T45n1906_菩薩戒本宗要
大正藏第 45 冊 No. 1906 菩薩戒本宗要
No. 1906
大賢法師義記序
大薦福寺僧道峰撰
吾觀。悠悠群動。營塵業。以增夫漏根。遑遑眾人。攀垢緣。以津于惑樹。譬乎空花起滅火輪施馳。故真梵哀夫。運之以寶筏。世雄宰化授之。以金章。若賾其精微。冥厥中秘。則超識妄海。遺捐汩紛。宅神靈卿。懌用恬止。自天鼓始奏於光曜。道實正真。世眼初滅于堅林。理唯一悟。至乎千歲之後。二宗肇興。執有則遣空。著空則遣有。各據邊岸。未涉中源。嗟乎德風。罷熏。仙露失味。大義將喪。孰云提綱。則五日傳照於五天。還舒麗景。千部飛聲于千古。再樹洪勛。信夫繼燭傳燈。春蘭秋菊。然應五百。而杰起。其誰歟。即東國大賢法師其人也。玄風清邈。道氣孤雄。龍章鳳雛之姿。河關缶聳之量。逾弱冠之歲。栽覺樹于青丘。將成立之年。泛慈舟於陸海。而跡幽期遠。遂潛用。韜光嗟義苑之雕榮。嘆法橋之墜構。因述瑜伽纂要三卷。造唯識抉擇一卷菩薩戒本宗要一卷。並本母頌一百行。用傳來葉。並詞妍理邃。文約義豐。彪炳之惠日增明。采𪹥之覺山逾麗。庶使迷於岐路。直觀南指之車。昧其形顏。仰鑒西秦之鏡者爾。
菩薩戒本宗要一卷
青丘沙
【現代漢語翻譯】 現代漢語譯本
大正藏第四十五冊 No. 1906 菩薩戒本宗要
No. 1906
大賢法師義記序
大薦福寺僧道峰撰
我觀察到，蕓蕓眾生，忙於塵世的事務，以增長煩惱的根源；匆匆忙忙的人們，攀緣污濁的因緣，以沉溺於迷惑的樹林。這就像空中的花朵生滅，火輪飛速旋轉。所以，真梵（指佛陀）哀憐他們，用珍貴的木筏來運載他們；世間的英雄（指佛陀）主宰教化，授予他們金色的印章。如果能探究其中的精微之處，領悟其中的奧秘，就能超越虛妄的苦海，拋棄擾亂的紛爭，安居於清凈的精神境界，喜悅地運用恬淡止息的功夫。自從天鼓（指佛陀的教法）開始在光明的世界奏響，真理就得以確立；世間的眼目（指智慧）最初在堅固的樹林（指菩提樹）下熄滅，道理只有一個領悟。到了千年之後，有宗和空宗開始興起，執著于有，就否定空；執著于空，就否定有。各自佔據一邊，沒有深入到中道的源頭。唉，道德的風氣停止了吹拂，甘露失去了味道，偉大的教義將要喪失。誰能提綱挈領呢？於是五日（指太陽）的光輝照耀於五天（指五印度），重新舒展美麗的景象；千部的經典發出聲音于千古，再次樹立宏偉的功勛。確實是繼承燭火，傳遞光明，如同春天的蘭花和秋天的菊花。然而，應驗了五百年後有傑出人物出現的預言，這個人是誰呢？就是東國（指新羅）的大賢法師啊。他的玄妙的風範清澈高遠，他的道氣孤高雄偉，具有龍章鳳姿的儀表，擁有河關缶聳的器量。在超過二十歲的年紀，就在青丘（指新羅）栽種覺悟之樹；在將要成立的年齡，就在陸地和海洋上泛起慈悲的船隻。他的軌跡幽深而期望長遠，於是潛藏才能而韜光養晦，感嘆義苑的凋零，嘆息法橋的墜落。因此，他撰述了《瑜伽師地論纂要》三卷，《唯識抉擇》一卷，《菩薩戒本宗要》一卷，以及《本母頌》一百行，用來傳給後世。這些著作文辭優美，道理深刻，文字簡潔，意義豐富，像光明的太陽一樣日益增輝，像美麗的覺山一樣更加秀麗。希望能夠使迷失在歧途的人，直接看到指南車；使不明白佛法真面目的人，能夠仰望西秦（指印度）的明鏡。
【English Translation】 English version
T45 No. 1906 The Essentials of the Bodhisattva Precepts
No. 1906
Preface by Dharma Master Daxian
Composed by Monk Daofeng of Da Jianfu Temple
I observe that the multitude of beings are busily engaged in worldly affairs, increasing the roots of defilements; the hurried masses cling to tainted conditions, indulging in the forest of delusion. It is like empty flowers arising and ceasing, and fire wheels swiftly spinning. Therefore, the True Brahman (referring to the Buddha) pities them, using the precious raft to carry them across; the hero of the world (referring to the Buddha) governs and transforms, bestowing upon them the golden seal. If one can explore its subtleties and comprehend its mysteries, one can transcend the sea of delusion, abandon disturbing disputes, dwell in a pure spiritual realm, and joyfully practice tranquil cessation. Since the heavenly drum (referring to the Buddha's teachings) began to sound in the luminous world, the truth has been established; the eye of the world (referring to wisdom) first extinguished under the firm tree (referring to the Bodhi tree), the principle is only one enlightenment. After a thousand years, the schools of existence and emptiness began to rise, clinging to existence, then denying emptiness; clinging to emptiness, then denying existence. Each occupies one side, without delving into the source of the Middle Way. Alas, the wind of virtue has ceased to blow, the nectar has lost its taste, and the great meaning is about to be lost. Who can grasp the key? Then the light of the five suns (referring to the sun) shines upon the five heavens (referring to the five Indias), re-unfolding the beautiful scenery; thousands of scriptures sound throughout the ages, re-establishing magnificent merits. Indeed, it is like inheriting the candle and passing on the light, like spring orchids and autumn chrysanthemums. However, it fulfills the prophecy that outstanding figures will appear after five hundred years. Who is this person? It is Dharma Master Daxian of Dongguo (referring to Silla). His profound demeanor is clear and distant, his spiritual energy is solitary and majestic, possessing the appearance of a dragon and phoenix, and the capacity of a river and mountain. At the age of over twenty, he planted the tree of enlightenment in Qingqiu (referring to Silla); at the age of establishment, he sailed the ship of compassion on land and sea. His traces are profound and his expectations are far-reaching, so he hides his talents and bides his time, lamenting the decline of the garden of righteousness and sighing at the collapse of the bridge of Dharma. Therefore, he wrote three volumes of 'Essentials of the Yogācārabhūmi-śāstra', one volume of 'Discrimination and Determination of Consciousness-only', one volume of 'Essentials of the Bodhisattva Precepts', and one hundred lines of 'Fundamental Mother Verses', to pass on to future generations. These works are beautiful in language, profound in principle, concise in writing, and rich in meaning, like the bright sun that shines brighter day by day, and like the beautiful mountain of enlightenment that becomes more beautiful. It is hoped that those who are lost on the wrong path can directly see the south-pointing chariot; and those who do not understand the true face of the Buddha-dharma can look up to the mirror of Western Qin (referring to India).
門大賢撰
勇士交陳死如歸 丈夫向道有何辭 初入恒難永無易 由難若退何劫成 丈夫欲取三界王 當揮智劍斷眾魔 吾于苦海誓無畏 莊嚴戒筏攝諸方
今依此經釋持犯要。略有三門。一申經意門。二能所成門。三修行差別門。
一經意者。經曰。梵網經盧遮那佛說菩薩心地品。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。由斯世尊。因梵網說一部宗心。生長萬德名為心地。
二能所成門者。略有二門。一能成相門。二所成相門。一能成者。如經曰。一切有心者。皆應攝佛戒。謂無上乘。至深至廣。以至深故。極之良難。由至廣故。一切成因。一塵微渧山海本故。由此諸佛制戒無礙。但解語者。所發之心。由種姓力皆成因故。此復云何。謂如有一人決定。希求斷一切惡。修一切善。盡有情界。至丈夫行。爾時於此解脫分心。由羯磨緣。得菩薩戒。一切惡者。從初發心乃至菩提。所斷及舍一切雜染。一切善者。從初發心乃至菩提。所生及得一切清凈。有情界者。窮未來際所荷負。一切求道莫大斯。焉名至丈夫。何者鳳凰之卵雖未破谷自在超境之勢。初發之心雖在纏裹。便有近物性蚊虻舉翼。而
【現代漢語翻譯】 現代漢語譯本 門大賢 撰 勇士交戰，視死如歸；大丈夫立志求道，又有何可推辭？ 開始時總是艱難，永遠沒有容易的時候；因為艱難而退縮，又如何能成就？ 大丈夫想要取得三界之王的地位，應當揮舞智慧之劍，斬斷一切魔障。 我于苦海之中，誓願無所畏懼，以莊嚴的戒律之筏，普度十方眾生。
現在依據此經，解釋持戒和犯戒的要點。大致分為三個方面：一、闡述經文的意義；二、能成就和所成就；三、修行的差別。
一、經文的意義。《梵網經》說：盧舍那佛說菩薩心地品。『梵』，是能清凈的意思；『網』，是攝受有情的意思。說這部經，乃至有頂天，生死大海拘禁的有情，最終到達無上寂滅的彼岸，無盡地饒益那些飢渴的眾生，如同世間的羅網一樣。因此世尊，因為梵網而宣說一部宗門心法，生長萬德，名為心地。
二、能成就和所成就。大致分為兩個方面：一、能成就的相；二、所成就的相。一、能成就：如經文所說：『一切有心者，皆應攝佛戒。』所說的無上乘，至深至廣。因為至深，所以極其良好而艱難；因為至廣，所以一切都能成為成佛的因。一塵一滴都是山海的根本。因此諸佛制定戒律，沒有障礙。只要理解語言的人，所發的心，由於種姓的力量，都能成為成佛的因。這是什麼意思呢？比如有一個人決心斷除一切惡，修一切善，窮盡有情界，達到大丈夫的行徑。這時，對於這種解脫分的心，由於羯磨的因緣，得到菩薩戒。一切惡，從最初發心乃至菩提，所斷除和捨棄的一切雜染。一切善，從最初發心乃至菩提，所生起和得到的清凈。有情界，窮盡未來際所承擔的責任。一切求道沒有比這更大的了。什麼叫做大丈夫？就像鳳凰的卵，雖然沒有破殼，卻有自在超越境界的趨勢。最初發的心，雖然還在纏縛之中，便有接近事物的性質，像蚊虻舉起翅膀一樣。
【English Translation】 English version By Da Xian Warriors in battle, regard death as returning home; a true man aspires to the path, what is there to decline? The beginning is always difficult, there is never ease; if one retreats because of difficulty, how can anything be accomplished? A true man desires to attain the kingship of the Three Realms, he should wield the sword of wisdom and sever all demons. In the sea of suffering, I vow to be fearless, using the solemn raft of precepts to deliver all beings.
Now, based on this scripture, I will explain the essentials of upholding and violating precepts. It is roughly divided into three aspects: first, explaining the meaning of the scripture; second, what can be accomplished and what is accomplished; third, the differences in practice.
First, the meaning of the scripture. The Brahmajala Sutra says: Vairocana (The main Buddha in the Flower Garland Sutra) Buddha speaks of the Bodhisattva (Enlightenment Being) Mind Ground Chapter. 'Brahma' means the ability to purify; 'jala' means to gather sentient beings. This scripture, even up to the highest heaven, confines sentient beings in the sea of birth and death, ultimately leading them to the shore of unsurpassed nirvana (cessation), endlessly benefiting those who are hungry and thirsty, just like a net in the world. Therefore, the World-Honored One (Buddha), because of the Brahmajala (Brahma Net), expounds a Zen (Meditation) school's mind-method, growing myriad virtues, called the Mind Ground.
Second, what can be accomplished and what is accomplished. It is roughly divided into two aspects: first, the aspect of what can be accomplished; second, the aspect of what is accomplished. First, what can be accomplished: as the scripture says: 'All those with a mind should take the Buddha's precepts.' What is spoken of is the unsurpassed vehicle, which is profound and vast. Because it is profound, it is extremely good and difficult; because it is vast, everything can become a cause for Buddhahood (Enlightenment). A single dust mote is the root of mountains and seas. Therefore, all Buddhas establish precepts without obstruction. As long as those who understand the language, the mind they generate, due to the power of their lineage, can all become a cause for Buddhahood. What does this mean? For example, if there is a person who is determined to cut off all evil, cultivate all good, exhaust the realm of sentient beings, and attain the conduct of a true man. At this time, for this mind of liberation, due to the karmic conditions, they obtain the Bodhisattva (Enlightenment Being) precepts. All evil, from the initial aspiration to Bodhi (Enlightenment), all defilements that are cut off and abandoned. All good, from the initial aspiration to Bodhi, all purity that is generated and obtained. The realm of sentient beings, exhausting the responsibilities undertaken in the future. There is nothing greater than this in seeking the path. What is called a true man? It is like a phoenix egg, although it has not broken its shell, it has the tendency to freely transcend realms. The initial mind, although still bound, has the nature of approaching things, like a mosquito raising its wings.
無翳天之用。二乘出染。而無覆生之功。如經迦葉菩薩頌曰。發心畢竟二無別 如是二心先心難 自未得度先度他 是故我禮初發心初發已為天人師 勝出聲聞及獨覺 如是發心過三界 是故得名最無上。
二所成相者。如經曰。一切菩薩已學。一切菩薩當學。一切菩薩今學。已略說波羅提木叉相貌。謂菩薩戒依實取捨。不同余戒佛。知時宜。說輕為重。說重為輕。故於三際。戒相決定。然望聲聞。略有三種不同分相。一受不同分相。謂菩薩戒。除具七遮。一切受得。如本業說。六道眾生受得戒。但解語得戒不失。佛子三世劫中。一切佛常作是說。由此亦有自受之法。又雖犯重。若非七遮。現身得受。不同余戒。如本業說。十重有犯無悔。得使重受。瑜伽亦爾。然此經中。約犯七遮。密意總說。犯十重者。現身不得戒。二犯不同分相攝大乘說。菩薩性罪不現行故。與聲聞共相似。遮罪有現行故。與彼不共於此處所有聲聞犯菩薩不犯。有菩薩犯聲聞不犯。菩薩具有身語心戒。聲聞唯有身語二戒。謂人與行各有四句。人四句者。一內邪外正。二外染內凈。三俱凈。四俱染。行四句者。一合小福而乖廣大。二順深遠而違淺近。三俱順。四俱違。此中菩薩取中間二故。與聲聞自有不同。由此亦有性罪現行。如瑜伽說。善
【現代漢語翻譯】 現代漢語譯本：無翳天（無雲晴空）的作用在於使二乘（聲聞乘和緣覺乘）脫離染污，卻沒有覆蓋和滋生的功德。如《迦葉菩薩頌》所說：『發心究竟二無別，如是二心先心難，自未得度先度他，是故我禮初發心。』 初發心者已成為天人師，勝過聲聞和獨覺，這樣的發心超越三界，因此得名最無上。
二、所成之相：如經中所說：『一切菩薩已學，一切菩薩當學，一切菩薩今學。』 已經簡略地說明了波羅提木叉（別解脫戒）的相貌。菩薩戒是依據實際情況來取捨，不同於其他戒律。佛會根據時宜，說輕為重，說重為輕。因此，在過去、現在、未來三世，戒相是決定的。然而，相對於聲聞戒，略有三種不同之處：一、受戒的不同：菩薩戒除了具有七種遮障（七遮）的人不能受，其他一切眾生都可以受。如《梵網經》所說，六道眾生都可以受戒，只要能理解語言就能得戒且不會失去。佛子在三世劫中，一切佛都常這樣說。因此，也有自受戒的方法。又即使犯了重罪，如果不是七遮，現世也能受戒，不同於其他戒律。如《梵網經》所說，犯了十重戒而沒有懺悔，可以使其重新受戒。《瑜伽師地論》也是如此。然而，這部經中，是就犯了七遮的情況，隱秘地總說，犯了十重戒的人，現世不得受戒。二、犯戒的不同：《攝大乘論》說，菩薩的自性罪不顯現，與聲聞相似；遮罪有顯現，與聲聞不相同。在此處，有些聲聞犯的罪，菩薩不犯；有些菩薩犯的罪，聲聞不犯。菩薩具有身、語、心三戒，聲聞只有身、語二戒。所謂人與行各有四句：人的四句是：一、內邪外正；二、外染內凈；三、俱凈；四、俱染。行的四句是：一、符合小福而違背廣大；二、順應深遠而違背淺近；三、俱順；四、俱違。其中菩薩取中間兩種情況，因此與聲聞自然不同。由此也有自性罪顯現的情況，如《瑜伽師地論》所說：善
【English Translation】 English version: The function of Anabhraka heavens (cloudless sky) is to allow the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to escape defilement, but it does not have the merit of covering and nurturing. As the Kāśyapa Bodhisattva Gāthā says: 'The initial aspiration and the ultimate are not different; such two minds, the former is difficult. Before one is liberated, one first liberates others; therefore, I bow to the initial aspiration.' One who has initially aspired has already become a teacher of gods and humans, surpassing Śrāvakas and Pratyekabuddhas. Such an aspiration transcends the three realms; therefore, it is named the Most Supreme.
Secondly, the aspect of accomplishment: As the scripture says: 'All Bodhisattvas have learned, all Bodhisattvas will learn, all Bodhisattvas are now learning.' The appearance of the Prātimokṣa (code of monastic discipline) has been briefly explained. The Bodhisattva precepts are based on actual circumstances for acceptance and rejection, unlike other precepts. The Buddha knows the appropriate time and may say that what is light is heavy, and what is heavy is light. Therefore, in the past, present, and future, the aspects of the precepts are definite. However, compared to the Śrāvaka precepts, there are three differences: First, the difference in receiving the precepts: Bodhisattva precepts can be received by all beings except those with seven obstructions (seven grounds for disqualification). As the Brahma Net Sutra says, beings in the six realms can receive the precepts, as long as they understand the language, they can receive the precepts and will not lose them. Buddha-sons, in the three kalpas, all Buddhas constantly say this. Therefore, there is also a method of self-receiving the precepts. Also, even if one commits a serious offense, if it is not one of the seven obstructions, one can receive the precepts in this life, unlike other precepts. As the Brahma Net Sutra says, if one has committed the ten major offenses and has not repented, one can have them re-received. The Yogācārabhūmi-śāstra is also like this. However, in this scripture, it is a secret general statement about committing the seven obstructions. Those who have committed the ten major offenses cannot receive the precepts in this life. Second, the difference in committing offenses: The Mahāyānasaṃgraha says that the inherent offenses of Bodhisattvas do not manifest, so they are similar to Śrāvakas; the prohibitive offenses do manifest, so they are not the same as Śrāvakas. In this case, some offenses that Śrāvakas commit, Bodhisattvas do not commit; some offenses that Bodhisattvas commit, Śrāvakas do not commit. Bodhisattvas have precepts of body, speech, and mind, while Śrāvakas only have precepts of body and speech. The so-called four sentences for people and actions: The four sentences for people are: 1. Internally evil, externally righteous; 2. Externally defiled, internally pure; 3. Both pure; 4. Both defiled. The four sentences for actions are: 1. Conforms to small blessings but violates the great; 2. Complies with the profound and distant but violates the shallow and near; 3. Both comply; 4. Both violate. Among them, Bodhisattvas take the middle two situations, so they are naturally different from Śrāvakas. Therefore, there are also cases where inherent offenses manifest, as the Yogācārabhūmi-śāstra says: Good
權方便為利他故。于諸性罪。少分現行。而無所犯。反生功德。乃至廣說。若以至知。唯佛境界而隨分故。一切由心。不爾如何。自判地獄。以諸聖者已斷彼故。如契經言。菩薩知以破戒因緣。令人受持愛樂大乘。則得破戒。菩薩爾時應作此念。我寧一劫若減一劫。墮無間獄。受此罪報。要令是人不退菩提。文殊白佛言。為此毀戒。墮阿鼻獄。無有是處。佛贊善哉。瑜伽亦同。問既生功德。何名性罪。答意樂雖善。方便惡故。然處處說不染不犯。但由意樂。不由方便。以方便時亦有染故。如說。在家慈心行淫。出家不爾。護聲聞故。問同受三聚。戒支應等。如何一事犯不犯別。答戒支雖等。修有分齋。如不定性所知障性。隨其所望染不染故。三舍不同分相。比丘五緣。菩薩四緣。如論廣說。又比丘三品犯重。皆舍凈戒。菩薩必由上品纏舍。如慈尊說。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。如諸苾芻。又比丘戒。必總受持故。犯一重。便失一切。菩薩不爾。如瑜伽言。菩薩戒中。無無餘犯。乃至廣說。謂上品纏雖破一重。不失余故。猶如近事總受持一。雖名犯戒。而成其性。如契經言。有而犯者。勝無不犯。有
犯名菩薩。無犯名外道。又初誘戒。由有一分受。亦有一分持。如世尊言。受一戒。名一分優婆塞。菩薩亦爾。隨分戒故。如契經言。有受一分戒。名一分菩薩。乃至十分。名具足受戒。又比丘戒。隨命即舍。菩薩不爾。雖轉餘生。戒隨遂故。廣說如論。又如經說。一切菩薩凡聖戒。盡心為體。是故心盡戒亦盡。心無盡故戒亦無盡。問亦可菩薩。期愿勝故。別受八戒。過日夜持。答如支無過所制而受。時亦應然。寧過邊際。如觀經說。大王日日受八戒。問若爾。如時必應具支。或復如支亦可減時。是則違經。如說。我於一時。住恒河邊。迦旃延來作如是言。世尊。我教眾生。令受齊法。或一日。或一夜。或一時。或一念。如是之人成齊不耶。我言。比丘是人得善。不名持齋。我諸弟子。聞是說。已不解我意。唱言。如來說八戒齋具受乃得。答一惡應遮。一支成戒。欲進定慧。不減其時。菩薩七眾。隨順聲聞。八戒亦爾。別受如彼。如涅槃經頌曰。若為無上道 一日一夜中 受持八齋法 則生不動國。
三修行差別門者。略有四門。一親近善士門。二聽門正法門。三如理作意門。四如說修行門。一近善士者。如世尊言。一切眾生。為大菩提近因緣者。無先善友。謂友有四。一順善違惡。二順惡違善。三善惡皆順。
【現代漢語翻譯】 現代漢語譯本 關於『犯名菩薩』（犯戒但仍名為菩薩）和『無犯名外道』（沒有犯戒但名為外道）的問題。此外，初次誘導受戒，因為有一部分接受，也有一部分持守。正如世尊所說：『受持一戒，名為一分優婆塞』（在家男居士），菩薩也是如此，隨其所受戒律的多少而定。如同契經所說：『有受持一分戒的，名為一分菩薩，乃至受持十分戒的，名為具足受戒。』此外，比丘戒隨著生命的結束而捨棄，菩薩戒則不然，即使轉生到其他生命，戒律仍然相隨。詳細的解釋如同論中所說。又如經中所說，一切菩薩的凡夫戒和聖人戒，都以盡心為根本。因此，心盡則戒盡，心無盡則戒無盡。 問：也可以是菩薩，因為期愿殊勝，特別受持八戒，超過日夜的時間嗎？答：如同支分沒有超過所制定的時間而受持一樣，時間也應該如此。寧可超過邊際。如同《觀經》所說：大王日日受持八戒。問：如果這樣，如同時間一樣，必定應該具足支分，或者如同支分一樣，也可以減少時間。這樣就違背了經文。如經中所說：『我於一時，住在恒河邊，迦旃延（Kātyāyana，佛陀弟子）來作如是說：世尊，我教導眾生，令受持齋法，或一日，或一夜，或一時，或一念。這樣的人成就齋戒嗎？』我回答說：『比丘，這樣的人得到善，但不名為持齋。』我的弟子們，聽了這些話，不理解我的意思，說：『如來說八戒齋必須具足受持才能得到。』答：一個惡行也應該遮止，一個支分也能成就戒律。想要增進定慧，不應該減少時間。菩薩的七眾弟子，隨順聲聞（Śrāvaka，小乘佛教徒），八戒也是如此，分別受持如同他們一樣。如同《涅槃經》的偈頌所說：『若為無上道，一日一夜中，受持八齋法，則生不動國。』 三、修行差別門，略有四門：一、親近善士門；二、聽聞正法門；三、如理作意門；四、如說修行門。一、親近善士，如世尊所說：『一切眾生，爲了大菩提（Mahābodhi，偉大的覺悟）的近因緣，沒有比善友更重要的。』所謂善友有四種：一、順從善事，違背惡事；二、順從惡事，違背善事；三、善事惡事都順從。
【English Translation】 English version Regarding the question of 'Bhikkhunāma Bodhisattva' (a Bodhisattva who has transgressed but is still called a Bodhisattva) and 'Avyākr̥tabhāṣaṇam Bāhya' (one who has not transgressed but is called an outsider). Furthermore, initially inducing precepts, because there is a portion accepted, there is also a portion upheld. As the World Honored One said: 'Receiving one precept is called a one-part Upāsaka' (layman), Bodhisattvas are also like this, depending on the amount of precepts they uphold. As the sutra says: 'There are those who receive one part of the precepts, called one-part Bodhisattvas, up to ten parts, called fully received precepts.' Furthermore, the Bhikkhu precepts are abandoned with the end of life, but not so with the Bodhisattva precepts, even if reborn into another life, the precepts follow along. Detailed explanations are as in the treatises. Also, as the sutra says, all Bodhisattva's mundane and supramundane precepts have the exhaustion of mind as their essence. Therefore, if the mind is exhausted, the precepts are also exhausted, if the mind is not exhausted, the precepts are also not exhausted. Question: Can a Bodhisattva, because of their superior aspiration, specially receive the eight precepts and uphold them beyond a day and a night? Answer: Just as the limbs are not received beyond the stipulated time, so should the time be. It is better to exceed the boundary. As the Contemplation Sutra says: The Great King receives the eight precepts daily. Question: If so, just as with time, the limbs must be complete, or just as with the limbs, the time can also be reduced. This would violate the sutras. As it is said in the sutra: 'At one time, I was staying by the Ganges River, Kātyāyana (one of the Buddha's disciples) came and said: World Honored One, I teach sentient beings to receive the fast precepts, either for a day, or a night, or an hour, or a moment. Do such people accomplish the fast?' I replied: 'Bhikkhu, such people obtain merit, but are not called keepers of the fast.' My disciples, hearing these words, did not understand my meaning, and said: 'The Tathāgata said that the eight fast precepts must be fully received to be obtained.' Answer: One evil should also be prevented, one limb can also accomplish the precepts. If one wants to advance in Samādhi and Prajñā, one should not reduce the time. The seven assemblies of Bodhisattvas follow the Śrāvakas (Hearers), so too with the eight precepts, receiving them separately as they do. As the Nirvana Sutra says in verse: 'If for the unsurpassed path, for one day and one night, one upholds the eight fast precepts, then one will be born in the immovable land.' Third, the Gate of Differences in Practice, briefly has four gates: First, the Gate of Approaching Good Friends; Second, the Gate of Hearing the True Dharma; Third, the Gate of Appropriate Attention; Fourth, the Gate of Practicing as Said. First, Approaching Good Friends, as the World Honored One said: 'For all sentient beings, the closest cause for Mahābodhi (Great Awakening) is none other than good friends.' So-called good friends are of four types: First, those who accord with good and oppose evil; Second, those who accord with evil and oppose good; Third, those who accord with both good and evil.
四善惡俱違。此中初一。應與事同。雖其惡者。以改為師。不以同心斷金之友。開于額上之珠。使成菩提器。誰有不憑勝近而立其功者也。是故親近善士為先。二聞正法者。如契經言。設滿世界火。必過要聞法。謂由一句。能斷苦輪故。聞半偈。魂沈雪山。然於四處。安住正念。然後請問。如論應知。朝聞未夕要必流通。以他正行。為自萬行。以他成道。為自菩提。設誤正念。墮阿鼻獄。利一眾生。甘心受苦。如契經言。為一眾生。億劫修行。使無量眾。令度苦海。三如理作意者。謂觀四事。先治四倒。一者諸行無常。生必滅故。諸盛歸衰。非究竟故。二者有漏皆苦。由三苦故。然以愛網纏生死輪。合離毒刃之所割裂。憂苦火箭之所射然。廣說如論。三者三界。不凈雜染性故。然似凈現如怨誑親。諸不凈想。如論廣說。四者諸法無我。二我空故。謂諸蘊法生滅為身。起不言起。滅無滅想。諸法一相。所謂無相。如幻緣生。無自性故。無性之性。即諸法性。雖不出相。莫見其軀。雖在言里。未談其狀。四如說修行者。誓起十地。遠志菩提。出家辭別所愛之類。掃衣量缽如法受持。樹百姓門以為家糧戒定慧中。如說修行。此復云何。謂於四門善巧。菩薩能凈戒行。妙具資糧。一護正念門。二波羅密多勝門。三輕重性門。四
【現代漢語翻譯】 現代漢語譯本： 四種善與惡都要遠離。這其中第一點，應該與事情本身相同。即使是那些邪惡的人，也要以改變他們為目標。不要像斷金一樣只與志同道合的朋友交往，而要開啟他們額頭上的寶珠，使之成為菩提之器。有誰不是憑藉殊勝的因緣和接近善知識而成就功德的呢？因此，親近善士是最重要的。第二，聽聞正法，如契經所說：『即使整個世界都充滿火焰，也一定要去聽聞正法。』因為一句正法，就能斷除痛苦的輪迴。聽聞半句偈頌，也能使靈魂沉浸在雪山之中。然後在四個方面安住正念，之後再請教問題，正如論中所說應該知道的。早上聽聞，晚上一定要流通傳揚。以他人的正行，作為自己萬行的榜樣。以他人成就道果，作為自己證得菩提的目標。即使因為一時疏忽而失去正念，墮入阿鼻地獄，爲了利益一個眾生，也甘心承受痛苦。如契經所說：『爲了一個眾生，經歷億劫的修行，使無量眾生，都能度脫苦海。』 第三，如理作意，就是要觀察四件事，首先要糾正四種顛倒的見解。第一，諸行無常，因為有生必有滅，一切興盛最終都會衰敗，都不是究竟的。第二，有漏皆苦，因為有三種苦（苦苦、壞苦、行苦）。被愛慾之網纏繞，在生死輪迴中，被分離聚合的毒刃所割裂，被憂愁痛苦的火箭所射中。詳細的解釋如論中所說。第三，三界是不清凈、雜染的，雖然看起來好像是清凈的，但實際上就像怨家欺騙親人一樣。各種不清凈的觀想，如論中詳細所說。第四，諸法無我，因為沒有『我』和『我所』。所謂的諸蘊法生滅為身，生起時不要認為它真的生起，滅去時也不要認為它真的滅去。諸法都是一個相，所謂的無相，就像幻象一樣因緣而生，沒有自性。無自性的自性，就是諸法的本性。雖然不顯現外相，但不要試圖尋找它的形體。雖然存在於言語之中，但無法用語言來描述它的狀態。 第四，如說修行，就是要發誓發起十地菩薩的修行，以證得遙遠的菩提為目標。出家辭別所愛的人和事物，拿著掃帚和缽，如法受持。以百姓的家門作為化緣的場所，在戒、定、慧三學中，如所說的那樣修行。這又是什麼呢？就是在四個方面善巧，菩薩才能清凈戒行，圓滿具足資糧。一是守護正念之門，二是波羅蜜多的殊勝之門，三是輕重之門，四是...
【English Translation】 English version: Four: To abandon both good and evil. Among these, the first, should align with the matter itself. Even with those who are evil, aim to transform them. Do not associate only with like-minded friends who are as steadfast as metal, but open the jewel on their foreheads, making them vessels for Bodhi. Who can establish merit without relying on superior causes and approaching virtuous individuals? Therefore, associating with virtuous individuals is paramount. Second, hearing the true Dharma, as the Sutras say: 'Even if the entire world were filled with fire, one must still strive to hear the Dharma.' Because a single phrase can sever the cycle of suffering. Hearing half a verse can immerse the soul in the snowy mountains. Then, abide in mindfulness in four aspects, and then inquire, as the treatises say one should know. Having heard in the morning, one must circulate and propagate it by evening. Take the virtuous conduct of others as a model for one's own myriad practices. Take the enlightenment of others as the goal for one's own Bodhi. Even if one loses mindfulness and falls into Avici Hell, one would willingly endure suffering to benefit a single being. As the Sutras say: 'For the sake of one being, practice for countless eons, so that countless beings may cross the sea of suffering.' Third, to engage in appropriate contemplation, which means observing four things, first correcting the four inversions. First, all conditioned things are impermanent, because what is born must perish, and all prosperity will eventually decline, so nothing is ultimate. Second, all that is tainted is suffering, because of the three sufferings (suffering of suffering, suffering of change, and pervasive suffering of conditioned existence). Entangled in the net of desire, in the cycle of birth and death, one is cut by the poisonous blade of separation and union, and shot by the fiery arrows of sorrow and pain. Detailed explanations are as described in the treatises. Third, the three realms are impure and defiled, although they may appear pure, they are actually like enemies deceiving relatives. Various impure contemplations are described in detail in the treatises. Fourth, all phenomena are without self, because there is no 'self' and no 'what belongs to self'. The aggregates that arise and cease are considered the body; when they arise, do not think they truly arise; when they cease, do not think they truly cease. All phenomena are of one nature, which is no-nature, like illusions arising from conditions, without inherent existence. The nature of no-nature is the nature of all phenomena. Although it does not manifest an external form, do not try to find its shape. Although it exists within words, its state cannot be described by language. Fourth, to practice according to the teachings, which means vowing to embark on the path of the ten Bhumis (ten grounds of Bodhisattvas), with the distant goal of attaining Bodhi. Renounce the loved ones and things upon ordination, carry the broom and bowl, and uphold them according to the Dharma. Take the households of the people as places for alms, and practice the three trainings of morality, concentration, and wisdom as taught. What is this? It is to be skillful in four aspects, so that the Bodhisattva can purify moral conduct and perfectly accumulate merit. First, the gate of guarding mindfulness; second, the superior gate of the Paramitas (perfections); third, the gate of light and heavy; fourth...
持犯相門。一護正念者。謂于可愛。應作此念。諸欲無飽。如枯骨等。乃至厄如樹端爛果。如羅剎女。少味多災。遍害於世出世義利。於此不忍。何盡苦際。若對相違。應作此念。雖諸有情一如來藏。而迷自心。計為他故。妄生喜恚。沈于苦流。自業受果。引他為緣。令墮惡趣。深是自過。我曾尚求無義利事。不顧地獄。長受大苦。況為菩提。暫時小苦而不忍受。若在中容。應作此念。命如放箭。俯仰一生。今日欲盡。何義利成。無始供身。身所反害。無邊生死。無所不羈。如世尊言。大地無有汝等長夜。不受無量生死苦處。一人一劫所受身骨。不爛壞者。其聚量。齊王舍城側廣博脅山。所飲乳汁如四海水。身所出血。復愛別離所泣之淚。多四大海。大地草木盡斬為籌。以數父母。亦不可盡。無量劫來。或在地獄。或在畜生。或在餓鬼。所受行苦。不可稱計。如是思惟。夙夜匪懈。乃至中夜。右脅而臥。住光明想。如野鹿寐。如坐禪經曰。煩惱深無底 生死海無邊 度苦船未立 云何得睡眠。
二波羅密多攝門者。略有二門。一總性攝門。二別相攝門。初者諸行。由作不作應作四句。七種最勝之所攝受。乃名到彼岸故。廣說如論。然到彼岸各有九相。如瑜伽說。應當善巧。後者有三種。一因果。攝前為后依故。
【現代漢語翻譯】 現代漢語譯本 持犯相門： 一、守護正念：對於可愛的境界，應當這樣觀想：諸欲永無滿足，如同乾枯的骨頭等，乃至危厄如同樹梢上的爛果，如同羅剎女，少有滋味卻多有災禍，普遍損害世間和出世間的義利。對此不能忍受，何時才能了結苦難的邊際？如果面對相違的境界，應當這樣觀想：雖然一切有情都具有如來藏（tathāgatagarbha，一切眾生皆有成佛的潛能），卻迷惑于自己的心，執著認為是外在的，因此妄生喜怒，沉溺於痛苦的河流中。各自承受自己的業果，卻將他人作為緣由，導致墮入惡趣，這是自身極大的過錯。我曾經還追求沒有意義和利益的事情，不顧地獄的痛苦，長久地承受巨大的苦難，何況是爲了菩提（bodhi，覺悟）而暫時忍受微小的苦難呢？如果在中庸的境界，應當這樣觀想：生命如同射出的箭，轉眼即逝。一生短暫，今天將盡，有什麼義利能夠成就呢？無始以來供養身體，身體反而成為禍害。無邊的生死輪迴，沒有什麼能夠束縛不住。如同世尊所說：大地上沒有你們在漫長黑夜中，沒有不受無量生死苦難的地方。一個人一劫（kalpa，極長的時間單位）所承受的身體骨骼，如果不腐爛損壞，其堆積的量，相當於王舍城側面寬廣的博脅山。所飲用的乳汁如同四大海水。身體所流出的血液，加上因為愛別離所哭泣的眼淚，多於四大海水。將大地上的草木全部斬斷作為籌碼，用來計算父母的數量，也無法窮盡。無量劫以來，或者在地獄，或者在畜生道，或者在餓鬼道，所承受的苦難，不可稱量計算。這樣思惟，從早到晚都不懈怠，乃至半夜，右脅而臥，安住于光明想，如同野鹿安睡。《坐禪經》說：『煩惱深不見底，生死之海無邊無際，度過苦海的船隻尚未建立，怎麼能夠安然入睡呢？』
二、波羅蜜多（pāramitā，到達彼岸）攝門： 大致有兩方面：一、總性攝門；二、別相攝門。 首先是總性攝門，各種行為，通過『作』、『不作』、『應作』、『不應作』四句，被七種最殊勝的法所攝受，才能稱之為到達彼岸，詳細的解說如同論中所說。然而到達彼岸各有九種相貌，如同《瑜伽師地論》所說，應當善於瞭解。其次是別相攝門，有三種：一、因果，以前面的行為作為後面的行為的依據。
【English Translation】 English version The Aspect of Maintaining and Transgressing Precepts: 1. Guarding Right Mindfulness: Towards lovable objects, one should contemplate thus: Desires are never satisfied, like dried bones, etc., even to the point of being as precarious as rotten fruit at the end of a branch, like a Rākṣasī (female demon), with little taste but much calamity, universally harming worldly and supramundane benefits. If one cannot endure this, when will the end of suffering be reached? If facing contrary objects, one should contemplate thus: Although all sentient beings possess the Tathāgatagarbha (the potential for Buddhahood), they are deluded by their own minds, clinging to the notion of 'other,' thus giving rise to false joy and anger, sinking into the stream of suffering. Each bears the fruit of their own karma, yet takes others as the cause, leading to falling into evil realms, which is deeply one's own fault. I once sought meaningless and unprofitable things, disregarding the suffering of hell, enduring great suffering for a long time. How much more should I endure temporary small suffering for the sake of Bodhi (enlightenment)? If in a neutral state, one should contemplate thus: Life is like a shot arrow, a lifetime passes in the blink of an eye. Today is about to end, what benefit will be achieved? From beginningless time, the body has been nourished, yet the body has turned against me. Boundless cycles of birth and death, nothing can restrain them. As the World-Honored One said: 'On this great earth, there is no place where you have not endured immeasurable suffering of birth and death in the long night. The bones of one person's body accumulated over one kalpa (an extremely long period of time), if they did not rot, would amount to the size of the broad and expansive Vipula Mountain beside Rājagṛha. The milk drunk would be like the four great oceans. The blood shed from the body, plus the tears wept from the pain of separation from loved ones, would exceed the four great oceans. If all the grass and trees on the earth were cut into counting sticks to count one's parents, it would still be impossible to count them all.' In countless kalpas, whether in hell, or as an animal, or as a hungry ghost, the suffering endured is beyond measure. Contemplating thus, one should not be lax day and night, even in the middle of the night, lying on the right side, dwelling in the thought of light, sleeping like a wild deer. As the Meditation Sutra says: 'Afflictions are deep and bottomless, the sea of birth and death is boundless, the boat to cross the sea of suffering has not yet been built, how can one sleep peacefully?'
- The Pāramitā (perfections) Gathering Gate: Broadly speaking, there are two aspects: 1. The General Nature Gathering Gate; 2. The Specific Characteristics Gathering Gate. Firstly, the General Nature Gathering Gate: Various actions, through the four phrases of 'doing,' 'not doing,' 'should do,' and 'should not do,' are gathered by the seven most supreme dharmas, and only then can they be called reaching the other shore, as explained in detail in the treatises. However, reaching the other shore has nine aspects, as described in the Yoga Sutra, which should be skillfully understood. Secondly, the Specific Characteristics Gathering Gate has three aspects: 1. Cause and Effect, with the preceding actions serving as the basis for the subsequent actions.
順前句攝。后凈持前故。順后句攝。雖別別修。由引持故。一一自然遍修一切。二者體攝修一一行。一切無貪施性。一切思業戒性。一切無瞋忍性。一切勇悍精進性。一切專注靜慮性。一切正見后五性。由此一行修一切行。必相應故。三者用攝無貪等法。一一具有無畏等施。乃至成就有情智儀。互相資助展轉眷屬。皆以一切俱行功德。為自性故。由此於一切行。行一切行。是則一念修一切行。豈唯阿僧企耶已后。又無數劫實在一念。如旋行者。實向自項。為未來際。項亦背顏。為過去際。無始無終歸一念故。如有頌言。處夢謂經年 悟乃須臾項 故時雖無量 攝在一剎那。
三輕重性門者。所取及舍。雖攝一切雜染清凈。于加行業。制禁戒故。略有十重四十八輕。然菩薩戒。意地為本。若見勝利。縱身語故。無惡不由貪瞋癡者。無不為引好推惡。所以後四為根本重。攝善戒中極違有二。一修福舍智。二棄大向小。貪偏引初。愚癡遍引。餘二引后。違大乘故。攝有情中極違有二。一先自後他。二有親怨想。惟惡引初。貪瞋引后。愚癡邪見通引一切。由此隨應。為三聚本。四持犯相門者。略有三門。一總相門。二別相門。三究竟門。一總相者。若作必犯。設犯亦作。四句分別。或有作而非犯。謂見勝利菩薩戒中。乃
【現代漢語翻譯】 現代漢語譯本 順前句所攝，因為後面的清凈持守是以前面的為基礎的。順后句所攝，即使是分別修習，也是由於引導和支援的緣故，每一個自然地遍修一切。第二是體攝，修習一行，一切都是無貪的佈施本性，一切都是思業的戒律本性，一切都是無嗔的忍辱本性，一切都是勇猛精進的本性，一切都是專注的禪定本性，一切都是正見以及後面的五種本性。因此，修習一行就等於修習一切行，必定是相應的緣故。第三是用攝，無貪等法，每一個都具有無畏等的佈施，乃至成就眾生的智慧和威儀，互相資助，輾轉成為眷屬，都是以一切俱行的功德作為自性。因此，對於一切行，行一切行，那麼一念之間就修習了一切行，豈止是阿僧祇耶（asaṃkhyeya，無數）之後，又是無數劫實在一念之中，就像旋轉行走的人，實際上是面向自己的後頸。對於未來來說，後頸也是背對著臉，對於過去來說，無始無終都歸於一念。正如頌中所說：『在夢中以為經過了多年，醒悟過來才知道只是一瞬間。』所以時間雖然無量，卻可以攝在一剎那。
三、輕重性門：所取和所舍，雖然涵蓋了一切雜染和清凈，但對於加行（kāragata，實踐）行業，制定了禁戒的緣故，略有十重四十八輕。然而菩薩戒，以意地為根本。如果見到勝利，即使是身語的造作，沒有惡不是由貪嗔癡引起的，沒有不是爲了引導好的，推開壞的。所以後面的四條是根本重罪。在攝善戒中，最違背的有兩種：一是修福舍智，二是舍大向小。貪偏重於引導前者，愚癡普遍引導。其餘兩種引導後者，因為違背了大乘。在攝有情中，最違背的有兩種：一是先自己后他人，二是有親疏怨恨的想法。惡念引導前者，貪嗔引導後者，愚癡邪見普遍引導一切。因此，隨順相應，作為三聚（trisaṃvara，三種戒律）的根本。
四、持犯相門：略有三門：一、總相門；二、別相門；三、究竟門。一、總相門：如果做了必定犯戒，假設犯戒也做了，四句分別。或者有做了卻不是犯戒的，比如見到勝利的菩薩戒中，乃
【English Translation】 English version It is included in the preceding clause because the subsequent pure upholding is based on the preceding one. It is included in the subsequent clause because, even if cultivated separately, it is due to guidance and support, each naturally cultivating all. The second is the inclusion of essence: cultivating one practice, all are of the nature of non-greed giving, all are of the nature of mental action discipline, all are of the nature of non-anger patience, all are of the nature of courageous diligence, all are of the nature of focused meditative concentration, all are of the nature of right view and the subsequent five natures. Therefore, cultivating one practice is equivalent to cultivating all practices, necessarily corresponding. The third is the inclusion of function: non-greed and other dharmas, each possessing fearlessness and other giving, even to the point of accomplishing sentient beings' wisdom and demeanor, mutually assisting, transforming into relatives, all with all co-occurring merits as their self-nature. Therefore, regarding all practices, practicing all practices, then in one thought, one cultivates all practices, not only after asaṃkhyeya (asaṃkhyeya, countless), but also countless kalpas (kalpa, eon) are actually in one thought, like a person walking in a circle, actually facing their own nape. For the future, the nape is also facing away from the face; for the past, without beginning or end, it all returns to one thought. As a verse says: 'In a dream, one thinks years have passed, awakening realizes it was only a moment.' Therefore, although time is immeasurable, it can be included in an instant.
Three, the gate of lightness and heaviness: What is taken and what is abandoned, although encompassing all defilement and purity, regarding the actions of application (kāragata, practice), due to the establishment of prohibitions and precepts, there are roughly ten heavy and forty-eight light. However, the Bodhisattva precepts are based on the ground of intention. If one sees benefit, even if it is the action of body and speech, there is no evil that is not caused by greed, anger, and delusion; there is none that is not for guiding the good and pushing away the bad. Therefore, the latter four are fundamental heavy offenses. Among the precepts of gathering goodness, the most contradictory are two: one is cultivating blessings and abandoning wisdom, and the other is abandoning the great and turning to the small. Greed tends to lead to the former, delusion universally leads. The other two lead to the latter, because they contradict the Mahayana. Among the precepts of gathering sentient beings, the most contradictory are two: one is self first, others later, and the other is having thoughts of closeness and hatred. Evil thoughts lead to the former, greed and anger lead to the latter, delusion and wrong views universally lead to all. Therefore, following accordingly, they serve as the root of the three aggregates (trisaṃvara, three vows).
Four, the gate of characteristics of upholding and violating: There are roughly three gates: one, the gate of general characteristics; two, the gate of specific characteristics; three, the gate of ultimate characteristics. One, the gate of general characteristics: If one does it, one will definitely violate the precept; if one violates the precept, one also does it, distinguished by four sentences. Or there are those who do it but do not violate the precept, such as in the Bodhisattva precepts where one sees benefit, then
至下凡。善心所作。皆非犯故。或有不作而犯。謂隨喜等。余句應知。若犯必染。設染定犯。謂有四句。第一句者。無覆無記。無知。放逸。此罪助惡招彼果故。第二句者。謂欲斷彼。生起意樂。發勤精進。煩惱熾盛。弊抑其心。時時數起。余句應知。若犯必罪。設罪亦犯。謂順前句。以犯亂等。無所了知。故思業故。若有重罪。亦業道。設有業道。亦重罪。四句分別。或有是重而非業道。謂酤酒等。及餘一分或有業道而非重攝。謂綺語等余句應知。若重業道亦必舍戒。設舍戒者亦重業耶。應作四句。一中下品纏。犯他勝處。謂有慚愧。亦不深耽見是功德。二自及向他。舍菩提愿。三上纏。總別犯他勝處。起根本罪。除爾所相。為第四句。問若爾何故本業經言。菩薩戒有受法。而無舍法。有犯不失。盡未來際。答下乘向大。有應舍法。棄菩薩戒。無應爾故。或菩薩戒。無無餘犯。無有總盡。如前說故。二別相者。若於自他。贊毀必罪。設毀贊者。亦是福耶。謂有四句。或有贊毀罪毀贊福。如次他邊損害故。饒益故。或有贊毀福毀贊罪。摧邪等故。佞引利故。或有贊毀亦福亦罪。毀贊亦爾。謂順淺小違深廣等。或有贊毀毀贊非罪非福。謂如彼心增上犯亂。或重苦逼。或未受戒無記所作。若贊毀罪。必他勝處。設他勝處。
【現代漢語翻譯】 現代漢語譯本 至於下凡（墮落）。善心所作，皆非犯戒的緣故。或者有不作（善事）而犯戒的，比如隨喜（他人作惡）。其餘語句應該瞭解。如果犯戒必定染污（心性），如果染污必定犯戒。這裡有四種情況。第一種情況是，無覆無記（既非善亦非惡的心理狀態），無知，放逸。這種罪過助長惡行，招感惡果的緣故。第二種情況是，想要斷除惡行，生起意樂（強烈的願望），發起勤奮精進，煩惱熾盛，壓制其心，時時多次發生（犯戒行為）。其餘語句應該瞭解。如果犯戒必定是罪過，如果構成罪過也必定是犯戒。這是順著前面的語句，因為犯戒而心神錯亂等，對所作所為一無所知，所以是思業（由思想驅動的行為）的緣故。如果有重罪，也是業道（導致惡果的行為），如果存在業道，也是重罪。這有四種情況分別說明。或者有的是重罪但不是業道，比如賣酒等，以及其他一部分。或者有的是業道但不是重罪，比如綺語等。其餘語句應該瞭解。如果（犯）重罪和業道，也必定舍戒（放棄戒律）嗎？如果舍戒，也是重罪嗎？應該作四句分析。第一種是中下品纏（中等或下等的煩惱纏繞），犯了他勝處（根本戒），因為有慚愧心，也不深陷其中，認為這是功德。第二種是自己以及引導他人，捨棄菩提愿（成佛的願望）。第三種是上品纏（上等的煩惱纏繞），總的或分別地犯了他勝處，犯了根本罪，除了爾所相（某種特定情況）。作為第四種情況。問：如果這樣，為什麼《梵網經》說，菩薩戒有受法，而沒有舍法，有犯戒也不會失去（戒體），直到未來世？答：下乘（小乘）轉向大乘（大乘），有應該舍戒的情況，放棄菩薩戒，沒有應該這樣的情況。或者菩薩戒，沒有完全的犯戒，沒有完全失去（戒體），如前面所說。二、別相（具體情況）：如果對自他，讚揚或譭謗必定是罪過嗎？如果譭謗或讚揚，也是福德嗎？這裡有四種情況。或者有讚揚是罪過，譭謗是福德，依次是因為對他人造成損害，因為對他人有饒益。或者有讚揚是福德，譭謗是罪過，因為摧毀邪惡等，因為用花言巧語引誘利益。或者有讚揚既是福德也是罪過，譭謗也是如此。這是順著淺顯狹小，違背深刻廣大的（原則）等。或者有讚揚或譭謗，譭謗或讚揚，既不是罪過也不是福德。這是因為他的心受到增上犯亂（強烈的干擾），或者受到嚴重的痛苦逼迫，或者沒有受戒，無記所作（無意識的行為）。如果讚揚是罪過，必定是他勝處（根本戒）。如果是他勝處（根本戒），
【English Translation】 English version As for falling into lower realms. Actions done with good intentions are not considered violations. However, there are instances of violating without acting (in a positive way), such as rejoicing in others' evil deeds. The remaining statements should be understood accordingly. If one violates, defilement (of the mind) is certain; if defilement occurs, violation is certain. There are four possibilities here. The first is being obscured and indifferent (neither good nor bad mental state), ignorant, and negligent. This sin aids evil and invites its consequences. The second is desiring to cut off evil, generating intention (strong desire), initiating diligent effort, with afflictions raging, suppressing the mind, occurring frequently. The remaining statements should be understood accordingly. If one violates, it is certainly a sin; if it constitutes a sin, it is certainly a violation. This follows the previous statement, because of being confused due to violation, being unaware of what one is doing, therefore it is karma of thought (action driven by thought). If there is a grave offense, it is also a path of karma (action leading to negative consequences); if there is a path of karma, it is also a grave offense. These are explained separately in four possibilities. Or there are those that are grave offenses but not paths of karma, such as selling alcohol, and other parts. Or there are those that are paths of karma but not grave offenses, such as frivolous speech. The remaining statements should be understood accordingly. If (committing) a grave offense and a path of karma, is it certain that one abandons the precepts (renounces the vows)? If one abandons the precepts, is it also a grave offense? Four possibilities should be analyzed. The first is being entangled in medium or lower-grade afflictions, violating a defeat (root precept), because of having shame, and not being deeply immersed in it, considering it a merit. The second is oneself and guiding others to abandon the Bodhi vow (vow to attain Buddhahood). The third is being entangled in upper-grade afflictions, violating a defeat generally or specifically, committing a root offense, except for certain specific circumstances. As the fourth possibility. Question: If so, why does the Brahma Net Sutra say that the Bodhisattva precepts have a method of receiving them, but no method of abandoning them, and violating them does not lose (the precept body), until the future? Answer: The Lower Vehicle (Hinayana) turning to the Great Vehicle (Mahayana), there are cases where one should abandon the precepts, renounce the Bodhisattva precepts, there are no cases where one should do so. Or the Bodhisattva precepts, there is no complete violation, no complete loss (of the precept body), as mentioned earlier. Two, specific aspects: If one praises or defames oneself or others, is it certainly a sin? If one defames or praises, is it also a merit? There are four possibilities here. Or there is praising that is a sin, and defaming that is a merit, respectively because it causes harm to others, because it benefits others. Or there is praising that is a merit, and defaming that is a sin, because of destroying evil, because of enticing with flattery for personal gain. Or there is praising that is both a merit and a sin, and defaming is also the same. This follows the shallow and narrow, violating the profound and vast (principles), etc. Or there is praising or defaming, defaming or praising, that is neither a sin nor a merit. This is because his mind is disturbed by overwhelming confusion, or is oppressed by severe suffering, or has not taken precepts, or is acting unconsciously. If praising is a sin, it is certainly a defeat (root precept). If it is a defeat (root precept),
亦贊毀耶。謂輕重相難可決定。隨位持犯極微細故。然約初業四句分別。謂有贊毀而非重罪。雖有愛憎。不為利等。雖染犯罪。而非重故。余句應知。此中且說贊毀一戒。所餘持犯類此應知。謂菩薩戒。與諸行心。廣蕩無方。無所據礙。行者之機。過塵沙故。萬行一一以千門。應塵機。修一一故。罪福之性難別。一行應塵之故。邪正之相易濫。雖無數機。皆入菩薩之道。雖無礙門。莫出菩提之因。無不道故。高出狹情之謗。皆為因故。深入廣慧之嘆。雖同人面。豈合一相。雖向遠路。寧唯特足。如契經言。于乘緩者。乃名為緩。于戒緩者。不名為緩。菩薩摩訶薩。於此大乘。心不懈縵。是名奉戒。為護正法。以大乘水。而自澡浴。是故菩薩。雖現破戒。不名為緩。三究竟者。即以二空亡三輪相。如契經言。應以不護圓滿凈戒波羅密多。犯無犯相。不可得故。謂戒。罪。人。三輪之相。不即緣故。雖相非無。不離緣故。自性非有。即。離。中間。亦不可得。性非有故。勿增能持。相非無故。不撥無犯。空而不撥。不失戒相。有而不增。無犯戒性。雖明輕重是非之相。而見三輪。非究竟行。諸法如義。即名如來。由修無我。之所得故。此無相行。永斷二障。能滿二利。名為究竟。何者。一念之內三際圓融。便謂菩提。不離
【現代漢語翻譯】 現代漢語譯本 是否可以讚揚或詆譭（菩薩戒）呢？因為（菩薩戒的）輕重難以決定，隨順不同地位的持戒或犯戒都極其細微。然而，就初學菩薩而言，可以分為四種情況：第一種是讚揚和詆譭都不是重罪。雖然有愛憎之心，但不是爲了利益等目的；雖然染污了（菩薩戒）而犯罪，但不是重罪。其餘的情況可以類推得知。這裡且說讚揚或詆譭一條戒律，其餘的持戒或犯戒都可以依此類推。菩薩戒與各種修行之心，廣大無邊，沒有固定的依據和障礙。修行者的根機，超過塵沙的數量。萬行中的每一行，都以千門來適應塵世的根機，修習每一行。罪與福的性質難以區分，因為一行要適應各種根機。邪與正的相狀容易混淆。雖然有無數的根機，都進入菩薩之道；雖然有無礙之門，沒有超出菩提之因。沒有不是道的。高出狹隘之情的誹謗，都是成佛的因。深入廣闊智慧的讚歎，雖然都是人面，怎麼會是同一個相貌？雖然走向遙遠的路途，難道只有一雙腳就夠了嗎？如同契經所說：『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。菩薩摩訶薩，對於此大乘佛法，心不懈怠，這叫做奉持戒律。爲了守護正法，用大乘之水，來洗滌自身。』所以菩薩，即使示現破戒，也不能叫做懈怠。 三究竟是指以二空（人空和法空）來泯滅三輪相（持戒者、所持之戒、持戒行為）。如同契經所說：『應當以不執著（能持、所持、持戒）來圓滿清凈的戒波羅蜜多（戒到彼岸），因為犯戒和不犯戒的相狀都不可得。』戒、罪、人（持戒者）這三輪的相狀，不是即緣的。雖然相狀並非沒有，但不離緣起。自性並非實有，即、離、中間，也都不可得。自性並非實有，所以不要增加能持之心；相狀並非沒有，所以不要否定沒有犯戒。空而不否定，不失去戒相；有而不增加，沒有犯戒的自性。雖然明白輕重是非的相狀，但見到三輪體空，就不是究竟的修行。諸法如其本義，就叫做如來（Tathagata），因為修習無我（Anatta）而得到的緣故。這種無相的修行，永遠斷除二障（煩惱障和所知障），能夠圓滿二利（自利和利他），叫做究竟。什麼叫做究竟呢？一念之內三際（過去、現在、未來）圓融，就叫做菩提（Bodhi），不離（當下）。
【English Translation】 English version Is it permissible to praise or criticize (the Bodhisattva precepts)? Because the weight of (the Bodhisattva precepts) is difficult to determine, and the observance or violation according to different positions is extremely subtle. However, with regard to novice Bodhisattvas, it can be divided into four situations: The first is that praise and criticism are not serious offenses. Although there is love and hatred, it is not for the sake of profit or other purposes; although one is defiled by (the Bodhisattva precepts) and commits an offense, it is not a serious offense. The remaining situations can be inferred. Here, let's talk about praising or criticizing one precept, and the remaining observance or violation can be inferred by analogy. The Bodhisattva precepts and various minds of practice are vast and boundless, without fixed basis or hindrance. The faculties of practitioners exceed the number of dust particles. Each of the myriad practices adapts to the faculties of the world with a thousand gates, practicing each one. The nature of sin and merit is difficult to distinguish, because one practice must adapt to various faculties. The appearances of evil and righteousness are easily confused. Although there are countless faculties, they all enter the Bodhisattva path; although there are unobstructed gates, none exceed the cause of Bodhi. There is nothing that is not the path. Slander that exceeds narrow-minded feelings is all a cause of Buddhahood. Praise that penetrates vast wisdom, although all are human faces, how can they be the same appearance? Although heading towards a distant road, is one pair of feet enough? As the sutra says: 'Those who are lax in the Great Vehicle are called lax; those who are lax in the precepts are not called lax. Bodhisattva Mahasattvas, with regard to this Great Vehicle Dharma, are not lax in mind, this is called upholding the precepts. In order to protect the Dharma, they wash themselves with the water of the Great Vehicle.' Therefore, even if a Bodhisattva manifests breaking the precepts, they cannot be called lax. The three ultimates refer to obliterating the three wheels (the giver, the gift, and the act of giving) with the two emptinesses (emptiness of self and emptiness of phenomena). As the sutra says: 'One should perfect the pure precept Paramita (perfection of precepts) by not clinging to (the giver, the gift, and the act of giving), because the appearance of violating or not violating the precepts is unattainable.' The appearances of the three wheels of precepts, sin, and person (the precept holder) are not immediately conditioned. Although the appearances are not non-existent, they are inseparable from dependent origination. Self-nature is not truly existent; immediacy, separation, and the middle are also unattainable. Self-nature is not truly existent, so do not increase the mind of being able to uphold; appearances are not non-existent, so do not deny not violating the precepts. Empty without denying, not losing the appearance of precepts; existent without increasing, without the nature of violating precepts. Although understanding the appearances of lightness, heaviness, right, and wrong, seeing the emptiness of the three wheels is not the ultimate practice. The true meaning of all dharmas is called Tathagata, because it is obtained by practicing non-self (Anatta). This formless practice eternally cuts off the two obscurations (afflictive obscurations and cognitive obscurations), and can perfect the two benefits (self-benefit and benefiting others), which is called ultimate. What is called ultimate? The fusion of the three times (past, present, and future) within one thought is called Bodhi, inseparable (from the present).
發心。增上意樂。從此而生。如契經說。當果諸佛。摩頂說法。一法之空。一切無生。便謂。自心流成六道。同體大悲。從此而起。如契經言。即此法身無量煩惱之所㵱動。往來生死。名為眾生。護持既爾。出離亦然。如有頌曰。一切業障海 皆從妄想生 若欲懺悔者 端坐念實相 眾罪如霜露 慧日能消除 是故應至心 勤懺六根罪。
此三聚戒。離苦樂邊。證斷智恩三身德本。誡如調絃妙取其中。如契經說。菩薩為道受四供養。身不堅牢則不忍苦。不忍苦故。不能修善。于苦生恚。於樂生貪。乃至廣說。吾為遍訪一切論宗。數寶之項。少年位滿。今為半錢之利。鳩此要門。為后修集古蹟。如瑜伽記並頌。申自意樂。如唯識判一卷。幸有同趣。詳而取決 已開聖典微密要 圓鏡懸空照長霄 人身聖教難可再 有心欲出宜及時。
菩薩戒本宗要一卷
【現代漢語翻譯】 現代漢語譯本： 發心（Bodhicitta，菩提心）和增上意樂（Adhyashaya，勝解意樂）由此而生。正如契經（Sutra，佛經）所說：當果位的諸佛（Buddhas，覺悟者）摩頂說法，闡述一法之空性（Emptiness，Śūnyatā），一切法無生（Non-origination，Anutpāda）。於是認為，自心流轉形成六道（Six realms，Ṣaṭ-gati），同體大悲（Great compassion，Mahākaruṇā）由此而起。正如契經所說：即此法身（Dharmakāya，法性之身）被無量煩惱所擾動，往來於生死輪迴之中，名為眾生（Sentient beings，Sattva）。 護持是這樣，出離也是這樣。如有頌（Gatha，偈頌）說：『一切業障海，皆從妄想生，若欲懺悔者，端坐念實相，眾罪如霜露，慧日能消除，是故應至心，勤懺六根罪。』 這三聚戒（Threefold training in morality，Tri-śīla）遠離苦樂兩邊，證得斷德、智德、恩德三身（Trikāya，三身）的德本。戒律就像調絃，巧妙地取其中道。正如契經所說：菩薩（Bodhisattva，菩薩）爲了求道接受四種供養，如果身體不堅固就不能忍受痛苦，不能忍受痛苦就不能修習善法，對苦產生嗔恚，對樂產生貪戀，乃至廣說。 我爲了普遍尋訪一切論宗，就像數寶一樣，少年時就位滿。現在爲了半錢的利益，收集這些要門，為後人修集古蹟。如《瑜伽記》並頌，申述自己的意樂。如《唯識判》一卷，希望有志同道合的人，詳細地加以決斷。已經開啟了聖典的微妙要義，圓鏡懸掛在空中照耀長空。人身和聖教難以再得，有心想要出離的人應該及時行動。 《菩薩戒本宗要》一卷
【English Translation】 English version: Bodhicitta (the mind of enlightenment) and Adhyashaya (heightened intention) arise from this. As the Sutra (scripture) says: When the Buddhas (enlightened beings) of future fruition touch the crowns of heads and expound the Dharma, elucidating the emptiness (Śūnyatā) of one Dharma, and the non-origination (Anutpāda) of all Dharmas. Then it is believed that the mind itself flows and forms the six realms (Ṣaṭ-gati), and great compassion (Mahākaruṇā) arises from this. As the Sutra says: This very Dharmakāya (body of Dharma) is disturbed by countless afflictions, wandering in the cycle of birth and death, and is called sentient beings (Sattva). Protecting is like this, and liberation is also like this. As the Gatha (verse) says: 『All seas of karmic obstacles arise from delusion. If you wish to repent, sit upright and contemplate reality. All sins are like frost and dew, the sun of wisdom can eliminate them. Therefore, you should sincerely and diligently repent the sins of the six senses.』 These threefold training in morality (Tri-śīla) are far from the extremes of suffering and pleasure, and attain the virtuous foundation of the three bodies (Trikāya) of cessation, wisdom, and kindness. Precepts are like tuning a string, skillfully taking the middle way. As the Sutra says: A Bodhisattva (enlightenment being) accepts four offerings for the sake of seeking the path. If the body is not strong, one cannot endure suffering. If one cannot endure suffering, one cannot cultivate goodness. One generates hatred towards suffering and greed towards pleasure, and so on. I have universally sought out all philosophical schools, like counting treasures, and attained fulfillment in my youth. Now, for the benefit of even a small amount, I collect these essential points to compile ancient traces for future generations. As the Yoga Record and verses state, I express my own intention. As the Consciousness-only Judgment, one volume, I hope that like-minded people will carefully make decisions. The subtle essence of the sacred texts has already been opened, and the round mirror hangs in the sky, illuminating the long sky. Human life and the sacred teachings are difficult to obtain again. Those who sincerely wish to be liberated should act in a timely manner. The Essential Points of the Bodhisattva Precepts, one volume.