾生隨說故生邪語。他謂為實故言邪見。隨此心語有所作故言生邪業。若為救脫多有情故覆想正知而說妄語。瑜伽論云。無所違犯生多功德。不爾妄語犯他勝處。
酤酒生罪戒第五
經。若佛子自酤酒至是菩薩波羅夷罪。
述曰。初制意者。耽酒放逸后必有悔。失自正念違
【現代漢語翻譯】 現代漢語譯本：人首先自己欺騙自己，然後欺騙他人。把真實的當作虛假的，把虛假的當作真實的。虛假和真實顛倒，就不能接受好的佛法。比如倒扣的瓶子，水就無法進入。就像世尊所說，虛妄的言語覆蓋了內心，佛法的甘露就無法進入。反之，說實話的人，他的心是端正坦率的，容易得到解脫。就像在茂密的森林裡拖木頭，筆直的木頭容易被拖出來。《瑜伽師地論》說，所犯的學處中最重要的是修行遠離妄語。妄語與此相反，既阻礙善法，又會墮入惡道。即使後來轉生為人，也常常被人誹謗，因為這個過失很嚴重。接下來是關於身業的戒律。第二段解釋中，首先是關於犯戒的相狀。如經文所說，從自己說妄語到方便說妄語。所謂『方便』，就是假借其他事情，使他人產生錯誤的理解。其次是關於犯戒的性質。如經文所說，從妄語的因到妄語的緣。其中的問答可以參考《大論記》。關於境界事，如經文所說，乃至沒有看見卻說看見，這涉及到身心妄語。爲了區分聲聞乘，所以說是大妄語。或者說，見、聞等四種言說中包含了其餘三種。身妄語是指沒有說話卻用身體動作來表達虛假資訊。心妄語是指顛倒的想法等，比如明明沒有看見卻產生看見的想法，並謊稱看見了。雖然說的事情本身是存在的，但因為掩蓋了真實情況，所以這就被稱為用心妄語。又如《文殊問經》出世間戒品所說，如果生起妄語的心，就犯了波羅夷罪。關於罪行的成立，如經文所說，如果菩薩自己說妄語，乃至犯波羅夷罪。菩薩應該經常自己奉行正語，也勸導他人奉行正語。爲了區分妄語，所以說是正語。爲了區分顛倒的想法，所以說是正見。如果菩薩自己起了妄語之心，眾生隨之而說，就會產生邪語。他人以為是真的，所以產生邪見。隨著這種心和言語而有所行動，所以產生邪業。如果爲了救脫眾多有情眾生，即使掩蓋真相，只要是正知，說一些方便妄語，《瑜伽師地論》說，這沒有違犯戒律，反而會產生很多功德。否則，說妄語就犯了他勝處罪。
酤酒生罪戒第五
經文：如果佛弟子自己賣酒，乃至犯菩薩波羅夷罪。
解釋：最初制定這條戒律的原因是，沉迷於飲酒會放縱自己，之後必定會後悔，失去正確的念頭，違背了...
【English Translation】 English version: People first deceive themselves, and then deceive others. They take the real as unreal, and the unreal as real. When falsehood and truth are reversed, they cannot receive good Dharma. It's like an overturned bottle, water cannot enter. As the World Honored One said, false speech covers the heart, and the nectar of Dharma cannot enter. Conversely, a person who speaks truthfully has a straightforward and honest heart, making it easier to attain liberation. It's like dragging wood in a dense forest; a straight log is easier to pull out. The Yogacarabhumi-sastra says that the most important of the precepts to observe is to abstain from false speech. False speech is the opposite of this, obstructing good Dharma and causing one to fall into evil realms. Even if one is later reborn as a human, they are often slandered because the fault is so serious. Next are the precepts concerning bodily actions. In the second explanation, first is the aspect of violating the precept. As the sutra says, from speaking falsehoods oneself to expedient falsehoods. 'Expedient' means borrowing other matters to cause others to have a mistaken understanding. Second is the nature of violating the precept. As the sutra says, from the cause of false speech to the condition of false speech. The questions and answers within can be referenced in the Great Treatise Commentary. Regarding the object of the transgression, as the sutra says, even not seeing but saying one has seen, this involves false speech of body and mind. To distinguish from the Sravakas, it is said to be great false speech. Or, the four types of speech, seeing, hearing, etc., include the other three. Bodily false speech refers to using bodily actions to express false information without speaking. Mental false speech refers to inverted thoughts, such as having the thought of seeing when one has not seen, and falsely claiming to have seen. Although the matter itself is real, because the truth is concealed, this is called false speech of the mind. Furthermore, as the Manjusri Questions Sutra, Chapter on Transcendent Precepts, says, if the mind of false speech arises, one commits a Parajika offense. Regarding the establishment of the offense, as the sutra says, if a Bodhisattva speaks falsehoods himself, he commits a Parajika offense. Bodhisattvas should always practice right speech themselves and also encourage others to practice right speech. To distinguish from false speech, it is called right speech. To distinguish from inverted thoughts, it is called right view. If a Bodhisattva himself has the mind of false speech, and sentient beings follow him in speaking, then wrong speech arises. Others think it is true, so wrong view arises. Following this mind and speech in action, wrong karma arises. If, in order to save many sentient beings, even if concealing the truth, as long as it is with right knowledge, speaking some expedient falsehoods, the Yogacarabhumi-sastra says that this does not violate the precepts and instead generates much merit. Otherwise, speaking falsehoods commits the offense of defeat.
The Fifth Precept: The Precept Against Selling Alcohol
Sutra: If a disciple of the Buddha sells alcohol himself, he commits a Bodhisattva Parajika offense.
Explanation: The initial reason for establishing this precept is that indulging in alcohol will lead to self-indulgence, which will inevitably lead to regret, loss of correct thoughts, and violation of...
本心故。作不應作言不應言。無惡不造。制勿施人。此不共戒。或對五戒故。今第五制酤酒戒。余如前說。具緣成犯中。欲樂者。以酒與人求利心也。酒已屬彼即為究竟。事中言是酒起罪因緣者。唯除破僧余惡並起。
談他過失戒第六
經。若佛子口自說至是菩薩波羅夷。
述曰。初制意者。說佛法過必壞他信失壞菩薩興法利生。況復能招廣大苦果。是故製爲他勝處法。如正法念處經云。入拔舌地獄耕其舌等。大智論云。勝意比丘持戒清凈。聞喜根比丘無戒說偈淫慾即是道恚癡亦復然。便生誹謗陷入地獄。又不思議光菩薩經云。饒財菩薩說賢天菩薩過故。九十一劫常墮淫女腹中生。生已棄之。為狐狠所食。乃至廣說。第二釋文。違犯相者。如經口自說至教人說罪過。今此戒中初門兼攝境界事門。此中初二受菩薩戒。后二聲聞。俱是內眾。人天師故。若實有犯。說過何失。猶有堪作福田義故。如本業經云。有而犯者勝無不犯。有犯名菩薩。無犯名外道。又十輪云。占匐花雖萎猶勝諸餘花。破戒諸比丘猶勝諸外道。說出家人過。若破戒若持戒若有戒若無戒若有過若無過說者。過出萬億佛身血。解云。出血不能障道。說僧過時壞多人信生彼煩惱。障聖道故。是故菩薩樂求彼德不樂求失。求失之者麟角聖上
【現代漢語翻譯】 現代漢語譯本：這是因為內心的原因。做出不應該做的事情，說不應該說的話，沒有不造的惡業。制定戒律是爲了防止將不好的事情施加於他人。這條是不共戒（指菩薩戒中特有的，不與聲聞戒共通的戒律）。或者是因為與五戒相對而言。現在第五條戒律是禁止賣酒。其餘的如同之前所說。在構成違犯的因緣中，『欲樂者』指的是以將酒給別人來追求利益的心。酒一旦交付給對方，就構成違犯的完成。『事中言是酒起罪因緣者』指的是，除了破壞僧團之外，其餘的罪惡都可能因此而生起。
談論他人過失戒 第六
經文：如果佛弟子用口親自說...乃至說是菩薩波羅夷（菩薩的重罪）。
解釋：最初制定這條戒律的用意是，說佛法的過失必定會破壞他人的信心，損害菩薩弘揚佛法、利益眾生的事業。更何況還會招致廣大的苦果。因此制定為他勝處法（犯了就失去菩薩資格的戒律）。如《正法念處經》所說，會墮入拔舌地獄，耕其舌頭等等。《大智度論》說，勝意比丘持戒清凈，聽到喜根比丘沒有持戒，說偈頌宣揚淫慾就是道，嗔恚愚癡也是如此，便生起誹謗，陷入地獄。又《不思議光菩薩經》說，一位富有的菩薩因為說了賢天菩薩的過失，九十一劫常常墮入母驢的腹中出生，生下來就被拋棄，被狐貍和惡狗吃掉，乃至更廣的敘述。第二部分是解釋經文。違犯的情況，如經文所說，用口親自說...乃至教人說罪過。現在這條戒律中，第一個部分兼攝了境界和事。這裡面，前兩個（親自說和在他面前說）是受菩薩戒的人，后兩個（在背後說和教唆他人說）是聲聞乘的人。都是內部的僧眾，是人天的導師。如果確實有犯戒的行為，說出來有什麼過失呢？因為仍然有可以作為福田的意義。如《梵網經》所說，有犯戒的行為勝過沒有犯戒的行為。有犯戒行為的叫做菩薩，沒有犯戒行為的叫做外道。又《十輪經》說，占匐花即使凋謝了，也勝過其他的花。破戒的比丘也勝過外道。說出家人的過失，無論是破戒還是持戒，無論是有戒還是無戒，無論是有過失還是沒有過失，說的人，過失超過萬億佛身出血。解釋說，出血不能阻礙修道，說僧人的過失會破壞很多人的信心，生起他們的煩惱，阻礙證悟聖道。因此菩薩喜歡尋求他人的功德，不喜歡尋求他人的過失。尋求他人過失的人，如同麟角上的聖人一樣稀少。
【English Translation】 English version: This is due to the state of mind. To do what should not be done, to say what should not be said, there is no evil that is not committed. The precepts are established to prevent bad things from being inflicted on others. This is a non-common precept (referring to precepts unique to Bodhisattvas, not shared with Śrāvakayāna precepts). Or it is in contrast to the five precepts. Now the fifth precept is to prohibit selling alcohol. The rest is as previously stated. Among the conditions for constituting an offense, 'desire and pleasure' refers to the intention of seeking profit by giving alcohol to others. Once the alcohol is handed over to the other party, the offense is complete. 'The matter of saying that alcohol is the cause of sin' refers to the fact that, apart from breaking the Saṃgha, other evils may arise from it.
The Sixth Precept: Speaking of Others' Faults
Sūtra: If a son of the Buddha speaks with his own mouth... even to the point of saying it is a Pārājika (a grave offense for a Bodhisattva).
Explanation: The initial intention of establishing this precept is that speaking of the faults of the Buddha's teachings will surely destroy others' faith and harm the Bodhisattva's work of propagating the Dharma and benefiting sentient beings. Moreover, it will bring about vast suffering. Therefore, it is established as a defeat (a precept that, if violated, results in the loss of Bodhisattva status). As the Zheng Fa Nian Chu Jing (Sūtra on the Establishment of Right Mindfulness) says, one will fall into the hell of tongue-pulling, plowing one's tongue, and so on. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says that the Bhikṣu (monk) Shengyi (Superior Intention) was pure in upholding the precepts. Hearing the Bhikṣu Xigen (Root of Joy) without precepts, reciting verses proclaiming that lust is the path, and anger and delusion are also the same, he gave rise to slander and fell into hell. Furthermore, the Busi Yi Guang Pusa Jing (Inconceivable Light Bodhisattva Sūtra) says that a wealthy Bodhisattva, because he spoke of the faults of the Bodhisattva Xiantian (Virtuous Heaven), was constantly born in the womb of a donkey for ninety-one kalpas (eons), and after being born, he was abandoned and eaten by foxes and jackals, and so on. The second part is the explanation of the text. The circumstances of violation, as the sūtra says, speaking with one's own mouth... even to the point of instructing others to speak of faults. In this precept, the first part encompasses both the object and the action. Here, the first two (speaking oneself and speaking in front of them) are those who have received the Bodhisattva precepts, and the latter two (speaking behind their back and instigating others to speak) are those of the Śrāvakayāna. All are internal members of the Saṃgha, and are teachers of humans and devas (gods). If there is indeed a violation, what is the fault in speaking it out? Because there is still the meaning of being able to serve as a field of merit. As the Fanwang Jing (Brahma Net Sūtra) says, having a violation is superior to not having a violation. One who has a violation is called a Bodhisattva, and one who does not have a violation is called an outsider. Furthermore, the Dashilun Jing (Ten Wheels Sūtra) says that even though the campaka flower withers, it is still superior to other flowers. Bhikṣus who have broken the precepts are still superior to outsiders. Speaking of the faults of renunciants, whether they have broken the precepts or uphold them, whether they have precepts or do not have precepts, whether they have faults or do not have faults, the one who speaks incurs faults exceeding the blood shed from ten trillion Buddha bodies. The explanation says that shedding blood cannot obstruct the path, but speaking of the faults of the Saṃgha will destroy the faith of many people, give rise to their afflictions, and obstruct the path to enlightenment. Therefore, Bodhisattvas delight in seeking the virtues of others and do not delight in seeking the faults of others. Those who seek the faults of others are as rare as sages on the horns of a qilin (mythical Chinese creature).
有失可取。求德之者斷善者身有德可錄。如涅槃云。若彼眾生無善可讚。當唸佛性而讚歎之。世間無有凡而無失。談人之短。短在己身。如大集經新發菩薩十六行中雲。不說己德而起高心。不說他失而起嫌心。諸法無行經頌云。若見破戒人。不說其過惡。應當念彼人。久久亦得道。結成罪者。如經而菩薩至波羅夷罪。言常生悲心者。如菩薩地云。憐愍惡人勝於正行。又云。若憎犯戒行不饒益。是名菩薩相似功德。故說悲心教化惡輩。問下輕戒云說七逆十重。如何此重彼為輕耶。答彼向同法說故罪輕。此向異道說故過重。或說彼無事不能被罪過。此說有實犯故製爲重罪。
自讚毀他戒第七
經。若佛子口自讚毀他至是菩薩波羅夷罪。
述曰。初制意者。且孔丘云。吾有一言。可以終身行之。己所不欲勿施於人。此戒亦爾。雖言贊毀義通一切。菩薩普為饒益有情。正發無上菩提大愿。誓處生死受無量苦。反施惡他失壞大乘。所以偏製爲根本重。第二釋文中。違犯相者。如經口自讚毀他。必有贊毀方重罪故。別贊別毀別得兩輕。猶如別時別取四錢。餘四句等如宗要記。違犯性者。如經毀他因至毀他緣故。次前及此隨相離間粗綺語攝。是即隨應究竟應知。妄語雖通前已制故。略無第三境界事門。然瑜伽云。
【現代漢語翻譯】 現代漢語譯本： 有過失也有可取之處。追求德行的人會斷絕作惡者的身體，有德行的人可以被記錄下來。如《涅槃經》所說：『如果那些眾生沒有可以稱讚的善行，應當憶念佛性而讚歎他們。』世間沒有凡人是沒有過失的。談論別人的缺點，缺點就在自己身上。如《大集經》中新發菩薩十六行中說：『不說自己的功德而生起高傲之心，不說別人的過失而生起嫌棄之心。』《諸法無行經》的偈頌說：『如果見到破戒的人，不說他的過惡，應當憶念這個人，久久也能得道。』結成罪業的人，如經中所說，菩薩犯波羅夷罪。說常生悲心的人，如《菩薩地》所說：『憐憫惡人勝過正直的行為。』又說：『如果憎恨犯戒的人，不行饒益，這叫做菩薩相似的功德。』所以說用悲心教化惡人。問：下文輕戒說七逆十重罪，為什麼這裡重，那裡輕呢？答：因為那裡是向同修佛法的人說，所以罪輕；這裡是向不同道的人說，所以過失重。或者說那裡沒有事實不能被定罪，這裡說有實際的犯戒行為，所以制定為重罪。
自讚毀他戒第七
經文：如果佛子口中自讚毀他，乃至是菩薩波羅夷罪。
解釋：最初制定這條戒律的用意是，孔子說：『我有一句話，可以終身奉行，己所不欲，勿施於人。』這條戒律也是這樣。雖然說讚揚和譭謗的意義貫通一切，菩薩普遍爲了饒益有情眾生，真正發無上菩提大愿，發誓處於生死輪迴中承受無量的痛苦，反而對他人施加惡行，失壞大乘佛法，所以特別制定為根本重罪。第二，解釋文中的違犯相：如經文所說，口中自讚毀他，必須有讚揚和譭謗的行為才構成重罪，單獨讚揚或單獨譭謗，分別得到兩種輕罪，猶如不同時間分別拿取四錢。其餘四句等同於《宗要記》的解釋。違犯的性質：如經文所說，毀他的因乃至毀他的緣故。其次，前面和這裡都隨順於離間、粗惡、綺語所攝。這些都應當隨應究竟地瞭解。妄語雖然貫通，但前面已經制定過，所以略去。第三，沒有境界事門。然而《瑜伽師地論》說：
【English Translation】 English version: There are losses and gains. Those who seek virtue will cut off the bodies of evildoers, and those who have virtue can be recorded. As the Nirvana Sutra says: 'If those sentient beings have no good deeds to praise, they should remember the Buddha-nature and praise them.' There is no ordinary person in the world without faults. Talking about other people's shortcomings, the shortcomings are on oneself. As the Sixteen Practices of Newly Aspiring Bodhisattvas in the Mahasamgraha Sutra says: 'Do not give rise to arrogance by talking about one's own merits, and do not give rise to aversion by talking about other people's faults.' The verse in the Sutra of No-Action of All Dharmas says: 'If you see someone who has broken the precepts, do not speak of their faults. You should remember that this person will eventually attain the Way.' Those who commit sins, as the sutra says, a Bodhisattva commits a Parajika offense. Those who say they constantly generate compassion, as the Bodhisattva-bhumi says: 'Having compassion for evil people is superior to righteous conduct.' It also says: 'If one hates those who break the precepts and does not benefit them, this is called a Bodhisattva's similar merit.' Therefore, it is said to use compassion to teach evil people. Question: The lesser precepts below speak of the seven rebellious acts and the ten major offenses, why is it heavy here and light there? Answer: Because there it is spoken to those who practice the Dharma together, so the sin is light; here it is spoken to those of different paths, so the fault is heavy. Or it is said that there is no fact there that can be convicted, here it is said that there is actual transgression, so it is prescribed as a heavy offense.
The Seventh Precept of Praising Oneself and Disparaging Others
Sutra: If a Buddha-son praises himself and disparages others, it is a Bodhisattva Parajika offense.
Commentary: The initial intention of establishing this precept is that Confucius said: 'I have one word that can be practiced throughout one's life: Do not impose on others what you do not desire.' This precept is also like this. Although it is said that the meaning of praise and disparagement pervades everything, Bodhisattvas universally benefit sentient beings, truly generate the supreme Bodhi aspiration, vow to be in the cycle of birth and death and endure immeasurable suffering, but instead inflict evil on others, destroying the Great Vehicle Dharma, so it is specifically prescribed as a fundamental heavy offense. Second, the violating aspects in the explanation: As the sutra says, praising oneself and disparaging others, there must be acts of praise and disparagement to constitute a heavy offense. Praising alone or disparaging alone, respectively, incurs two light offenses, like taking four coins at different times. The remaining four sentences are the same as the explanation in the 'Essentials Record'. The nature of the violation: As the sutra says, the cause of disparaging others and even the condition of disparaging others. Secondly, both the preceding and this are included in divisive speech, harsh speech, and frivolous speech. These should all be understood accordingly and ultimately. Although false speech pervades, it has already been prescribed before, so it is omitted. Third, there is no realm of affairs. However, the Yogacarabhumi-sastra says:
為欲貪求利養恭敬自讚毀他。是名第一他勝處法。是即多分以貪究竟。若無所得但由嫉妒。以瞋究竟。第四門者。如經而菩薩至波羅夷罪。菩薩本願利他為心。引好推惡失壞大乘。若人無道毀菩薩時。如何引惡好事向他。謂作是念。彼行此事堅固我戒。我若不忍惡在己身。
慳生毀辱戒第八
經。若佛子自慳至是菩薩波羅夷罪。
述曰。初制意者。菩薩本願為有情界留生死身。既菩薩身屬於眾生。況乎財物非自所有。故慳施障。破萬行甚深。居意地廣毀六度。是故偏製爲根本重。多求廣施菩薩所宜。貪不深違故為輕罪。釋文中。言菩薩見一切貧窮人來乞者。菩薩地云。見有勝利而來乞者。方應施與。欲以財攝易化導故。若無利益。設有安樂不應施與。何以故。若施彼時。雖暫令彼于菩薩所心生歡喜。而後令彼廣作種種不饒益事。謂因施故。令彼多行憍逸惡行身壞已后墮惡趣故。此中諸句如七十五。略攝頌曰。設他財法利。不應自法衰。若自但衰物。他財法盛為。言隨前人所須一切給與者。七十四云。若貧乏者于自僕從。若中財者即于彼所及貧苦所。若大財者即于彼所。亦于其餘來求者所。各善分佈而行佈施。今此經文且依第三也。如龍樹云。菩薩身心應如藥樹一切雖取根莖枝葉而不分別由我得益。
【現代漢語翻譯】 現代漢語譯本 爲了貪圖利益、尋求供養和尊敬，（菩薩）自我讚揚並詆譭他人，這被稱為第一條他勝處法（pārājika-dharma，斷頭罪）。這通常是以貪婪作為最終目的。如果沒有獲得任何東西，僅僅是出於嫉妒，則以嗔恨作為最終目的。第四種情況是，正如經文所說，菩薩犯下波羅夷罪（pārājika，斷頭罪），是因為菩薩的本願是以利益他人為心，引導好的方面，推開壞的方面，避免破壞大乘（Mahāyāna，大乘）的修行。如果有人不講道理地詆譭菩薩時，如何引導壞事，將好事導向他呢？應該這樣想：『他做這件事是爲了堅定我的戒律。如果我不忍受，惡果就會落在我自己身上。』
慳吝導致毀壞和侮辱戒律，第八條
經文：如果佛子（Buddhaputra，佛之子）慳吝，直至犯下菩薩波羅夷罪（pārājika，斷頭罪）。
解釋：最初制定這條戒律的用意是，菩薩的本願是爲了有情眾生（sattvas，有情）留在生死輪迴中。既然菩薩的身體都屬於眾生，更何況財物呢，更不是自己所擁有的。所以，慳吝佈施會障礙和破壞萬行（sarva-karmāni，一切行為）的修行，其影響非常深遠，廣泛地毀壞六度（pāramitā，六度）。因此，特別制定這條戒律作為根本重罪。多方尋求和廣泛佈施是菩薩應該做的。貪婪不是嚴重的違犯，所以是輕罪。釋文中說，菩薩見到一切貧窮的人來乞討。菩薩地（Bodhisattvabhūmi，菩薩地）中說，見到有利益可圖而來乞討的人，才應該施捨，因為想用財物來攝受，容易教化引導。如果沒有利益，即使能帶來安樂也不應該施捨。為什麼呢？如果施捨給他們，雖然暫時讓他們對菩薩心生歡喜，但之後會讓他們廣泛地做各種不利於人的事情，因為由於施捨的緣故，讓他們多行驕慢放逸的惡行，身壞之後墮入惡趣（durgati，惡道）。這裡面的句子和第七十五條一樣。簡略地總結說：如果他人需要財物和佛法，不應該使自己的佛法衰退。如果自己只是損失財物，而他人的財物和佛法得以增長，也是可以的。說到隨前來乞討的人所需的一切都給予，第七十四條說：如果貧乏的人是自己的僕從，如果是中等財富的人，就從他們那裡以及貧苦的人那裡獲取，如果是大財富的人，就從他們那裡，也從其餘來求的人那裡獲取，各自妥善地分配而行佈施。現在這篇經文且依據第三種情況。如龍樹（Nāgārjuna，龍樹）所說：菩薩的身心應該像藥樹一樣，一切眾生都可以取用它的根莖枝葉，而不分別是否由我得到利益。
【English Translation】 English version For the sake of greedily seeking profit, offerings, and respect, (a Bodhisattva) praises himself and disparages others. This is called the first pārājika-dharma (defeat). This is mostly accomplished with greed as the ultimate goal. If nothing is gained, but it is solely out of jealousy, then it is accomplished with hatred as the ultimate goal. The fourth case is, as the sutra says, a Bodhisattva commits a pārājika (defeat) because the Bodhisattva's original vow is to benefit others, guide towards the good, push away the bad, and avoid destroying the practice of Mahāyāna (Great Vehicle). If someone unreasonably slanders a Bodhisattva, how can one guide the bad and direct the good towards him? One should think: 'He is doing this to strengthen my precepts. If I do not endure, the bad consequences will fall upon myself.'
The eighth precept: Stinginess leads to destruction and humiliation of the precepts.
Sutra: If a Buddha-son (Bodhisattvaputra) is stingy, to the point of committing a Bodhisattva pārājika (defeat).
Explanation: The initial intention of establishing this precept is that the Bodhisattva's original vow is to remain in the cycle of birth and death for sentient beings (sattvas). Since the Bodhisattva's body belongs to sentient beings, let alone wealth, which is not one's own. Therefore, stinginess in giving obstructs and destroys the practice of all actions (sarva-karmāni), its impact is very profound, and it widely destroys the six perfections (pāramitā). Therefore, this precept is specifically established as a fundamental grave offense. Seeking widely and giving generously is what a Bodhisattva should do. Greed is not a serious violation, so it is a minor offense. The explanation says that the Bodhisattva sees all poor people coming to beg. The Bodhisattvabhūmi (Stages of a Bodhisattva) says that one should give to those who come to beg with the potential for benefit, because one wants to use wealth to embrace and easily teach and guide them. If there is no benefit, even if it can bring happiness, one should not give. Why? If one gives to them, although it temporarily makes them happy towards the Bodhisattva, it will later cause them to widely do all kinds of things that are not beneficial to others, because due to the giving, it causes them to engage in arrogant and unrestrained evil deeds, and after the destruction of their body, they fall into the evil realms (durgati). The sentences here are the same as in the seventy-fifth section. Briefly summarized: If others need wealth and Dharma, one should not cause one's own Dharma to decline. If one only loses wealth, but the wealth and Dharma of others increase, that is also acceptable. Speaking of giving everything that the person who comes to beg needs, the seventy-fourth section says: If the poor person is one's own servant, if they are of medium wealth, then one should obtain from them and from the poor, if they are of great wealth, then one should obtain from them, and also from others who come to ask, and distribute and give appropriately. Now this sutra is based on the third situation. As Nāgārjuna (Dragon Tree) said: The Bodhisattva's body and mind should be like a medicinal tree, where all sentient beings can take its roots, stems, branches, and leaves without distinguishing whether I benefit from it.
若爾多財但彼有益一切施耶。不爾。頌曰。父母及師長。未許自無能。此亦於一切。一向不應為。菩薩地云。身命乃至毒刀酒等但有義利一切施與。父母師長定不應施。何以故。以有恩者常生頂戴任屠賣故。言未許者亦有二種。一他所有。謂如論說。不應侵奪父母妻子奴婢等物持用佈施。行有罪福。菩薩相似功德攝故。二自所有。謂如論說。若不先以正言曉喻令其歡喜。終不強逼令其憂惱施來求者。雖復曉喻令生樂欲。而不施與怨家惡者。不以妻子形容耎弱族姓男女施來求者令作奴婢。此意為顯此亦眾生平等所愍。不應為彼樂令此生苦故。若爾云何須達拏太子強逼男女施婆羅門。彼亦曉喻。謂如彼云。兩兒白言。我宿何罪是國王種而作奴婢今乞懺悔。太子語言。天下恩愛皆當別離。一切無常。何可保守。我得無上平等道時。自當度汝。問若已曉喻何不肯去。如彼經云。婆羅門打血出流地。太子淚下其地即沸。答彼非不肯作奴婢。唯待阿孃欲面別。如說母來不見我。當如牛母失犢子啼哭竟日向東西。言自無能者。若見由施退菩提行。則不應施。為顯此義。鹙子十解示退之跡。非分慧施反生退故。如十住論云。出家之人若行財施則妨余善。必多事故。故於出家稱讚法施。于在家者稱讚財施。由此決定毗尼經云。在家菩薩應
【現代漢語翻譯】 現代漢語譯本 若有人問：『是否所有佈施都有益處？』 回答：『並非如此。』 頌詞說：『父母以及師長，未經允許且自身能力不足時，對於一切（佈施），都不應該輕易去做。』 《菩薩地持經》中說：『身體、性命，乃至毒藥、刀劍、酒等，只要有利益，都可以施與。但父母、師長，一定不能施與。』 為什麼呢？ 因為他們是對自己有恩的人，應該常常頂戴恭敬，即使他們要屠殺或販賣自己，也應該順從。 所說的『未經允許』，也有兩種情況：一是屬於他人的東西。 比如經論中說：『不應該侵奪父母、妻子、奴婢等人的財物，拿去佈施。』 這樣做，行為本身有罪有福，因為菩薩的功德是相似相續的。 二是屬於自己的東西。 比如經論中說：『如果不先用正當的言語曉喻他們，讓他們歡喜，最終不應該強迫他們憂愁苦惱，而施捨給前來乞求的人。』 即使已經曉喻，使他們產生樂意施捨的心，也不應該把東西施捨給怨家惡人。不應該把容貌柔弱的妻子，或者出身高貴的男女，施捨給前來乞求的人，讓他們做奴婢。』 這意思是說，這也是對眾生平等憐憫，不應該爲了讓那個人快樂，而讓這個人受苦。 如果這樣說，那麼須達拏（Sudāna）（意為善施）太子強迫男女施捨給婆羅門（Brahmana）（意為凈行者）又是怎麼回事呢？ 他也是曉喻過的。 比如經中說：『兩個孩子哭著說：『我們前世犯了什麼罪，生為國王的後代，卻要做奴婢，現在乞求懺悔。』 太子說：『天下所有的恩愛，終究都要別離。一切都是無常的，有什麼可以保守的呢？ 我得到無上平等之道的時候，自然會度化你們。』 有人問：『如果已經曉喻，為什麼他們還不肯離去呢？』 就像經中說：『婆羅門鞭打他們，血流到地上。太子流下眼淚，滴到地上，地上立刻沸騰起來。』 回答說：『他們並非不肯做奴婢，只是等待母親來，想和她見最後一面。』 就像經中說：『母親來了，如果見不到我，就會像母牛失去小牛一樣，整天啼哭，面向四方。』 所說的『自身能力不足』，是指如果看到因為佈施而退失菩提道行，就不應該佈施。 這是爲了顯示這個道理，舍利子（Śāriputra）（意為身子）的十種解說，顯示了退失道行的跡象。 因為不恰當的智慧佈施，反而會產生退失。 比如《十住毗婆沙論》中說：『出家之人如果行財佈施，就會妨礙其他的善行，必定會產生很多事故。』 所以對於出家之人，稱讚法佈施；對於在家之人，稱讚財佈施。 由此可以確定，《毗奈耶經》（Vinaya）（意為律）中說，在家的菩薩應該......
【English Translation】 English version If someone asks: 'Is all giving beneficial?' The answer is: 'Not so.' The verse says: 'Parents and teachers, without permission and when one's own ability is insufficient, should not be done lightly for all (giving).' The Bodhisattvabhūmi (Stages of a Bodhisattva) states: 'Body, life, and even poison, swords, alcohol, etc., can all be given as long as there is benefit. But parents and teachers must never be given.' Why? Because they are those who have been kind to oneself, and one should always respectfully honor them, even if they were to slaughter or sell oneself, one should obey. The 'without permission' mentioned has two situations: one is things that belong to others. For example, the scriptures say: 'One should not seize the property of parents, wives, servants, etc., to use for giving.' Doing so, the action itself has both merit and demerit, because the merits of a Bodhisattva are similar and continuous. The second is things that belong to oneself. For example, the scriptures say: 'If one does not first explain to them with proper words, making them happy, one should ultimately not force them to be sad and distressed, and give to those who come to beg.' Even if one has explained and made them willing to give, one should not give things to enemies or evil people. One should not give away one's wife, who is delicate in appearance, or men and women of noble birth, to those who come to beg, to make them slaves.' This means that this is also to equally pity sentient beings, and one should not make this one suffer in order to make that one happy. If that is the case, then how did Prince Sudāna (善施) (meaning 'good giver') force men and women to give to Brahmins (凈行者) (meaning 'pure practitioners')? He also explained it to them. For example, the scripture says: 'The two children cried and said: 'What sin did we commit in our past lives that we were born as descendants of a king but have to be slaves? Now we beg for repentance.' The prince said: 'All love and affection in the world will eventually be separated. Everything is impermanent, what can be preserved? When I attain the unsurpassed path of equality, I will naturally liberate you.' Someone asks: 'If they have already been explained to, why are they still unwilling to leave?' Just like the scripture says: 'The Brahmin whipped them, and blood flowed to the ground. The prince shed tears, which dripped to the ground, and the ground immediately boiled.' The answer is: 'They are not unwilling to be slaves, but are waiting for their mother to come, wanting to see her one last time.' Just like the scripture says: 'If mother comes and does not see me, she will cry all day facing all directions like a cow that has lost its calf.' The 'insufficient ability' mentioned refers to if one sees that giving will cause one to regress from the path of Bodhi, then one should not give. This is to show this principle, the ten explanations of Śāriputra (身子) (meaning 'body'), show the signs of regressing from the path. Because inappropriate wisdom giving will instead produce regression. For example, the Daśabhūmika-vibhāṣā-śāstra (十住毗婆沙論) says: 'If a renunciant practices material giving, it will hinder other good deeds and will inevitably cause many accidents.' Therefore, for renunciants, Dharma giving is praised; for lay people, material giving is praised. From this it can be determined that the Vinaya (律) (meaning 'discipline') says that lay Bodhisattvas should...
行二施。一財二法。出家菩薩應行四施。一紙二墨三筆四法。得忍菩薩應行三施。一王位二妻子三頭目皮骨。然大集云。新發意菩薩于身命財常作舍想者。欲令漸薰至堪舍故。如十住論。乞極惜物時當自勸喻。心猶貪惜者。應辭謝乞者言。我今是新學。善根未成就。心未得自在。愿后當相與。言有求法者。一句威力能出苦輪。是故法施勝於財施。如瑜伽七十一金光明經第二廣說。然菩薩地云。不求勝智不應施與。廣說法施如彼應知。言而反罵辱者。此句通上慳財法也。慳財反罵便墮餓鬼。慳法招狂長夜障道。瑜伽論云。現有資財有來求者。懷嫌恨心壞恚惱心不施染犯。若怠放逸非染違犯。無違犯者。若無可施物。若求不宜物。若調伏彼。若彼王所匪宜。若護僧制。問以何義故大集經云于身命財常作舍想。頌曰。為身求財集惡行。當歸死滅不知恩。財隨命舍惡業隨。受彼果時無共受。
瞋不受謝戒第九
經。若佛子自瞋至是菩薩波羅夷罪。
述曰。初制意者。眾生不喜見無過瞋恚也。故唯不善必招苦果。菩薩誓舍二乘涅槃。但以憐愍有情界故。瞋障大悲為根本重。如世尊說。是諸菩薩多分應與瞋所起犯。非貪所起。論釋此中所說密意。謂諸菩薩愛諸有情增上力故。凡有所作一切皆是菩薩所作。非作所
【現代漢語翻譯】 現代漢語譯本 行二施。一財二法。（兩種佈施：一是財佈施，二是法佈施。）出家菩薩應行四施。一紙二墨三筆四法。（出家的菩薩應該實行四種佈施：紙、墨、筆和佛法。）得忍菩薩應行三施。一王位二妻子三頭目皮骨。（獲得忍辱的菩薩應該實行三種佈施：王位、妻子、頭目皮骨。）然《大集經》云。新發意菩薩于身命財常作舍想者。欲令漸薰至堪舍故。（然而《大集經》說，新發菩提心的菩薩對於身命財產常常作捨棄的想念，是爲了讓他們逐漸熏習直至能夠捨棄的緣故。）如《十住論》。乞極惜物時當自勸喻。心猶貪惜者。應辭謝乞者言。我今是新學。善根未成就。心未得自在。愿后當相與。（如同《十住論》所說，當有人乞討極其珍惜的物品時，應當自我勸慰開導。如果內心仍然貪戀不捨，應該婉拒乞討者說：我現在是初學者，善根尚未成就，內心還不能自在，希望以後能夠給予。）言有求法者。一句威力能出苦輪。是故法施勝於財施。（說有人尋求佛法，一句佛法的威力就能使人脫離痛苦的輪迴，所以法佈施勝過財佈施。）如《瑜伽師地論》七十一、《金光明經》第二廣說。（如同《瑜伽師地論》第七十一卷、《金光明經》第二卷廣泛地闡述。）然《菩薩地持經》云。不求勝智不應施與。廣說法施如彼應知。（然而《菩薩地持經》說，不爲了尋求殊勝的智慧，不應該施與。關於法佈施的廣泛說法應該像那裡面所說的那樣理解。）言而反罵辱者。此句通上慳財法也。（說了反而謾罵侮辱，這句話也適用於上面所說的吝嗇錢財和佛法。）慳財反罵便墮餓鬼。慳法招狂長夜障道。（吝嗇錢財反而謾罵就會墮入餓鬼道，吝嗇佛法會招致瘋狂，長夜阻礙修行。）《瑜伽師地論》云。現有資財有來求者。懷嫌恨心壞恚惱心不施染犯。若怠放逸非染違犯。無違犯者。若無可施物。若求不宜物。若調伏彼。若彼王所匪宜。若護僧制。（《瑜伽師地論》說，現在有資財，有人來求，懷著嫌恨心、懷著惱怒心不佈施，就屬於染污的違犯。如果懈怠放逸，就不是染污的違犯。沒有違犯的情況是：如果沒有可以佈施的物品，如果所求的物品不適宜，如果是爲了調伏對方，如果是對方的國王不適宜，如果是爲了守護僧團的制度。）問以何義故《大集經》云于身命財常作舍想。頌曰。為身求財集惡行。當歸死滅不知恩。財隨命舍惡業隨。受彼果時無共受。（問：因為什麼緣故《大集經》說對於身命財產常常作捨棄的想念？頌說：爲了自身而求取錢財，聚集各種惡行，終將歸於死亡和滅亡，卻不知道感恩。錢財隨著生命捨棄，惡業卻跟隨自己，承受惡果的時候沒有人能夠共同承受。）
瞋不受謝戒第九
經。若佛子自瞋至是菩薩波羅夷罪。（如果佛弟子自己生起嗔恨心，就犯了菩薩波羅夷罪。）
述曰。初制意者。眾生不喜見無過瞋恚也。故唯不善必招苦果。菩薩誓舍二乘涅槃。但以憐愍有情界故。瞋障大悲為根本重。如世尊說。是諸菩薩多分應與瞋所起犯。非貪所起。論釋此中所說密意。謂諸菩薩愛諸有情增上力故。凡有所作一切皆是菩薩所作。非作所作。（敘述說：最初制定這條戒律的用意是，眾生不喜歡見到的沒有超過嗔恚的了。所以只有不善必定招致苦果。菩薩發誓捨棄二乘的涅槃，只是因為憐憫有情眾生的緣故。嗔恚障礙大悲心，是根本的重罪。如同世尊所說，這些菩薩大多應當是與嗔恚所引起的罪過相應，而不是與貪婪所引起的罪過相應。《論》解釋了這裡所說的秘密含義，說諸位菩薩因為愛護有情眾生的增上力量的緣故，凡是所作的一切都是菩薩所作，而不是造作所作。） English version Practicing two kinds of giving: first, material giving; second, Dharma (teachings) giving. Monastic Bodhisattvas should practice four kinds of giving: paper, ink, brush, and Dharma. Bodhisattvas who have attained forbearance should practice three kinds of giving: the throne, wife and children, and head, eyes, skin, and bones. However, the Mahasamghata Sutra says: 'Newly aspiring Bodhisattvas should constantly contemplate giving away their body, life, and possessions, in order to gradually cultivate the ability to give.' As stated in the Dasabhumika Sutra: 'When someone asks for something extremely cherished, one should advise oneself. If the mind is still greedy and reluctant, one should decline the request, saying: 'I am a novice learner, my roots of goodness are not yet developed, and my mind is not yet free. I hope to give to you in the future.'' It is said that someone seeking the Dharma, the power of a single sentence can liberate from the wheel of suffering. Therefore, Dharma giving is superior to material giving. As extensively explained in Yogacarabhumi-sastra 71 and the second chapter of the Suvarnaprabhasottama Sutra. However, the Bodhisattvabhumi says: 'One should not give without seeking superior wisdom.' The extensive explanation of Dharma giving should be understood as described therein. 'Speaking and then cursing and insulting' applies to the above-mentioned stinginess with wealth and Dharma. Stinginess with wealth and cursing leads to falling into the realm of hungry ghosts. Stinginess with Dharma invites madness and obstructs the path for a long night. The Yogacarabhumi-sastra says: 'Having wealth and someone comes to ask, harboring resentment and anger, not giving is a defiled offense. If it is due to laziness and negligence, it is not a defiled offense. There is no offense if there is nothing to give, if the requested item is not suitable, if it is to tame the other person, if it is not suitable for the other person's king, or if it is to protect the monastic rules.' Question: For what reason does the Mahasamghata Sutra say to constantly contemplate giving away body, life, and possessions? The verse says: 'Seeking wealth for the body accumulates evil deeds, eventually returning to death and destruction, not knowing gratitude. Wealth is abandoned with life, but evil karma follows. When receiving the consequences, no one can share them.'
The Ninth Precept: Not Accepting Apologies for Anger
Sutra: If a Buddha-son becomes angry, it is a Parajika offense for a Bodhisattva.
Commentary: The initial intention of establishing this precept is that beings dislike seeing nothing more than anger. Therefore, only unwholesome actions inevitably lead to suffering. Bodhisattvas vow to abandon the Nirvana of the two vehicles (Sravaka and Pratyekabuddha), but only out of compassion for sentient beings. Anger obstructs great compassion and is a fundamental and serious offense. As the World Honored One said, 'Most of these Bodhisattvas should be associated with offenses arising from anger, not from greed.' The treatise explains the hidden meaning of what is said here, stating that because of the increased power of Bodhisattvas' love for sentient beings, everything they do is what Bodhisattvas do, not what is made to be done.
【English Translation】 Practicing two kinds of giving: first, material giving; second, Dharma (teachings) giving. Monastic Bodhisattvas should practice four kinds of giving: paper, ink, brush, and Dharma. Bodhisattvas who have attained forbearance should practice three kinds of giving: the throne, wife and children, and head, eyes, skin, and bones. However, the Mahasamghata Sutra says: 'Newly aspiring Bodhisattvas should constantly contemplate giving away their body, life, and possessions, in order to gradually cultivate the ability to give.' As stated in the Dasabhumika Sutra: 'When someone asks for something extremely cherished, one should advise oneself. If the mind is still greedy and reluctant, one should decline the request, saying: 'I am a novice learner, my roots of goodness are not yet developed, and my mind is not yet free. I hope to give to you in the future.'' It is said that someone seeking the Dharma, the power of a single sentence can liberate from the wheel of suffering. Therefore, Dharma giving is superior to material giving. As extensively explained in Yogacarabhumi-sastra 71 and the second chapter of the Suvarnaprabhasottama Sutra. However, the Bodhisattvabhumi says: 'One should not give without seeking superior wisdom.' The extensive explanation of Dharma giving should be understood as described therein. 'Speaking and then cursing and insulting' applies to the above-mentioned stinginess with wealth and Dharma. Stinginess with wealth and cursing leads to falling into the realm of hungry ghosts. Stinginess with Dharma invites madness and obstructs the path for a long night. The Yogacarabhumi-sastra says: 'Having wealth and someone comes to ask, harboring resentment and anger, not giving is a defiled offense. If it is due to laziness and negligence, it is not a defiled offense. There is no offense if there is nothing to give, if the requested item is not suitable, if it is to tame the other person, if it is not suitable for the other person's king, or if it is to protect the monastic rules.' Question: For what reason does the Mahasamghata Sutra say to constantly contemplate giving away body, life, and possessions? The verse says: 'Seeking wealth for the body accumulates evil deeds, eventually returning to death and destruction, not knowing gratitude. Wealth is abandoned with life, but evil karma follows. When receiving the consequences, no one can share them.'
The Ninth Precept: Not Accepting Apologies for Anger
Sutra: If a Buddha-son becomes angry, it is a Parajika offense for a Bodhisattva.
Commentary: The initial intention of establishing this precept is that beings dislike seeing nothing more than anger. Therefore, only unwholesome actions inevitably lead to suffering. Bodhisattvas vow to abandon the Nirvana of the two vehicles (Sravaka and Pratyekabuddha), but only out of compassion for sentient beings. Anger obstructs great compassion and is a fundamental and serious offense. As the World Honored One said, 'Most of these Bodhisattvas should be associated with offenses arising from anger, not from greed.' The treatise explains the hidden meaning of what is said here, stating that because of the increased power of Bodhisattvas' love for sentient beings, everything they do is what Bodhisattvas do, not what is made to be done.
作可得成犯。若諸菩薩憎諸有情嫉諸有情不能修行自他利行。作諸菩薩所不應作。作不應作可得成犯。解云。貪實亦犯故云密意。非謂犯瞋實破一切。勿菩薩有無餘犯故。但舉粗顯相示深無餘義。上品邪見遍謗一切。爾時如何殘有餘戒。爾時唯犯一波羅夷。然必引生不同分心。第二釋文。犯相犯性如前應知。言而菩薩至常生悲心者。勸他令生無瞋善根。自亦應常生大悲心。謂對惡人便作三念。一念彼人。心性本凈。醉無明酒著煩惱鬼。不獲己有此所作耳。二念本願。我為眾生誓證菩提。生死大苦尚不生畏。況此小苦應不忍受。三念彼恩。必由惱害乃成忍行。彼即成滿我菩提因。何乃背恩反生瞋害。言以惡口罵辱至猶瞋不解者。如其次第語身意業。雖具三業。今取意罪。以所等起顯瞋重故。此意地罪決定時結。由此決定不受悔故。雖非眾生不來懺謝。瞋不應諫猶成重罪。有說。據實唯有情邊。以輕況重言非眾生。百法何攝。即忿為體。如瑜伽云。長養如是種類忿纏。不唯發起粗言便息。由瞋蔽故加以手打懷忿意樂。他來諫謝不受不忍不捨怨結名他勝處。
譭謗三寶戒第十
經。若佛子自謗三寶至是菩薩波羅夷罪。
述曰。初制意者。佛法僧寶出邪之大津入正之要門。順之者必證常樂。背之者常沈苦海
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）做了可以導致犯戒的行為，就算犯戒。如果諸位菩薩憎恨有情眾生，嫉妒有情眾生，不能修行自利利他的行為，做了諸位菩薩不應該做的事情，做了不應該做的事情，就算犯戒。解釋說，實際上貪念也會導致犯戒，所以說是密意。並非說犯了嗔恨就徹底破壞一切（戒律），不要認為菩薩會犯下所有剩餘的罪過。這裡只是舉出粗顯的相狀，來顯示深奧而無餘的意義。上品邪見會普遍誹謗一切（正法），這時如何還能殘留剩餘的戒律呢？這時只犯一種波羅夷罪（Parajika，斷頭罪）。然而必定會引發不同於（菩薩）本心的想法。第二種解釋是，犯戒的相狀和犯戒的性質，應該像前面所說的那樣理解。說到『而菩薩』直到『常生悲心』，是勸導他人產生沒有嗔恨的善良根基，自己也應該常常生起大悲心。就是說，面對惡人，就應該生起三種念頭。第一是念及那個人，心性本來是清凈的，只是沉醉於無明的酒，被煩惱的鬼纏身，身不由己才會有這樣的所作所為。第二是念及本來的誓願，我爲了眾生髮誓要證得菩提（Bodhi，覺悟），連生死這樣的大苦尚且不畏懼，何況這樣的小苦，更應該忍受。第三是念及他們的恩德，一定是因為他們的惱害，才能成就我的忍辱修行，他們就成就了我菩提的因。為什麼反而背棄恩德，反而生起嗔恨呢？說到『以惡口罵辱』直到『猶嗔不解』，是依次指語、身、意三業。雖然具備三業，現在只取意業的罪過，因為所引發的嗔恨心很重。這種意地罪在決定時就成立，因為由此決定不接受懺悔。即使不是眾生，不來懺謝，嗔恨不應該被勸諫，仍然構成重罪。有人說，實際上只針對有情眾生，用輕罪來比況重罪，說『非眾生』。在《百法明門論》中屬於什麼？以忿怒為體。如《瑜伽師地論》所說，增長這種種類的忿怒纏縛，不只是發起粗暴的言語就停止，因為被嗔恨遮蔽，還加以毆打，懷有忿恨的意樂。他人來勸諫謝罪，卻不接受、不忍耐、不捨棄怨恨，這就叫做他勝處（Parajika，他勝罪）。 譭謗三寶戒第十 經：如果佛子自己誹謗三寶（Buddha, Dharma, Sangha，佛、法、僧），乃至（教唆他人誹謗），這就是菩薩的波羅夷罪。 述曰：最初制定這條戒律的用意是，佛法僧三寶是脫離邪惡的大渡口，進入正道的要門。順從它的人必定證得常樂，背離它的人常常沉溺於苦海。
【English Translation】 English version: If (a Bodhisattva) commits an act that leads to transgression, it is considered a transgression. If Bodhisattvas hate sentient beings, are jealous of sentient beings, and are unable to practice benefiting themselves and others, doing what Bodhisattvas should not do, doing what should not be done, it is considered a transgression. It is explained that greed also leads to transgression, hence it is called 'secret intention'. It does not mean that committing anger completely destroys everything (precepts), do not think that Bodhisattvas will commit all remaining sins. This only shows the coarse and obvious aspects to reveal the profound and complete meaning. Supreme wrong views will universally slander everything (the correct Dharma), how can there be any remaining precepts at this time? At this time, only one Parajika (severing of the head) offense is committed. However, it will definitely lead to thoughts different from (the Bodhisattva's) original intention. The second explanation is that the appearance and nature of the transgression should be understood as mentioned earlier. When it says 'and Bodhisattvas' until 'constantly generate compassion', it is to encourage others to generate good roots without anger, and one should also constantly generate great compassion. That is to say, when facing evil people, one should generate three thoughts. First, think of that person, whose mind is originally pure, but is drunk on the wine of ignorance, and is entangled by the demons of afflictions, involuntarily having such actions. Second, think of the original vow, I vow to attain Bodhi (Enlightenment) for the sake of sentient beings, I am not even afraid of the great suffering of birth and death, let alone such small suffering, I should endure it. Third, think of their kindness, it is because of their annoyance that my practice of patience can be accomplished, they have accomplished the cause of my Bodhi. Why turn my back on their kindness and generate anger instead? When it says 'abusing with evil words' until 'still not resolving anger', it refers to the three karmas of speech, body, and mind in order. Although all three karmas are present, only the sin of intention is taken now, because the anger that is aroused is very heavy. This sin of intention is established at the time of decision, because it is decided not to accept repentance. Even if it is not a sentient being, and they do not come to repent, anger should not be advised against, it still constitutes a serious offense. Some say that it is actually only directed at sentient beings, using a minor offense to compare to a major offense, saying 'not sentient beings'. What does it belong to in the Hundred Dharmas? It takes anger as its substance. As the Yogacarabhumi-sastra says, it increases this kind of anger entanglement, it does not just stop at initiating rude words, because it is obscured by anger, it also adds beatings, harboring the intention of resentment. Others come to advise and apologize, but one does not accept, does not endure, and does not abandon the resentment, this is called Parajika (defeat by others). Precept Ten: Slandering the Three Jewels Sutra: If a Buddha-son slanders the Three Jewels (Buddha, Dharma, Sangha), even (instigating others to slander), this is a Bodhisattva's Parajika offense. Commentary: The intention of initially establishing this precept is that the Three Jewels of Buddha, Dharma, and Sangha are the great ferry for escaping evil and the essential gate for entering the right path. Those who follow it will surely attain constant joy, those who turn away from it will constantly sink into the sea of suffering.
。邪見違逆罪莫大焉。行相幽猛斷諸善故。是故亦立為根本重。釋文者準前應知。言如三百鉾刺心者。如瑜伽七十九云。菩薩當言。以何為苦。眾生損惱即為自苦。若爾當言以何為樂。眾生饒益即為自樂。乃至廣說。眾生損惱無過謗法。是以菩薩如鉾刺心。習不慈心他苦為樂。習慈心者他益為樂。樂既如此。苦亦然故。言況口自謗者。瑜伽論云。謗菩薩藏愛樂建立像似正法。或自信解或隨他轉。是名第四他勝處法。此通增益損減邪見。此邪見纏若決定時。雖未斷善必起不同分心。故菩薩戒無斷善舍。邪見有二。若全分謗一切因果。設不謗余而謗大乘。一向犯重。若至上纏亦失凈戒。已上所說皆世俗門。若勝義門即三輪凈。如宗要說。
經。善學諸人者至當廣明。
述曰。此即第三結成門也。此有三文。勸不毀犯故。示犯失壞故。誡學指廣故。初者如經善學諸人者至犯十戒。言善學者。簡外道諸不善學及以二乘不究竟學。如八十云。又彼聲聞雖到究竟。而不為彼諸天人等供養讚歎如住新業修菩薩行。此云不應一一犯微塵許者。雖過輕微積成大故。如經頌曰。莫輕小惡。以為無殃。水渧雖微。漸盈大器。或復愚人犯小罪。重故微塵許亦不應犯。如有頌曰。愚者罪小亦墮惡。智為罪大亦脫苦。如團鐵小亦沉水。
【現代漢語翻譯】 現代漢語譯本
邪見違逆的罪過沒有比這更大的了，因為它的行為方式隱蔽而兇猛，能斷絕一切善行。因此，這也算作根本重罪。關於『釋文』，可以參照前面的解釋來理解。說到『如三百鉾刺心』，就像《瑜伽師地論》第七十九卷所說：菩薩應當說，『什麼才是苦？』眾生的苦惱就是自己的苦惱。如果這樣說，那應當說『什麼才是樂？』眾生的利益就是自己的快樂。乃至廣泛地說，眾生受到的損害沒有超過誹謗佛法的。因此，菩薩就像被長矛刺中心一樣痛苦。習慣於不慈悲心的人以他人的痛苦為樂，習慣於慈悲心的人以他人的利益為樂。快樂既然如此，痛苦也是如此。說到『況且自己口頭誹謗』，《瑜伽師地論》說：誹謗菩薩藏，喜愛建立相似於正法的法，或者自己相信理解，或者隨從他人而轉變，這被稱為第四種他勝處法（Pārājika-dharma）。這包括增益、損減的邪見。這種邪見纏繞如果確定時，即使沒有斷絕善根，也必定會產生不相同的想法。所以菩薩戒沒有斷絕善根的說法。邪見有兩種，如果完全誹謗一切因果，即使不誹謗其他的，而誹謗大乘佛法，也一概犯重罪。如果達到上品纏繞，也會失去清凈的戒律。以上所說的都是世俗的層面。如果從勝義的層面來說，就是三輪體空（tri-maṇḍala-viśuddhi）。就像《宗要》所說。
經文：『善學諸人者』到『當廣明』。
論述：這便是第三個總結歸納的部分。這裡有三段文字：勸誡不要毀犯戒律，揭示犯戒的過失，告誡學習要廣泛深入。首先，就像經文所說『善學諸人者』到『犯十戒』。說到『善學者』，是區別于外道那些不善於學習的人，以及二乘（Śrāvakayāna，Pratyekabuddhayāna）那些不究竟的學習者。就像《八十頌》所說：『又那些聲聞乘（Śrāvakayāna）的修行者，即使達到了究竟的境界，也不會像那些安住于新業、修菩薩行的人那樣，受到諸天人等的供養和讚歎。』這裡說『不應一一犯微塵許』，即使過錯輕微，積累起來也會變成大的過錯。就像經文中的偈頌所說：『不要輕視小的惡行，認為不會有災殃。水滴雖然微小，漸漸地也能充滿大的容器。』或者愚蠢的人犯下小的罪過，也會變得嚴重，所以即使像微塵一樣小的過錯也不應該犯。就像有的偈頌所說：『愚蠢的人犯下小的罪過也會墮入惡道，智慧的人即使犯下大的罪過也能脫離痛苦。』就像鐵球即使很小也會沉入水中。
【English Translation】 English version
The transgression of holding wrong views is the greatest of all, because its actions are hidden and fierce, capable of severing all good deeds. Therefore, this is also established as a fundamental grave offense. Regarding the 'explanation of the text,' it should be understood by referring to the previous explanations. As for 'like three hundred spears piercing the heart,' it is as stated in the seventy-ninth volume of the Yogācārabhūmi-śāstra: A Bodhisattva should say, 'What is suffering?' The suffering of sentient beings is one's own suffering. If so, then one should say, 'What is happiness?' The benefit of sentient beings is one's own happiness. And so on, extensively speaking, the harm suffered by sentient beings does not exceed the slander of the Dharma. Therefore, a Bodhisattva feels pain as if pierced in the heart by spears. Those who are accustomed to unkindness take pleasure in the suffering of others, while those who are accustomed to kindness take pleasure in the benefit of others. Since happiness is like this, so is suffering. As for 'moreover, verbally slandering oneself,' the Yogācārabhūmi-śāstra says: Slandering the Bodhisattva-piṭaka (Bodhisattva-vehicle teachings), delighting in establishing what resembles the true Dharma, either believing and understanding oneself or following others and changing, this is called the fourth Pārājika-dharma (defeat). This includes the wrong views of addition and subtraction. If this entanglement of wrong views is determined, even if one has not severed good roots, one will certainly produce different thoughts. Therefore, the Bodhisattva precepts do not have the concept of severing good roots. There are two types of wrong views: if one completely slanders all cause and effect, even if one does not slander other things but slanders the Mahāyāna (Great Vehicle) teachings, one is invariably committing a grave offense. If one reaches the upper level of entanglement, one will also lose pure precepts. All of the above are from the perspective of the mundane truth. If from the perspective of the ultimate truth, it is the purity of the three wheels (tri-maṇḍala-viśuddhi). As stated in the Zongyao.
Sūtra: 'Those who are good at learning' to 'should be widely explained.'
Commentary: This is the third section of summarizing and concluding. There are three passages here: exhorting not to violate the precepts, revealing the faults of violating the precepts, and admonishing that learning should be extensive and profound. First, as the sūtra says, 'Those who are good at learning' to 'violate the ten precepts.' Speaking of 'those who are good at learning,' it distinguishes them from those who are not good at learning among the heretics, as well as those who are not thorough in their learning in the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna). As the Eighty Verses says: 'Moreover, those practitioners of the Śrāvakayāna (Hearer Vehicle), even if they have reached the ultimate state, will not be offered and praised by gods and humans like those who abide in new karma and practice the Bodhisattva path.' Here it says 'one should not violate even a speck of dust,' even if the fault is slight, it will accumulate into a great fault. As the verse in the scripture says: 'Do not despise small evils, thinking there will be no calamity. Although water droplets are small, they gradually fill a large container.' Or a foolish person commits a small sin, which becomes serious, so even a fault as small as a speck of dust should not be committed. As some verses say: 'A foolish person who commits a small sin will fall into evil realms, while a wise person who commits a great sin can escape suffering.' Just as a small iron ball will sink into water.
為缽鐵大亦能浮。即智論云。智慧心虛如缽能浮也。問知而故作世間所責。非如狂夫所作無怪。智愚作罪亦復應然。如何智輕愚者為重。答此難不爾。自作自受非他制故。謂如狂夫觸刀被害。智者雖觸避刃無損。又如闇室知柱觸輕。不知有柱打著即重。愚智作罪道理亦然。十住論中。智所作罪如投鹽池。如彼頌曰。斗鹽投大池。其味無有異。若投小器水。咸苦不可飲。第二犯失壞者。如經若有犯者至一一犯。此中若犯不得現身發菩提心者。若犯十重入七遮者。更不能受菩薩戒故。所餘不爾。瑜伽本業許重受故。問犯重失戒何故本業經云。菩薩戒有受法而無舍法。乃至廣說。答此有多釋。元曉師云。若於三乘教發心即有失。若聞一乘教永無退失故。然新教宗難可依定。義寂師云。功能雖失。種體常留。瑜伽本業如次說異。此亦難解。聲聞戒種亦常留故。今解如宗要。言亦失國王位等。顯因亡故失果利也。當墮惡趣失壞世間及二乘果。何況大乘三賢十聖三身妙果。言佛性者謂法身也。以體性故。言常住者通餘二身。如次自性無間相續常故。不聞父母三寶名者。謂顯世間及出世間無能救也。余文可解。
梵網經古蹟記下本(終)
梵網經古蹟記卷下末
經。佛告諸菩薩至四十八輕今當說。
述曰。
【現代漢語翻譯】 現代漢語譯本 為缽鐵大亦能浮。即《智論》（Mahaprajnaparamita-sastra，大智度論）云：智慧之心虛空如缽，故能浮起。問：明知故犯，為世間所責，不像狂夫所為，無人怪罪。智者愚者作罪，亦應如此。為何智者所犯罪輕，愚者所犯罪重？答：此難不成立。自作自受，非他人所制。譬如狂夫觸刀被害，智者雖觸，能避刃而無損。又如暗室，知有柱則觸之輕微，不知有柱，撞上則重。愚者智者作罪，道理亦然。《十住論》（Dasabhumika Sutra Shastra，十地經論）中說，智者所作之罪，如投入鹽池。如彼頌曰：『斗鹽投大池，其味無有異；若投小器水，咸苦不可飲。』第二，犯失壞者，如經文所說：『若有犯者，至一一犯。』此中若犯，不得現身發菩提心者，若犯十重戒，入七遮罪者，更不能受菩薩戒故，其餘則不然。《瑜伽師地論·本地分》（Yogacarabhumi-sastra）允許重受故。問：犯重戒失戒，何故《梵網經·菩薩戒本》（Brahmajala Sutra）云：『菩薩戒有受法而無舍法』，乃至廣說？答：對此有多種解釋。元曉師云：若於三乘教法發心，即有失；若聞一乘教法，則永無退失。然新教宗難以依定。義寂師云：功能雖失，種體常留。《瑜伽師地論·本地分》如次說異。此亦難解，聲聞戒種亦常留故。今解如宗要所說，言亦失國王位等，顯因亡故失果利也。當墮惡趣，失壞世間及二乘果，何況大乘三賢十聖三身妙果。言佛性者，謂法身也，以體性故。言常住者，通餘二身，如次自性無間相續常故。不聞父母三寶名者，謂顯世間及出世間無能救也。其餘文句可以理解。
《梵網經古蹟記》下本(終)
《梵網經古蹟記》卷下末
經。《佛告諸菩薩至四十八輕今當說。》
述曰。
【English Translation】 English version Even a large iron bowl can float. As the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says: 'A wise mind is empty like a bowl, therefore it can float.' Question: Knowingly committing offenses is blamed by the world, unlike the actions of a madman, which are not criticized. The offenses committed by the wise and the foolish should be treated similarly. Why are the offenses of the wise considered lighter, and those of the foolish heavier? Answer: This argument is not valid. One reaps what one sows; it is not determined by others. For example, a madman may be harmed by touching a knife, but a wise person, though touching it, can avoid the blade and remain unharmed. Similarly, in a dark room, if one knows there is a pillar, one will touch it lightly; if one does not know, one will hit it hard. The principle is the same for offenses committed by the foolish and the wise. In the Dasabhumika Sutra Shastra (Treatise on the Ten Stages), it is said that the offenses committed by the wise are like throwing salt into a large pond. As the verse says: 'A bushel of salt thrown into a large pond, its taste remains unchanged; but if thrown into a small vessel of water, it becomes salty and undrinkable.' Second, regarding those who commit offenses and lose the precepts, as the sutra says: 'If one commits an offense, down to each and every offense.' Among these, if one commits an offense and cannot generate the Bodhi mind in this lifetime, or if one violates the ten major precepts and falls into the seven obscurations, then one can no longer receive the Bodhisattva precepts; the others are not so. The Yogacarabhumi-sastra (Stages of Yoga Practice) allows for re-acceptance. Question: If one loses the precepts by violating the major precepts, why does the Brahmajala Sutra (Brahma's Net Sutra) say: 'The Bodhisattva precepts have a method for receiving but no method for relinquishing,' and so on? Answer: There are many explanations for this. Master Wonhyo said: If one generates the mind based on the teachings of the Three Vehicles, one may lose the precepts; but if one hears the teachings of the One Vehicle, one will never regress. However, the new school's teachings are difficult to rely on definitively. Master Uijeok said: Although the function is lost, the seed nature remains. The Yogacarabhumi-sastra explains differently in sequence. This is also difficult to understand, as the seed nature of the Sravaka precepts also remains. The current explanation, as in the Essentials of the Doctrine, says that losing the position of king, etc., shows that the cause is lost, and therefore the benefit of the result is lost. One will fall into evil realms, losing the benefits of the world and the fruits of the Two Vehicles, let alone the wonderful fruits of the Three Bodies of the Three Sages and Ten Saints of the Mahayana. 'Buddha-nature' refers to the Dharmakaya (Dharma Body), because of its essence. 'Eternal abiding' refers to the other two bodies, as they are successively constant in their self-nature, uninterrupted, and continuous. 'Not hearing the names of parents, the Three Jewels' means that there is no one in the world or beyond who can save them. The remaining sentences can be understood.
End of the Lower Volume of the Traces of the Brahmajala Sutra.
End of the Lower Scroll of the Traces of the Brahmajala Sutra.
Sutra: 'The Buddha told all the Bodhisattvas that he would now speak of the Forty-Eight Minor Precepts.'
Commentary.
此下別誦輕戒。此中有三。初結前生后。次次第誦出。后結勸奉行。此初也。此諸輕戒隨其意樂。有犯無犯是染非染耎中上品。應當了知。如菩薩地。就中染犯。謂惡意樂。不爾。設有煩惱相應名不染犯。隨心境等三品差別。如六十八言。由六差別所犯成重。一教製爲重。二事重。三數犯。四煩惱猛。五智力劣。六不速悔。如此諸戒一一皆具三聚戒義。隨要開合諸教不定。
不敬師長戒第一
經。若佛子欲受國王位至若不爾者犯輕垢罪。
述曰。自下別誦。初十有四門。初二護自心念門。于憍逸處制輕慢故。于放逸處斷酒過故。次三護他心行門。次三仰修佛法門。后二救護眾生門。受王等位。先受戒者。傳說有二。有說。菩薩雖曾有戒。爾時更受。為調心故。表等緣具雖引無表。前戒類故說非新得。如對法說。已依涅槃先起善根者不復新起。豈彼后時不熏生種。此亦應爾。若曾無戒。何名佛子。犯何輕罪。有說。別解脫戒軌則之法如比丘戒無再受法。設雖重受唯增舊戒。由此菩薩入初地已舍有漏戒受無滿戒。為欲長養成佛德故。先有戒故。見道不得。不同聲聞先無戒故見道得戒。故瑜伽云重受不新得。不同余法重熏種子。彼非作法制軌則故。雖未受戒佛子無失。已發無上菩提愿故。犯輕罪者。結生
【現代漢語翻譯】 現代漢語譯本： 接下來分別誦讀輕戒。這部分內容分為三個部分。首先是總結前文並引出下文，其次是按順序誦讀戒條，最後是總結並勸勉奉行。這是第一部分。這些輕戒，根據個人意樂，有犯戒和無犯戒之分，以及染污和非染污，又分為下品、中品、上品。應當像《菩薩地持經》中那樣瞭解。其中，染污犯戒是指帶有惡意樂的犯戒。否則，即使與煩惱相應，也稱為非染污犯戒。根據心、境等三種品級的差別，如六十八言所說，由六種差別導致所犯之罪加重：一是教制嚴厲，二是事情嚴重，三是多次犯戒，四是煩惱強烈，五是智慧力弱，六是不迅速懺悔。像這樣的戒條，每一條都具備三聚戒（攝律儀戒、攝善法戒、饒益有情戒）的意義。根據需要，開戒和合戒的教義並不固定。
不敬師長戒第一
經文：如果佛弟子想要接受國王的地位，乃至不接受國王的地位，都犯輕垢罪（Dukkata，輕微的過失）。
述記：從下面開始分別誦讀。最初的十條戒有四個方面：最初兩條是守護自己的心念，因為在驕慢放逸之處制定輕慢之戒，在放逸之處斷除飲酒的過失。其次三條是守護他人的心行。其次三條是仰慕修習佛法。最後兩條是救護眾生。接受國王等地位，先受戒的人，傳說有兩種說法。一種說法是，菩薩即使曾經受過戒，此時再次受戒，是爲了調伏內心。雖然表色等因緣具足可以引生無表色，但因為之前的戒律種類相同，所以說不是新得的戒。如《對法論》所說，已經依據《涅槃經》先發起善根的人，不再重新發起。難道他們以後就不熏習生起種子了嗎？這裡也應該如此。如果從未受過戒，怎麼能稱為佛弟子？又犯了什麼輕罪呢？另一種說法是，別解脫戒（Pratimoksha，又稱波羅提木叉，佛教出家眾所受的戒律）的軌則之法，如同比丘戒一樣，沒有再次受戒的方法。即使重新受戒，也只是增加舊戒。因此，菩薩進入初地（菩薩修行階位的第一階）之後，捨棄有漏戒（受煩惱影響的戒），接受無滿戒（圓滿的戒）。爲了長養成就佛的功德，因為先前已經有戒，所以見道（證悟真理）時不能得戒，不同於聲聞（佛陀的弟子）先前沒有戒，所以在見道時得戒。所以《瑜伽師地論》說，重新受戒不是新得的戒，不同於其他法重新熏習種子。因為別解脫戒不是作法制定的軌則。即使沒有受戒，成為佛弟子也沒有過失，因為已經發起了無上菩提愿。犯輕罪的人，會結生（產生果報）。
【English Translation】 English version: Hereafter, the minor precepts are recited separately. This section has three parts. First, it summarizes the previous text and introduces the following text; second, it recites the precepts in order; and third, it concludes and exhorts adherence. This is the first part. These minor precepts, according to one's inclination, have the distinction of being violated or not violated, and of being defiled or not defiled, and are further divided into inferior, medium, and superior grades. One should understand this as described in the Bodhisattvabhumi (Stages of a Bodhisattva). Among them, defiled violations refer to violations committed with malicious intent. Otherwise, even if associated with afflictions, they are called undefiled violations. According to the differences in the three grades of mind, object, etc., as stated in the sixty-eight words, the offense is aggravated by six differences: first, the strictness of the teaching; second, the seriousness of the matter; third, repeated offenses; fourth, intense afflictions; fifth, weak wisdom; and sixth, failure to repent quickly. Like these precepts, each one possesses the meaning of the three clusters of precepts (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings). According to the need, the teachings of opening and combining precepts are not fixed.
The First Precept of Disrespecting Teachers and Elders
Sutra: If a Buddha-son (Bodhisattva) desires to accept the position of a king, or even if he does not, he commits a Dukkata (minor offense).
Commentary: From below, the precepts are recited separately. The first ten precepts have four aspects: the first two are to guard one's own thoughts, because the precept against disrespect is established in places of arrogance and indulgence, and the fault of drinking alcohol is cut off in places of indulgence. The next three are to guard the minds and actions of others. The next three are to admire and cultivate the Buddha's teachings. The last two are to rescue and protect sentient beings. Those who accept positions such as king, and who have previously received precepts, there are two traditional views. One view is that even if a Bodhisattva has previously received precepts, he receives them again at this time in order to tame his mind. Although the conditions such as visible form are sufficient to generate non-manifest form, because the previous precepts are of the same kind, it is said that the precepts are not newly obtained. As stated in the Abhidharma, those who have already generated good roots based on the Nirvana Sutra do not generate them anew. Would they not cultivate and generate seeds later? It should be the same here. If one has never received precepts, how can one be called a Buddha-son? And what minor offense has one committed? Another view is that the rules of the Pratimoksha (code of monastic discipline), like the Bhikkhu (Buddhist monk) precepts, do not have a method of receiving precepts again. Even if one receives precepts again, it only increases the old precepts. Therefore, after a Bodhisattva enters the first Bhumi (the first stage of a Bodhisattva's path), he abandons the defiled precepts (precepts influenced by afflictions) and receives the undefiled precepts (perfect precepts). In order to cultivate and achieve the virtues of a Buddha, because one already has precepts, one cannot obtain precepts at the time of seeing the Dharma (realizing the truth), unlike the Shravakas (disciples of the Buddha) who did not have precepts before, so they obtain precepts at the time of seeing the Dharma. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says that receiving precepts again does not mean newly obtaining them, unlike other Dharmas that newly cultivate seeds. Because the Pratimoksha is not a rule established by practice. Even if one has not received precepts, there is no fault in being a Buddha-son, because one has already generated the supreme Bodhi (enlightenment) aspiration. Those who commit minor offenses will be reborn (experience karmic consequences).
憍慢。不必重受方無犯耶。若曾調心。應無用故。言上座者。眾中上首。和上者即親教師。授戒和上也。阿阇梨者即軌範師。授戒羯磨威儀教受受業等師也。同學同見同行如次同師同宗同乘者也。言七寶者。所重。猶可施。何況所餘輕。此中意也。言若不爾者。恭敬供養不如法也。瑜伽論云。慢心嫌心恚心染犯。懈怠忘念是犯非染。無違犯者。或病或狂或睡。或自說法或與他語或自聽法。或欲將護說法者心。或為將護多有情心。或為調伏或護僧制。皆無違犯。
飲酒戒第二
經。若佛子故飲酒至教人飲者犯輕垢罪。
述曰。酒者迷亂起罪之本。昔是伏龍之勢。而今不禁蝦蟆。乃至四逆從此而生。唯除破僧。故今制也。言過失無量者。醉生過失方犯罪故。如俱舍云。治病限量無性罪相。故知遮罪。持律者云。性罪。鄔波離云。吾如何供養病者。世尊言。除性罪皆可供給。然有染病。釋種須酒。世尊無許彼飲酒故。又經生聖者亦無犯故。諸對法師言。非性罪。然為病者總開遮戒。後於異時遮飲酒者。為防用此犯性罪故。又一切聖不飲酒者。以諸聖者具慚愧故。飲令失正念故。乃至小分亦不飲者。以如毒藥量不定故。言五百世無手者。以極增上噁心過故。非善心等。若善心施。瑜伽論許施度攝故。如十住
【現代漢語翻譯】 現代漢語譯本 憍慢（傲慢）。不必重新受戒才能避免犯戒嗎？如果曾經調伏內心，應該沒有用處了。所說的上座，是僧眾中的首領。和上（Upadhyaya），就是親教師，也是授戒的和上。阿阇梨（Acharya），就是軌範師，是教授授戒羯磨（Karma，行為、業力）、威儀、教導受業等的老師。同學、同見、同行，依次是同師、同宗、同乘的人。所說的七寶，是貴重之物，尚且可以施捨，何況其餘輕微之物。這是其中的意思。如果不是這樣，恭敬供養就不如法了。《瑜伽師地論》說，慢心、嫌心、恚心（嗔恨心）是染犯，懈怠、忘念是犯戒但非染犯。沒有違犯的情況包括：或者生病，或者發狂，或者睡眠，或者自己說法，或者與他人交談，或者自己聽法，或者想要維護說法者的心，或者爲了維護眾多有情的心，或者爲了調伏，或者爲了守護僧團的制度，這些都沒有違犯。
飲酒戒第二
經文：如果佛弟子故意飲酒，乃至教人飲酒，就犯輕垢罪。
述曰：酒是使人迷惑、產生罪過的根源。過去是伏龍的威勢，現在卻連蝦蟆都制不住，乃至四逆（殺父、殺母、殺阿羅漢、破僧）的重罪都由此而生，唯獨破僧罪無法通過飲酒而犯，所以現在制定此戒。所說『過失無量』，是因為醉酒產生過失才構成犯罪。如《俱舍論》所說，用酒治病，沒有性罪的性質，所以知道這是遮罪。持律者說，這是性罪。鄔波離（Upali，佛陀十大弟子之一，持戒第一）說，我如何供養病人？世尊說，除了性罪都可以供給。然而有染病的釋迦族人需要酒，世尊也沒有允許他們飲酒。而且經中說證得聖果的人飲酒也沒有罪過。諸對法師說，這不是性罪，而是爲了病人而總的開許遮戒，後來在其他時候遮止飲酒，是爲了防止用這個借口犯性罪。而且一切聖者都不飲酒，因為諸聖者具有慚愧心，飲酒會使人失去正念，乃至少量也不飲用，因為它像毒藥一樣，劑量不定。所說『五百世無手』，是因為極度增上的噁心所導致的過失，不是善心等。如果是善心施捨，瑜伽論允許屬於施捨的範疇，如《十住經》所說。
【English Translation】 English version Arrogance. Is it not necessary to receive the precepts again to avoid offenses? If the mind has been tamed before, it should be useless. The so-called 'Elder' is the leader in the Sangha. The Upadhyaya (preceptor) is the personal teacher, also the Upadhyaya who ordains. The Acharya (teacher) is the disciplinarian, the teacher who teaches ordination Karma (action, deed, or volitional activity), deportment, and receiving precepts. Classmates, those with the same views, and those who practice together are, in order, those with the same teacher, the same lineage, and the same vehicle. The so-called 'seven treasures' are valuable things that can be given away, let alone the remaining lighter things. This is the meaning here. If not, respectful offerings are not in accordance with the Dharma. The Yogacarabhumi-sastra says that arrogance, aversion, and hatred are defiled offenses; laziness and forgetfulness are offenses but not defiled offenses. There are no violations in the following situations: being sick, being mad, being asleep, expounding the Dharma oneself, talking to others, listening to the Dharma oneself, wanting to protect the mind of the Dharma expounder, wanting to protect the minds of many sentient beings, for the sake of taming, or protecting the Sangha's rules. These are all without violation.
The Second Precept Against Drinking Alcohol
Sutra: If a Buddha's disciple intentionally drinks alcohol, even to the point of teaching others to drink, they commit a minor offense.
Commentary: Alcohol is the root of delusion and the origin of offenses. In the past, it was the power to subdue dragons, but now it cannot even restrain toads. Even the four heinous crimes (killing one's father, killing one's mother, killing an Arhat, and causing schism in the Sangha) arise from this, except for causing schism in the Sangha, which cannot be committed through drinking alcohol, so this precept is now established. The saying 'immeasurable faults' is because faults arise from drunkenness that constitutes an offense. As the Abhidharmakosa says, using alcohol for medical treatment does not have the nature of a fundamental offense, so it is known to be a prohibitive offense. Those who uphold the Vinaya say that it is a fundamental offense. Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) said, 'How can I provide for the sick?' The World Honored One said, 'Except for fundamental offenses, all can be provided.' However, there were Sakyas with contagious diseases who needed alcohol, but the World Honored One did not allow them to drink. Moreover, the sutras say that those who have attained sainthood do not commit offenses by drinking alcohol. The Abhidharma masters say that it is not a fundamental offense, but a general permission for the sick to take alcohol, and later the prohibition of drinking alcohol at other times is to prevent using this excuse to commit fundamental offenses. Moreover, all saints do not drink alcohol because all saints have a sense of shame, and drinking alcohol causes one to lose right mindfulness, and even small amounts are not consumed because it is like poison, and the dosage is uncertain. The saying 'five hundred lifetimes without hands' is because of the fault caused by extremely increased evil intention, not good intention, etc. If it is a charitable giving with good intention, the Yogacarabhumi-sastra allows it to be included in the category of giving, as the Dasabhumika Sutra says.
云。在家菩薩施酒無罪。應生是念。施度之法悉滿人愿。后當方便教化離酒故。言不得教至況自飲酒者。先以過器況自飲已。此即第二以教他飲況自飲也。若故自飲教人飲者。總結違犯。然文殊問經云。不得飲酒。若合藥醫師所說多藥相和少酒多藥得用。不得服油及涂身等。若有因緣得用。得用乳酪生蘇醍醐。我先啖乳糜為風淡冷故。未曾有經制五戒云。若有飲酒悅心生善。飲不犯戒。廣如彼說。況菩薩戒有利無犯。如維摩詰入諸酒肆能立其志。
食肉戒第三
經。若佛子故食肉至若故食者犯輕垢罪。
述曰。菩薩理應舍自身肉而救物命。而反食他必至於殺。故今制也。文殊問經制菩薩言。若為己殺不得啖。若肉如林木已自腐爛。欲食得食。若欲啖肉三說此咒。
多咥他(此云如是)阿[烈-列+(木奈)]摩阿[烈-列+(木奈)]摩(此云無我無我)阿視婆多阿視婆多(此云無壽命無壽命)那舍那舍(此云失失)陀呵陀呵(此云燒燒)婆弗婆弗(此云破破)僧柯剽多弭(此云有為)莎呵(此云除殺生)
文殊白言。若得食肉者。寫龜經大云經指鬘經楞伽經等諸經何故悉斷。佛告文殊。以眾生無慈悲力懷殺害意。為此因緣故斷食肉。文殊師利有眾生樂糞掃衣。我說糞掃衣如是。
【現代漢語翻譯】 現代漢語譯本： 云：在家菩薩佈施酒沒有罪過。應該生起這樣的念頭：佈施達到解脫的方法，完全滿足人們的願望，以後應當方便教化他們遠離酒的緣故。說不得教人飲酒，更何況自己飲酒呢？先用過失的器具來比況自己飲酒，這便是第二種用教他人飲酒來比況自己飲酒。如果故意自己飲酒，教他人飲酒，總結起來就是違犯戒律。然而《文殊問經》說：『不得飲酒。如果配藥，醫師所說多種藥物相和，少量酒和多種藥物可以使用。不得服用油以及塗抹身體等，如果有什麼因緣可以使用。可以使用乳酪、生蘇、醍醐。我先前吃乳糜，因為風病淡薄寒冷的緣故。』《未曾有經》制定五戒說：『如果飲酒使內心喜悅，產生善念，飲酒不犯戒。』詳細情況如彼經所說。更何況菩薩戒有利而無犯，如維摩詰進入各種酒館，能夠堅定他們的志向。
食肉戒第三
經：如果佛子故意吃肉，乃至如果故意吃肉，犯輕垢罪。
述曰：菩薩理應捨棄自身肉來救護眾生性命，反而吃其他眾生的肉，必定會導致殺生。所以現在制定此戒。文殊問經制定菩薩說：『如果爲了自己殺生，不得吃。如果肉像林木一樣已經腐爛，想要吃可以吃。如果想要吃肉，唸誦三次這個咒語：』
多咥他（Duo die ta，此云如是）阿[烈-列+(木奈)]摩阿[烈-列+(木奈)]摩（A[lie-lie+(munai)] mo A[lie-lie+(munai)] mo，此云無我無我）阿視婆多阿視婆多（A shi po duo A shi po duo，此云無壽命無壽命）那舍那舍（Na she na she，此云失失）陀呵陀呵（Tuo he tuo he，此云燒燒）婆弗婆弗（Po fu po fu，此云破破）僧柯剽多弭（Seng ke piao duo mi，此云有為）莎呵（Suo he，此云除殺生）
文殊菩薩稟告說：『如果可以吃肉，那麼書寫《龜經》、《大云經》、《指鬘經》、《楞伽經》等各種經典，為什麼全部斷除（食肉）呢？』佛告訴文殊菩薩說：『因為眾生沒有慈悲的力量，懷有殺害的意念，因為這個因緣，所以斷除食肉。文殊師利，有眾生喜歡糞掃衣，我說糞掃衣是這樣的。』
【English Translation】 English version: Cloud: A Bodhisattva at home commits no sin by giving wine as alms. One should generate this thought: the method of giving that leads to liberation completely fulfills people's wishes, and later, one should skillfully teach them to abandon wine. To say that one should not teach others to drink, how much more so should one not drink oneself? First, use the analogy of a faulty vessel to describe oneself drinking; this is the second analogy, using teaching others to drink to describe oneself drinking. If one intentionally drinks oneself and teaches others to drink, this is a summary of the transgression. However, the Manjusri Questions Sutra says: 'One must not drink wine. If it is for medicine, and the physician says that many medicines should be mixed together, a small amount of wine with many medicines may be used. One must not take oil or apply it to the body, etc., unless there is a reason to do so. One may use milk, cheese, raw butter, and ghee. I previously ate milk porridge because of the wind disease being mild and cold.' The Never Before Sutra establishes the five precepts, saying: 'If drinking wine makes the mind happy and generates goodness, drinking does not violate the precepts,' as described extensively in that sutra. Moreover, the Bodhisattva precepts are beneficial and without transgression, like Vimalakirti entering various taverns and being able to establish their aspirations.
The Third Precept Against Eating Meat
Sutra: If a Buddha-son intentionally eats meat, even if it is intentional, he commits a minor offense.
Commentary: A Bodhisattva should, in principle, give up his own flesh to save the lives of beings, but to eat the flesh of others will inevitably lead to killing. Therefore, this precept is now established. The Manjusri Questions Sutra establishes for Bodhisattvas: 'If one kills for oneself, one must not eat it. If the meat is like a forest of trees and has already rotted, one may eat it. If one wants to eat meat, recite this mantra three times:'
Duo die ta (多咥他, this means 'Thus') A[lie-lie+(munai)] mo A[lie-lie+(munai)] mo (阿[烈-列+(木奈)]摩阿[烈-列+(木奈)]摩, this means 'No self, no self') A shi po duo A shi po duo (阿視婆多阿視婆多, this means 'No life, no life') Na she na she (那舍那舍, this means 'Loss, loss') Tuo he tuo he (陀呵陀呵, this means 'Burn, burn') Po fu po fu (婆弗婆弗, this means 'Break, break') Seng ke piao duo mi (僧柯剽多弭, this means 'Conditioned') Suo he (莎呵, this means 'Eliminate killing')
Manjusri (文殊師利) reported, 'If one can eat meat, then why do the Turtle Sutra, Great Cloud Sutra, Angulimala Sutra, Lankavatara Sutra, etc., all completely prohibit (eating meat)?' The Buddha (佛) told Manjusri (文殊師利), 'Because sentient beings do not have the power of compassion and harbor the intention to kill, for this reason, eating meat is prohibited. Manjusri (文殊師利), there are sentient beings who like rag robes; I say that rag robes are like this.'
乞食亦爾。為教化彼我說頭陀如是。文殊若眾生有殺害心故我說斷肉。若能不懷害心。大慈悲心為教化一切眾生故。無有罪過。言斷大慈悲性種子者。由食至殺故。言見而捨去者。鷹逐之鴿于鹙子影未解其惶。況乎在食之位。言食肉得無量罪者。如一切智光明仙人不食肉因緣經中廣顯食之失。彼仙人即是彌勒。當成佛時制食肉犯重。具如彼說。
食五辛戒第四
經。若佛子不得食五辛至若故食者犯輕垢罪。
述曰。五辛雖草。臭穢難親賢良所避。所以制之。法藏師云。今此五中大蒜家蒜也。有人說。韭䓗是胡䓗。蘭䓗是家䓗。上三是人間常食。革䓗。爾雅雲山䓗也。莖細葉大。應為茖字。革者非也。北地有江南無。其興渠。有說蕓臺。然未見文。有說。江南葉似野蒜。根莖似韭。北地所無。又釋。阿魏藥梵語名興渠。傳說如是。如是五辛除自重病及有利益余不得食。如文殊問經云。不得啖蒜。若有因緣得啖。若合藥治病得用。又華嚴云。我身中有八萬戶蟲(正法念經云一戶九億)。我身安樂彼亦安樂。我身饑苦彼亦饑苦。是故菩薩有所服食。皆為諸蠱欲令安樂。不貪其味。
不舉教懺戒第五
經。若佛子見一切眾生至令悔過者犯輕垢罪。
述曰。如瑜伽說。菩薩憐愍凈戒有情。
【現代漢語翻譯】 現代漢語譯本 關於乞食也是如此。爲了教化他們，我才說頭陀行是這樣的。文殊（Manjushri，菩薩名）啊，如果眾生有殺害之心，所以我才說要斷肉。如果能夠不懷害心，以大慈悲心來教化一切眾生，就沒有罪過。說斷絕大慈悲性的種子，是因為從吃肉到殺生。說見到（動物被殺）而捨棄離開，就像老鷹追逐鴿子，鹙子（一種鳥）在影子里都無法理解它的驚慌，更何況是在吃肉的時候呢？說吃肉會得到無量的罪過，就像《一切智光明仙人不食肉因緣經》中廣泛闡述了吃肉的過失。那位仙人就是彌勒（Maitreya，未來佛）。當他成佛的時候，會制定吃肉犯重罪的戒律，具體內容都在那部經里。
食五辛戒 第四
經文：如果佛弟子不得食用五辛，如果故意食用，就犯輕垢罪。
解釋：五辛雖然是草，但氣味臭穢，難以親近，賢良之人都避開它，所以才制定戒律禁止食用。法藏法師說，現在這五辛中的大蒜就是家蒜。有人說，韭䓗是胡䓗，蘭䓗是家䓗，以上三種是人間常吃的。革䓗，《爾雅》中說是山䓗，莖細葉大，應該是茖字，革字是不對的，北方有而江南沒有。至於興渠，有人說是蕓臺，但沒有看到文獻依據。有人說，江南的葉子像野蒜，根莖像韭菜，北方沒有。還有一種解釋，阿魏藥，梵語名叫興渠，傳說就是這樣。這五辛，除了因為重病或者有利益的情況下，其餘情況都不得食用。如《文殊問經》中說，不得吃蒜，如果有因緣可以吃，比如合藥治病可以用。又《華嚴經》中說，我的身體中有八萬戶蟲（《正法念經》中說一戶有九億），我的身體安樂，它們也安樂，我的身體饑苦，它們也饑苦。所以菩薩所服用的食物，都是爲了讓這些蟲子安樂，而不是貪圖味道。
不舉教懺戒 第五
經文：如果佛弟子見到一切眾生（犯戒），不舉發教導，令其懺悔，就犯輕垢罪。
解釋：如《瑜伽師地論》所說，菩薩憐憫持凈戒的有情。
【English Translation】 English version Begging for alms is also like that. It is to teach them that I speak of ascetic practices in this way. Manjushri (Manjushri, name of a Bodhisattva), if sentient beings have the mind of killing, that is why I say to abstain from meat. If one can be without the mind of harming, with great compassion to teach all sentient beings, then there is no fault. To say to cut off the seed of great compassion is because of going from eating meat to killing. To say to see (animals being killed) and abandon and leave, is like a hawk chasing a pigeon, even the egret (a type of bird) cannot understand its fear in the shadow, let alone when eating meat? To say that eating meat incurs immeasurable sins is like the Extensive Explanation of the Loss of Eating Meat in the Sutra of the All-Knowing Light Immortal. That immortal is Maitreya (Maitreya, the future Buddha). When he becomes a Buddha, he will establish the precept that eating meat is a grave offense, as fully described in that sutra.
The Fourth Precept Against Eating the Five Pungent Spices
Sutra: If a disciple of the Buddha is not allowed to eat the five pungent spices, if they deliberately eat them, they commit a minor offense.
Commentary: Although the five pungent spices are herbs, their odor is foul and difficult to approach, and avoided by the virtuous. That is why they are prohibited. Dharma Master Fazang said, 'Now, among these five, garlic is domestic garlic.' Some say that chives are foreign chives, and scallions are domestic scallions. The above three are commonly eaten by people. Gecong, the Erya says it is mountain cong, with thin stems and large leaves. It should be the character 'ge' (茖), not 'ge' (革). It exists in the north but not in the south. As for xingqu, some say it is yun tai, but no textual evidence has been seen. Some say that in the south, the leaves resemble wild garlic, and the roots and stems resemble chives, which does not exist in the north. Another explanation is that asafoetida, in Sanskrit, is called xingqu. Tradition says it is so. These five pungent spices, except in cases of serious illness or benefit, are not to be eaten. As the Manjushri Question Sutra says, 'One must not eat garlic. If there is a cause and condition to eat it, such as combining it with medicine to treat illness, it can be used.' Also, the Avatamsaka Sutra says, 'In my body, there are 80,000 households of insects (the Sutra of Right Mindfulness says 900 million in one household). If my body is at peace, they are also at peace. If my body is hungry and suffering, they are also hungry and suffering.' Therefore, the food that Bodhisattvas consume is all for the sake of making these insects happy, not for greed for the taste.
The Fifth Precept Against Not Exhorting Others to Confess
Sutra: If a disciple of the Buddha sees all sentient beings (violating precepts) and does not expose and teach them, causing them to repent, they commit a minor offense.
Commentary: As the Yogacarabhumi-sastra says, Bodhisattvas have compassion for sentient beings who uphold pure precepts.
不如犯戒于苦因轉。若由嫌恨方便棄捨不作饒益。是染違犯。維摩經云。眾生煩惱病即為菩薩病。是即菩薩不救苦因違利樂深。故今制也。此八戒等皆通聲聞菩薩戒也。瑜伽論云攝律儀戒七眾戒故。涅槃經云爲無上道受八戒故。言毀禁者。比丘大戒及以菩薩攝律儀戒。七逆如下。八難者。有說八無暇也。謂三惡趣北洲長壽天生盲生聾世智辨聰佛前佛後。彼無修道故名無暇亦名為難。彼是報障。雖非舉懺。然彼因中說果名也。此中十惡招惡趣難。世善生北洲。邪定感長壽。謗法生盲聾。邪智得聰辨。不敬三寶佛前後生。有說。十三難中除五逆罪。以彼五入七逆中故。雖舉大數取污尼等。傳說如此。言犯輕垢罪者。除無五德或反生過。彼雖不舉。無違犯故。瑜伽論云。無違犯者。若了知彼不可療治不可與語。若觀待時。若觀因此斗訟亂眾。知彼猛利慚愧還凈。而不呵責治罰驅擯。皆無違犯。
住不請法戒第六
經。若佛子見大乘法師至若不爾者犯輕垢罪。
述曰。諸佛所師所謂法也。以能生智證涅槃故。遺教云。智慧者度生死海牢船。無明闇夜明燈。一切病者良藥。伐煩惱樹利斧。是故汝等以聞思修慧而自增益。菩薩理應滅身尚求。而反輕慢違犯乃深。故今制也。言僧坊者製出家也。舍宅在家也。城邑
國王等也。日日三時者。晨旦齋時非時藥等。日食三兩金者。所重之寶亦勿惜之。何者。施非聖財得聖財故。二財差別廣如瑜伽。常請法師三時說法者。若彼法師慧行勝己。日初中后應請說法。以請說故語業善。三時禮故身業善。不生瞋等意業善。言為法滅身請法者。如求半偈魂沈雪山。其事非一。有病等難彼劣我勝。不請無違。
不能遊學戒第七
經。若佛子見一切處至不至彼聽受者犯輕垢罪。
述曰。萬行一門。所謂得意。得意而行無非是。故新學菩薩觸事無知理。應遊學以成聖行。如契經言。設滿世界火。必過要聞法。會當成佛道。廣濟生死流。所以然者。如七十九云。無上菩提以慧為體。慧能引發所餘一切波羅蜜多。是以于慧起邪行時。當知菩薩于彼菩提及能引法皆起邪行。是故菩薩輕身重法。何者。頌曰。慧于諸善行。如船楫所持。百千盲失路。由一眼得存。問若爾。何故華嚴頌曰。譬如貧窮人。日夜數他寶。自無半錢分。多聞亦如是。答彼但為遮聞為究竟。不遮多聞聖慧本故。如瑜伽頌言。多聞能知法。多聞能遠惡。多聞舍無義。多聞得涅槃。言毗尼者。此云調伏。能止三業惡熾然故。聽受咨問者。瑜伽三十云。始修業者為證義利。先應四處安住正念然後請問。何等四處。略攝頌曰。
【現代漢語翻譯】 現代漢語譯本： 國王等等也是如此。『日日三時』指的是早晨、齋時和非時藥等時間。『日食三兩金』指的是對於所重視的寶物也不要吝惜。為什麼呢？因為佈施非聖財可以獲得聖財。兩種財物的差別在《瑜伽師地論》中有詳細說明。『常請法師三時說法』指的是如果那位法師的智慧和修行勝過自己，就應該在每天的初時、正中和后時請他說法。因為請法說法，所以語業是善的；因為三時禮敬，所以身業是善的；因為不生嗔恨等等，所以意業是善的。『言為法滅身請法者』，就像爲了求得半句偈語而魂魄沉入雪山一樣，這樣的事情不止一件。如果有疾病等困難，或者對方不如自己，不請法師也沒有違背戒律。
不能遊學戒 第七
經文：如果佛弟子見到任何地方應該去聽法而不去聽受，就犯了輕垢罪。
解釋：萬種修行歸於一個門徑，那就是領悟。領悟之後所做的一切都是正確的。所以新學的菩薩對於世事和道理都缺乏瞭解，應該通過遊學來成就聖行。正如契經所說：『即使滿世界都是火，也一定要去聽聞佛法，最終才能成就佛道，廣度生死之流。』為什麼這樣說呢？正如《瑜伽師地論》第七十九卷所說：無上菩提以智慧為本體，智慧能夠引發其餘一切波羅蜜多（paramita，到彼岸）。因此，當對於智慧產生邪行的時候，應當知道菩薩對於菩提以及能夠引發菩提的方法都產生了邪行。所以菩薩輕視自身而重視佛法。為什麼呢？頌文說：『智慧對於各種善行，就像船隻的船槳一樣重要。成百上千的盲人會迷失道路，而擁有一隻眼睛就能生存。』有人問：如果這樣，為什麼《華嚴經》的頌文說：『譬如貧窮人，日夜數他寶，自無半錢分，多聞亦如是。』答：那只是爲了遮止把聽聞作為最終目的，而不是遮止多聞是聖慧的根本。正如《瑜伽師地論》的頌文所說：『多聞能知法，多聞能遠惡，多聞舍無義，多聞得涅槃。』『毗尼』，這裡的意思是調伏，能夠止息身、口、意三業的惡行熾盛。 『聽受咨問者』，《瑜伽師地論》第三十卷說：『剛開始修習的人爲了證得義利，首先應該在四個方面安住正念，然後請問。』哪四個方面呢？概括起來說：
【English Translation】 English version: So are kings and others. 'Daily three times' refers to the times of morning, the time for fasting, and non-time medicine, etc. 'Eating three taels of gold daily' means not to be stingy with treasures that are valued. Why? Because giving non-holy wealth can obtain holy wealth. The difference between the two kinds of wealth is explained in detail in the Yogacarabhumi-sastra (瑜伽師地論, Treatise on the Stages of Yoga Practice). 'Always inviting Dharma masters to preach three times a day' means that if that Dharma master's wisdom and practice surpass oneself, one should invite him to preach at the beginning, middle, and end of the day. Because of inviting and preaching the Dharma, verbal karma is good; because of bowing in reverence three times, physical karma is good; because of not generating anger, etc., mental karma is good. 'Saying that one sacrifices oneself for the Dharma and invites the Dharma' is like sinking one's soul into the snowy mountains to seek half a verse; such things are not uncommon. If there are difficulties such as illness, or if the other person is inferior to oneself, there is no violation in not inviting.
The Seventh Precept: Not Being Able to Travel and Study
Sutra: If a Buddha-putra (佛子, son of the Buddha) sees any place where he should go to listen to the Dharma and does not go to listen, he commits a minor offense.
Commentary: Ten thousand practices lead to one gate, which is called realization. What is done after realization is all correct. Therefore, newly learning Bodhisattvas (菩薩, enlightenment being) lack understanding of worldly affairs and principles, and should travel and study to accomplish holy conduct. As the sutra says: 'Even if the whole world is on fire, one must go to hear the Dharma, and eventually one will achieve Buddhahood and broadly cross the stream of birth and death.' Why is this so? As the seventy-ninth volume of the Yogacarabhumi-sastra says: 'Supreme Bodhi (菩提, enlightenment) has wisdom as its essence, and wisdom can generate all other paramitas (波羅蜜多, perfections). Therefore, when evil conduct arises towards wisdom, one should know that the Bodhisattva has evil conduct towards Bodhi and the methods that can generate Bodhi. Therefore, Bodhisattvas disregard their own bodies and value the Dharma. Why? The verse says: 'Wisdom is to all good deeds as oars are to a boat. Hundreds and thousands of blind people will lose their way, but one with one eye can survive.' Someone asks: If so, why does the verse in the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) say: 'Like a poor person who counts the treasures of others day and night, but has not half a coin himself, so it is with much learning.' Answer: That is only to prevent taking hearing as the ultimate goal, not to prevent much learning as the root of holy wisdom. As the verse in the Yogacarabhumi-sastra says: 'Much learning can know the Dharma, much learning can stay away from evil, much learning can abandon meaninglessness, much learning can attain Nirvana (涅槃, liberation).' 'Vinaya (毗尼)' here means taming, which can stop the burning of evil deeds of body, speech, and mind. 'Those who listen, receive, and inquire,' the thirtieth volume of the Yogacarabhumi-sastra says: 'Those who are just beginning to practice, in order to attain benefit and profit, should first abide in right mindfulness in four aspects, and then inquire.' What are the four aspects? To summarize:
不嫉無憍慢。非為顯自能。安立自他善。爾乃請法師。菩薩地云。慢心嫌心恚心不往聽受。是染違犯。懶惰不染。無違犯者。有病無力。若知倒說。及彼所說數已所聞。若護說者心。若勤修余善。
背正向邪戒第八
經。若佛子心背至經律者犯輕垢罪。
述曰。涅槃經云。菩薩怖二乘道。如惜命者怖畏捨身。棄大向小逆菩薩道。故須制也。問心背大乘失戒。何輕。答此謗別教。非總背故。即菩薩地若不誹謗仰推如來。雖無信解。而無違犯也。言常住經律者。常住所詮。經律能詮。又三世佛同說同行無改易故。若其二乘謗法空等名為邪見。
不瞻病苦戒第九
經。若佛子見一切疾病人至不救濟者犯輕垢罪。
述曰。菩薩大悲拔苦為義。病而無救難莫過斯焉。是以不救制之為罪。以其看病即施命故。言供養如佛無異者。佛為可敬之極。病是可愍之至。敬悲雖異邊際義同。故無異也。八福田者。有人言。一造曠野美井。二水路橋樑。三平治險路。四孝事父母。五供養沙門。六供養病人。七救濟厄難。八設無遮會(法藏師云。未見聖教)。今解。一佛二聖人三和上四阇梨五眾僧六父七母八病人。以何知然。即下文云八福田諸佛聖人一一師僧父母病人故。言犯輕垢罪者。瑜伽論云。若嫌恚
【現代漢語翻譯】 現代漢語譯本 不嫉妒，沒有驕慢，不爲了顯示自己的能力，安立自己和他人的善行，這樣才能請法師講法。《菩薩地》中說：『以傲慢心、嫌惡心、嗔恚心不前往聽法，是染污的違犯。懶惰不是染污，沒有違犯。』有病無力，或者知道說法者說的是顛倒之理，或者所說的內容已經聽過，或者爲了維護說法者的心，或者勤奮修習其他善行，可以不去聽法。
背離正法趨向邪法戒第八
經文：如果佛子內心背離經典和戒律，就犯輕垢罪。
解釋：《涅槃經》中說：『菩薩畏懼二乘道，就像珍惜生命的人畏懼捨棄身體一樣。』捨棄大乘而趨向小乘，是違背菩薩道的，所以需要加以制止。問：內心背離大乘，為什麼只是犯輕罪？答：這是誹謗別教，不是總體的背離。也就是說，《菩薩地》中說，如果不誹謗，並且仰慕推崇如來，即使沒有信心和理解，也沒有違犯。』所說的『常住經律』，『常住』指的是經典和戒律所詮釋的真理，而經典和戒律是能詮釋真理的工具。而且，三世諸佛所說的、所行的都是相同的，沒有改變的緣故。如果二乘誹謗一切法空等，就稱為邪見。
不照顧病人戒第九
經文：如果佛子見到一切生病的人，卻不去救濟，就犯輕垢罪。
解釋：菩薩以大悲心拔除眾生的痛苦為宗旨。生病而無人救助，沒有比這更困難的了。因此，不救助病人，就制定為罪。因為看護病人，就是佈施生命。』所說的『供養病人如同供養佛沒有差別』，佛是值得尊敬的極致，病人是值得憐憫的極致。尊敬和悲憫雖然是不同的方面，但其最終的意義是相同的，所以沒有差別。』八福田』，有人說：『一是開鑿曠野中的水井，二是修建水路橋樑，三是平整危險的道路，四是孝順父母，五是供養沙門，六是供養病人，七是救濟危難，八是設定無遮大會（法藏法師說：『沒有在聖教中見到這種說法』）。』現在解釋為：一是佛，二是聖人，三是和尚（Upadhyaya），四是阿阇梨（Acarya），五是僧眾，六是父親，七是母親，八是病人。憑什麼知道是這樣呢？就是下文所說的『八福田，諸佛、聖人、一一師僧、父母、病人』的緣故。』所說的『犯輕垢罪』，《瑜伽師地論》中說：『如果嫌惡嗔恚
【English Translation】 English version Do not be jealous or arrogant. Do not do it to show off your abilities. Establish the good of yourself and others. Only then should you invite a Dharma master. The Bodhisattva-bhumi (Treatise on the Stages of a Bodhisattva) says: 'Going to listen to the Dharma with arrogance, aversion, or anger is a defiled transgression. Laziness is not defiled and is not a transgression.' If one is sick and weak, or if one knows that the speaker is speaking falsely, or if one has already heard what is being said, or if one is protecting the speaker's feelings, or if one is diligently cultivating other good deeds, one may not go to listen to the Dharma.
The Eighth Precept: Turning Away from the Correct and Towards the Evil
Sutra: If a Buddha-son turns his mind away from the sutras and precepts, he commits a minor transgression.
Commentary: The Nirvana Sutra says: 'A Bodhisattva fears the path of the Two Vehicles (Shravakayana and Pratyekabuddhayana) as one who cherishes life fears abandoning the body.' Abandoning the Mahayana and turning towards the Hinayana is contrary to the Bodhisattva path, so it must be prohibited. Question: Why is turning away from the Mahayana with the mind only a minor transgression? Answer: This is slandering a specific teaching, not a general turning away. That is to say, the Bodhisattva-bhumi says that if one does not slander and reveres the Tathagata, even without faith and understanding, there is no transgression. The 'ever-abiding sutras and precepts' refers to what the sutras and precepts explain, while the sutras and precepts are the means of explaining it. Moreover, the Buddhas of the three times speak and act in the same way, without change. If the Two Vehicles slander the emptiness of all dharmas, etc., it is called wrong view.
The Ninth Precept: Not Caring for the Sick
Sutra: If a Buddha-son sees all sick people and does not help them, he commits a minor transgression.
Commentary: The Bodhisattva takes great compassion to remove the suffering of sentient beings as its purpose. There is no greater difficulty than being sick and without help. Therefore, not helping the sick is made a transgression. 'Offering to the sick is no different from offering to the Buddha' means that the Buddha is the ultimate in respect, and the sick are the ultimate in pity. Although respect and compassion are different aspects, their ultimate meaning is the same, so there is no difference. 'Eight fields of merit', some say: 'First, digging wells in the wilderness; second, building bridges over waterways; third, leveling dangerous roads; fourth, being filial to parents; fifth, making offerings to shramanas; sixth, making offerings to the sick; seventh, relieving difficulties; eighth, holding unobstructed assemblies (Dharma Master Fazang said: 'I have not seen this in the sacred teachings').' Now it is explained as: first, the Buddha; second, the saints; third, the Upadhyaya (preceptor); fourth, the Acarya (teacher); fifth, the Sangha (community); sixth, the father; seventh, the mother; eighth, the sick. How do we know this? It is because the following text says, 'Eight fields of merit: Buddhas, saints, each Upadhyaya, Acarya, parents, and the sick.' 'Committing a minor transgression', the Yogacarabhumi-shastra (Treatise on the Stages of Yoga Practice) says: 'If one dislikes or is angry'
心是染違犯。若由懈怠非染違犯。無違犯者。若自有病。若無氣力。若傳請他。若知病者有依有怙。若知病者自能供事。若了知彼長病所觸堪自支援。若修勝善令無間缺。若自知鈍難修定慧。若先許余為作供事。如於病者。于有苦等為作助伴欲除其苦。當知亦爾。
畜殺生具戒第十
經。若佛子不得畜至畜刀杖者犯輕垢罪。
述曰。菩薩應聚利有情物。而畜殺具深違愍濟。故須制也。乃至殺父母尚不加報者。以彼還受自宿業果因果法爾。不應瞋故。若瞋自害。無所益故。言犯輕垢罪者。若護正法即無違犯。涅槃經中在家護法聽持伏故。
經。如是十戒至六品中當廣明 自下十戒分為二門。初四護自善門。后六護攝他門。如文可解。
通國使命戒第一
經。佛言佛子不得為利養至若故作者犯輕垢罪。
述曰。菩薩理應和諸違諍。而通國使命相殺害違菩薩道。故今制也。若為調伏止長相殺入國。理應無犯。興者起也。師者眾也。
惱他販賣戒第二
經。若佛子故販賣至教人作者犯輕垢罪。
述曰。販賣有情他別為樂。市易棺材必求人死。下賤活命無過此焉。無罪命緣世間多有。故制菩薩犯即為罪。言六畜者。周禮云。牛馬犬羊豕雞為六。理實通於一切畜生
【現代漢語翻譯】 現代漢語譯本：心是染污的違犯。如果因為懈怠就不是染污的違犯。沒有違犯的情況：如果自己生病，如果沒有力氣，如果請別人幫忙，如果知道生病的人有依靠有幫助，如果知道生病的人自己能夠處理事務，如果瞭解那個人長期被疾病困擾能夠自己照顧自己，如果修習殊勝的善行使之沒有間斷，如果自知遲鈍難以修習定慧，如果事先答應別人為他做供養。如同對待病人一樣，對於有痛苦等情況的人，作為幫助者想要解除他們的痛苦，應當知道也是如此。
畜殺生具戒第十
經：如果佛弟子不得蓄養乃至刀杖等殺生工具，就犯輕垢罪。
述曰：菩薩應該積聚利益眾生的物品，而蓄養殺生工具深深違背了慈悲救濟的精神，所以需要禁止。即使殺害父母，尚且不應該報復，因為他們還是在承受自己宿世業力的果報，這是因果法則。不應該嗔恨，因為嗔恨只會傷害自己，沒有任何益處。說到犯輕垢罪，如果爲了守護正法，就沒有違犯。在《涅槃經》中，允許在家的護法者持有武器進行降伏。
經：像這樣的十戒，到第六品中會詳細說明。從這裡開始，十戒分為兩個方面。前四個是守護自身善行的方面，后六個是守護和攝受他人的方面。如文字所表達的那樣可以理解。
通國使命戒第一
經：佛說，佛弟子不得爲了利益供養等原因，如果故意去做，就犯輕垢罪。
述曰：菩薩應該調和各種爭端，而作為通國使命卻互相殺害，違背了菩薩道，所以現在禁止。如果爲了調伏，阻止長期的互相殘殺而進入他國，理應沒有違犯。興，是發起的意思。師，是軍隊的意思。
惱他販賣戒第二
經：如果佛弟子故意販賣，甚至教人去做，就犯輕垢罪。
述曰：販賣有情眾生，使他人遭受痛苦而自己獲得快樂。買賣棺材，必定希望別人死亡。以此為生，沒有比這更過分的了。沒有罪過的謀生方式世間有很多，所以禁止菩薩這樣做，違犯就是罪過。說到六畜，根據《周禮》的說法，牛、馬、犬、羊、豬、雞是六畜。實際上可以通用於一切畜生。
【English Translation】 English version: The mind is a defiled transgression. If it is due to laziness, it is not a defiled transgression. There is no transgression if one is ill, if one has no strength, if one asks others for help, if one knows that the sick person has support and help, if one knows that the sick person can handle matters themselves, if one understands that the person is chronically ill and can take care of themselves, if one cultivates supreme good deeds without interruption, if one knows that one is dull and difficult to cultivate samadhi and wisdom, if one has previously promised others to make offerings for them. Just as with the sick, for those who are suffering, as helpers wanting to relieve their suffering, it should be known that it is the same.
The Tenth Precept: Not Keeping Instruments of Killing
Sutra: If a Buddha-son keeps even knives and staffs and other instruments of killing, he commits a minor offense.
Commentary: A Bodhisattva should accumulate things that benefit sentient beings, but keeping instruments of killing deeply violates the spirit of compassion and relief, so it must be prohibited. Even if one's parents are killed, one should not retaliate, because they are still suffering the consequences of their past karma, which is the law of cause and effect. One should not be angry, because anger only harms oneself and is of no benefit. Speaking of committing a minor offense, if it is for the protection of the Dharma, there is no violation. In the Nirvana Sutra, lay Dharma protectors are allowed to hold weapons for subduing.
Sutra: These ten precepts will be explained in detail in the sixth chapter. From here on, the ten precepts are divided into two aspects. The first four are aspects of guarding one's own good deeds, and the last six are aspects of guarding and embracing others. It can be understood as the text expresses.
The First Precept: Not Being an Envoy Between Countries
Sutra: The Buddha said, a Buddha-son must not do it for the sake of profit and offerings, if he does it intentionally, he commits a minor offense.
Commentary: A Bodhisattva should reconcile various disputes, but as an envoy between countries, they kill each other, which violates the Bodhisattva path, so it is now prohibited. If it is for subduing and stopping long-term mutual killing and entering another country, there should be no violation. 'Xing' means to initiate. 'Shi' means army.
The Second Precept: Not Annoying Others by Selling
Sutra: If a Buddha-son intentionally sells, even teaching others to do it, he commits a minor offense.
Commentary: Selling sentient beings causes others to suffer and oneself to gain pleasure. Buying and selling coffins certainly hopes for the death of others. Making a living in this way is the most excessive. There are many ways to make a living without sin in the world, so it is forbidden for Bodhisattvas to do this, and violation is a sin. Speaking of the six domestic animals, according to the Rites of Zhou, cattle, horses, dogs, sheep, pigs, and chickens are the six domestic animals. In reality, it can be applied to all animals.
。況教人作者。以利他為最故舉自況他。除下賤業餘正販賣。制道開俗。如優婆塞戒經云。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。
無根謗毀戒第三
經。若佛子以噁心至墮不如意處者犯輕垢罪。
述曰。輕拒賢善即是無愧。一切惡法從此而生。紹隆佛種之所不宜。故須制也。無利益心故言噁心。離三根故亦言無事。此無根謗不能陷沒。故於利他製爲輕罪。其聲聞戒無根謗重。謗實為輕。于彼自行通輕重故。俗云。士為知己者用。其知己者良人也。施我之善其師也。護身財者王之教也。蒙覆養者親之恩也。言六親者。父母伯叔兄弟為六。知恩報恩菩薩本行。死尚不辭。而生反害。如說。世尊為雁王時。將五百雁向南飛之。爾時雁王墮獵師網。時有一雁悲鳴吐血徘徊不去。爾時獵師彎弓欲射。不避弓矢目不暫舍。即鼓兩翅來投雁王。五百群雁徘徊虛空亦復不去。爾時獵師見此一雁即生慚愧。尋時放舍。其一雁者即阿難是。阿阇世王雖放醉象。心生顧戀不離世尊。五百羅漢登空如本。既重其恩至人所贊。菩薩若背制之為罪。
放火損生戒第四
經。若佛子以噁心至若故燒者犯輕垢罪。
述曰。無擇殺生無過放火。雉尚潤翅救燒之難。菩薩放火逆道之
【現代漢語翻譯】 現代漢語譯本：更何況是教導他人寫作呢？因為利他最為重要，所以舉例從自身推及他人。除了正常的職業之外，其餘的都屬於不正當的販賣。制定戒律是爲了開導世俗。如《優婆塞戒經》所說：『在家人獲得錢財應當分為四份，一份用來供養父母妻子，兩份用來如法地進行商業活動，剩餘一份儲藏起來。』
無根誹謗戒第三
經：如果佛子以惡意去誹謗他人，以至於被誹謗者處境不如意，就犯了輕垢罪。
述：輕視拒絕賢良善良之人，就是沒有慚愧之心。一切惡法都由此而生。這與紹隆佛種是不相宜的，所以需要制定此戒。因為沒有利益他人的心，所以說是惡意。因為脫離了信、戒、聞三根，所以也說是無事生非。這種無根誹謗不能使人徹底沉淪，所以在利他的角度制定為輕罪。聲聞戒中，無根誹謗是重罪，誹謗事實反而是輕罪。因為聲聞戒重視自身修行，所以輕重罪的判定標準不同。俗話說：『士為知己者死』，這裡的知己者就是良人。給予我好處的是我的老師。保護我身家財產的是王的教誨。蒙受覆蓋養育之恩的是父母。』所說的六親，就是父母、伯叔、兄弟。知恩圖報是菩薩的根本行為，即使是死也不推辭，更何況是活著反而去加害他人呢？如經中所說，世尊做雁王的時候，帶領五百隻雁向南飛。當時雁王落入了獵人的網中。這時有一隻雁悲鳴吐血，徘徊不去。當時獵人拉弓要射它，這隻雁不躲避弓箭，眼睛一刻也不離開雁王。隨即扇動翅膀來投向雁王。五百隻雁在空中徘徊不去。當時獵人見到這一幕，立即心生慚愧，隨即放了雁王。那隻投向雁王的雁就是阿難。阿阇世王雖然放了醉象，但心中仍然顧念不離世尊。五百羅漢騰空如初。因為他們重視恩情，所以被至人所讚揚。菩薩如果違背此戒，就會構成罪過。
放火損生戒第四
經：如果佛子以惡意故意放火，就犯了輕垢罪。
述：在所有殺生行為中，沒有比放火更嚴重的了。野雞尚且知道潤濕翅膀來救火災，菩薩放火是違背正道的行為。
【English Translation】 English version: Moreover, how much more so when teaching others to write? Because benefiting others is of utmost importance, examples are drawn from oneself to extend to others. Besides legitimate occupations, all other activities are considered improper commerce. Establishing precepts is to enlighten the laity. As stated in the Upasaka Precept Sutra (優婆塞戒經): 'When a householder obtains wealth, they should divide it into four parts: one part to support parents and spouse, two parts to engage in lawful business, and the remaining part to store away.'
The Third Precept: Groundless Slander
Sutra: If a Buddha-son, with malicious intent, slanders another, causing them to be in an undesirable situation, they commit a minor offense.
Commentary: Lightly rejecting the virtuous and good is to be without shame. All evil dharmas arise from this. It is not suitable for perpetuating the Buddha lineage, so it must be prohibited. Because there is no intention to benefit others, it is called malicious intent. Because it is separated from the three roots (faith, discipline, and learning), it is also called making something out of nothing. This groundless slander cannot completely ruin someone, so it is established as a minor offense from the perspective of benefiting others. In the Sravaka (聲聞) precepts, groundless slander is a major offense, while slandering based on facts is a minor offense. This is because they emphasize self-cultivation, so the criteria for determining major and minor offenses are different. As the saying goes, 'A scholar dies for one who understands him.' The one who understands is a good person. The one who gives me benefits is my teacher. The one who protects my life and property is the king's teaching. The one who covers and nurtures me is the kindness of my parents.' The six relatives mentioned are parents, uncles, brothers. Knowing and repaying kindness is the fundamental practice of a Bodhisattva. Even death is not refused, let alone harming others while alive? As it is said, when the World Honored One (世尊) was a goose king, he led five hundred geese flying south. At that time, the goose king fell into a hunter's net. Then, one goose cried out in sorrow, spitting blood, and lingered without leaving. At that time, the hunter drew his bow to shoot it, but the goose did not avoid the arrow, its eyes never leaving the goose king. Immediately, it flapped its wings and threw itself towards the goose king. The five hundred geese hovered in the sky, also not leaving. At that time, the hunter saw this scene and immediately felt ashamed, and then released the goose king. That goose that threw itself towards the goose king was Ananda (阿難). Although King Ajatasatru (阿阇世王) released the drunken elephant, his mind still cared for and did not leave the World Honored One. The five hundred Arhats (羅漢) ascended into the sky as before. Because they valued kindness, they were praised by the sages. If a Bodhisattva violates this precept, it constitutes an offense.
The Fourth Precept: Setting Fires and Harming Life
Sutra: If a Buddha-son, with malicious intent, intentionally sets a fire, they commit a minor offense.
Commentary: Among all acts of killing, none is more serious than setting a fire. Even pheasants know to moisten their wings to save themselves from the difficulty of fire. A Bodhisattva setting a fire is an act against the Dharma (法).
甚。所以制之。若欲放火害命損物。別得殺盜。瑜伽說燒是盜之重。此中山等多分無主。但無慈悲言以噁心。定有主物略標有六。一他室宅。二城邑。三僧坊。四田木。五鬼神物。六官物。
法化違宗戒第五
經。若佛子自佛弟子至邪見論等犯輕垢罪。
述曰。菩薩應以大法化生。如維摩經。入講論處導以大乘。以小障大逆菩薩道。所以制之。問若爾。何故瑜伽論云。若有求法先問種姓。若彼黠慧說其根性。即隨所應授彼乘法。若彼不知自種姓者。應為歷說三乘之法。隨其種姓聞之發心。然後如應說其乘法。答今制噁心不違彼論。準妄語業。雖不信犯。今此文中眾略有四。一入正法。二未入正法。三同氣連枝。四同乘親厚。所授有三。一者教法。即教大乘經律也。二者理法。謂教義理也。三者行法。謂發心等。依教生解。依解發行。其次第也。此中發菩提心十信也。十發心者十住也。長養心者十行也。金剛心者十回向也。不說十地自證解故。或有經本無長養心。應知少也。言橫教者。如大集云。勸學小乘是魔業也。況乎外道邪論。犯罪應知。
貪財惜法戒第六
經。若佛子應以好心至說者犯輕垢罪。
述曰。先應自學后必教他。貪財惜法即斷佛種違菩薩道。故今制也。此中意言
【現代漢語翻譯】 現代漢語譯本 甚。所以要禁止這種行為。如果想要放火害命、損壞財物，另外有殺人罪和盜竊罪來處理。《瑜伽師地論》中說，縱火比盜竊罪更重。這裡山上的東西大多沒有主人，但是如果以惡毒的心，沒有慈悲心去縱火，那一定是有主之物。略微標出有六種：一是別人的住宅，二是城鎮，三是寺院，四是田地樹木，五是鬼神之物，六是官府之物。
法化違宗戒第五
經：如果佛弟子，從佛弟子到邪見論者等，犯輕垢罪。
述：菩薩應該用大法來教化眾生，如《維摩詰經》所說，進入講論之處，引導他們學習大乘佛法。用小乘佛法來阻礙大乘佛法，是違背菩薩道的行為，所以要禁止這種行為。問：如果這樣，為什麼《瑜伽師地論》中說，如果有人來求法，先要問他的種姓（varna，印度古代的社會等級制度），如果他聰明有智慧，就告訴他他的根性，然後根據他的根性傳授他相應的乘法。如果他不知道自己的種姓，就應該為他歷數三乘之法（聲聞乘、緣覺乘、菩薩乘），根據他的種姓，聽聞后發心，然後如其所應地為他說相應的乘法？答：現在禁止的是噁心，這並不違背《瑜伽師地論》。參照妄語業，即使不相信也會犯戒。現在這段經文中，大致有四種情況：一是已入正法者，二是未入正法者，三是同氣連枝者，四是同乘親厚者。所傳授的有三種：一是教法，即教授大乘經典和戒律；二是理法，即教授義理；三是行法，即發心等。依教生解，依解發行，這是次第。這裡發菩提心指的是十信位，十發心指的是十住位，長養心指的是十行位，金剛心指的是十回向位。沒有說十地，是因為十地是自證的解脫境界。有的經本沒有長養心，應該知道是省略了。橫教指的是，如《大集經》所說，勸人學習小乘佛法是魔業。更何況是外道邪論，犯罪是應該知道的。
貪財惜法戒第六
經：如果佛弟子應該以好的心意，乃至吝惜財物，不肯說法，犯輕垢罪。
述：應該先自己學習，然後才能教導他人。貪財吝惜佛法，就是斷絕佛種，違背菩薩道，所以現在要禁止這種行為。這裡的意思是說
【English Translation】 English version It is so. Therefore, it must be prohibited. If one intends to set fire to harm lives or damage property, there are separate offenses for murder and theft to address it. The Yogacarabhumi-sastra says that arson is a more serious offense than theft. The items on these mountains are mostly ownerless, but if one sets fire with malicious intent and without compassion, then it must be owned property. Briefly, there are six types: first, another's residence; second, towns and cities; third, monasteries; fourth, fields and trees; fifth, the property of ghosts and spirits; and sixth, government property.
The Fifth Precept: Transgressing the Dharma and its Teachings
Sutra: If a Buddha-son, from a disciple of the Buddha to those holding heretical views, commits a minor offense.
Commentary: A Bodhisattva should transform beings with the Great Dharma, as stated in the Vimalakirti Sutra: entering places of discourse, guide them with the Mahayana. Using the Lesser Vehicle to obstruct the Greater Vehicle is contrary to the Bodhisattva path, so it is prohibited. Question: If so, why does the Yogacarabhumi-sastra say that if someone seeks the Dharma, first ask their varna (caste, the ancient Indian social hierarchy). If they are intelligent and wise, tell them their nature, and then teach them the corresponding vehicle according to their nature. If they do not know their own varna, then you should enumerate the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) for them, and according to their varna, after hearing it, they generate aspiration, and then teach them the corresponding vehicle as appropriate? Answer: What is now prohibited is malicious intent, which does not contradict the Yogacarabhumi-sastra. Refer to the karma of false speech; even if one does not believe, one commits an offense. In this passage, there are roughly four situations: first, those who have entered the Correct Dharma; second, those who have not entered the Correct Dharma; third, those who are closely related; and fourth, those who are close and intimate within the same vehicle. There are three types of teachings: first, doctrinal teachings, which are teaching the Mahayana sutras and precepts; second, the teachings of principles, which are teaching the meaning of the doctrines; and third, the teachings of practice, which are generating aspiration, etc. Relying on the teachings to generate understanding, and relying on understanding to generate practice, this is the order. Here, generating Bodhicitta refers to the ten stages of faith; the ten aspirations refer to the ten abodes; nurturing the mind refers to the ten practices; and the diamond mind refers to the ten dedications. The ten grounds are not mentioned because they are the self-realized state of liberation. Some sutra texts do not have 'nurturing the mind'; it should be understood that it is omitted. 'Horizontal teaching' refers to, as stated in the Mahasamghata Sutra, encouraging people to study the Hinayana is the work of demons. How much more so are heretical doctrines of external paths; committing offenses should be known.
The Sixth Precept: Greed for Wealth and Stinginess with the Dharma
Sutra: If a Buddha-son should have a good intention, even to the point of being stingy with wealth and unwilling to teach the Dharma, they commit a minor offense.
Commentary: One should first study oneself, and then teach others. Being greedy for wealth and stingy with the Dharma is cutting off the Buddha-seed and violating the Bodhisattva path, so it is now prohibited. The meaning here is that
。先說苦行誡心令固。然後為說真實正法。應答不答者。謂不說也。然但為利不由慳法。所以輕攝。如瑜伽說。現有財法。慳財法而不施他勝處故。謗三寶說者。如文取義。如涅槃經。若說眾生定有佛性定無佛性。皆為謗佛法僧寶也。犯輕垢罪者。瑜伽云。他來求法。嫌心恚心嫉妒不施。是染違犯。懈怠忘念無記之心非染違犯。無違犯者。外道伺過。或病或狂。或欲調伏。或於此法未善通利。或復見彼不敬不愧惡威儀來。或知彼鈍反生邪見。或復知彼轉布非人而不施與。皆無違犯。
依勢惡求戒第七
經。若佛子自為飲食至無孝順心犯輕垢罪述曰。非但惱他自亦勞倦。深障二利。所以制之。如遺教云。多欲之人多求利故苦惱亦多。行少欲者心即坦然。無所憂畏。不知足者雖富而貧。恒乏短故。知足之人雖貧而富。常安樂故。言惡求多求者。為簡非染有義利求。如瑜伽云。若諸菩薩如佛戒經。為令聲聞少事少業少希望住。建立遮罪令不造作。不應等學。何以故。彼修自利。于利他中少事為妙。非諸菩薩利他為勝不顧自利。于利他中少事少業少希望住得名為妙。如是菩薩為利他故。從非親里長者等邊。應求百千衣缽等物畜種種寶。
虛偽作師戒第八
經。若佛子學誦戒至授戒者犯輕垢罪。
【現代漢語翻譯】 現代漢語譯本：首先要通過苦行來堅定他的心，然後再為他說真實的正法。對於不回答的人，就是說不為他說法。然而，只是爲了利益眾生，而不是因為吝嗇佛法，所以才輕微地攝受他。如《瑜伽師地論》所說，如果擁有財物和佛法，卻因為吝嗇而不佈施給他人，這就是勝處。所謂誹謗三寶，就是按照字面意思去理解佛經。如《涅槃經》所說，如果說眾生必定具有佛性，或者必定沒有佛性，都是誹謗佛法僧三寶。犯輕垢罪的情況，如《瑜伽師地論》所說，如果有人來求法，因為嫌棄、嗔恨、嫉妒而不施與，這是染污的違犯。如果是由於懈怠、忘念、無記之心而不施與，則不是染污的違犯。沒有違犯的情況包括：外道伺機找茬，或者生病，或者精神失常，或者想要調伏對方，或者對此法還沒有完全通達，或者看到對方不恭敬、不慚愧、行為惡劣，或者知道對方愚鈍反而會產生邪見，或者知道對方會把佛法傳給不適合的人，而不施與佛法，這些都沒有違犯。
依仗權勢惡劣地乞求戒律第七
經文：如果佛弟子爲了自己的飲食，甚至沒有孝順心，就犯輕垢罪。註釋說：這不僅困擾他人，自己也會勞累，深深地障礙了自利利他兩種利益，所以要禁止這種行為。如《遺教經》所說：『慾望多的人，因為追求利益而苦惱也多。奉行少欲的人，內心就坦然，沒有憂慮和畏懼。不知足的人，即使富有也貧窮，因為總是缺乏。知足的人，即使貧窮也富有，常常安樂。』 所謂惡劣地乞求和過度乞求，是爲了區分非染污的、有益的乞求。如《瑜伽師地論》所說：『如果諸位菩薩像佛戒經中所說的那樣，爲了讓聲聞（Śrāvaka）比丘們少事、少業、少希望地安住，而建立遮罪，讓他們不要造作，菩薩們不應該等同於聲聞比丘那樣學習。為什麼呢？因為聲聞比丘修習自利，在利益他人方面少事是最好的。而諸位菩薩以利益他人為殊勝，不顧及自己的利益，在利益他人方面少事、少業、少希望地安住，不能稱之為最好。』 像這樣的菩薩爲了利益他人，可以從非親屬的長老等人那裡，乞求成百上千的衣缽等物品，以及儲存各種各樣的寶物。
虛偽地做導師戒第八
經文：如果佛弟子學習、背誦戒律，直到傳授戒律，就犯輕垢罪。
【English Translation】 English version: First, one should solidify his mind through ascetic practices, and then speak the true and correct Dharma for him. As for those who do not respond, it means not speaking for them. However, it is only for the benefit of sentient beings, and not because of stinginess with the Dharma, that one subtly accepts him. As the Yogācārabhūmi-śāstra says, if one possesses wealth and Dharma, but does not give them to others due to stinginess, this is a superior fault. So-called slandering the Three Jewels (Triratna), is to understand the Buddhist scriptures according to the literal meaning. As the Nirvana Sutra says, if one says that sentient beings definitely have Buddha-nature (Buddha-dhātu), or definitely do not have Buddha-nature, it is all slandering the Buddha (Buddha), Dharma, and Sangha (Saṃgha) Three Jewels. The situation of committing a minor offense, as the Yogācārabhūmi-śāstra says, if someone comes to seek the Dharma, and one does not give it due to dislike, hatred, or jealousy, this is a defiled transgression. If it is due to laziness, forgetfulness, or an indifferent mind that one does not give it, then it is not a defiled transgression. Situations where there is no transgression include: non-Buddhists looking for faults, or being sick, or being mentally disturbed, or wanting to subdue the other person, or not yet fully understanding this Dharma, or seeing that the other person is disrespectful, shameless, and has bad behavior, or knowing that the other person is dull and will instead generate wrong views, or knowing that the other person will spread the Dharma to unsuitable people, and not giving the Dharma, these are all without transgression.
The Seventh Precept: Obtaining Precepts by Relying on Power and Evil
Sutra: If a Buddha-disciple, for the sake of his own food and drink, even lacks filial piety, he commits a minor offense. The commentary says: This not only troubles others, but also tires oneself, deeply hindering both self-benefit and benefiting others, so this behavior must be prohibited. As the Sutra of the Buddha's Last Teaching says: 'Those with many desires have many troubles because they seek profit. Those who practice having few desires have a calm heart, without worry or fear. Those who are not content are poor even if they are rich, because they are always lacking. Those who are content are rich even if they are poor, and are always happy.' The so-called evil seeking and excessive seeking are to distinguish them from non-defiled and beneficial seeking. As the Yogācārabhūmi-śāstra says: 'If the Bodhisattvas, as stated in the Buddha's precepts, establish prohibitive offenses to prevent the Śrāvakas from engaging in many affairs, many activities, and many hopes, in order to allow them to dwell with few affairs, they should not learn in the same way as the Śrāvakas. Why? Because the Śrāvakas cultivate self-benefit, and it is best to have few affairs in benefiting others. But for the Bodhisattvas, benefiting others is superior, and they do not care about their own benefit. Dwelling with few affairs, few activities, and few hopes in benefiting others cannot be called the best.' Such Bodhisattvas, for the sake of benefiting others, can beg for hundreds of thousands of robes, bowls, and other items, as well as store various treasures, from elders and others who are not relatives.
The Eighth Precept: Falsely Acting as a Teacher
Sutra: If a Buddha-disciple learns and recites the precepts, up to the point of transmitting the precepts, he commits a minor offense.
述曰。日日誦持明解為師。懈怠不明此戒所制。言即為自欺誑亦欺他人者。自作后法大衰損故言自欺誑。授虛妄教無利勤苦言亦欺他。菩薩地云。詐現威儀菩薩相似功德攝故。此雖妄語。詐作師義犯輕垢罪。
斗諍兩頭戒第九
經。若佛子以噁心至無惡不造者犯輕垢罪述曰。理應讚美菩薩行人。能令此彼和合生善。而反斗遘兩頭逆道。故制斯戒。見持戒比丘者。此是所斗賢良之眾。手捉香爐等是行道威儀也。言而斗遘兩頭等者。謂遘兩頭令斗諍故。遘者遇也。謗欺此彼眾惡起也。菩薩地云。若見惡友之所攝受行離間語。反生功德。
不救存亡戒第十
經。若佛子以慈心至若不爾者犯輕垢罪。
述曰。經文二意。初放生以救死難。后齋講以資亡靈。皆我父母者。起普親觀。如世尊云。我不能見一切有情長夜不曾為汝父母故。言亦殺我故身者。四大五常無曾不稟。皆是舊我二親之孫。無不與我分受氣故。如俗間有語。丈夫意氣寸心之中自有風雲。烈士交遊四海之內皆為兄弟。言一切地水是我先身一切火風是我本體者。此于萬物作同體想。大地無曾不捨身處故。火風存為身。散即歸本故。常行放生。及以方便除能所殺現當苦也。死亡之日講戒經者。良由此戒有二德故。一能遮惡故不墮三途
【現代漢語翻譯】 現代漢語譯本： 述曰：如果（有人）每天誦持（戒律），自以為明白理解，就做（別人的）老師，（卻）懈怠（修行），不明白此戒所制定的（意義），那麼這種說法就是自欺欺人。自己造作（惡業），最終導致（自身）大大衰損，所以說是自欺。傳授虛妄的教法，（讓別人）白白勤苦而無利益，所以說是欺騙他人。《菩薩地持經》說：『（菩薩）虛假地顯現威儀，攝取與菩薩相似的功德。』因此，這種（行為）雖然是妄語，但虛假地做老師，犯的是輕垢罪。
斗諍兩頭戒第九
經：如果佛弟子以噁心，以至於無惡不作，就犯輕垢罪。 述曰：理應讚美菩薩的（利他）行為，能使彼此和合，產生善果。反而挑起爭鬥，違背（菩薩）之道，所以制定這條戒律。見到持戒的比丘，這是（被）爭鬥的賢良之眾。手拿香爐等，是行道的威儀。『言而斗遘兩頭等者』，是指挑起兩頭（的爭端），使（他們）互相爭鬥。『遘』是相遇的意思。誹謗欺騙，各種惡行由此而起。《菩薩地持經》說：『如果見到被惡友攝受的人，（菩薩）施行離間語，反而能產生功德。』
不救存亡戒第十
經：如果佛弟子以慈心，以至於（應該救助），如果不這樣做，就犯輕垢罪。 述曰：經文有兩層意思。一是放生以救助面臨死亡的苦難（眾生），二是（在）齋戒（期間）講經，以此來資助已故的亡靈。『皆我父母者』，發起普遍親近的觀想。如世尊所說：『我不能見到任何一個有情眾生，在漫長的黑夜裡不曾做過你的父母。』『言亦殺我故身者』，四大五常沒有不曾稟受（于父母）的。都是過去的我（的）二親的子孫，沒有不與我分享氣息的。如同世俗間有句話說：『大丈夫意氣，寸心之中自有風雲；烈士交遊，四海之內皆為兄弟。』『言一切地水是我先身，一切火風是我本體者』，這是對萬物作同體的觀想。大地沒有不曾捨身（於此）之處，火風存在就是身體，消散就回歸（于）本（源）。經常放生，以及用方便（之法）去除能殺、所殺、現在、當來的苦難。死亡之日講戒經，是因為此戒有二種功德。一是能遮止惡行，所以不墮入三惡道。
【English Translation】 English version: The commentary states: If one recites and upholds (the precepts) daily, presuming to understand them and acting as a teacher, yet is lazy (in practice) and does not understand the meaning of these precepts, then such speech is self-deceiving and deceiving others. Creating (bad) karma oneself ultimately leads to great decline, hence it is called self-deception. Imparting false teachings, causing others to toil in vain without benefit, is called deceiving others. The Bodhisattvabhumi Sutra says: 'Bodhisattvas falsely display dignified behavior, appropriating merits similar to those of a Bodhisattva.' Therefore, although this (behavior) is a lie, falsely acting as a teacher incurs a minor offense.
The Ninth Precept: Inciting Strife
Sutra: If a disciple of the Buddha, with an evil mind, goes so far as to commit all evils, they commit a minor offense. Commentary: One should praise the altruistic actions of Bodhisattvas, which can bring harmony and generate good. Instead, to incite strife and go against the Bodhisattva's path is why this precept is established. Seeing monks upholding the precepts, these are the virtuous people being fought against. Holding incense burners, etc., are the dignified manners of practicing the Way. 'Speaking and inciting strife' refers to provoking conflict between two sides, causing them to fight. 'Inciting' means encountering. Slander and deception arise, leading to various evils. The Bodhisattvabhumi Sutra says: 'If one sees someone influenced by evil friends, a Bodhisattva using divisive speech can instead generate merit.'
The Tenth Precept: Failure to Rescue
Sutra: If a disciple of the Buddha, with a compassionate heart, to the extent that (they should rescue), and if they do not, they commit a minor offense. Commentary: The sutra has two meanings. First, releasing life to rescue beings from the suffering of death. Second, giving sermons during a fast to aid the deceased spirits. 'All are my parents' refers to generating the contemplation of universal kinship. As the World Honored One said: 'I cannot see any sentient being who has not been your parent in the long night.' 'Speaking of also killing my former body' means that the four elements and five constants have all been received (from parents). All are descendants of my past two parents, and all share breath with me. As a common saying goes: 'A great man's spirit, within his heart, holds wind and clouds; a hero's friendships extend to all within the four seas.' 'Speaking of all earth and water being my former body, all fire and wind being my original substance' refers to contemplating all things as one body. The earth has no place where one has not relinquished their body, and fire and wind exist as the body, dissolving and returning to the origin. Constantly releasing life and using skillful means to remove the suffering of the killer, the killed, present, and future. Giving sermons on the precepts on the day of death is because this precept has two merits. First, it can prevent evil deeds, so one does not fall into the three evil realms.
。二諸善本故見佛生天。戒中之戒謂菩薩戒。廣度眾生。以理本故。是故偏說菩薩戒經。
經。如是十戒至明一一戒相。
自下十戒成六和敬。謂十如次三一四二攝彼業見利戒同故。初三各攝三業同故成六和敬。
不忍違犯戒第一
經。佛言佛子以瞋報瞋至報者犯輕垢罪。
述曰。以怨報怨即違忍行。若失忍行可謂退乘。故今制也。言以瞋報瞋等者。如長壽王經云。以怨報怨怨終不滅。以德報怨怨乃盡耳。是故菩薩不瞋為勇。言若殺父母至不順孝道者。問俗禮之中君父之怨不報非孝。何故今言于害王親報之違孝。答孝有二種。世間之孝以怨報怨。如草滅火。勝義之孝以慈報怨。如水滅火。既信六道皆我父母。豈為一親更害一親。彼殺今親后墮地獄。但可悲愍。更無可報。故以慈心平等解怨速令斷絕。孝中之孝。言而出家菩薩無慈報仇者。出家有二。一心出家。二身出家。故通二眾不忍為非。如戒經云。忍辱第一道。佛說無為最。出家惱他人。不名為沙門。
慢人輕法戒第二
經。若佛子初始出家至第一義諦者犯輕垢罪述曰。昔人求法投身火坑。欲聞半偈懸命雪山。王身亦為羅剎之床。天衣復作野干之座。天頂雖尊戴畜生足。良由重法為先者乎。是故輕慢制之為罪。此中有
【現代漢語翻譯】 現代漢語譯本 二、諸善之本，故能見佛生天。戒律中的戒律，指的是菩薩戒，能夠廣度眾生，因為其根本在於真理。因此，特別宣說菩薩戒經。
經文：如此十戒，乃至明白每一條戒相。
以下十戒成就六和敬（指身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。這十戒依次以三、一、四、二來攝持，因為它們在行業、見解、利益和戒律上相同。最初的三條戒律各自攝持身、口、意三業，因為它們相同，所以成就六和敬。
不忍違犯戒 第一
經文：佛說，佛子如果以嗔恨報復嗔恨，乃至報復他人者，犯輕垢罪。
解釋：以怨報怨，就是違背忍辱之行。如果失去忍辱之行，可以說是退失大乘。所以現在制定此戒。說到以嗔報嗔等，如《長壽王經》所說：『以怨報怨，怨恨終究不會止息；以德報怨，怨恨才能止息。』所以菩薩不嗔恨才是勇猛。說到如果殺害父母，乃至不順從孝道者。有人會問，世俗禮儀中，君父之仇不報就不是孝順，為什麼現在說危害王親而報復是違背孝道呢？回答說，孝有二種：世間的孝是以怨報怨，如同用草去滅火；勝義的孝是以慈悲報怨，如同用水去滅火。既然相信六道眾生都是我的父母，怎麼能爲了一個親人而再去傷害另一個親人呢？他殺害現在的親人，將來會墮入地獄。只能悲憫他，沒有什麼可以報復的。所以要用慈心平等地化解怨恨，迅速地令其斷絕，這才是孝中之孝。說到出家的菩薩沒有用慈悲報答仇恨的，出家有兩種：一是心出家，二是身出家。所以通用於兩種人，不能忍辱是不對的。如戒經所說：『忍辱是第一道，佛說無為最。出家惱他人，不名為沙門。』
慢人輕法戒 第二
經文：如果佛子最初出家，乃至輕慢第一義諦者，犯輕垢罪。
解釋：過去的人爲了求法，投身火坑；爲了聽聞半句偈語，懸命于雪山；國王的身體也作為羅剎的床座，天衣也作為野乾的座位，天帝的頭頂雖然尊貴，也戴著畜生的腳。實在是由於看重佛法在先啊！因此，輕慢佛法，制定為罪。這裡有...
【English Translation】 English version Two, the root of all good deeds, therefore one can see the Buddha and be reborn in heaven. The precept among precepts refers to the Bodhisattva precepts, which can widely liberate sentient beings because their foundation lies in truth. Therefore, the Bodhisattva Precept Sutra is specifically expounded.
Sutra: These ten precepts, even to clearly understand each precept's characteristics.
The following ten precepts accomplish the Six Harmonies (referring to physical harmony in dwelling together, verbal harmony without contention, mental harmony in shared joy, harmony in precepts through shared practice, harmony in views through shared understanding, and harmony in benefits through shared distribution). These ten precepts are sequentially upheld by three, one, four, and two, because they are the same in karma, views, benefits, and precepts. The first three precepts each uphold the three karmas of body, speech, and mind, because they are the same, thus accomplishing the Six Harmonies.
The First Precept: Not Enduring Violation
Sutra: The Buddha said, 'If a Buddha-son retaliates with anger for anger, even to the point of revenge, they commit a minor offense.'
Explanation: Retaliating with resentment violates the practice of forbearance. If one loses the practice of forbearance, it can be said that they have regressed from the Mahayana path. Therefore, this precept is now established. Regarding 'retaliating with anger for anger,' as the Long Life King Sutra says: 'Retaliating with resentment, resentment will never cease; repaying resentment with virtue, resentment will cease.' Therefore, a Bodhisattva not being angry is courageous. Regarding 'if one kills their parents, even to the point of not being filial,' someone might ask, 'In worldly etiquette, not avenging the enmity of one's ruler or father is not filial. Why is it now said that harming and retaliating against royal relatives violates filial piety?' The answer is that there are two kinds of filial piety: worldly filial piety is retaliating with resentment, like using grass to extinguish fire; ultimate filial piety is repaying resentment with compassion, like using water to extinguish fire. Since we believe that all beings in the six realms are our parents, how can we harm one relative for the sake of another? If they kill a present relative, they will fall into hell in the future. We can only have compassion for them, there is nothing to retaliate. Therefore, we should use compassion to equally resolve resentment, quickly causing it to cease. This is the filial piety among filial piety. Regarding 'ordained Bodhisattvas do not repay hatred with compassion,' there are two kinds of ordination: ordination of the mind and ordination of the body. Therefore, it applies to both groups, and not enduring is wrong. As the Precept Sutra says: 'Forbearance is the foremost path, the Buddha said non-action is supreme. An ordained person who troubles others is not called a Shramana (ascetic).'
The Second Precept: Being Arrogant to Others and Disparaging the Dharma
Sutra: 'If a Buddha-son, from the beginning of their ordination, even to disparaging the ultimate truth, commits a minor offense.'
Explanation: In the past, people threw themselves into fire pits to seek the Dharma; they risked their lives on snowy mountains to hear half a verse; the body of a king was used as a Rakshasa's (demon) bed, and celestial robes were used as a jackal's seat; the crown of a Deva (god), though honored, bore the feet of animals. This was truly because they valued the Dharma above all else! Therefore, disparaging the Dharma is established as an offense. Here there is...
智及大解者世俗事。
輕蔑新學戒第三
經。若佛子佛滅度后至不好答問者犯輕垢罪述曰。菩薩理應贊勵新學。而蔑不攝製之為罪。如瓔珞經云。若化一人令發心受菩薩戒者。勝造大千界滿中佛塔。言佛前懺悔者。謂懺悔時憶念斯義。略攝頌曰。佛誓度群生。我入一生數。遍知助我善。一切罪滅除。自受羯磨如菩薩地四十一說。若千里內等者。若爾自受功德劣耶。不爾。雖無現緣。心猛利故。如五十三云。自受從他若等心受亦如是持。福德無別。問五十三云。若復有人作如是思。我處居家難可活命。要當出家方易存濟。如諸苾芻所修梵行。我亦如是。乃至命終當修梵行。如是出家戒不名意樂損害。雖非純凈。非不說名出家受具。既爾亦可不求菩提亦有受得菩薩凈戒。答聲聞之行身語為先。雖心不純梵行容成。菩薩不爾。存意地故。或說。彼文顯此心雜。非說都無涅槃意樂。
怖勝順劣戒第四
經。若佛子有佛經律至若故作者犯輕垢罪述曰。難遇大乘。如經廣說。言菩薩者大乘學也。抱己無知隨惡友轉。為防此失故制斯戒。言有佛經律大乘法者教法也。簡外道故言佛經律。異二乘故言大乘法。言正見者行法。正性者理法。法身者果法。言而舍七寶者。大法可珍。從喻為名。如舍七寶反取瓦礫也
【現代漢語翻譯】 現代漢語譯本 智者和大解脫者都關注世俗事務。
輕蔑新學者戒第三
經文：如果佛弟子在佛陀滅度后，對不好好回答問題的人輕蔑，就犯了輕垢罪。註釋說：菩薩理應讚揚和鼓勵新學者，輕蔑而不攝受他們是一種罪過。如《瓔珞經》所說：『如果度化一人，令其發心受菩薩戒，勝過建造充滿大千世界的佛塔。』所說的『在佛前懺悔』，是指懺悔時憶念這個道理。簡略的總結偈頌說：『佛發誓要度脫眾生，我進入一生之數。遍知者幫助我行善，一切罪業都滅除。』自己接受羯磨，如《菩薩地持經》第四十一品所說。如果千里之內等等，如果這樣，自己接受的功德就差了嗎？不是的。雖然沒有現前的因緣，但心很猛利。如第五十三品所說：『自己接受或從他人那裡接受，如果心平等，也是這樣。』福德沒有差別。問：第五十三品說：『如果又有人這樣想：我居家生活難以維持生計，一定要出家才容易生存。像各位比丘所修的梵行，我也要這樣，乃至到生命終結都要修梵行。』這樣出家，戒律不稱為意樂損害。雖然不是純凈的，但不能說不名為出家受具足戒。既然這樣，也可以不求菩提，也能受得菩薩凈戒嗎？答：聲聞乘的修行以身語為先，即使心不純凈，梵行也容易成就。菩薩不是這樣，注重意地。或者說，那段經文顯示這種心是雜染的，不是說完全沒有涅槃的意樂。
怖畏殊勝而順從低劣者戒第四
經文：如果佛弟子擁有佛經、律藏，乃至故意捨棄，就犯了輕垢罪。註釋說：難以遇到大乘佛法，如經中所廣泛宣說。所說的『菩薩』，就是學習大乘佛法的人。害怕自己沒有智慧，跟隨惡友轉動。爲了防止這種過失，所以制定這條戒律。所說的『擁有佛經、律藏，大乘佛法』，是指教法。爲了區別于外道，所以說『佛經、律藏』。爲了區別於二乘，所以說『大乘佛法』。所說的『正見』，是指行法；『正性』，是指理法；『法身』，是指果法。所說的『而捨棄七寶』，是指大法非常珍貴，從比喻而得名。如同捨棄七寶反而去拿瓦礫一樣。
【English Translation】 English version The wise and the greatly liberated are concerned with worldly affairs.
The Third Precept: Disparaging New Learners
Sutra: If a son of the Buddha, after the Buddha's Parinirvana, disparages those who are not good at answering questions, he commits a minor offense. Commentary: Bodhisattvas should praise and encourage new learners, and it is a sin to despise and not embrace them. As stated in the Yingluo Sutra: 'If one converts a single person, causing them to aspire to receive the Bodhisattva precepts, it is superior to building stupas filling a great chiliocosm.' The 'repentance before the Buddha' refers to recalling this principle during repentance. A brief summary verse says: 'The Buddha vows to liberate beings, I enter the count of one lifetime. The All-Knowing helps me with goodness, all sins are extinguished.' Self-receiving karma (action, deed) is as described in the forty-first chapter of the Bodhisattvabhumi Sutra. If it is within a thousand li (Chinese mile) etc., if so, is the merit of self-receiving inferior? No. Although there is no present condition, the mind is very vigorous. As stated in the fifty-third chapter: 'Self-receiving or receiving from others, if the mind is equal, it is also the same.' There is no difference in merit. Question: The fifty-third chapter says: 'If someone thinks like this: It is difficult to make a living at home, it is easier to survive if I become a monk. Like the brahmacarya (pure conduct) practiced by the bhikshus (monks), I will also do so, and until the end of my life, I will practice brahmacarya.' Such ordination is not called damage to intention. Although it is not pure, it cannot be said that it is not called ordination with full precepts. Since this is the case, can one receive the pure Bodhisattva precepts even without seeking bodhi (enlightenment)? Answer: The practice of the sravakas (listeners, disciples) prioritizes body and speech, even if the mind is not pure, brahmacarya can be accomplished. Bodhisattvas are not like this, they focus on the ground of intention. Or it is said that the text shows that this mind is mixed, not that there is no intention for nirvana (liberation).
The Fourth Precept: Fearing the Superior and Following the Inferior
Sutra: If a son of the Buddha possesses the Buddha's sutras (discourses), vinaya (discipline), and even deliberately abandons them, he commits a minor offense. Commentary: It is difficult to encounter the Mahayana Dharma, as widely explained in the sutras. The 'Bodhisattva' refers to one who studies the Mahayana Dharma. Fearing that one lacks wisdom and follows evil friends. To prevent this fault, this precept is established. The 'possessing the Buddha's sutras, vinaya, Mahayana Dharma' refers to the teaching. To distinguish it from the tirthikas (non-Buddhists), it is said 'Buddha's sutras, vinaya.' To distinguish it from the Two Vehicles (Sravakayana and Pratyekabuddhayana), it is said 'Mahayana Dharma.' The 'right view' refers to the practice; 'right nature' refers to the principle; 'Dharmakaya' (body of the Dharma) refers to the fruit. The 'abandoning the seven treasures' refers to the fact that the Great Dharma is very precious, named from a metaphor. It is like abandoning the seven treasures and instead taking tiles.
。或有經本不捨七寶。即世珍也。此中增減名為邪見。小乘論等名阿毗曇。言書記者世間飾文。瑜伽云。宣似正法及預世間文章明數。即菩薩相似功德故。是斷佛種障道因緣者。退大進餘名斷佛性。重邪闕正名障道因緣。如契經云。大乘法流行名佛種子不斷。法華經云。學小乘者不應共住。如瑜伽云。于菩薩藏未精研究。專學聲聞及外論等。是染違犯。若上聰敏速受不忘。若於其義能思能達。若於佛教無動覺者。于日日中常以二分修學佛語。一分學外。即無違犯。又云。若說菩薩何用受持聲聞藏法。是染違犯。尚學外道。況于佛語。無違犯者。為令一向習小乘者舍彼欲故。作如是說。
為主失儀戒第五
若佛子佛滅度后至用三寶物犯輕垢罪。
述曰。說法主者即說法者。為行法主者守經藏等。僧坊主者綱維知事。教化主者化俗護法。坐禪主者教授止觀。行來主者領眾遊方。泛為他主仁義為尊。師子拔脅救獼猴子。鹿苑鹿王代孕就死。即其事也。如自己有者謂有二義。一勿如己有任意用也。二勿應用處如己吝惜。今此戒中不守護邊得輕垢罪。約所損物犯波羅夷。
領賓違式戒第六
經。若佛子先在僧房中至非釋種姓犯輕垢罪述曰。預在佛種法利應同。而不平用故製爲罪。夏坐安居處者。
【現代漢語翻譯】 現代漢語譯本：或者有些經書不捨棄七寶（世間珍貴的寶物）。這些經書中增添或刪減內容，就叫做邪見。小乘的論著等被稱為阿毗曇。書寫記錄的人，喜歡世間的華麗辭藻。瑜伽論中說，宣揚類似正法，以及涉及世間的文章和明數，這就像菩薩相似的功德。因此，這是斷絕佛種、障礙修道的因緣。放棄大乘而修習其他法門，叫做斷佛性。重視邪法而缺少正法，叫做障礙修道的因緣。如同契經所說，大乘佛法流行，就叫做佛的種子不斷絕。《法華經》中說，學習小乘的人不應該共同居住。如同瑜伽論中說，對於菩薩藏的教義沒有深入研究，專門學習聲聞乘以及外道的論著等，這是染污的違犯。如果天資聰穎，能夠快速接受並且不忘記，如果對於其中的含義能夠思考並且通達，如果對於佛教沒有動搖的信念，那麼在每天的時間中，常常用二分的時間修學佛語，用一分的時間學習外道，就沒有違犯。瑜伽論又說，如果宣說菩薩法，為何還要受持聲聞藏的法？這是染污的違犯。尚且要學習外道，更何況是佛語。沒有違犯的情況是，爲了讓一向學習小乘的人捨棄他們的慾望，才這樣說。 為主失儀戒第五 如果佛弟子在佛陀滅度后，使用三寶的財物，就犯輕垢罪。 述曰：說法主，就是說法的人。為行法主，就是守護經藏等的人。僧坊主，就是綱維知事。教化主，就是教化世俗、護持佛法的人。坐禪主，就是教授止觀的人。行來主，就是帶領大眾遊方的人。泛指其他的主事者，以仁義為尊。例如師子拔脅救獼猴子，鹿苑鹿王代替懷孕的母鹿去死，就是這樣的事。如同自己擁有的財物，有兩種含義：一是不要像對待自己的財物一樣隨意使用；二是不要在應該使用的地方像對待自己的財物一樣吝惜。現在這條戒律中，不守護就會得到輕垢罪。如果損毀財物，就犯波羅夷罪。 領賓違式戒第六 經：如果佛弟子先在僧房中，到不是釋迦種姓，就犯輕垢罪。 述曰：預先進入佛種，佛法的利益應該平等。如果不平等使用，所以制定這條罪。夏季坐禪安居的地方。
【English Translation】 English version: Or some sutra texts do not relinquish the seven treasures (worldly precious objects). Adding or subtracting content from these sutras is called wrong view. The treatises of the Hinayana, etc., are called Abhidhamma. Those who write and record are fond of worldly ornate language. The Yoga-shastra says that propagating something similar to the true Dharma, as well as involving worldly writings and clear numbers, is like the similar merits of a Bodhisattva. Therefore, this is the cause and condition for cutting off the Buddha-seed and obstructing the path of cultivation. Abandoning the Mahayana and practicing other Dharma gates is called cutting off the Buddha-nature. Emphasizing wrong Dharma and lacking right Dharma is called obstructing the path of cultivation. As the Samyukta Agama Sutra says, the prevalence of Mahayana Buddhism is called the Buddha's seed not being cut off. The Lotus Sutra says that those who study the Hinayana should not live together. As the Yoga-shastra says, if one has not deeply studied the teachings of the Bodhisattva-pitaka and specializes in studying the Sravaka-yana and externalist treatises, etc., this is a defiled transgression. If one is intelligent and can quickly accept and not forget, if one can think about and understand the meaning, if one has unwavering faith in Buddhism, then in the daily time, one should often spend two parts of the time studying the Buddha's words and one part of the time studying externalist teachings, then there is no transgression. The Yoga-shastra also says, if one is expounding the Bodhisattva Dharma, why should one uphold the Dharma of the Sravaka-pitaka? This is a defiled transgression. One should still study externalist paths, let alone the Buddha's words. The situation where there is no transgression is that in order to make those who have always studied the Hinayana abandon their desires, this is said. The Fifth Precept: Losing Propriety as a Host If a Buddha-disciple, after the Buddha's Parinirvana, uses the property of the Three Jewels, he commits a minor offense. Commentary: 'The Dharma-speaking host' refers to the one who speaks the Dharma. 'The Dharma-practicing host' refers to the one who guards the Sutra-pitaka, etc. 'The Sangha-residence host' refers to the one who maintains order and knows affairs. 'The teaching host' refers to the one who teaches the laity and protects the Dharma. 'The meditation host' refers to the one who teaches Samatha-vipassana. 'The traveling host' refers to the one who leads the assembly to travel. Generally, other hosts regard benevolence and righteousness as the most important. For example, the lion tearing its side to save the baby monkey, the deer king in the deer park dying in place of the pregnant doe, are such examples. Regarding one's own property, there are two meanings: one is not to use it arbitrarily as if it were one's own; the other is not to be stingy with it in places where it should be used. Now, in this precept, not guarding it results in a minor offense. If one damages the property, one commits a Parajika offense. The Sixth Precept: Violating the Rules When Receiving Guests Sutra: If a Buddha-disciple is already in the Sangha-residence, up to not being of the Shakya lineage, he commits a minor offense. Commentary: Having previously entered the Buddha-seed, the benefits of the Buddha-dharma should be equal. If it is not used equally, this offense is established. The place for summer meditation and retreat.
北並洲疏云。昔來經論或名坐夏。或名坐臘或名夏臘。皆由不善方言也。今依大唐三藏譯。雲雨安居。謂雨時安居故。然西方立時不同。或立四時。謂從正月十六日室四月十五日為春時。從四月十六日至七月十五日為夏時。如此秋冬並各三月。至正月十五日總為一歲。或總一年分為三時。謂即佛法依此為定。謂從正月十六日至五月十五日以為熱際。從五月十六日至九月十五日立為雨際。從九月十六日至正月十五日即為寒際。雨際蟲多令人譏謗。故制安居。然初安居即從五月十六日至八月十五日。良以雨時將畢。恐至寒時不濟。故開一月為償勞月。若后安居從六月十六日至九月十五日。即無償勞。三月雨時盡故。今此四月十六日至七月十五日實為疏謬。既非夏時。言雨安居。言客僧有利養分者。信施該十方。佛制僧次故。言得無量罪者。以盜十方現前僧物。利縱微小。僧無邊故。
受他別請戒第七
經。若佛子一切至自己用者犯輕垢罪。
述曰。以損施主無限之福亦失眾僧平等之利故須制也。言一切不得受者。為簡聲聞若非頭陀許受別請。言而此利養屬十方僧者。若次第受理屬十方僧及八福田故。言即取十方僧物入己者。既受他施。非第二重。八福田者如文佛等。前已說也。若爾何故菩薩地云。他來
【現代漢語翻譯】 現代漢語譯本 北並洲疏云（Bei Bing Zhou Shu Yun）。過去流傳的經論，有的稱為『坐夏』（zuo xia，夏季安居），有的稱為『坐臘』（zuo la，按僧侶年齡計算的單位），有的稱為『夏臘』（xia la，夏季安居的次數），都是因為不善於翻譯方言的緣故。現在依照大唐三藏（Da Tang Sanzang，唐朝的譯經師）的翻譯，稱為『雨安居』（yu an ju，雨季安居），意思是雨季時安居。然而，西方確定時間的方式不同。有的確定為四個季節，即從正月十六日到四月十五日為春季，從四月十六日到七月十五日為夏季。這樣，秋冬各三個月，到正月十五日總共為一年。有的將一年分為三個季節，佛法就依此為準，即從正月十六日到五月十五日為熱季，從五月十六日到九月十五日為雨季，從九月十六日到正月十五日為寒季。雨季蟲子多，容易招人譏諷，所以制定安居制度。最初的安居從五月十六日到八月十五日，因為雨季將要結束，恐怕到了寒季生活困難，所以開許一個月作為補償勞累的時間。如果后安居從六月十六日到九月十五日，就沒有補償勞累的時間，因為三個月的雨季已經結束。現在四月十六日到七月十五日實際上是疏漏錯誤。既然不是夏季，卻說是雨安居。說客僧（ke seng，雲遊僧人）有利益可分，是因為信徒的佈施來自十方，佛制定了僧侶的次序。說得到無量罪，是因為盜用十方現前僧眾的物品，利益縱然微小，僧眾卻是無邊的。 受他別請戒第七 經：如果佛子一切都自己使用，就犯輕垢罪。 述：因為損害了施主無限的福報，也失去了眾僧平等的利益，所以需要制定戒律。說一切都不能接受，是爲了區別于聲聞（sheng wen，小乘佛教徒），如果不是頭陀（tou tuo，苦行僧），可以接受特別的邀請。而這些利益屬於十方僧眾，如果按次序接受，就屬於十方僧眾和八福田（ba fu tian，八種可以種福報的場所）。說拿取十方僧眾的物品歸為己有，既然接受了他的佈施，就不是第二重罪。八福田如文佛（wen fo）等，前面已經說過了。如果這樣，為什麼《菩薩地》（Pu Sa Di）中說，他人來
【English Translation】 English version Bei Bing Zhou Shu Yun explains: In the past, scriptures and treatises were sometimes called 『Zuo Xia』 (summer retreat), sometimes 『Zuo La』 (a unit of measuring a monk's age), and sometimes 『Xia La』 (number of summer retreats), all due to poor translation of dialects. Now, according to the translation of the Great Tang Sanzang (Tang Dynasty translator), it is called 『Rainy Season Retreat』 (Yu An Ju), meaning to reside in peace during the rainy season. However, the West determines time differently. Some determine it as four seasons, that is, from the sixteenth day of the first month to the fifteenth day of the fourth month is spring, and from the sixteenth day of the fourth month to the fifteenth day of the seventh month is summer. In this way, autumn and winter are each three months, totaling one year until the fifteenth day of the first month. Some divide the year into three seasons, and the Buddha-dharma follows this, that is, from the sixteenth day of the first month to the fifteenth day of the fifth month is the hot season, from the sixteenth day of the fifth month to the fifteenth day of the ninth month is the rainy season, and from the sixteenth day of the ninth month to the fifteenth day of the first month is the cold season. There are many insects in the rainy season, which can easily lead to ridicule, so the retreat system was established. The initial retreat is from the sixteenth day of the fifth month to the fifteenth day of the eighth month, because the rainy season is about to end, and it is feared that life will be difficult in the cold season, so one month is allowed as compensation for labor. If the later retreat is from the sixteenth day of the sixth month to the fifteenth day of the ninth month, there is no compensation for labor, because the three-month rainy season has ended. Now, from the sixteenth day of the fourth month to the fifteenth day of the seventh month is actually a mistake. Since it is not summer, it is said to be a rainy season retreat. It is said that guest monks (Ke Seng, wandering monks) have benefits to share because the donations of believers come from all directions, and the Buddha has established the order of monks. It is said that one receives immeasurable sins because one steals the items of the Sangha (monk community) from all directions, and although the benefits are small, the Sangha is boundless. The Seventh Precept of Receiving Special Invitations from Others Sutra: If a Buddha-son uses everything for himself, he commits a minor offense. Commentary: Because it damages the infinite blessings of the donor and also loses the equal benefits of the Sangha, it is necessary to establish precepts. Saying that everything cannot be accepted is to distinguish it from the Sravakas (Sheng Wen, Hinayana Buddhists). If one is not an ascetic (Tou Tuo), one may accept special invitations. And these benefits belong to the Sangha of the ten directions. If accepted in order, they belong to the Sangha of the ten directions and the eight fields of merit (Ba Fu Tian, eight types of places where merit can be cultivated). Saying that taking the items of the Sangha of the ten directions for oneself, since one has accepted his donation, it is not a second serious offense. The eight fields of merit are like Wen Fo, etc., which have been mentioned before. If so, why does the Bodhisattva-bhumi (Pu Sa Di) say that others come
延請嫌恚不受。是染違犯。乃至廣說。有說。彼亦次第請。有說。欲說法等別有所化。不關僧次得受別請。如此不受如論所制。以後為勝。前說供養說法者故。
自別請僧戒第八
經。若佛子有出家菩薩至別請僧者犯輕垢罪述曰。二眾菩薩正所制也。一切檀越兼所制也。言即得十方賢聖僧者。於一味僧廣心供故。如飲海水即飲諸河。言不如僧次一凡夫僧者。問以廣心故得福如此。亦可無擇逢一定殺得殺一切有情界罪。答不爾。諸佛本願遍許受故。然無普愿害一遍余。不爾彼受苦應無盡期故。言犯輕垢罪者。除有希望別道德也。
邪命養身戒第九
經。若佛子以噁心至無慈心犯輕垢罪。
述曰。販賣男女色者。以開淫肆而求利也。此販賣邊犯輕垢罪。自手作食者。即是惡觸壞生等罪。反作世間之所嫌也。此一不制在家菩薩。占相男女者。占婚嫁宜又相手文等。解夢吉兇者可解。是男女者占卜胎也。咒者咒咀。術即眩惑。工巧為匠也。蛇毒者。如五月五日毒蛇合毒藥。又以毒藥避蛇等也。生金銀者。造假金銀以誑惑人。蟲毒者使鬼等也。
詐親害生戒第十
經。若佛子以噁心至犯戒者犯輕垢罪。
述曰。此謗三寶第十重攝。詐覓利邊並得此罪。媒嫁令淫第三重攝。然就
【現代漢語翻譯】 現代漢語譯本 延請懷有嫌隙和嗔恚的人，不接受（邀請），這是染污的違犯，乃至廣說。有人說，也應該按照僧團的次序邀請。有人說，爲了說法等特殊目的，另外有所教化的人，不關乎僧團的次序，可以接受特別的邀請。像這樣不接受（邀請），如同戒律所制定的，以後者為勝。因為前者是爲了供養說法的人的緣故。
自別請僧戒第八
經：如果佛弟子有出家菩薩接受特別邀請僧眾的，犯輕垢罪。述曰：這是對二眾菩薩（比丘、比丘尼）主要制定的戒律，對一切施主也兼顧制定。說『立即得到十方賢聖僧』，是因為以廣闊的心意供養一味僧的緣故，如同飲用海水就等於飲用諸河。說『不如僧團次序中的一個凡夫僧』。問：因為以廣闊的心意，所以得到的福報如此，也可以不加選擇地遇到一個註定要殺生的人，就得到殺害一切有情眾生的罪嗎？答：不是這樣的。因為諸佛的本願是普遍允許接受供養的緣故。然而沒有普遍希望去傷害，一次又一次地傷害。如果不是這樣，那麼他們所受的苦難應該沒有盡頭。說『犯輕垢罪』，除非是有希望得到特別的道德（教導）。
邪命養身戒第九
經：如果佛弟子以噁心乃至沒有慈悲心，犯輕垢罪。
述曰：販賣男女色相的人，是爲了開設淫穢場所而求取利益。這種販賣行為觸犯輕垢罪。親手製作食物的人，就是觸犯了惡觸、損壞生命等的罪過，反而做了世間所厭惡的事情。這一條不適用于在家菩薩。占卜男女的人，占卜婚嫁是否適宜，又看手相等等。解夢吉兇的人可以解夢。『是男女者』，是占卜胎兒的性別。咒，就是詛咒。術，就是眩惑。工巧，就是工匠。蛇毒，例如五月五日用毒蛇混合毒藥，又用毒藥來避蛇等等。生金銀，就是製造假的金銀來欺騙迷惑人。蟲毒，就是役使鬼神等等。
詐親害生戒第十
經：如果佛弟子以噁心乃至犯戒的人，犯輕垢罪。
述曰：這屬於誹謗三寶（佛、法、僧）的第十重戒所涵蓋的內容。用欺騙的手段謀取利益，也得到這種罪過。做媒嫁導致淫亂，屬於第三重戒所涵蓋的內容。然而就...
【English Translation】 English version Extending an invitation to those harboring resentment and animosity, and not accepting (the invitation), constitutes a defiled transgression, and so on, extensively explained. Some say that one should also invite according to the order of the Sangha. Others say that for the sake of expounding the Dharma and other special purposes, those who are being separately taught are not related to the Sangha's order and can accept special invitations. Not accepting (the invitation) in this way, as stipulated by the precepts, is preferable to the former. This is because the former is for the sake of making offerings to those who expound the Dharma.
The Eighth Precept Regarding Individually Inviting Monks
Sutra: If a Buddha-son, a monastic Bodhisattva, accepts an individual invitation to the Sangha, he commits a minor offense. Commentary: This is primarily prescribed for the two assemblies of Bodhisattvas (bhikkhus and bhikkhunis), and secondarily prescribed for all donors. Saying 'immediately obtains the Sangha of worthy sages of the ten directions' is because of offering to the Sangha of one flavor with a broad mind, like drinking seawater is equivalent to drinking all rivers. Saying 'not as good as one ordinary monk in the Sangha's order.' Question: Because of the broad mind, the merit obtained is so great, can one also, without choice, encounter someone destined to kill and obtain the sin of killing all sentient beings? Answer: It is not so. Because the original vows of all Buddhas universally permit receiving offerings. However, there is no universal wish to harm, harming again and again. If it were not so, then their suffering should have no end. Saying 'commits a minor offense,' unless there is hope of obtaining special morality (teachings).
The Ninth Precept Regarding Wrong Livelihood
Sutra: If a Buddha-son, with an evil mind, even to the point of lacking compassion, commits a minor offense.
Commentary: Those who sell the appearances of men and women are doing so to open lewd places and seek profit. This selling behavior violates a minor offense. Those who make food with their own hands are committing the offense of evil touch, damaging life, etc., and are instead doing what the world despises. This one is not prescribed for lay Bodhisattvas. Those who divine men and women, divining whether marriage is suitable, and also reading palms, etc. Those who interpret dreams as auspicious or inauspicious can interpret dreams. 'Those who are men and women' are divining the gender of the fetus. 'Curse' is cursing. 'Art' is bewilderment. 'Craft' is a craftsman. 'Snake venom' is, for example, mixing poisonous snakes with poison on the fifth day of the fifth month, and also using poison to ward off snakes, etc. 'Producing gold and silver' is making fake gold and silver to deceive and confuse people. 'Insect poison' is employing ghosts, etc.
The Tenth Precept Regarding Deceitful Relationships and Harming Life
Sutra: If a Buddha-son, with an evil mind, even to the point of violating precepts, commits a minor offense.
Commentary: This belongs to the content covered by the tenth major precept of slandering the Three Jewels (Buddha, Dharma, Sangha). Obtaining profit through deceit also incurs this offense. Arranging marriages that lead to lewdness belongs to the content covered by the third major precept. However, regarding...
媒邊結此罪耳。其殺生等隨應亦爾。不敬齋邊製爲輕罪。言六齋者。黑白各三。謂第八日十四十五。此日鬼神得勢傷人。為令免害故須制也。年三長齋者。提謂經云。正月本齋十五日。五月本齋十五日。九月本齋十五日。三齋因緣如經廣說。
經。如是十戒至制戒品中廣解 自下九戒。開正施故。遮橫取故。避邪緣故。趣正乘故。發願求故。立誓厭故。離難故。無亂故。利樂故。所為應知。
不救尊厄戒第一
經。佛言佛子至若不贖者犯輕垢罪。
述曰。菩薩既以護法度生為心。不贖不救違敬違慈。故不贖救製爲罪也。父母形像者。法藏師云。己父母形像為他所賣。或佛即名父母。
橫取他財戒第二
經。若佛子不得至養者犯輕垢罪。
述曰。菩薩地云。物主迷物賤價而賣。菩薩教悟如價賈之。然此偽器少與多取違犯乃深。故今制也。今為護財畜刀杖。故與前愛殺而畜者別。此是在家雖許販賣。但不得以偽秤斗也。此自身官破他成功領非功物。異前憑他。既取他與非盜戒攝。養貓貍等覓財具也。
虛作無義戒第三
經。若佛子以噁心至若故作者犯輕垢罪。
述曰。菩薩為道應惜寸陰。虛度時節制為罪也。貝者螺也。涅槃云。吹貝知時也。角亦所吹。西
【現代漢語翻譯】 現代漢語譯本 媒合促成此事也有罪過。對於殺生等行為，也應作如是觀。不尊敬齋戒日的規定，屬於輕罪。所說的六齋日，是每月的初八、十四、十五，黑月和白月各有三次。因為這些日子鬼神容易得勢傷害人類，爲了避免受到傷害，所以需要制定齋戒的規定。《提謂經》中說，一年的三個長齋日是：正月十五日，五月十五日，九月十五日。關於這三個齋戒日的因緣，在經中有詳細的說明。
經文：像這樣十戒的內容，在制戒品中有詳細的解釋。以下九條戒律，是因為開正施，所以要遮止橫取；因為要避免邪緣，所以要趨向正道；因為要發願，所以要祈求；因為要立誓，所以要厭離；因為要遠離災難；所以要不亂；因為要利益眾生，使他們快樂。這些行為的原因應該瞭解。
不救尊厄戒第一
經文：佛說，佛弟子如果遇到……如果不贖救，就犯輕垢罪。
解釋：菩薩以護持佛法、度化眾生為己任，不贖救就違背了恭敬和慈悲之心，所以制定不贖救為罪過。父母形像，法藏法師說，是指自己的父母的畫像被他人所賣，或者佛也可以稱為父母。
橫取他財戒第二
經文：如果佛弟子不應該……供養，就犯輕垢罪。
解釋：《菩薩地持經》中說，物主因為迷惑而賤價出售物品，菩薩應該告知實情，按照實際價格購買。然而，如果使用虛假的器具，少給錢而多拿東西，違犯的罪過就深重了，所以現在制定此戒。現在爲了保護財產而持有刀杖，所以與前面因為喜愛殺生而持有刀杖有所區別。這是指在家居士雖然允許販賣，但是不能使用虛假的秤鬥。這是指自身為官，破壞他人的成功，領取不應得的財物，與之前依靠他人不同。既然是拿取他人給予的財物，就不屬於盜戒的範疇。供養貓、貍等是爲了尋找財物。
虛作無義戒第三
經文：如果佛弟子以噁心……如果故意這樣做，就犯輕垢罪。
解釋：菩薩爲了修行，應該珍惜每一寸光陰，虛度時光就制定為罪過。貝，就是螺。涅槃經中說，吹螺是爲了告知時間。角也是用來吹奏的樂器，在西方也是如此。
【English Translation】 English version To mediate and conclude this matter is also a transgression. The same applies to acts such as killing. Disrespecting the regulations of fasting days constitutes a minor offense. The 'six fasting days' refer to the 8th, 14th, and 15th of each month, three in the dark half and three in the bright half. On these days, ghosts and spirits gain power and harm people, so these regulations are established to avoid harm. The 'three long fasting days of the year' are mentioned in the Tiwai Sutra: the 15th of the first month, the 15th of the fifth month, and the 15th of the ninth month. The causes and conditions for these three fasting days are explained in detail in the sutra.
Sutra: These ten precepts are explained in detail in the chapter on establishing precepts. The following nine precepts are because of opening up right giving, so we must prevent wrongful taking; because we must avoid evil conditions, so we must move towards the right path; because we must make vows, so we must pray; because we must make oaths, so we must renounce; because we must stay away from disasters; so we must be without confusion; because we must benefit beings and make them happy. The reasons for these actions should be understood.
The First Precept: Not Rescuing from Honorable Peril
Sutra: The Buddha said, 'If a disciple of the Buddha encounters... if they do not redeem them, they commit a minor offense.'
Explanation: Since Bodhisattvas take protecting the Dharma and liberating beings as their aim, not redeeming or rescuing violates respect and compassion. Therefore, not redeeming or rescuing is established as an offense. 'Parents' images,' according to Dharma Master Fazang (Dharma Master Fazang), refers to one's own parents' portraits being sold by others, or the Buddha can also be referred to as parents.
The Second Precept: Wrongfully Taking Others' Wealth
Sutra: 'If a disciple of the Buddha should not... for sustenance, they commit a minor offense.'
Explanation: The Bodhisattva-bhumi says that if the owner of an object is deluded and sells it at a low price, the Bodhisattva should inform them of the true value and purchase it at the correct price. However, if one uses false measures, giving little and taking much, the offense is severe, so this precept is now established. Now, holding knives and staves to protect property is different from holding them out of a love for killing. This refers to lay practitioners who are allowed to trade, but must not use false scales or measures. This refers to someone who, as an official, undermines others' success and takes what they do not deserve, which is different from relying on others. Since it is taking what others give, it is not included in the precept against stealing. Raising cats, civets, etc., is for seeking wealth.
The Third Precept: Vainly Engaging in Meaningless Activities
Sutra: 'If a disciple of the Buddha, with an evil mind... if they intentionally do so, they commit a minor offense.'
Explanation: Bodhisattvas should cherish every moment for cultivation, so wasting time is established as an offense. 'Shell' refers to a conch. The Nirvana Sutra says that blowing a conch is to announce the time. Horns are also blown, as is done in the West.
方樂器。波羅塞戲者。法藏師云。是西國兵戲法。謂兩人各執二十餘小玉。乘象或馬。于局道所爭得要道以為勝也。彈棋者。以指彈棋子。得遠為勝。世說彈棋始自魏宮。六博者雙六。投壺者。投杖于壺中。八道行成(此無譯者)。抓鏡者。法藏師云。承聞西方術師以藥涂爪甲。咒之即于中見吉兇等事。此等卜筮皆妖術也。又用芝草作術。或咒楊枝。或咒缽盂。或人髑髏並用作筮卜知吉兇。
退菩提心戒第四
經。若佛子護持禁戒至外道心者犯輕垢罪述曰。大菩提心萬行之本。菩薩凈戒三德之原。故制堅持不應暫失。言行住坐臥者。勸勢相接。如華嚴頌言。譬如人攢火。未出數休息。火勢隨止滅。懈怠者亦然。言猶如金剛者。意堅固不可壞也。如帶持浮囊者。見微小罪生大怖畏。微有缺漏易沈流故。如涅槃云。菩薩護戒如護浮囊。譬如有人帶持浮囊欲度大海。路逢羅剎乞索浮囊不可分與。生死大海護戒浮囊。煩惱鬼索不可小缺。畏沒死故。廣說如彼。如草系比丘者。既生怖已終無犯也。如莊嚴論說。有諸比丘。為賊所剝裸形伏地。以連根草縛之。經宿不轉。國王因獵見草中裸形。謂是外道。傍人答云。是佛弟子。何以得知。其右膞全黑。是偏袒之相。王即以偈問云。看時似無病。肥壯有多力。如何為草系
【現代漢語翻譯】 現代漢語譯本 『方樂器』（musical instruments）。『波羅塞戲者』（Pārasika game players）。法藏法師說：『這是西國的兵戲法，說的是兩個人各自拿著二十多個小玉，騎著象或馬，在棋局上爭奪要道以求勝利。』 『彈棋者』（finger-flicking game players），用手指彈棋子，以彈得遠為勝。《世說新語》記載彈棋始於魏宮。『六博者』（liubo game players），就是雙陸。『投壺者』（pitch-pot players），把箭投向壺中。『八道行成』（eight-path formation game players）（此無譯者）。『抓鏡者』（mirror-gazing players），法藏法師說：『聽說西方的術士用藥塗在指甲上，唸咒后就能在指甲中看到吉兇等事。』 這些卜筮都是妖術。還有用芝草作法術，或者唸咒楊枝，或者唸咒缽盂，或者用人的頭骨來進行占卜，以此來知曉吉兇。
退菩提心戒 第四
經文：如果佛子護持禁戒，卻生起外道之心，就犯了輕垢罪。 述曰：大菩提心是萬行之根本，菩薩凈戒是三德之源，所以要制定戒律來堅持守護，不應該暫時失去。『言行住坐臥者』（speaking, acting, standing, sitting, and lying down），勸勉要保持相續不斷的狀態，就像《華嚴經》的頌文所說：『譬如人攢火，未出數休息，火勢隨止滅，懈怠者亦然。』 『言猶如金剛者』（like a diamond），意思是意念要堅固不可摧毀。『如帶持浮囊者』（like carrying a floatation device），見到微小的罪過，也要生起大的怖畏，因為稍微有缺漏就容易沉沒。如《涅槃經》所說：『菩薩護戒如護浮囊，譬如有人帶持浮囊欲度大海，路逢羅剎乞索浮囊不可分與。生死大海護戒浮囊，煩惱鬼索不可小缺，畏沒死故。』 詳細的解釋如經中所說。『如草系比丘者』（like a bhikkhu tied with grass），既然已經生起怖畏之心，最終就不會再犯戒了。如《莊嚴論》所說：『有諸比丘，為賊所剝裸形伏地，以連根草縛之，經宿不轉。國王因獵見草中裸形，謂是外道。傍人答云。是佛弟子。何以得知。其右膞全黑。是偏袒之相。』 王即以偈問云：『看時似無病，肥壯有多力。如何為草系？』
【English Translation】 English version 'Square musical instruments'. 'Pārasika game players' (波羅塞戲者). Dharma Master Fazang said: 'This is a military game from the Western Regions, where two people each hold more than twenty small jades, riding elephants or horses, and compete on a game board to win key positions.' 'Finger-flicking game players' (彈棋者) flick chess pieces with their fingers, with the farthest distance winning. The Shishuo Xinyu records that finger-flicking games originated in the Wei palace. 'Liubo game players' (六博者) refers to Shuanglu (double sixes). 'Pitch-pot players' (投壺者) throw arrows into a pot. 'Eight-path formation game players' (八道行成) (no translation available for this). 'Mirror-gazing players' (抓鏡者). Dharma Master Fazang said: 'I have heard that Western sorcerers apply medicine to their fingernails, chant incantations, and then see good or bad omens in their fingernails.' These forms of divination are all demonic arts. Others use Ganoderma lucidum to perform magic, or chant over willow branches, or chant over alms bowls, or use human skulls for divination to know good or bad omens.
The Fourth Precept of Abandoning Bodhicitta
Sutra: If a Buddhist disciple upholds the precepts but develops an externalist (外道) mind, they commit a minor offense. Commentary: The great Bodhicitta (菩提心) is the root of all practices, and the pure precepts of a Bodhisattva are the source of the three virtues. Therefore, precepts should be established to uphold and guard them, and they should not be lost even temporarily. 'Speaking, acting, standing, sitting, and lying down' (言行住坐臥者) encourages maintaining a continuous state. As the verse in the Avatamsaka Sutra says: 'It is like a person gathering fire; if they rest even a few times before it is produced, the fire will stop and be extinguished. The same is true for the lazy.' 'Like a diamond' (猶如金剛者) means that the mind should be firm and indestructible. 'Like carrying a floatation device' (如帶持浮囊者) means that even when seeing minor offenses, one should generate great fear, because even a slight defect can easily lead to sinking. As the Nirvana Sutra says: 'A Bodhisattva protects the precepts like protecting a floatation device. It is like a person carrying a floatation device to cross the great ocean, encountering a Rakshasa (羅剎) who asks for the floatation device, which cannot be given. The ocean of birth and death is like the floatation device of precepts, and the demons of afflictions ask for it, but it cannot be slightly lacking, for fear of drowning and death.' The detailed explanation is as described in the sutra. 'Like a bhikkhu (比丘) tied with grass' (如草系比丘者) means that since fear has already arisen, there will ultimately be no further violations. As the Ornament of the Mahayana Sutras says: 'There were some bhikkhus who were stripped naked by thieves and lay prostrate on the ground, tied with grass with roots, and did not move for a night. The king, while hunting, saw a naked body in the grass and thought it was an externalist. A bystander replied, 'These are disciples of the Buddha. How do you know?' Their right shoulder was completely black, which is the appearance of partial exposure.' The king then asked in verse: 'Looking at them, they seem to have no illness, are fat and strong with much strength. How are they tied by grass?'
。日夜不轉側。爾時比丘以偈答曰。此草甚危脆。斷時豈有難。但為佛世尊。金剛戒所制。王發信心解放。與衣將至宮中。為造新衣種種供養。況菩薩戒。言若起一念二乘等心輕垢罪者。退乘本故。如大般若戒品云。若菩薩設殑伽沙劫受妙五欲。于菩薩戒猶不名犯。若起一念二乘之心。即名為犯。
不發願戒第五
經。若佛子常應發至不發是愿者犯輕垢罪述曰。邪正是非莫不由愿。或有小善招無量果。或有多善感狹小果。引行趣果愿為最要。今此文意應發大愿孝順二恩。一覆育生身恩。即父母也。二長養法身恩。即師眾也。孝順為因大愿為緣所愿成就。此中意也。愿有四種。得好師等者親近善士愿。常教我等者聽聞正法愿。使我開解者如理作意願。如法修行者法隨法行愿。如是四愿盡攝諸善。是故上言發一切愿。
不生自要戒第六
經。若佛子發十大愿至若不發是愿者犯輕垢罪。
述曰。雖發大愿。若不要心。串習中惡難可棄之。傾貝酌海潤羽灑林獲珠感帝之至莫不由於誓願。是故制立要契之戒。云何名為十大愿耶。謂發菩提心經云。初始發心大悲為首。皆發轉勝十大正愿。一愿曾今所有善根施與眾生共我佛道。二愿由此善不生無佛國。三愿生已常不離佛如影隨身。四愿如應為我說法
【現代漢語翻譯】 現代漢語譯本：晝夜不停地翻身。當時，比丘用偈語回答說：『這草非常脆弱，折斷它有什麼困難的呢？只是因為佛世尊的金剛戒律所禁止。』國王生起信心，釋放了他，並送他衣服，請他到宮中，為他製作新衣，種種供養。何況是菩薩戒呢？如果生起一念聲聞、緣覺等二乘之心，就是輕垢罪，因為退失了菩薩的根本。如《大般若戒品》所說：『如果菩薩即使經歷殑伽沙劫的時間享受美妙的五欲，對於菩薩戒來說也不算犯戒。如果生起一念二乘之心，就稱為犯戒。』
不發願戒第五
經：如果佛弟子應當常常發願，如果不發這樣的愿，就犯輕垢罪。述曰：邪正、是非沒有不是由願力決定的。或者有小的善行招來無量的果報，或者有多的善行感得狹小的果報。引導修行趨向果報，願力是最重要的。現在這段文字的意思是應當發大愿孝順兩種恩情。一是覆育生身之恩，即父母。二是長養法身之恩，即師長。孝順為因，大愿為緣，所愿就能成就，這就是其中的意思。愿有四種：得到好老師等，是親近善士愿；常常教導我等，是聽聞正法愿；使我開解，是如理作意願；如法修行，是法隨法行愿。像這樣四種愿包含了所有的善行。所以上面說要發一切愿。
不生自要戒第六
經：如果佛弟子發十大愿，如果不發這樣的愿，就犯輕垢罪。
述曰：即使發了大愿，如果沒有堅定的決心，串習中的惡習難以去除。傾倒貝殼來測量大海，用羽毛灑濕森林，獲得寶珠，感動帝釋，沒有不是由於誓願的。因此制定立下誓約的戒律。什麼叫做十大愿呢？《發菩提心經》說：『最初發心以大悲為首。』都應發起更加殊勝的十大正愿。一愿是將過去和現在所有的善根施與眾生，共同成就佛道。二愿是憑藉這些善根不生於沒有佛法的國土。三愿是出生之後常常不離開佛，像影子跟隨身體一樣。四愿是佛陀能夠如應地為我說法。
【English Translation】 English version: He did not turn from side to side day and night. At that time, the Bhikshu (monk) replied in verse: 'This grass is very fragile; what difficulty is there in breaking it? It is only because of the Vajra (diamond) precepts established by the Buddha (enlightened one), the World Honored One.' The king generated faith, released him, and gave him clothes, inviting him to the palace to make new clothes for him and offer various kinds of support. How much more so with the Bodhisattva (enlightenment being) precepts? If one generates a single thought of the mind of a Shravaka (hearer) or Pratyekabuddha (solitary Buddha), which are the two vehicles, it is a minor offense, because one has regressed from the Bodhisattva's fundamental nature. As the 'Great Perfection of Wisdom Sutra, Precepts Section' says: 'If a Bodhisattva enjoys the wonderful five desires for as many kalpas (eons) as there are sands in the Ganges River (sacred river in India), it is still not considered a violation of the Bodhisattva precepts. If one generates a single thought of the mind of the two vehicles, it is called a violation.'
The Fifth Precept: Not Making Vows
Sutra: If a Buddha-son (disciple of the Buddha) should constantly make vows, if he does not make such vows, he commits a minor offense. Commentary: What is right and wrong all depends on vows. Sometimes a small good deed brings limitless results, and sometimes many good deeds bring small results. To guide practice towards results, vows are the most important. The meaning of this passage is that one should make great vows to be filial and obedient to two kinds of kindness. First, the kindness of nurturing the physical body, which is one's parents. Second, the kindness of nourishing the Dharma body, which is one's teachers. Filial piety is the cause, and great vows are the condition, so that what is vowed can be accomplished. This is the meaning here. There are four kinds of vows: to obtain good teachers, etc., is the vow to be close to good friends; to constantly teach me, etc., is the vow to hear the right Dharma (teachings); to enable me to understand, etc., is the vow to contemplate properly; to practice according to the Dharma, etc., is the vow to practice the Dharma in accordance with the Dharma. These four vows encompass all good deeds. Therefore, it is said above to make all vows.
The Sixth Precept: Not Generating Self-Imposed Restrictions
Sutra: If a Buddha-son makes the ten great vows, if he does not make such vows, he commits a minor offense.
Commentary: Even if one makes great vows, if one does not have a firm resolve, the evil habits accumulated over time are difficult to discard. To pour out shells to measure the sea, to wet the forest with feathers, to obtain jewels, to move Indra (king of the gods), all are due to vows. Therefore, the precept of establishing a covenant is established. What are the ten great vows? The 'Sutra on Generating the Bodhi Mind (mind of enlightenment)' says: 'Initially generating the mind, compassion is the foremost.' All should generate the ten great vows that are even more excellent. The first vow is to give all the good roots of the past and present to sentient beings, to jointly accomplish the Buddha path. The second vow is that by means of these good roots, one will not be born in a land without the Buddha's teachings. The third vow is that after being born, one will constantly not leave the Buddha, like a shadow following the body. The fourth vow is that the Buddha can teach the Dharma to me as appropriate.
成菩薩五通。五愿由此即達二諦得正法智。六愿得智為眾生說恒令開解。七愿佛力遍生十方奉佛聽法廣攝眾生。八愿聞已隨轉法輪聽我名者發菩提心。九愿令發菩提心已常隨利樂荷正法擔。十愿荷已雖行正法心無所行。是名十大愿。總誓此愿。如真法界無所不至。如眾生界終無盡期。發此愿已立十三誓。此中初十二護戒誓願。后一證果誓願。初中前七護戒律儀。后五護根律儀。二種律儀如瑜伽說。此中寧以此身投火坑等。人間火等害一肉身。犯戒之罪害法身。故挍量應知。
故入難處戒第七
經。若佛子常應二時至入者犯輕垢罪。
述曰。身心道器。不敢毀傷。逐靜遊行亦避險難也。言頭陀者。新音杜多。此云抖擻。抖擻煩惱生死染故。如善意天子經云。頭陀者抖擻貪瞋癡三界六入等。依瑜伽等。或十二或十三。謂依食四。依衣有三。敷具有六。依食四者。一常期乞食。隨往還家隨得受故。二次第乞食。巡家乞故。三但一坐食。四先止后食。瑜伽論云。初二對治美食貪。后二對治多食貪。若依乞食無差別性。十二杜多。若開十三。大智論云。受請食者若得起慢。不得懊惱。受僧食者隨眾事多心散妨道。受常乞食。尚求一食多有所妨。況小食等。故一坐食。有雖一食極飽妨道。故節量食。謂隨所食三
【現代漢語翻譯】 現代漢語譯本 成就菩薩的五神通。憑藉這五種願力，立即通達二諦（satya-dvaya，真諦和俗諦）獲得正法智慧。第六愿是獲得智慧后為眾生說法，恒常使他們開悟理解。第七愿是佛力遍佈十方，奉事佛陀，聽聞佛法，廣泛攝受眾生。第八愿是聽聞佛法后隨之轉法輪，聽到我名字的人都能發起菩提心。第九愿是令已發菩提心的人，常常隨順利益安樂，承擔起正法的重擔。第十愿是承擔起正法重擔后，即使行持正法，心中也無所執著。這稱為十大愿。總的誓願是，如同真如法界一樣無所不至，如同眾生界一樣永無止境。發起此愿后，立下十三條誓言。這其中，前十二條是護戒誓願，后一條是證果誓願。前十二條中，前七條是守護戒律的威儀，后五條是守護根律儀。這兩種律儀如《瑜伽師地論》（Yogācārabhūmi-śāstra）所說。這裡寧願以此身投入火坑等，人間之火等只能傷害一個肉身，而犯戒的罪過會傷害法身。所以比較衡量后應該知道如何取捨。
因此，進入困難之處的戒律是第七條
經文：如果佛弟子經常應該在兩個時間點進入，違背者犯輕垢罪。
述曰：身體和心是道的容器，不敢毀壞損傷。追求清靜，也應避免危險困難。說到頭陀（dhūta），新的音譯是杜多。這裡的意思是抖擻，抖擻掉煩惱生死的染污。如《善意天子經》所說：頭陀就是抖擻掉貪嗔癡三界六入等。依據《瑜伽師地論》等，或者有十二種，或者有十三種。所謂依據飲食有四種，依據衣服有三種，依據敷具有六種。依據飲食的四種是：一是常期乞食，隨處往還，隨緣獲得；二是次第乞食，巡迴各家乞食；三是隻坐一次進食；四是先阻止後進食。《瑜伽師地論》說，前兩種對治美食的貪慾，后兩種對治多食的貪慾。如果依據乞食沒有差別性，就是十二種頭陀。如果展開就是十三種。《大智度論》（Mahāprajñāpāramitopadeśa）說，接受邀請的飲食，如果因此生起我慢，就不得懊惱。接受僧眾的飲食，隨著大眾事務增多，心散亂妨礙修道。接受常乞食，尚且爲了求得一食而多有妨礙，何況是小食等。所以要一坐而食。有人即使一食，也極度飽腹，妨礙修道，所以要節制食量，即隨所食的三分之一。
【English Translation】 English version Achieving the five supernormal powers of a Bodhisattva. By virtue of these five vows, one immediately penetrates the two truths (satya-dvaya, the ultimate truth and the conventional truth) and attains the wisdom of the true Dharma. The sixth vow is to speak the Dharma for sentient beings after gaining wisdom, constantly enlightening and liberating them. The seventh vow is for the power of the Buddha to pervade the ten directions, serving the Buddhas, listening to the Dharma, and widely embracing sentient beings. The eighth vow is to turn the Dharma wheel accordingly after hearing the Dharma, and for those who hear my name to generate the Bodhi mind. The ninth vow is to enable those who have already generated the Bodhi mind to always follow benefit and joy, and to shoulder the burden of the true Dharma. The tenth vow is that after shouldering the burden of the true Dharma, even while practicing the true Dharma, the mind is unattached. These are called the Ten Great Vows. The general vow is like the true Dharma realm, reaching everywhere, and like the realm of sentient beings, never ending. After making this vow, establish thirteen vows. Among these, the first twelve are vows to protect the precepts, and the last one is a vow to attain enlightenment. Among the first twelve, the first seven are the dignified conduct of guarding the precepts, and the last five are the root precepts. These two kinds of precepts are as described in the Yogācārabhūmi-śāstra. Here, it is better to throw this body into a fire pit, etc. Human fire, etc., can only harm a physical body, while the sin of violating precepts harms the Dharma body. Therefore, one should know how to choose after comparison and measurement.
Therefore, the precept of entering difficult places is the seventh.
Sutra: If a Buddha's disciple should regularly enter at two times, the violator commits a minor offense.
Commentary: The body and mind are vessels of the path, and one should not dare to destroy or harm them. Pursuing tranquility also means avoiding danger and difficulty. Speaking of dhūta, the new transliteration is Duto. Here it means to shake off, to shake off the defilements of afflictions, birth, and death. As the Sutra of the Well-Intentioned Deva says: Dhūta is to shake off greed, anger, ignorance, the three realms, the six entrances, etc. According to the Yogācārabhūmi-śāstra, there are either twelve or thirteen kinds. The so-called four based on food, three based on clothing, and six based on bedding. The four based on food are: first, always begging for food, going wherever one goes, and receiving whatever one gets; second, begging for food in order, going from house to house; third, eating only once while seated; fourth, stopping before eating. The Yogācārabhūmi-śāstra says that the first two counteract greed for delicious food, and the last two counteract greed for eating too much. If there is no difference based on begging for food, then there are twelve dhūtas. If expanded, there are thirteen. The Mahāprajñāpāramitopadeśa says that if one becomes arrogant because of accepting invited food, one should not be annoyed. Accepting food from the Sangha, one's mind becomes scattered and hinders the path as public affairs increase. Accepting regular begging for food is already hindered in many ways in order to seek one meal, let alone small meals, etc. Therefore, one should eat while seated once. Some people, even with one meal, are extremely full and hinder the path, so one should regulate the amount of food, that is, one-third of what one eats.
分留一。即身輕安易消無患。衣中有三者。一但持三衣。二但持毳衣。三持糞掃衣。如次對治多衣耎觸上妙三貪。大智論云。衣輒蓋身。不多不少。少欲知足。故受三衣。好衣難覓亦招賊難。故受納衣等法。敷具六者。一住阿練若。除誼雜貪。近遠去一拘盧舍。西域記云。名一牛吼。謂大牛吼聲可聞也。大智論云。雖出居家。還屬師徒心復嬈亂。故受練若。二樹下坐。瑜伽論云。除屋宇貪。三露地坐。智論云。除好樹貪。月光遍照空中明凈。心易入空三昧故。四冢間坐。除淫泆貪。易得離欲故。五常期端坐。除倚臥貪。智論云。身四威儀中坐為第一。食易消化。離沉掉故。六處如常坐。除敷具貪。一敷設后終不數數。翻修理故。瑜伽論云。由食等貪不順梵行。如未彈毛不任作氈。今此杜多凈修令純。有所堪任。不增不減。智論云。佛法唯以智慧為本。不以苦為先。是法皆助道。諸佛常讚歎。言二時頭陀者。春秋二時宜皆遊方。冬夏坐禪者。以極寒熱宜攝跡故。七十三云。菩薩雖行十二杜多。不貴阿練若等法。解云。以順聲聞少事行故。此中楊枝口香除熱故晨嚼之。楊枝有德如阿含說。澡豆落垢去膩洗身。三衣者。三世諸佛福田之相。大悲經說。若佛子於我滅後有戒無戒但有被著如來三衣。從慈氏佛終至樓至佛皆得涅槃
【現代漢語翻譯】 現代漢語譯本 分留一（將所得之物分出一部分）。即能使身心輕安，容易消除各種憂患。關於衣服，有三種選擇：一是隻持有三衣（僧侶所穿的三種制式僧衣，通常指袈裟、僧伽梨、安陀會），二是隻持有毳衣（用動物的毛製成的衣服），三是持有糞掃衣（從垃圾堆或丟棄物中撿來的布料縫製的衣服）。這些依次對治對多餘衣服、柔軟觸感和上等妙衣的三種貪慾。《大智度論》中說，衣服僅僅用來遮蓋身體，不多也不少，這樣才能少欲知足，所以接受三衣。好的衣服難以尋覓，也容易招來盜賊，所以接受納衣等法。 關於敷具（坐臥之具），有六種選擇：一是住在阿練若（遠離人煙的處所），以消除喧囂雜亂的貪慾。阿練若的距離，從近到遠，大約是一個拘盧舍（古代印度長度單位，約合今二里到四里）。《西域記》中說，這也被稱為『一牛吼』，意思是能聽到大牛吼叫的聲音。《大智度論》中說，即使出家了，如果還隸屬於師父或徒弟，內心仍然會感到煩擾，所以要住在阿練若。二是樹下坐，瑜伽論中說，這可以消除對房屋的貪慾。三是露地坐，智論中說，這可以消除對好樹的貪慾。月光遍照，空中明凈，內心容易進入空三昧（佛教禪定的一種）。四是冢間坐（在墳墓間坐禪），以消除淫慾。因為在墳墓間容易遠離慾望。五是常期端坐（長期保持端正坐姿），以消除倚靠和躺臥的貪慾。《智度論》中說，身體的四種威儀（行、住、坐、臥）中，坐是最好的，因為食物容易消化，並且可以遠離昏沉和掉舉（兩種禪修中的障礙）。六是處如常坐（在固定的地方坐禪），以消除對舒適敷具的貪慾。一旦敷設好，就不要經常翻動修理。瑜伽論中說，由於對食物等的貪慾，不利於清凈的修行。就像沒有彈過的羊毛，不能用來製作氈毯一樣。現在通過這種苦行來凈化和修正，使其純凈，有所堪任，不增加也不減少。《智度論》中說，佛法唯以智慧為根本，不以苦行為先。這些方法都是輔助修道的，諸佛經常讚歎。 所謂『二時頭陀』，是指春秋兩季適合遊方，冬夏兩季適合坐禪，因為極寒和極熱的天氣適合收攝身心。七十三云，菩薩雖然可以實行十二杜多（十二種苦行），但不看重阿練若等法。解釋說，這是因為菩薩順應聲聞（小乘修行者）的少事之行。這裡所說的楊枝口香，是爲了消除口中的熱氣，所以在早晨咀嚼楊枝。楊枝的功德，如《阿含經》所說。澡豆（一種清潔用品）可以去除污垢和油膩，用來洗身。三衣，是三世諸佛福田的象徵。《大悲經》說，如果佛弟子在我滅度后，無論有戒還是無戒，只要披著如來的三衣，從慈氏佛（彌勒佛）到樓至佛（過去七佛之一）時期，都能得到涅槃。
【English Translation】 English version 'Fen Liu Yi' (to share a portion of what one receives). This brings ease to the body and mind, readily dispelling worries. Regarding clothing, there are three options: first, to only possess the 'three robes' (the three prescribed robes worn by monks, typically referring to the 'kashaya', 'samghati', and 'antaravasaka'); second, to only possess 'woolen robes' (robes made from animal hair); and third, to possess 'rag robes' (robes sewn from cloth found in garbage heaps or discarded places). These successively counteract the three forms of greed: greed for excessive clothing, greed for soft textures, and greed for superior, exquisite robes. The 'Mahaprajnaparamita Shastra' states that clothing should merely cover the body, neither too much nor too little, so as to be content with little, hence the acceptance of the three robes. Fine clothing is difficult to find and also invites thieves, hence the acceptance of 'rag robes' and similar practices. Regarding 'furnishings' (sitting and sleeping implements), there are six options: first, to dwell in 'aranya' (a secluded place away from human habitation), in order to eliminate the greed for noise and disorder. The distance of the 'aranya', from near to far, is approximately one 'krosha' (an ancient Indian unit of length, equivalent to about two to four miles). The 'Records of the Western Regions' states that this is also called 'one cow's roar', meaning that the sound of a loud cow's roar can be heard. The 'Mahaprajnaparamita Shastra' states that even if one has left home, if one still belongs to a teacher or disciple, the mind will still feel disturbed, hence the need to dwell in 'aranya'. Second, to sit under a tree, the 'Yoga Shastra' states that this can eliminate the greed for houses. Third, to sit in the open, the 'Treatise on Wisdom' states that this can eliminate the greed for good trees. The moonlight shines everywhere, the air is clear and bright, and the mind easily enters the 'emptiness samadhi' (a type of Buddhist meditation). Fourth, to sit in a cemetery, in order to eliminate lust. Because it is easy to stay away from desires in a cemetery. Fifth, to constantly sit upright (maintain an upright sitting posture for a long time), in order to eliminate the greed for leaning and lying down. The 'Treatise on Wisdom' states that among the four kinds of deportment (walking, standing, sitting, and lying down), sitting is the best, because food is easily digested, and one can stay away from dullness and agitation (two obstacles in meditation). Sixth, to sit in a fixed place, in order to eliminate the greed for comfortable furnishings. Once laid out, do not frequently turn or repair it. The 'Yoga Shastra' states that due to greed for food and the like, it is not conducive to pure practice. Just like wool that has not been carded cannot be used to make felt. Now, through this ascetic practice, purify and correct it, making it pure, capable, neither increasing nor decreasing. The 'Treatise on Wisdom' states that the Buddha's teachings are based solely on wisdom, not on asceticism first. These methods are all auxiliary to the path of cultivation, and the Buddhas often praise them. The so-called 'two-season dhuta' refers to the fact that it is suitable to travel in the spring and autumn seasons, and to sit in meditation in the winter and summer seasons, because the extremely cold and hot weather is suitable for collecting the body and mind. Seventy-three states that although Bodhisattvas can practice the twelve 'dhutas' (twelve ascetic practices), they do not value 'aranya' and other practices. The explanation is that this is because Bodhisattvas comply with the 'shravaka's' (practitioners of the Hinayana) practice of few affairs. The 'tooth stick' mentioned here is to eliminate the heat in the mouth, so chew on the 'tooth stick' in the morning. The merits of the 'tooth stick' are as described in the 'Agama Sutra'. 'Soap beans' (a type of cleaning product) can remove dirt and grease and are used to wash the body. The three robes are a symbol of the field of merit of the Buddhas of the three worlds. The 'Great Compassion Sutra' says that if a disciple of the Buddha, after my passing, whether with precepts or without precepts, as long as they wear the three robes of the Tathagata, from the time of 'Maitreya Buddha' (the future Buddha) to the time of 'Krakucchanda Buddha' (one of the past seven Buddhas), they will be able to attain Nirvana.
無有遺余。瓶持水器。缽欲乞食。梵云缽多羅。此云應量器。大者即容斗半。小即可受五舛。律制鐵瓦。余不得畜。坐具護衣之觸。錫杖止毒蟲獸。香爐感佛。漉水救生。手巾拭手。刀子割甲。火燧求火。鑷子拔莿。繩床安身。經律生解。尊像起信。是故道具必須具也。十八種物者。義寂師云。除楊枝澡豆取三衣等。別開經律佛菩薩故。然唐國說。三衣為三。經律為一。佛菩薩為一。故十八。常隨其身如鳥二翼者。道具已足。離多事故。如大集云。初業菩薩常樂寂靜不樂多事。于多事人莫起嫌心。若優婆塞戒經云。優婆塞應畜僧伽梨衣缽錫杖。此何所用。和上云。菩薩亦有心出家故。如無垢稱經贊維摩詰云不離三衣缽等。余文可解。于難處中有其二文。一制初入。如經若頭陀時莫入難處。所謂國難等一切難處中也。二制住中。如經悉不得入一切難處故。言頭陀乃至夏坐安居。自下如次牒前結犯。是諸難處亦不得入者。牒初制也。此諸難處況行頭陀者。牒後製也。見難處已下舉違結罪。
坐無次第戒第八
經。若佛子應如法至不次第坐者犯輕垢罪述曰。佛法中者戒為上首。不同世間年歲為尊。尊卑若亂即無軌則。故今制也。不問老少等者。法藏師云。有釋。令四眾雜合通坐。非也。此文意者通舉別制。實隨
【現代漢語翻譯】 現代漢語譯本：沒有留下任何剩餘。瓶子用來裝水。缽是用來乞食的，梵語叫做『缽多羅』（patra，應量器），大的可以容納斗半，小的可以容納五舛。戒律規定只能用鐵或瓦做的缽，其餘材質的不得私自擁有。坐具是爲了保護衣服不被弄髒。錫杖用來防止有毒的蟲獸。香爐用來感應佛陀。漉水器用來救護水中生命。手巾用來擦手。刀子用來剪指甲。火燧用來取火。鑷子用來拔刺。繩床用來安身。經書和戒律能使人產生智慧。佛像能使人生起信心。所以，修道的用具必須具備。關於十八種物品，義寂法師說，除去楊枝和澡豆，取三衣等，另外單列經、律、佛、菩薩。然而唐朝的說法是，三衣算作三件，經律算作一件，佛菩薩算作一件，所以總共是十八件。這些東西要像鳥的兩隻翅膀一樣，經常隨身攜帶。有了這些用具，就能避免很多麻煩。就像《大集經》里說的，剛開始修行的菩薩喜歡清凈，不喜歡多事，對於多事的人不要心生厭煩。如果《優婆塞戒經》里說，優婆塞應該持有僧伽梨衣、缽、錫杖，這是做什麼用的呢？和尚說，菩薩也有想要出家的心。就像《維摩詰經》讚歎維摩詰說，他不離三衣和缽等。其餘的文字可以自己理解。在『難處』中有兩段經文，一段是禁止剛開始修行的人進入難處，就像經里說的，在頭陀修行的時候，不要進入難處，比如國家發生災難等等一切難處。另一段是禁止住在難處中，就像經里說的，完全不能進入一切難處。『言頭陀乃至夏坐安居』，下面依次列舉前面所說的，總結犯戒的情況。『是諸難處亦不得入者』，是總結前面的禁令。『此諸難處況行頭陀者』，是總結後面的禁令。『見難處已下舉違結罪』，看到難處以下，列舉違背禁令所犯的罪過。
坐無次第戒第八
經：如果佛弟子應該如法而行，如果不按次第就坐，就犯輕垢罪。述曰：在佛法中，戒律是最重要的，不同於世俗以年齡大小為尊。如果尊卑次序混亂，就沒有規矩了。所以現在制定這條戒律。『不問老少等者』，法藏法師說，有一種解釋是，讓四眾弟子雜亂地坐在一起，這是不對的。這段文字的意思是，表面上是普遍地講，實際上是分別地制定。實際上是隨
【English Translation】 English version: Nothing is left over. Bottles are for holding water. A bowl is for begging for food, called 'patra' (應量器, appropriate measure vessel) in Sanskrit. The large ones can hold half a斗 (dou, a unit of dry measure), and the small ones can hold five 舛 (chuan, a small amount). The Vinaya stipulates that only iron or earthenware bowls are allowed; other materials are not to be possessed privately. A sitting cloth is to protect clothing from getting dirty. A khakkhara (錫杖, a Buddhist monk's staff) is to prevent poisonous insects and beasts. An incense burner is to invoke the Buddha. A water filter is to save living beings in the water. A hand towel is for wiping hands. A knife is for cutting nails. A fire striker is for making fire. Tweezers are for pulling out thorns. A rope bed is for resting the body. Sutras and Vinaya generate wisdom. Buddha images generate faith. Therefore, the necessary tools for cultivation must be complete. Regarding the eighteen items, Master Yiji said, excluding toothpicks and soap beans, taking the three robes, and separately listing Sutras, Vinaya, Buddhas, and Bodhisattvas. However, in the Tang Dynasty, it was said that the three robes count as three items, Sutras and Vinaya count as one item, and Buddhas and Bodhisattvas count as one item, so there are eighteen items in total. These items should be carried with you at all times, like a bird's two wings. Having these tools avoids many troubles. Just as the Mahasamghika Vinaya says, newly practicing Bodhisattvas like tranquility and dislike many affairs; do not be annoyed with those who are busy. If the Upasaka Precepts Sutra says that Upasakas should possess a sanghati robe, a bowl, and a khakkhara, what are these for? The preceptor says that Bodhisattvas also have the desire to renounce the world. Just as the Vimalakirti Sutra praises Vimalakirti, saying that he does not leave his three robes and bowl, etc. The remaining text can be understood on your own. In 'difficult places,' there are two passages: one prohibits beginners from entering difficult places, just as the sutra says, when practicing dhuta (頭陀, ascetic practices), do not enter difficult places, such as national disasters and all other difficult places. The other prohibits residing in difficult places, just as the sutra says, one must not enter all difficult places. 'Speaking of dhuta and even summer retreats,' below, the preceding is listed in order, summarizing the circumstances of breaking the precepts. 'Those difficult places must also not be entered,' summarizes the previous prohibitions. 'These difficult places, let alone those practicing dhuta,' summarizes the later prohibitions. 'Seeing difficult places and below, listing violations and concluding offenses,' seeing difficult places and below, lists the offenses committed by violating the prohibitions.
The Eighth Precept: Sitting Without Order
Sutra: If a Buddha's disciple should act according to the Dharma, and if they sit without order, they commit a minor offense. Commentary: In the Buddha's Dharma, precepts are the most important, unlike the secular world where age is respected. If the order of seniority is confused, there will be no rules. Therefore, this precept is now established. 'Not asking about age, etc.,' Master Fazang said that one interpretation is to allow the four assemblies to sit together in a mixed manner, which is incorrect. The meaning of this passage is that it is generally stated on the surface but specifically established separately. In reality, it follows
自宗各依次坐。義寂師云。諸師釋不同。一云。但受菩薩戒為次第。一云。百歲比丘未受菩薩戒。坐於十歲菩薩已下。若受即依舊夏數坐。戒亦反成菩薩戒故。如此在家奴主亦爾。尊卑異故。如比丘后受在百歲尼上。一云。不問聲聞菩薩差別。但先受戒即在前坐。如智論說。文殊彌勒入聲聞眾次第坐故。在家亦應先受聲聞五戒為上。雖主后受。于奴為上。類不雜故。猶如僧尼尊卑不雜。問若爾出家貴勝為上。答如已放奴受戒為次。此中不問老少即不同律云。沙彌生年為次。若生年等受戒為次。和上云。據實菩薩雖是在家。坐于聲聞大僧之上。如阿阇世王經云。文殊云。迦葉坐上。以耆年故。迦葉讓言。我等在後。菩薩尊故。舍利弗云。我等亦尊。已發無上心故。迦葉云。菩薩年尊。久發心故。故文殊所將二千在家在前而住。迦葉等五百聲聞在後而坐。雖然若彼聲聞不和。即依次坐。如智論云。釋迦法中無別菩薩僧。是故文殊彌勒等入聲聞眾次第而坐。此明現身出家為初。爾時現相餘眾許故。若依文殊實戒次第。已經三大劫。不應雜坐故。亦非遍學入聲聞眾。若受聲聞如富樓那。是聲聞眾非菩薩故。總而言之。若純聲聞不受菩薩戒依次第坐。后受菩薩戒聲聞夏雖多。依菩薩戒次第而坐。設先所受成菩薩戒。後轉乘時方反
【現代漢語翻譯】 現代漢語譯本：各自宗派的人依次就座。義寂師說：『各位法師的解釋不同。一種說法是，只要受了菩薩戒就按次第就座。另一種說法是，即使是百歲比丘，如果未受菩薩戒，也要坐在十歲菩薩的後面。如果受了菩薩戒，就按照戒臘的年數就座，因為戒體已經轉成菩薩戒了。』就像在家的奴隸和主人一樣，因為尊卑有別。如同比丘后受戒，也要坐在百歲比丘尼的上面。還有一種說法是，不區分聲聞和菩薩，只要先受戒的就在前面坐。如《智論》所說，文殊（Manjushri，智慧的象徵）和彌勒（Maitreya，未來佛）進入聲聞眾時也是按次第就座的。在家眾也應該先受聲聞五戒為上，即使主人後受戒，也比奴隸尊貴，因為類別不同。就像僧和尼的尊卑不能混淆一樣。問：『如果這樣，出家人的貴勝應該在前面嗎？』答：『如同已經放免的奴隸，受戒后就按次第就座。』這裡不問年齡大小，這與律典不同，律典說沙彌按出生年份排序，如果出生年份相同，則按受戒次序排序。和上說：『實際上，菩薩即使是在家身份，也應該坐在聲聞大僧的上面。』如《阿阇世王經》所說，文殊說：『迦葉（Kashyapa，飲光）應該坐在上面，因為他年長。』迦葉謙讓說：『我們應該在後面，因為菩薩尊貴。』舍利弗（Sariputra，智慧第一）說：『我們也尊貴，因為已經發了無上菩提心。』迦葉說：『菩薩年歲尊貴，因為發心很久了。』所以文殊所帶領的二千在家眾在前面站立，迦葉等五百聲聞在後面就座。雖然如此，如果那些聲聞不和合，就依次就座。如《智論》所說：『釋迦（Shakya，釋迦牟尼佛的簡稱）的法中沒有單獨的菩薩僧團，所以文殊、彌勒等進入聲聞眾時按次第就座。』這說明現身出家為第一，當時顯現這種相，其餘大眾也認可。如果按照文殊實際的戒臘次第，已經過了三大阿僧祇劫，不應該混雜而坐。也不是普遍學習而進入聲聞眾。如果受了聲聞戒，就像富樓那（Purna，滿愿）一樣，是聲聞眾而不是菩薩。總而言之，如果是純粹的聲聞，沒有受菩薩戒，就按照次第就座。后受菩薩戒的聲聞，即使戒臘再多，也按照菩薩戒的次第就座。假設先前所受的戒已經成就了菩薩戒，後來轉乘時才顛倒過來。
【English Translation】 English version: Those of each school take their seats in order. Master Yiji said: 'The interpretations of the masters differ. One says that one should be seated according to the order of receiving the Bodhisattva precepts. Another says that a Bhikshu (Buddhist monk) of one hundred years who has not received the Bodhisattva precepts should sit behind a ten-year-old Bodhisattva. If one has received the precepts, one should be seated according to the number of years of one's monastic life, because the precepts have been transformed into Bodhisattva precepts.' It is like the relationship between a slave and a master at home, because of the difference in status. It is like a Bhikshu who receives the precepts later, sitting above a Bhikshuni (Buddhist nun) of one hundred years. Another says that there is no distinction between Shravakas (hearers) and Bodhisattvas, but whoever receives the precepts first sits in front. As the Mahaprajnaparamita-shastra (Great Treatise on the Perfection of Wisdom) says, Manjushri (symbol of wisdom) and Maitreya (the future Buddha) entered the Shravaka assembly and sat in order. Laypeople should also first receive the five Shravaka precepts as superior, even if the master receives the precepts later, he is superior to the slave, because the categories are different. It is like the distinction between monks and nuns, where status is not mixed. Question: 'If so, should the noble and superior of the Sangha (Buddhist monastic order) be in front?' Answer: 'It is like a slave who has been freed and then receives the precepts, he is seated in order.' Here, age is not considered, which is different from the Vinaya (monastic rules), which says that Shramaneras (novice monks) are ranked by year of birth. If the year of birth is the same, then they are ranked by the order of receiving the precepts. The Upadhyaya (preceptor) said: 'In reality, a Bodhisattva, even if he is a layperson, should sit above a Shravaka Mahasangha (great assembly of hearers).』 As the Ajatasatru Sutra says, Manjushri said: 'Kashyapa (one of the Buddha's major disciples) should sit above, because he is old.' Kashyapa humbly said: 'We should be behind, because the Bodhisattva is venerable.' Sariputra (known for his wisdom) said: 'We are also venerable, because we have generated the unsurpassed Bodhicitta (mind of enlightenment).' Kashyapa said: 'The Bodhisattva is venerable in age, because he has generated the mind for a long time.' Therefore, the two thousand laypeople led by Manjushri stood in front, and the five hundred Shravakas, including Kashyapa, sat behind. However, if those Shravakas are not in harmony, they should sit in order. As the Mahaprajnaparamita-shastra says: 'In Shakya's (short for Shakyamuni Buddha) Dharma, there is no separate Bodhisattva Sangha, so Manjushri, Maitreya, etc., enter the Shravaka assembly and sit in order.' This shows that appearing as a renunciant is primary, and at that time, this appearance was manifested and the rest of the assembly accepted it. If according to Manjushri's actual order of precept age, it has already passed three great kalpas (eons), and they should not sit mixed together. Nor is it a matter of universally studying and entering the Shravaka assembly. If one has received the Shravaka precepts, like Purna (known for his eloquence), he is a Shravaka and not a Bodhisattva. In summary, if they are purely Shravakas and have not received the Bodhisattva precepts, they sit in order. Shravakas who receive the Bodhisattva precepts later, even if their monastic age is greater, sit according to the order of the Bodhisattva precepts. Supposing that the precepts previously received have become Bodhisattva precepts, then the order is reversed when one later changes vehicles.
成故。菩薩乘中女人先受于男為上。但不雜坐。王臣奴主若就俗坐如其尊卑。若就法坐悉受為次。由此經云一切不問先者先坐。問菩薩幾衆。答智論四眾。謂彼論意等受三聚。出家在家男女別故。若遍學者如聲聞也。
不行利樂戒第九
經。若佛子常應教化至若不爾者犯輕垢罪述曰。福慧二善如二翼輪。隨闕一種勝果難成。是以教化立行道處即福行也。講經生解即智行也。修福生慧名利。法力救難名樂。如其次第文相可解。疾病下即救難也。言行來治生者。南人經營產業為治生。治生不利亦講大乘也。救罪報中。報者三時報罪也。救獄難中。在手曰杻。在足曰械。在頸名枷。在腰名鎖。皆由業報致斯罪網。多疾病者。性多病等。前天行等。故有差別。何以皆制講大乘者。大乘利生以為本故。
經。如是九戒至梵壇品中當說 言梵壇者此翻默擯。不受調伏故以治也。自下九戒初五以戒攝受。后四以悲教化。初五如次。攝器故。簡非故。外護故。內護故。恭敬故。后四如次。唱導故。說化故。遮惡故。護正故。所為應知。
攝化漏失戒第一
經。佛言佛子與人受戒至一切眾生戒者犯輕垢罪。
述曰。有堪受器。不擇而舍則成攝化漏失之過。所以制之。身所著衣皆使壞色者。別製出家
【現代漢語翻譯】 現代漢語譯本： 成就的緣故。菩薩乘中，女人先於男子接受戒律是為上等。但不可以男女混雜而坐。國王、大臣、奴僕、主人如果按照世俗的規矩就坐，就按照他們的尊卑次序。如果按照佛法就坐，都按照受戒的先後次序。因此這部經說，一切不問先後，先到者先坐。問菩薩有多少種眾？答《智度論》說是四眾。意思是說，該論平等地接受三聚戒（三種戒律的總稱）。因為出家、在家的男女有別。如果普遍學習佛法的人，就和聲聞一樣。
不行利樂戒第九
經文：如果佛弟子經常應當教化，乃至不這樣做，就犯輕垢罪。解釋：福德和智慧兩種善行，就像鳥的雙翼和車的雙輪。缺少任何一種，都難以成就殊勝的果報。因此，教化眾生是建立修行的地方，就是福行。講解經書，產生理解，就是智行。修福產生智慧，名為利。用法力救助苦難，名為樂。按照這樣的次序，文句的含義可以理解。疾病以下，就是救助苦難。所說的『行來治生』，是指南方人經營產業為治生。治生不利，也要講說大乘佛法。救罪報中，『報』是指三時的果報罪業。救獄難中，套在手上的叫杻（手銬），套在腳上的叫械（腳鐐），套在脖子上的叫枷，套在腰上的叫鎖。這些都是由於業報導致這樣的罪網。多疾病的人，是由於天性多病等等，和前面的天行等情況，所以有差別。為什麼都要制定講說大乘佛法呢？因為大乘佛法以利益眾生為根本。
經文：像這樣的九戒，在《梵壇品》中應當說明。所說的『梵壇』，這裡翻譯為默擯（沉默地排斥）。因為不受調伏，所以用這種方法來制裁。從下面的九戒開始，前五條用戒律來攝受，后四條用慈悲來教化。前五條依次是：攝受法器，簡擇對象，外在守護，內在守護，恭敬三寶。后四條依次是：唱導佛法，說法教化，遮止惡行，守護正法。這些行為的目的應該知道。
攝化漏失戒第一
經文：佛說，佛弟子給人受戒，乃至一切眾生的戒律，如果犯了，就犯輕垢罪。
解釋：有堪受戒的根器，不選擇就捨棄，就成了攝化漏失的過失。所以要制定這條戒律。身上穿的衣服都要用壞色（非正色），這是特別為出家人制定的。
【English Translation】 English version: This is because of accomplishment. In the Bodhisattva Vehicle, it is superior for women to receive precepts before men, but they should not sit mixed together. If kings, ministers, servants, or masters sit according to secular customs, they should sit according to their rank. If they sit according to the Dharma, they should sit in order of seniority in receiving precepts. Therefore, this sutra says that everything is not questioned in terms of precedence; whoever arrives first sits first. Question: How many assemblies are there for Bodhisattvas? Answer: The Mahaprajnaparamita-sastra says there are four assemblies, meaning that the treatise equally accepts the three aggregates of precepts (the general name for three types of precepts) because there is a distinction between ordained and lay men and women. If one studies the Dharma universally, they are like sravakas.
The Ninth Precept: Not Engaging in Benefit and Joy
Sutra: If a Buddha-son should always teach and transform, and if they do not, they commit a minor offense. Explanation: Merit and wisdom are like two wings or two wheels. If one is lacking, it is difficult to achieve superior results. Therefore, teaching and transforming is establishing a place for practicing the path, which is the practice of merit. Explaining sutras and generating understanding is the practice of wisdom. Cultivating merit generates wisdom, which is called benefit. Using Dharma power to rescue from difficulties is called joy. In that order, the meaning of the text can be understood. 'Illness' below refers to rescuing from difficulties. 'Engaging in livelihood' refers to people in the South managing industries for livelihood. If livelihood is unfavorable, one should also explain the Mahayana Dharma. In 'saving from the retribution of sins,' 'retribution' refers to the karmic retribution of the three times. In 'saving from prison difficulties,' what is on the hands is called niu (handcuffs), what is on the feet is called xie (shackles), what is on the neck is called a yoke, and what is on the waist is called a lock. These are all due to karmic retribution leading to these nets of sin. Those with many illnesses are due to being naturally prone to illness, etc., and the previous heavenly afflictions, etc., so there are differences. Why is it stipulated that all should explain the Mahayana Dharma? Because the Mahayana Dharma takes benefiting sentient beings as its foundation.
Sutra: These nine precepts should be explained in the Brahma Altar chapter. 'Brahma Altar' is translated here as silent exclusion because they are not amenable to taming, so this method is used to discipline them. Starting from the following nine precepts, the first five are to be received with precepts, and the last four are to be taught with compassion. The first five in order are: receiving vessels, selecting objects, external protection, internal protection, and revering the Triple Gem. The last four in order are: chanting and guiding the Dharma, explaining and transforming, preventing evil deeds, and protecting the correct Dharma. The purpose of these actions should be known.
The First Precept: Neglecting to Gather and Transform
Sutra: The Buddha said, 'If a Buddha-son gives precepts to others, even the precepts of all sentient beings, if they violate them, they commit a minor offense.'
Explanation: If there is a vessel capable of receiving precepts, and one abandons it without selection, it becomes the fault of neglecting to gather and transform. Therefore, this precept is established. The clothes worn on the body should all be made of impure colors (non-primary colors); this is specifically established for ordained individuals.
。袈裟此云不正色。謂青等五成不正色故名壞色。雖言青等非正青等。如文殊問經。文殊白言。有幾色衣。佛告文殊。不太赤色。不太黃。不太黑。不太白。清凈如法三法服。及以余衣皆如是色。若自染若令他染。如法搗成隨時浣濯常使清潔。如是臣具得用青黃雜色。言一切染衣已下制余衣色。與俗服有異者。樣亦須別。所以然者。如遺教云。汝等比丘當自摩頭。已舍飾妙著壞色衣。執持應器以乞自活。自見如是。若起憍慢當疾滅之。增長憍慢尚非世俗白衣所宜。何況出家入道之人。言不得與七逆人現身受戒者。有說。未懺七逆猶罪現存。故言現身不得戒。若依教懺罪滅應得。如集法悅經辦誦陀羅尼滅五逆罪。有說。不然。無文懺已得受破故。言若具七遮者。以一一罪具緣成故。非謂要具七數方爾。破法輪僧時不破羯磨僧。然謗羯磨法。是故唯言破羯磨不言僧也。唯破羯磨僧不為遮難。唯取破輪立為一逆。善生經云。殺發菩提心眾生。不得受菩薩戒。此中何攝。謂即和上阇梨類也。彼先入故。言不向國王禮拜等者。謂國王等有戒無戒一切不如出家功德。是即出家若禮在家。在家即得無量罪故。
惡求弟子戒第二
經。若佛子教化人至與人受戒者犯輕垢罪述曰。應教請二師者。和上是得戒之本。阿阇梨耶得
【現代漢語翻譯】 現代漢語譯本：袈裟在這裡被稱為『不正色』，意思是說它是由青色等五種顏色混合而成，不是純正的顏色，所以被稱為『壞色』。雖然說是青色等顏色，但並非純粹的青色等。正如《文殊問經》所說：文殊菩薩問：『有幾種顏色的衣服？』佛陀告訴文殊菩薩：『不太紅的顏色，不太黃的顏色，不太黑的顏色，不太白的顏色，清凈如法的這三種法服，以及其他的衣服都應該是這樣的顏色。無論是自己染色還是讓別人染色，都要如法搗制，隨時清洗，經常保持清潔。』像這樣的臣具可以使用青色和黃色等雜色。』上面說的一切染色衣服，都是爲了規定其他衣服的顏色，使其與世俗的衣服有所區別，樣式也必須不同。為什麼要這樣做呢？正如《遺教經》所說：『你們這些比丘，應當自己剃頭，捨棄華麗的裝飾，穿上壞色的衣服，拿著應器，靠乞食為生。自己看到這樣，如果生起驕慢之心，應當迅速滅除。增長驕慢尚且不適合世俗的白衣，更何況是出家入道之人呢？』 關於『不得為犯七逆罪（指殺父、殺母、殺阿羅漢、破僧團、出佛身血五種根本重罪，加上焚燬佛寺、破壞佛像兩種）的人現身受戒』，有人說，未懺悔七逆罪，罪業仍然存在，所以說現身不得受戒。如果按照教法懺悔，罪業消滅，應該可以受戒。如《集法悅經》所說，誦持陀羅尼可以滅除五逆罪。有人說，不是這樣的，沒有經文說懺悔后就可以受戒，因為已經破戒了。關於『如果具備七種遮難（受戒的障礙）』，是因為每一種罪都具備了構成犯罪的因緣，不是說一定要具備七種才算。破壞法輪僧時，不破壞羯磨僧（執行僧團事務的僧團）。然而，誹謗羯磨法，所以只說破壞羯磨，不說僧。只破壞羯磨僧，不作為遮難。只取破壞法輪作為一種逆罪。《善生經》說，殺害發菩提心眾生的人，不得受菩薩戒。這屬於哪一類呢？就是和尚（Upadhyaya，戒師）和阇梨（Acarya，教授師）這類人。因為他們先入門。關於『不向國王禮拜等』，是因為國王等無論有戒無戒，一切都不如出家功德。也就是說，出家人如果禮拜在家人，在家人就會得到無量罪過。 惡求弟子戒第二 經文：如果佛弟子教化人，乃至為人受戒，犯輕垢罪。述曰：應該教導請求兩位師父，和尚（Upadhyaya）是得戒的根本，阿阇梨耶（Acarya）是得...
【English Translation】 English version: 'Kasaya' here is called 'Improper Color', meaning that it is made of five colors such as blue, etc., which are not pure colors, so it is called 'Bad Color'. Although it is said to be blue, etc., it is not pure blue, etc. As the 'Manjushri Questions Sutra' says: Manjushri Bodhisattva asked: 'How many colors of clothing are there?' The Buddha told Manjushri Bodhisattva: 'Not too red, not too yellow, not too black, not too white, these three kinds of clean and lawful Dharma robes, and other clothes should be of this color. Whether dyeing it yourself or having someone else dye it, it should be prepared according to the Dharma, washed at any time, and kept clean at all times.' Such accessories can use mixed colors such as blue and yellow.' All the dyed clothes mentioned above are to regulate the color of other clothes, so that they are different from secular clothes, and the style must also be different. Why do this? As the 'Last Teaching Sutra' says: 'You bhikkhus should shave your heads, abandon gorgeous decorations, wear bad-colored clothes, hold alms bowls, and live by begging. Seeing this yourself, if you develop arrogance, you should quickly eliminate it. Increasing arrogance is not suitable for secular white-clothed people, let alone those who have left home and entered the path.' Regarding 'not being allowed to give ordination to those who have committed the seven heinous crimes (referring to the five fundamental grave offenses of killing one's father, killing one's mother, killing an Arhat, breaking the Sangha, and shedding the blood of a Buddha, plus the two offenses of burning down a Buddhist temple and destroying a Buddha statue)', some say that if the seven heinous crimes have not been repented, the sins still exist, so it is said that one cannot receive ordination in this life. If one repents according to the teachings and the sins are eliminated, one should be able to receive ordination. As the 'Collected Dharma Joy Sutra' says, reciting the Dharani can eliminate the five heinous crimes. Some say that this is not the case, there is no scripture saying that one can receive ordination after repentance, because one has already broken the precepts. Regarding 'if one has seven obstacles (obstacles to ordination)', it is because each sin has the causes and conditions that constitute the crime, it is not said that one must have seven to count. When destroying the Dharma wheel Sangha, one does not destroy the Karma Sangha (the Sangha that performs Sangha affairs). However, slandering the Karma Dharma, so it is only said to destroy the Karma, not the Sangha. Only destroying the Karma Sangha is not considered an obstacle. Only taking the destruction of the Dharma wheel as a kind of heinous crime. The 'Good Life Sutra' says that those who kill sentient beings who have aroused the Bodhi mind cannot receive the Bodhisattva precepts. Which category does this belong to? It is the Upadhyaya (preceptor) and Acarya (instructor) category. Because they entered first. Regarding 'not bowing to the king, etc.', it is because the king, etc., whether they have precepts or not, are all inferior to the merit of leaving home. That is to say, if a renunciate bows to a layperson, the layperson will receive immeasurable sins. The Second Precept of Evil Seeking Disciples Sutra: If a Buddha's disciple teaches people, even to the point of giving them precepts, he commits a minor offense. Commentary: One should teach them to request two teachers, the Upadhyaya (preceptor) is the basis for obtaining the precepts, and the Acarya (instructor) is for obtaining...
戒因緣故。普賢觀經請三師者。生殷重故。喻伽唯請一師者。一人能作多事義故。善戒經云。師有二種。一是不可見。謂諸佛菩薩。二是可見。謂授戒師。又云。若不于佛菩薩受者不名菩薩戒。當知通說相對所師。問七遮者障此戒故。若善戒經約具德故。問十種事具方得受。謂先受聲聞戒等。問優婆塞戒經說。受優婆塞戒有十五遮難。何故通俗唯問七遮。答彼依近事性故不相違。言教懺者。如涅槃經云。世間有兩種健人。一欲不作惡。二作已能悔。是則誰人無過。改莫大焉。如瑜伽云。懺在至心。如世尊言。于所犯罪由意樂故我說能出。非治罰故。謂慚愧藥殺罪毒也。依善戒經。菩薩覆罪重於本罪。但覆僧殘即波羅夷。此等隨品。若聲聞覆但突吉羅。言三世千佛者。法藏師云。過去莊嚴劫華光佛等一千佛。現在賢劫俱留孫等一千佛。未來星宿劫日光佛等一千佛。此隨顯說。理通一切。言若無好相雖懺無益者。此約上纏犯失者說。非中下纏。如瑜伽云。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覺能受小乘大乘補特伽羅發露悔滅。若諸菩薩以上品纏犯他勝處失戒律儀。應當更受。若中品纏應對三人或過此數陳所犯悔。若下品纏犯他勝處及余違犯(輕罪名余)。應對一人。若無隨順補特伽羅可對發露悔除所
【現代漢語翻譯】 現代漢語譯本： 因為戒律的因緣。在《普賢觀經》中，請求三位法師（指戒和尚、羯磨阿阇黎、教授阿阇黎）是因為重視的緣故。《瑜伽師地論》中只請一位法師，是因為一人能做多件事的緣故。《善戒經》說，法師有兩種，一是不可見的，指諸佛菩薩；二是可見的，指授戒的法師。又說，如果不向佛菩薩受戒，就不能稱為菩薩戒。應當知道，這是通說相對所師。 問：七遮（受戒的七種遮難）是因為會障礙此戒的緣故。如果《善戒經》是依據具足德行的人的緣故。問：要具備十種條件才能受戒，是指先受聲聞戒等。問：《優婆塞戒經》說，受優婆塞戒有十五種遮難，為什麼通俗只問七遮？答：那是依據近事男、近事女的性質，所以不相違背。 說到教誡懺悔，如《涅槃經》所說：『世間有兩種健人，一是想要不作惡，二是作了惡能夠悔改。』那麼，誰人沒有過錯呢？改正過錯沒有比這更大的了。如《瑜伽師地論》所說，懺悔在於至誠的心。如世尊所說：『對於所犯的罪，由於意樂的緣故，我說能夠出離，不是因為懲罰的緣故。』這是說慚愧的藥能殺死罪的毒。依據《善戒經》，菩薩隱瞞罪過比原本的罪過更重，但如果隱瞞僧殘罪就等同於波羅夷罪。這些都隨罪行的輕重而定。如果聲聞隱瞞罪過，只是突吉羅罪。 說到三世千佛，法藏法師說：『過去莊嚴劫的華光佛等一千佛，現在賢劫的拘留孫佛等一千佛，未來星宿劫的日光佛等一千佛。』這只是隨順顯說，道理上是通達一切的。 說到如果沒有好的相狀，即使懺悔也沒有益處，這是指上品纏犯（指犯根本戒）而失戒的人說的，不是指中品或下品纏犯。如《瑜伽師地論》所說：『又這些菩薩的一切違犯，應當知道都是惡作罪所攝。應當向有能力、能用語言表達意義、能覺悟、能接受小乘和大乘的補特伽羅（指人）發露悔滅。如果諸菩薩以上品纏犯他勝處（指犯根本戒）而失戒律儀，應當重新受戒。如果是中品纏犯，應當對著三人或超過三人陳述所犯的罪過並懺悔。如果是下品纏犯他勝處以及其他違犯（輕罪名為其他），應當對著一人。如果沒有隨順的補特伽羅可以對著發露悔除所犯的罪過，'
【English Translation】 English version: Due to the causes and conditions of precepts. In the Universal Worthy Contemplation Sutra (Pu Xian Guan Jing), requesting three masters (referring to the Precept Master, the Karma Acarya, and the Teaching Acarya) is because of the importance attached to it. In the Yoga Treatise (Yu Jia Shi Di Lun), only one master is requested because one person can do many things. The Good Precepts Sutra (Shan Jie Jing) says that there are two kinds of masters: one is invisible, referring to all Buddhas and Bodhisattvas; the other is visible, referring to the master who bestows the precepts. It also says that if one does not receive precepts from the Buddhas and Bodhisattvas, one cannot be called a Bodhisattva precept. It should be known that this is a general statement regarding the master to be followed. Question: The seven obstructions (the seven obstacles to receiving precepts) are because they hinder these precepts. If the Good Precepts Sutra is based on those who possess virtues. Question: Ten conditions must be met in order to receive precepts, referring to first receiving the Sravaka precepts, etc. Question: The Upasaka Precepts Sutra (You Po Sai Jie Jing) says that there are fifteen obstacles to receiving the Upasaka precepts, why do common people only ask about seven obstructions? Answer: That is based on the nature of laymen and laywomen, so there is no contradiction. Speaking of teaching repentance, as the Nirvana Sutra (Nie Pan Jing) says: 'There are two kinds of strong people in the world: one is those who want not to do evil, and the other is those who can repent after doing evil.' Then, who is without fault? There is nothing greater than correcting mistakes. As the Yoga Treatise says, repentance lies in a sincere heart. As the World Honored One said: 'Regarding the sins committed, because of the intention, I say that one can be liberated, not because of punishment.' This means that the medicine of shame and remorse can kill the poison of sin. According to the Good Precepts Sutra, a Bodhisattva concealing a sin is more serious than the original sin, but if one conceals a Sanghavasesa offense, it is equivalent to a Parajika offense. These depend on the severity of the offense. If a Sravaka conceals a sin, it is only a Dukkata offense. Speaking of the Thousand Buddhas of the Three Periods, Dharma Master Fazang said: 'The thousand Buddhas of the past Adornment Kalpa, such as the Flower Light Buddha, the thousand Buddhas of the present Virtuous Kalpa, such as Krakucchanda Buddha, and the thousand Buddhas of the future Constellation Kalpa, such as the Sunlight Buddha.' This is just a convenient explanation, and the principle is universally applicable. Speaking of if there are no good signs, even if one repents, it is of no benefit, this refers to those who have committed the highest level of entanglement (referring to violating the fundamental precepts) and lost the precepts, not those who have committed the middle or lower level of entanglement. As the Yoga Treatise says: 'Also, all violations of these Bodhisattvas should be known to be included in the Dukkata offense. One should confess and repent to a pudgala (person) who is capable, able to express meaning in language, able to awaken, and able to accept the Small Vehicle and the Great Vehicle. If the Bodhisattvas commit a Parajika offense (referring to violating the fundamental precepts) with the highest level of entanglement and lose the precepts, they should receive the precepts again. If it is a middle level of entanglement, they should confess the committed offenses and repent before three or more people. If it is a lower level of entanglement, committing a Parajika offense and other violations (minor offenses are called others), one should confess before one person. If there is no suitable pudgala to confess and repent the committed offenses to,'
犯。以凈意樂起自誓心。我當決定防護當來終不重犯。今此中言雖懺無益者。藏師及寂師云。上纏失戒。若得好相。舊戒還生。更不須受。若不得相。舊戒已失。故言現身不得戒。既非七遮更受。故言而得增受戒。言不同七遮者結。顯犯重及輕垢罪不同七遮永不得受。言一一好解者。如瑜伽云。唯從有德。如彼廣說。經許夫婦互為師者。亦有德故。言若不解大乘等。不了教法也。言不解第一義諦。不了理法也。習種姓等行果法也。習種姓即十發趣。初熏習故。長養性即十長養性。漸增長故。不可壞性十回向也。已堅固故。道種姓順抉擇分。引聖道故。雖迴向攝。別說如常。由此仁王十回向位皆名道種。正法性者即聖種姓。通攝佛地。已了真性名正法性。言十禪支。總束十八為十支也。喜樂定等隨地雖別。名義同故。何等為十。謂尋伺喜樂定內等凈舍念正知及以舍受。雖知內等凈即舍念正智。總別異故別立為數。傳說如此。言惡求等者。非法求利故曰惡求。耽無厭足故名為貪。矯現異儀故名為詐。網冒他人言之欺也。此戒何異第十八戒。彼制懈怠而不明瞭。此制貪利惡求弟子。
非處說戒第三
經。若佛子不得至七佛教戒者犯輕垢罪。
述曰。瑜伽四十云。于謗大乘及無信者。終不率爾宣示開悟。所
【現代漢語翻譯】 現代漢語譯本 犯（違犯）。以凈意樂（清凈的意念和歡喜）起自誓心（發起自己立誓的心）。我當決定防護當來（我應當決定防護未來），終不重犯（最終不再重複犯錯）。今此中言雖懺無益者（現在這裡說即使懺悔也沒有用處），藏師及寂師云（藏地的老師和寂天論師說）：上纏失戒（被煩惱纏繞而失去戒律），若得好相（如果得到好的徵兆），舊戒還生（舊的戒律還會恢復），更不須受（更不需要重新受戒）。若不得相（如果沒有得到好的徵兆），舊戒已失（舊的戒律已經失去），故言現身不得戒（所以說現在不能得到戒律）。既非七遮更受（既然不是七遮罪，可以重新受戒），故言而得增受戒（所以說可以得到增受戒）。言不同七遮者結（說不同於七遮罪的結論），顯犯重及輕垢罪不同七遮永不得受（顯示犯了重罪和輕垢罪不同於七遮罪，永遠不能受戒）。言一一好解者（說一一好好理解的人），如瑜伽云（如《瑜伽師地論》所說），唯從有德（只能從有德行的人那裡學習），如彼廣說（如那裡廣泛解說）。經許夫婦互為師者（經典允許夫妻互相作為老師），亦有德故（也是因為有德行的緣故）。言若不解大乘等（說如果不理解大乘等等），不了教法也（就是不瞭解教法）。言不解第一義諦（說如果不理解第一義諦），不了理法也（就是不瞭解理法）。習種姓等行果法也（修習種姓等等是修行和結果的法）。習種姓即十發趣（修習種姓就是十發趣），初熏習故（因為最初的熏習）。長養性即十長養性（長養性就是十長養性），漸增長故（因為逐漸增長）。不可壞性十回向也（不可壞性就是十回向），已堅固故（因為已經堅固）。道種姓順抉擇分（道種姓順應抉擇分），引聖道故（引導聖道）。雖迴向攝（雖然包含在迴向中），別說如常（分別解說如常一樣）。由此仁王十回向位皆名道種（因此《仁王經》中十回向位都名為道種）。正法性者即聖種姓（正法性就是聖種姓），通攝佛地（普遍包含佛地）。已了真性名正法性（已經瞭解真性名為正法性）。言十禪支（說十禪支），總束十八為十支也（總共將十八種歸納為十支）。喜樂定等隨地雖別（喜樂定等等隨著不同的禪定境界雖然有所區別），名義同故（名稱和意義相同）。何等為十（什麼是十種禪支）？謂尋伺喜樂定內等凈舍念正知及以舍受（就是尋、伺、喜、樂、定、內等凈、舍、念、正知以及舍受）。雖知內等凈即舍念正智（雖然知道內等凈就是舍念正智），總別異故別立為數（因為總體和個別不同，所以分別設立為數）。傳說如此（傳說就是這樣）。言惡求等者（說惡求等等），非法求利故曰惡求（用非法手段追求利益所以叫做惡求），耽無厭足故名為貪（沉溺於沒有滿足的時候所以叫做貪），矯現異儀故名為詐（矯揉造作，顯現奇異的姿態所以叫做詐），網冒他人言之欺也（用欺騙的言語來矇蔽他人）。此戒何異第十八戒（這條戒律和第十八條戒律有什麼不同）？彼制懈怠而不明瞭（那條戒律禁止懈怠但是不明確），此制貪利惡求弟子（這條戒律禁止貪圖利益，用不正當的手段獲取利益的弟子）。 非處說戒第三 經（經文）：若佛子不得至七佛教戒者犯輕垢罪（如果佛弟子沒有到達七佛教戒的地方說戒，就犯輕垢罪）。 述曰（解釋說）：瑜伽四十云（《瑜伽師地論》第四十卷說）：于謗大乘及無信者（對於誹謗大乘佛法以及沒有信心的人），終不率爾宣示開悟（最終不要輕易地宣講開悟的道理）。
【English Translation】 English version Transgression. With pure intention and joy, generate a self-vow: 'I shall definitely guard against future transgressions and never repeat them.' Now, regarding the statement that repentance is useless, the Tibetan teachers and Shantideva say: 'If one loses the precepts due to being entangled in afflictions and obtains good signs, the old precepts will be restored, and there is no need to retake them. If one does not obtain good signs, the old precepts are lost.' Therefore, it is said that one cannot obtain the precepts in this life. Since it is not one of the seven prohibitive offenses, one can retake them, hence the statement that one can receive additional precepts. The conclusion that it is different from the seven prohibitive offenses shows that committing grave and minor defilement offenses is different from the seven prohibitive offenses, which can never be received. The statement 'each should be well understood' means, as the Yogācārabhūmi-śāstra says, 'only from those with virtue,' as explained extensively there. The sutra allows husband and wife to be teachers to each other because they also possess virtue. The statement 'if one does not understand the Mahayana, etc.' means not understanding the teachings. The statement 'not understanding the ultimate truth' means not understanding the principle. Cultivating the lineage, etc., refers to the practices and results. Cultivating the lineage refers to the ten aspirations, due to the initial imprinting. Nurturing the nature refers to the ten nurturing natures, due to gradual growth. The indestructible nature refers to the ten dedications, due to being firm. The path lineage accords with the decisive factors, leading to the noble path. Although included in dedication, it is explained separately as usual. Therefore, in the Benevolent Kings Sutra, all ten dedication positions are called path lineages. The nature of the true Dharma is the noble lineage, universally encompassing the Buddha-ground. Having understood the true nature is called the nature of the true Dharma. The statement 'ten dhyana limbs' means summarizing eighteen into ten limbs. Although joy, bliss, samadhi, etc., differ according to the level, the names and meanings are the same. What are the ten? They are investigation, analysis, joy, bliss, samadhi, inner purity, equanimity, mindfulness, correct knowledge, and equanimous feeling. Although it is known that inner purity is equanimity, mindfulness, and correct wisdom, they are established separately as numbers because the general and specific are different. Tradition says it is so. The statement 'evil seeking, etc.' means seeking profit through unlawful means, hence called evil seeking. Being addicted and insatiable is called greed. Falsely displaying unusual behavior is called deceit. Deceiving others with words is called fraud. How does this precept differ from the eighteenth precept? That one prohibits laziness but is not clear, while this one prohibits greed for profit and evil-seeking disciples. Preaching the Precepts in an Inappropriate Place, the Third Sutra: If a Buddha-son does not go to a place where the seven Buddhas taught the precepts, he commits a minor defilement offense. Commentary: The fortieth fascicle of the Yogācārabhūmi-śāstra says: 'One should never rashly declare and reveal enlightenment to those who slander the Mahayana and those without faith.'
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逐。有此大過故今制也。此中未受戒者遮不發心。如瑜伽四十云。欲授菩薩戒時。先應為說菩薩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。言外道者。求正法過。言惡人者。聞已謗也。大邪見者。總撥內外。恐增彼惡故不為說。如善戒經云。不應向彼不信者說。乃至不向謗大乘者說。何以故。若不信者以是因緣墮地獄故。除國王者。佛法付屬兩人。一佛弟子以為內護。二諸國王以為外護。故為說之。又王有力。當依戒律儀策勵行人。故須知也。言不受佛戒名為畜生者。此身雖人。無生因故得當果名。
故違聖禁戒第四
經。若佛子信心出家至毀正戒者犯輕垢罪述曰。心尚不應竊懷犯戒。何況菩薩亦行毀犯。若重若輕故違教邊得此罪也。言不受一切檀越供養者。非但自增罪。於他損福故。不得飲國王水者。出家避役而非福田。于其國王無恩分故無所用故言大賊。有罪同畜生。無善同木頭也。
不重經律戒第五
經。若佛子常應一心至不如法供養者犯輕垢罪。
述曰。此中以難況易。如文可解。各隨其力以寶供養。此中
【現代漢語翻譯】 現代漢語譯本： 問：為什麼制定這條戒律？ 答：因為有些人聽了之後不能相信和理解，被極大的無知障蔽所覆蓋，便會產生誹謗。由於誹謗的緣故，就像安住于菩薩清凈戒律儀，成就無量大功德藏一樣，那些誹謗者也會被無量大罪業藏所跟隨。因為有這樣大的過失，所以現在制定這條戒律。這裡，對於未受戒的人，是爲了防止他們發心。如《瑜伽師地論》第四十卷所說：『想要授予菩薩戒時，應該先為他們講解菩薩法藏《摩怛履迦》（菩薩的學處），以及違犯之處的相狀，讓他們聽受，用智慧觀察自己所意樂的，能夠思考選擇。』所說的外道，是求正法的過失；所說的惡人，是聽了之後誹謗；大邪見者，是總是否定內外（佛法與外道）。恐怕增長他們的惡業，所以不為他們說。如《善戒經》所說：『不應該向那些不相信的人說，乃至不向誹謗大乘的人說。』為什麼呢？如果是不信的人，因為這個因緣會墮入地獄。除了國王，佛法託付給兩個人：一是佛弟子，作為內部的護持；二是諸國王，作為外部的護持。所以為他們說。而且國王有力量，應當依據戒律儀來策勵修行人，所以要知道。 所說的『不受佛戒名為畜生』，是指此身雖然是人，但因為沒有（解脫的）生因，所以得到畜生的果報之名。 因此違背聖禁戒是第四條。 經文：如果佛子信心出家，乃至毀壞正戒，就犯輕垢罪。 解釋：心中尚且不應該暗自懷有犯戒的想法，何況菩薩也去實行毀犯（戒律）？無論是重戒還是輕戒，因此違背教誨的邊緣，就得到這個罪過。所說的『不受一切檀越（施主）的供養』，不僅僅是自己增加罪過，而且對於他人也有損害福報的過失。不得飲用國王的水，是因為出家是爲了避開勞役，而不是作為福田，對於國王沒有恩德的緣分，所以沒有什麼用處，所以說是大賊。有罪如同畜生，沒有善如同木頭。 不重視經律戒是第五條。 經文：如果佛子常常應該一心，乃至不如法供養，就犯輕垢罪。 解釋：這裡用難的情況來比況容易的情況，如經文可以理解。各自隨自己的能力用寶物供養。這裡...
【English Translation】 English version: Question: Why is this precept established? Answer: Because some people, after hearing it, cannot believe and understand, and are covered by the great obscuration of ignorance, they will then generate slander. Because of slander, just as abiding in the pure precepts of a Bodhisattva, accomplishing immeasurable great merit, those who slander will also be followed by immeasurable great stores of sinful karma. Because of such great faults, this precept is now established. Here, for those who have not received the precepts, it is to prevent them from generating the intention (to receive the precepts). As the Yogacarabhumi-sastra (瑜伽師地論) states in the fortieth fascicle: 'When one wants to confer the Bodhisattva precepts, one should first explain to them the Bodhisattva Dharma treasury Matrika (摩怛履迦) (the Bodhisattva's training), as well as the characteristics of transgressions, so that they may listen and receive, and use wisdom to observe what they desire, and be able to contemplate and choose.' The so-called 'outsiders' (外道) are those who seek the fault of the right Dharma; the so-called 'evil people' are those who slander after hearing it; those with 'great wrong views' (大邪見) are those who completely deny both internal (Buddhism) and external (non-Buddhist teachings). Fearing that their evil karma will increase, it is not explained to them. As the Good Precepts Sutra (善戒經) states: 'One should not speak to those who do not believe, and even not to those who slander the Mahayana.' Why? If they are unbelievers, they will fall into hell because of this cause. Except for the king, the Buddha Dharma is entrusted to two people: one is the Buddha's disciples, as internal protectors; the other is the kings, as external protectors. Therefore, it is explained to them. Moreover, the king has the power to encourage practitioners according to the precepts, so it is important to know. The saying 'those who do not receive the Buddha's precepts are called animals' refers to the fact that although this body is human, because there is no cause for (liberation), it receives the name of the result of an animal. Therefore, violating the sacred prohibitive precepts is the fourth. Sutra: If a Buddha-son, with faith, leaves home, and even destroys the right precepts, he commits a minor offense. Explanation: One should not even secretly harbor the thought of violating the precepts, let alone a Bodhisattva actually committing violations (of the precepts)? Whether it is a major or minor precept, therefore violating the edge of the teachings results in this offense. The saying 'not receiving offerings from all danapati (檀越) (benefactors)' is not only increasing one's own offenses, but also has the fault of harming the merit of others. One must not drink the king's water, because leaving home is to avoid labor, not to be a field of merit, and there is no karmic connection of gratitude to the king, so it is of no use, therefore it is said to be a great thief. Having offenses is like an animal, having no good is like a piece of wood. Not valuing the Sutras, Vinaya, and Precepts is the fifth. Sutra: If a Buddha-son should always be single-minded, and even make offerings that are not in accordance with the Dharma, he commits a minor offense. Explanation: Here, the difficult situation is used to compare the easy situation, as the Sutra can be understood. Each person makes offerings with treasures according to their ability. Here...
意也。瑜伽中邊等所說書寫等十種法行此中應具。此當瑜伽供養三寶第一輕戒。善生經云。若作衣服缽器。先奉上佛父母師長。先一受用然後自服。若上佛者當以香華贖之。
不化有情戒第六
經。若佛子常起大悲心至教化眾生心者犯輕垢罪。
述曰。一切聖道他音為本。雖有其性無教不成。故制教化。下劣有情設無領解。聲入毛孔遠作菩提之因緣故。此中文相可解。然瑜伽云。教化眾生善巧方便略有六種。一能令有情以少善根感無量果。謂勸有情舍微少物乃至最下唯一麨團。施鄙穢田乃至蠢動傍生之類。回求無上正等菩提。如是善根物田雖下。由迴向力感無量果。二能令有情小用功力引攝廣大無量善根。以要言之。若依邪法為說正法。又於世間作福受樂因緣。隨喜勸他亦爾。又緣十方受苦有情願自代受。又以意樂禮佛法僧。乃至命終時無虛度。又於過現一切違犯。以凈意樂想對諸佛。至誠發露誨往修來。如是數數小用功力。一切業障皆得解脫。廣說如彼。三憎背聖教除具恚惱。四處中有情令其趣入。五已入令熟。六已熟解脫。辨次前四復有六種方便善巧。一者隨順會通方便善巧。謂順行彼欲后以法化。又于深教會通而說。二共立要契方便善巧。謂見有情有所求來。即要契言汝若修善隨汝欲施。又
【現代漢語翻譯】 現代漢語譯本： 這是指的。瑜伽師地論、中邊分別論等所說的書寫等十種法行，這裡應該具備。這應當是瑜伽供養三寶的第一條輕戒。《善生經》說：『如果製作衣服、缽等器具，應該先供奉給佛、父母、師長，先讓他們受用，然後自己再用。如果供奉給佛，應當用香、花贖回。』
不化有情戒 第六
經文：『如果佛弟子經常發起大悲心，想要教化眾生，就犯了輕垢罪。』
解釋：一切聖道以聽聞他人之音為根本。即使具有佛性，沒有教導也無法成就。所以制定了教化的戒律。對於下劣的有情，即使他們不能理解，聲音進入他們的毛孔，也能在遙遠的未來成為菩提的因緣。這裡的文字含義可以理解。然而，《瑜伽師地論》說，教化眾生的善巧方便略有六種：一、能夠讓有情以少許善根感得無量果報。例如勸說有情捨棄微少的物品，乃至最下等的唯一麥粉團，佈施給卑賤的田地，乃至蠕動的傍生之類，迴向求取無上正等菩提。這樣的善根，雖然物品和田地卑下，由於迴向的力量，也能感得無量果報。二、能夠讓有情以小的功力，引攝廣大無量的善根。簡要地說，如果依據邪法而為他說正法，又在世間作福受樂的因緣，隨喜勸他人也這樣做。又緣念十方受苦的有情，愿自己代替他們受苦。又以意樂禮敬佛法僧，乃至命終時沒有虛度。又對於過去和現在的一切違犯，以清凈的意樂，觀想面對諸佛，至誠發露懺悔，改往修來。這樣數數以小的功力，一切業障都能得到解脫。詳細的說明如彼論中所說。三、憎恨違背聖教，去除具足的恚惱。四、在處所中的有情，令他們趣入正道。五、已經趣入正道的，令他們成熟。六、已經成熟的，令他們解脫。辨別次第，前四種又有六種方便善巧。一者，隨順會通的方便善巧。意思是先順應他們的慾望，然後用佛法教化。又對於深奧的教義，會通而說。二者，共同立下要約的方便善巧。意思是看到有情有所求而來，就約定說：『你如果修善，就隨你所欲佈施。』又
【English Translation】 English version: This refers to it. The ten Dharma practices such as writing mentioned in the Yogacarabhumi-sastra, Madhyantavibhaga-bhasya, etc., should be fully present here. This should be the first minor precept of offering to the Triple Gem in Yoga. The Sigalovada Sutra says: 'If making clothes, bowls, or other utensils, one should first offer them to the Buddha, parents, and teachers, letting them use them first, and then use them oneself. If offering to the Buddha, one should redeem them with incense and flowers.'
The Sixth Precept: Not Transforming Sentient Beings
Sutra: 'If a Buddha-son constantly arises with great compassion, desiring to teach and transform sentient beings, they commit a minor offense.'
Commentary: All holy paths are based on hearing the voices of others. Although one may have the nature [of enlightenment], without teaching, it cannot be achieved. Therefore, the precept of teaching is established. Even if inferior sentient beings do not understand, the sound entering their pores will, in the distant future, become a cause and condition for Bodhi. The meaning of the text here is understandable. However, the Yogacarabhumi-sastra says that there are roughly six skillful means for teaching and transforming sentient beings: First, to enable sentient beings to experience immeasurable results from a small amount of good roots. For example, encouraging sentient beings to give up a small item, even the lowest single ball of barley flour, and donate it to a base field, even to crawling creatures, dedicating it to seeking unsurpassed, perfect enlightenment. Such good roots, although the item and field are base, can yield immeasurable results due to the power of dedication. Second, to enable sentient beings to gather vast and immeasurable good roots with little effort. In short, if one speaks the correct Dharma based on incorrect teachings, and also rejoices in and encourages others to create causes for happiness and enjoyment in the world. Also, contemplating suffering sentient beings in the ten directions, wishing to bear their suffering in their place. Also, with joyful intention, paying homage to the Buddha, Dharma, and Sangha, and not wasting one's life until death. Also, with regard to all transgressions in the past and present, with pure intention, visualizing facing the Buddhas, sincerely confessing, repenting of past actions, and cultivating future ones. In this way, with small effort, all karmic obstacles can be liberated. A detailed explanation is as described in that treatise. Third, to hate and turn away from the holy teachings, and to remove the anger that is present. Fourth, to lead sentient beings in a place to enter the right path. Fifth, to ripen those who have already entered the path. Sixth, to liberate those who have already ripened. Distinguishing the order, the first four have six skillful means. First, the skillful means of accommodating and harmonizing. This means first complying with their desires and then transforming them with the Dharma. Also, explaining profound teachings in a way that is accessible. Second, the skillful means of establishing a common agreement. This means that when seeing sentient beings coming with requests, one makes an agreement, saying: 'If you cultivate goodness, you may give as you wish.' Also,
救有苦亦如是等。三異分意樂方便善巧。謂要契已若彼不行如要契事。但為利益示現憤責而不施彼。權時棄捨終歸安處。四逼迫所生方便善巧。謂或家主或作國王得增上力。強逼令修善。五施恩報恩方便善巧。謂于有情隨力少多施作恩惠。或濟厄難。彼欲報恩。菩薩爾時勸令修善以受報恩。告言莫以世財相酬。六究竟清凈方便善巧。謂到究竟從都支天八相成道。如是方便應當學之。
說法乖儀戒第七
經。若佛子常行教化至不如法說者犯輕垢罪述曰。敬人重法勝善方生。不爾便生翻彼惡法。此中貴人多慢故偏舉之。言聽者下坐等。生渴仰故。如攝論云。若人戒足雖羸劣。而能說法利多人。如佛世尊應供養。受彼善說相似故。又涅槃云。有知法者。若老若少如第二天奉事帝釋。
非法立制戒第八
經。若佛子皆以信心至作破法者犯輕垢罪述曰。若於惡人不令出家。不須造像而市賣等。理應無犯。余皆結犯。
自破內法戒第九
經。若佛子以好心至若故作者犯輕垢罪。
述曰。說是非而破唯在內家。非外道等之所能也。如蓮華面經云。佛告阿難。譬如師子命終。若空若地若水若陸。所有眾生不敢食師子身肉。唯師子自生諸蟲自食師子蟲之肉。阿難我之佛法非余能壞。是我法中
【現代漢語翻譯】 現代漢語譯本：救度有痛苦的人也是如此等等。三、異分意樂方便善巧：就是要契合對方的心意，如果對方不按照契約行事，就像不按照要約的事情一樣。只是爲了利益對方，示現憤怒責備而不施捨給他，暫時放棄，最終讓他安穩。四、逼迫所生方便善巧：就是或者家主或者作為國王得到增上的力量，強迫他人修行善法。五、施恩報恩方便善巧：就是對於有情眾生，隨自己的能力多少施作恩惠，或者救濟危難。他們想要報恩，菩薩在這個時候勸導他們修行善法來接受報恩，告訴他們不要用世俗的財物來酬謝。六、究竟清凈方便善巧：就是到達究竟，從兜率天降生，八相成道。這樣的方便，應當學習。
說法乖儀戒第七
經文：如果佛弟子經常教化，乃至不如法說法，就犯輕垢罪。解釋：尊敬人，重視法，殊勝的善才能產生。不這樣就會產生顛倒的惡法。這裡因為貴人大多傲慢，所以特別舉出。言語、聽者、下座等等，產生渴求仰慕之心。如《攝大乘論》所說：『如果有人戒行雖然羸弱，而能說法利益很多人，如同佛世尊應受供養，接受他們善說的相似之法。』又《涅槃經》說：『有知法的人，無論是年老還是年少，都像第二天人奉事帝釋一樣。』
非法立制戒第八
經文：如果佛弟子都以信心，乃至作出破壞佛法的事情，就犯輕垢罪。解釋：如果對於惡人不讓他出家，不需要造像而進行買賣等等，理應沒有犯戒。其餘的都構成犯戒。
自破內法戒第九
經文：如果佛弟子以好心，乃至如果是故意這樣做，就犯輕垢罪。
解釋：說是非而破壞，唯獨在佛法內部。不是外道等等所能做到的。如《蓮華面經》所說：佛告訴阿難，譬如獅子命終，無論在空中、地上、水裡、陸地，所有的眾生都不敢吃獅子的身肉。唯獨獅子自己生出的蟲子，自己吃獅子的肉。阿難，我的佛法不是其他外道所能破壞的，是我佛法中
【English Translation】 English version: Saving those who are suffering is also like this, and so on. Three, skillful means of differing intentions: It is to match the other person's intentions. If the other person does not act according to the agreement, just like not acting according to the agreed matter. Only for the benefit of the other person, showing anger and rebuke without giving to him, temporarily abandoning him, and ultimately settling him down. Four, skillful means arising from coercion: It is that either the head of the household or acting as a king obtains increasing power, forcing others to cultivate good deeds. Five, skillful means of bestowing kindness and repaying kindness: It is to bestow kindness upon sentient beings according to one's ability, whether little or much, or to relieve difficulties. When they want to repay the kindness, the Bodhisattva at this time exhorts them to cultivate good deeds to receive the repayment of kindness, telling them not to repay with worldly wealth. Six, skillful means of ultimate purity: It is to reach the ultimate, descending from the Tusita Heaven and attaining Buddhahood through the eight aspects. Such skillful means should be learned.
The Seventh Precept: Improper Manner of Explaining the Dharma
Sutra: If a Buddha-son constantly teaches and transforms, even to the point of speaking the Dharma improperly, he commits a minor offense. Commentary: Respecting people and valuing the Dharma are the sources of supreme goodness. Otherwise, it will give rise to inverted evil dharmas. Here, because nobles are mostly arrogant, it is specifically mentioned. Words, listeners, sitting down, etc., give rise to a desire for admiration. As stated in the Mahāyānasaṃgraha (Compendium of the Mahayana): 'If a person's precepts are weak, but he can explain the Dharma and benefit many people, he should be venerated like the World Honored One, accepting the similarity of their good speech.' Also, the Nirvana Sutra says: 'Those who know the Dharma, whether old or young, are like the second Deva serving Indra.'
The Eighth Precept: Establishing Rules Unlawfully
Sutra: If a Buddha-son, with faith, even to the point of creating things that destroy the Dharma, he commits a minor offense. Commentary: If one does not allow evil people to leave home, or does not need to make images and sell them, etc., there should be no offense. All the rest constitute offenses.
The Ninth Precept: Self-Destruction of the Inner Dharma
Sutra: If a Buddha-son with good intentions, even if he does it intentionally, he commits a minor offense.
Commentary: Speaking right and wrong and destroying only exists within the Buddhist family. It is not something that external paths, etc., can do. As the Lotus Face Sutra says: The Buddha told Ananda, for example, when a lion dies, whether in the air, on the ground, in the water, or on land, all sentient beings dare not eat the lion's flesh. Only the insects born from the lion itself eat the lion's flesh. Ananda, my Buddha-dharma cannot be destroyed by other external paths, it is in my Dharma
諸比丘破我三大阿僧祇劫積行勤苦所集佛法。
經。如是九戒至心心頂戴喜躍受持。
述曰。輕戒三門。自下第三結勸奉行門。
經。爾時釋迦牟尼佛至七行品中說。
述曰。始終卷初分為三段。此即第三流通分也。此文意言。此一釋迦行作意時。其餘釋迦亦爾。應知。從摩醯首羅等者。說十世界海等。處如卷初說。言心藏等者。傳說。心藏即三賢也。地藏者十聖之地。戒藏即十重四十八輕戒也。無量行愿藏者即上三賢十聖所有行愿也。因謂三劫。果即四智。佛性常住清凈法界也。自下總結如文可解。
經。明人忍慧強至疾得成佛道。
梵網經古蹟記卷下(末終)
【現代漢語翻譯】 現代漢語譯本： 諸位比丘，這是我釋迦牟尼（Śākyamuni）經過三大阿僧祇劫（asaṃkhya-kalpa，無數大劫）積累修行，勤奮刻苦所整合的佛法。
經文：如此這般，對於九戒要以至誠之心，以頭頂戴，歡喜踴躍地接受並奉持。
註釋：輕戒的三種意義。從下面開始是第三部分，總結並勸勉奉行。
經文：當時釋迦牟尼佛（Śākyamuni）在七行品中說道。
註釋：這部經從始至終，在卷首分為三個部分。這裡是第三部分，流通分。這段文字的意思是說，當一位釋迦（Śākyamuni）行菩薩行時，其他的釋迦（Śākyamuni）也是如此。應當知道，從摩醯首羅（Maheśvara，大自在天）等開始，說的是十世界海等，這些地方如同卷首所說。說到心藏等，傳說心藏指的是三賢位（菩薩修行階位）。地藏指的是十聖之地。戒藏指的是十重四十八輕戒。無量行愿藏指的是上面三賢十聖所具有的行愿。因指的是三大劫的修行。果指的是四智。佛性是常住的清凈法界。從下面開始是總結，如同經文所說，可以理解。
經文：明白事理的人，忍辱和智慧強大，能夠迅速成就佛道。
《梵網經古蹟記》卷下（結束）
【English Translation】 English version: O, Bhikshus (monks), this is the Buddhadharma (Buddha's teachings) that I, Śākyamuni (釋迦牟尼), have accumulated through diligent and arduous practice over three great asaṃkhya-kalpas (阿僧祇劫, countless eons).
Sutra: Thus, with utmost sincerity, one should accept and uphold these nine precepts with joy and reverence.
Commentary: The three meanings of the minor precepts. From here onwards is the third section, concluding and exhorting practice.
Sutra: At that time, Śākyamuni Buddha (釋迦牟尼佛) spoke in the chapter on the Seven Practices.
Commentary: This sutra, from beginning to end, is divided into three sections at the beginning of the scroll. This is the third section, the dissemination section. The meaning of this passage is that when one Śākyamuni (釋迦牟尼) practices the Bodhisattva path, the other Śākyamunis (釋迦牟尼) do the same. It should be known that, starting from Maheśvara (摩醯首羅, Great Lord of the World) and others, it speaks of the ten world-seas, etc., these places are as mentioned at the beginning of the scroll. Speaking of the 'heart treasury' etc., it is said that the 'heart treasury' refers to the Three Sages (stages of Bodhisattva practice). 'Earth treasury' refers to the lands of the Ten Saints. 'Precept treasury' refers to the ten major and forty-eight minor precepts. 'Measureless practice and vow treasury' refers to the practices and vows possessed by the Three Sages and Ten Saints mentioned above. 'Cause' refers to the practice of the three great kalpas. 'Effect' refers to the Four Wisdoms. Buddha-nature is the permanent and pure Dharma-realm. From here onwards is the conclusion, as the text says, it can be understood.
Sutra: An enlightened person with strong patience and wisdom can quickly attain Buddhahood.
Ancient Traces Commentary on the Brahma Net Sutra, Volume 2 (End)