T85n2797_梵網經述記卷第一

大正藏第 85 冊 No. 2797 梵網經述記卷第一

No. 2797 [cf. No. 1484]

梵網經述記卷第一

發菩提愿未。答言已發若依此經。和上問七遮故。下經言。若欲受戒時。法師問言。現身不作七逆罪邪。菩薩法師不得與七逆人現身受戒。七逆者。出佛身血。殺父母殺和上。殺阿阇梨。破羯磨轉法輪僧。殺聖人。若具七遮。即身不得戒。餘一切得受戒。而瑜伽說。不說七遮者。作懺悔亦得戒故。非如聲聞犯邊罪已。更不得受。各據義故不相違。謂。此經中據不懺悔者說作七逆現身不得戒。論中據懺悔亦有受戒義故略不說。第四正作羯磨者。如瑜伽說。自此已后應作如是言。汝如是名善男子。或次第欲於我所受諸菩薩一切學處。受諸菩薩一切凈戒。所謂律儀戒。攝善法戒。饒益有情戒。如是學處。如是凈戒。過去一切菩薩已具。未來一切菩薩當具。普於十方現在一切菩薩今具。於是學處。於是凈戒。過去一切菩薩已學。未來一切菩薩當學。現在一切菩薩今學。汝能受不。若能受。能授菩薩第二第三亦如是說。能受菩薩第二第三亦如是答。能授菩薩作如是問。乃至第三授凈戒已。能受菩薩作如是答。乃至第三請證。如瑜伽云。受凈戒已。能受菩薩不起于坐。能

【現代漢語翻譯】現代漢語譯本《梵網經述記》卷第一

No. 2797 [cf. No. 1484]

《梵網經述記》卷第一

（問：）是否已發菩提愿？（答：）已發。若依據此經，和尚會問七種遮難的緣故。下文經中說：『若欲受戒時，法師問言，現身不作七逆罪邪？』菩薩法師不得與七逆人現身受戒。七逆者：出佛身血（使佛陀流血），殺父母（殺害自己的父母），殺和上（殺害自己的親教師），殺阿阇梨（殺害自己的軌範師），破羯磨轉法輪僧（破壞僧團的羯磨和法輪），殺聖人（殺害聖者）。若具足七種遮難，即此生不得戒，其餘一切情況皆得受戒。而《瑜伽師地論》說，不說七遮者，作懺悔亦得戒故。並非如聲聞乘犯邊罪已，更不得受。各自依據其義，故不相違。謂：此經中依據不懺悔者說，作七逆現身不得戒。《瑜伽師地論》中依據懺悔亦有受戒之義，故略不說。第四，正式作羯磨者，如《瑜伽師地論》所說：自此以後應作如是言：『汝如是名善男子，或次第欲於我所受諸菩薩一切學處，受諸菩薩一切凈戒，所謂律儀戒（防止惡行的戒律），攝善法戒（修習善法的戒律），饒益有情戒（利益眾生的戒律）。如是學處，如是凈戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。於是學處，於是凈戒，過去一切菩薩已學，未來一切菩薩當學，現在一切菩薩今學。汝能受不？』若能受，能授菩薩第二第三亦如是說。能受菩薩第二第三亦如是答。能授菩薩作如是問，乃至第三授凈戒已。能受菩薩作如是答，乃至第三請證。如《瑜伽師地論》云：受凈戒已，能受菩薩不起于坐，能

【English Translation】 English version 梵網經述記卷第一 (Fanwang Jing Shu Ji Juan Di Yi) - Commentary on the Brahma Net Sutra, Volume 1

No. 2797 [cf. No. 1484]

梵網經述記卷第一 (Fanwang Jing Shu Ji Juan Di Yi) - Commentary on the Brahma Net Sutra, Volume 1

(Question:) Have you made the Bodhi vow? (Answer:) I have made it. If based on this sutra, the Upadhyaya (親教師) asks about the seven obstructions. The sutra below says: 'If you wish to receive the precepts, the Dharma master asks, 'Do you currently not commit the seven rebellious acts?' A Bodhisattva Dharma master must not give the precepts in this life to those who commit the seven rebellious acts. The seven rebellious acts are: drawing blood from a Buddha's body (causing a Buddha to bleed), killing one's parents (killing one's own parents), killing one's Upadhyaya (killing one's preceptor), killing one's Acharya (killing one's instructor), destroying the Sangha (community) that turns the Dharma wheel, and killing a sage (killing a holy person). If one possesses the seven obstructions, one cannot receive the precepts in this life; all other cases are allowed to receive the precepts. However, the Yogacarabhumi-sastra (瑜伽師地論) says that if the seven obstructions are not mentioned, repentance can also lead to receiving the precepts. It is not like the Sravakas (聲聞) who, having committed a border offense, can no longer receive the precepts. Each is based on its own meaning, so they do not contradict each other. That is to say, this sutra speaks of those who do not repent and commit the seven rebellious acts, and thus cannot receive the precepts in this life. The Yogacarabhumi-sastra speaks of repentance also having the meaning of receiving the precepts, so it is briefly not mentioned. Fourth, the one who formally performs the Karma (羯磨) should, as the Yogacarabhumi-sastra says, say the following from this point onward: 'You, a virtuous man with such and such a name, wish to receive from me all the Bodhisattva precepts, all the pure precepts of the Bodhisattvas, namely the precepts of moral discipline (律儀戒), the precepts of gathering good dharmas (攝善法戒), and the precepts of benefiting sentient beings (饒益有情戒). Such precepts, such pure precepts, all Buddhas of the past have possessed, all Buddhas of the future will possess, and all Buddhas of the present in the ten directions now possess. In these precepts, in these pure precepts, all Buddhas of the past have learned, all Buddhas of the future will learn, and all Buddhas of the present are now learning. Can you receive them?' If you can receive them, the Bodhisattva who can give the precepts says the same thing a second and third time. The Bodhisattva who can receive the precepts answers in the same way a second and third time. The Bodhisattva who can give the precepts asks in this way, until the pure precepts have been given for the third time. The Bodhisattva who can receive the precepts answers in this way, until the third request for certification. As the Yogacarabhumi-sastra says: 'Having received the pure precepts, the Bodhisattva who can receive the precepts does not rise from his seat, and can'

授菩薩對佛像前。普於十方現住諸佛及諸菩薩。恭敬供養頂禮雙足。作如是白。某名菩薩。今已於我某菩薩所。乃至三說受菩薩戒。我某菩薩已某作證。唯愿十方無邊無際諸世界中諸佛菩薩第一真聖。于現不現一切時處。一切有情皆現學者。於此某名受菩薩戒亦為作證。第二第三亦如是。受戒羯磨畢竟。從此無間。普於十方無邊無際諸世界中現住諸佛已入大地諸菩薩前。法爾相現。由此表示。如是菩薩已受菩薩所受凈戒。爾時十方諸佛菩薩。於是法爾之相生起憶念。由憶念故。正智見轉。由正智見。如實覺知。某世界中某名菩薩。某菩薩所。正受菩薩所受凈戒。一切於此受戒菩薩如子如弟。生親善意。眷念憐愍。由佛菩薩眷念憐愍。令是菩薩希求善法倍復增長。無有退減。當知是名菩薩戒。啟白請證如是。已作受菩薩戒羯磨等事。授受菩薩俱起供養。普於十方無邊無際諸世界中諸佛菩薩頂禮雙足。恭敬而退。如是菩薩所受律儀戒。于餘一切所受律儀戒。最勝無上無量無邊大功德藏之所隨逐。第一最上。廣說乃至。一切別解脫律儀。於此菩薩律儀戒。百分不及一。千分不及一。數分不及一。計分不及一。算分不及一。喻分不及一。鄔波尼殺曇分亦不及一。攝受一切大功德故。

第二明自誓受戒者。如瑜伽說第四十

【現代漢語翻譯】現代漢語譯本：菩薩在佛像前，普遍向十方現在安住的諸佛以及諸菩薩，恭敬供養，頂禮雙足，這樣稟白：『我，名為某某的菩薩，現在已經在我某某菩薩處，乃至說了三遍，受了菩薩戒。我的某某菩薩已經為我作證。唯愿十方無邊無際的諸世界中，諸佛菩薩，第一真聖，無論在顯現或不顯現的一切時處，一切有情眾生，所有現今學習者，對於我某某受菩薩戒一事，也為我作證。』第二遍、第三遍也像這樣說。受戒羯磨完畢。從此之後，立即普遍在十方無邊無際的諸世界中，現在安住的諸佛以及已經進入大地的諸菩薩前，自然顯現出一種相。由此表示，這位菩薩已經領受了菩薩所應受的清凈戒律。那時，十方諸佛菩薩，對於這種自然顯現的相，生起憶念。由於憶念的緣故，正確的智慧見解得以轉化。由於正確的智慧見解，如實地覺知到，在某個世界中，名為某某的菩薩，在某某菩薩處，正式領受了菩薩所應受的清凈戒律。一切諸佛菩薩對於這位受戒的菩薩，如同對待自己的孩子或弟弟一樣，生起親善的意念，關懷憐憫。由於佛菩薩的關懷憐憫，使得這位菩薩希求善法的意願倍加增長，不會退減。應當知道，這就是菩薩戒。啟稟請求作證就像這樣。已經做了受菩薩戒羯磨等事。授戒者和受戒者一同起身供養，普遍向十方無邊無際的諸世界中諸佛菩薩頂禮雙足，恭敬而退。像這樣，菩薩所受的律儀戒，對於其餘一切所受的律儀戒來說，是最殊勝、無上的，是無量無邊大功德藏所隨逐的，第一最上的。廣而言之，乃至一切別解脫律儀，對於這位菩薩的律儀戒來說，百分之一不及，千分之一不及，數分之一不及，計分之一不及，算分之一不及，喻分之一不及，鄔波尼殺曇分之一也不及。因為它能攝受一切大功德。' 第二部分說明自誓受戒的情況。如《瑜伽師地論》第四十卷所說。

【English Translation】 English version: In front of the Buddha image, the Bodhisattva pays homage and offerings with utmost respect to all the Buddhas and Bodhisattvas dwelling in the ten directions, prostrating at their feet. He then makes the following declaration: 'I, a Bodhisattva named [name of Bodhisattva], have now received the Bodhisattva precepts from my Bodhisattva [name of Bodhisattva], even saying it three times. My Bodhisattva [name of Bodhisattva] has witnessed this. I beseech all the Buddhas and Bodhisattvas, the foremost true saints, in the boundless worlds of the ten directions, whether manifest or unmanifest, at all times and places, and all sentient beings, all present learners, to also witness my, [name of Bodhisattva]'s, reception of the Bodhisattva precepts.' The second and third times are repeated in the same manner. With the completion of the precept-receiving karma, from that moment on, a natural sign appears universally in the boundless worlds of the ten directions, before the Buddhas dwelling there and the Bodhisattvas who have entered the great earth (Bhumis). This signifies that this Bodhisattva has received the pure precepts that Bodhisattvas should receive. At that time, the Buddhas and Bodhisattvas of the ten directions, upon seeing this natural sign, bring forth remembrance. Due to this remembrance, right wisdom and vision are transformed. Through right wisdom and vision, they truly realize that in a certain world, a Bodhisattva named [name of Bodhisattva], at the place of Bodhisattva [name of Bodhisattva], has formally received the pure precepts that Bodhisattvas should receive. All the Buddhas and Bodhisattvas regard this Bodhisattva who has received the precepts as their own child or sibling, generating kind intentions, caring, and compassion. Due to the care and compassion of the Buddhas and Bodhisattvas, the Bodhisattva's aspiration for good dharmas increases manifold, without diminishing. Know that this is the Bodhisattva precepts. The declaration and request for witnessing are done in this way. Having completed the precept-receiving karma and other related matters, both the giver and receiver of the precepts rise together to make offerings, prostrating at the feet of the Buddhas and Bodhisattvas in the boundless worlds of the ten directions, and respectfully withdraw. The Vinaya precepts received by such a Bodhisattva are the most supreme and unsurpassed among all other Vinaya precepts, accompanied by a treasury of immeasurable and boundless great merits, being the foremost and highest. Broadly speaking, even all Pratimoksha Vinaya precepts are not comparable to this Bodhisattva's Vinaya precepts, not even by one percent, one thousandth, one numerical part, one calculated part, one counted part, one metaphorical part, or one Upanishad part, because it encompasses all great merits. The second part explains the self-vow to receive precepts, as described in the fortieth volume of the Yogacarabhumi-sastra.

云。又諸菩薩。欲受菩薩凈戒律儀。若不會遇具足功德補特伽羅。爾時應對如來像前。自受菩薩凈戒律儀。應如是受。偏袒右肩。右膝著地。或蹲跪坐。作如是言。我如是名。仰啟十方一切如來已入大地諸菩薩眾。我今欲於十方世界佛菩薩所。誓受一切菩薩學處。誓受一切菩薩凈戒。謂律儀戒。攝善法戒。饒益有情戒。如是學處。如是凈戒。過去一切菩薩已具。未來一切菩薩當具。普於十方現在一切菩薩今具。如是學處。如是凈戒。過去一切菩薩已學。未來一切菩薩當學。普於十方現在一切菩薩今學。第二第三亦如是說。說已應起。所餘一切。如前應知。然自受者。必先懺悔。要須得見好相。以此為限。若不得好相。不得戒故。此經下云佛滅度后。欲以好心受菩薩戒時。于佛形像前。自誓受戒。當七日佛前懺悔得見好相。便得戒。若不得好相時。應一以二七三七乃至一年。要得好相。得好相已。便得佛菩薩形像前受戒。若不得好相。雖佛菩薩形像前受戒不得戒。若現先受菩薩戒法師前受戒時。不須見好相。是法師師相授故。不須好相。若千里內無能受戒師。得佛菩薩形像前受得戒而要見好相。

第六得舍戒緣。此復有二。一者得戒緣。二者舍戒緣。得戒緣者復有二種。一七眾得戒緣。二菩薩得戒緣。七眾得戒有

【現代漢語翻譯】現代漢語譯本：云。此外，如果各位菩薩想要受持菩薩清凈戒律儀，但又無法遇到具備足夠功德的補特伽羅（pudgalas，指人），那麼此時應該在如來佛像前，自己受持菩薩清凈戒律儀。應該這樣受持：袒露右肩，右膝著地，或者蹲跪而坐，這樣說：『我，名叫某某，恭敬地稟告十方一切如來和已進入大地的各位菩薩。我現在想要在十方世界諸佛菩薩面前，發誓受持一切菩薩學處，發誓受持一切菩薩清凈戒，即律儀戒、攝善法戒、饒益有情戒。』這樣的學處，這樣的清凈戒，過去一切菩薩已經具備，未來一切菩薩將要具備，普遍於十方現在一切菩薩現在具備。這樣的學處，這樣的清凈戒，過去一切菩薩已經學習，未來一切菩薩將要學習，普遍於十方現在一切菩薩現在學習。』第二遍、第三遍也像這樣說。說完之後應該起身。其餘一切，都應該像前面所說的那樣瞭解。然而自己受戒的人，必須先懺悔，一定要見到好的征相，以此為限。如果得不到好的征相，就不能得戒。這部經的下文說，佛陀滅度后，想要以好的心意受持菩薩戒時，在佛像前，自己發誓受戒，應當在七日內在佛前懺悔，得到好的征相，就能得戒。如果得不到好的征相時，應該以一個七日、兩個七日、三個七日乃至一年為期，一定要得到好的征相。得到好的征相后，就可以在佛菩薩像前受戒。如果得不到好的征相，即使在佛菩薩像前受戒也得不到戒。如果現在在已經受過菩薩戒的法師面前受戒時，不需要見到好的征相，因為是法師師師相授，所以不需要好的征相。如果在千里之內沒有能夠授戒的法師，可以在佛菩薩像前受戒，但一定要見到好的征相。第六，關於舍戒的因緣。這又分為兩種：一是得戒的因緣，二是舍戒的因緣。得戒的因緣又有兩種：一是七眾得戒的因緣，二是菩薩得戒的因緣。七眾得戒有...

【English Translation】 English version: Furthermore, if those Bodhisattvas wish to receive the pure precepts of a Bodhisattva, but cannot encounter a pudgala (person) who possesses sufficient merit, then at that time, they should receive the pure precepts of a Bodhisattva themselves before an image of the Tathagata (Buddha). They should receive them in this way: baring the right shoulder, placing the right knee on the ground, or squatting and kneeling. They should say thus: 'I, named so-and-so, respectfully inform all the Tathagatas of the ten directions and all the Bodhisattvas who have entered the great earth. I now wish to vow before the Buddhas and Bodhisattvas of the ten directions to receive all the Bodhisattva's training, to vow to receive all the pure precepts of a Bodhisattva, namely, the precepts of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings.' Such training, such pure precepts, all Bodhisattvas of the past have possessed, all Bodhisattvas of the future will possess, and universally all Bodhisattvas of the present in the ten directions now possess. Such training, such pure precepts, all Bodhisattvas of the past have learned, all Bodhisattvas of the future will learn, and universally all Bodhisattvas of the present in the ten directions now learn.' The second and third times should also be said in this way. After saying this, one should rise. All the rest should be understood as before. However, those who receive the precepts themselves must first repent and must see good signs as a limit. If one does not obtain good signs, one cannot obtain the precepts. The following part of this sutra says that after the Buddha's Parinirvana, when one wishes to receive the Bodhisattva precepts with good intention, one should vow to receive the precepts oneself before the Buddha's image. One should repent before the Buddha for seven days and obtain good signs, then one will obtain the precepts. If one does not obtain good signs, one should do so for one, two, or three weeks, or even a year, until one obtains good signs. After obtaining good signs, one can receive the precepts before the image of the Buddha and Bodhisattvas. If one does not obtain good signs, one cannot obtain the precepts even if one receives them before the image of the Buddha and Bodhisattvas. If one receives the precepts before a Dharma master who has already received the Bodhisattva precepts, one does not need to see good signs, because the Dharma master transmits them from teacher to teacher, so good signs are not needed. If there is no Dharma master within a thousand miles who can give the precepts, one can receive the precepts before the image of the Buddha and Bodhisattvas, but one must see good signs. Sixth, regarding the conditions for abandoning the precepts. This is further divided into two: one is the condition for obtaining the precepts, and the other is the condition for abandoning the precepts. The conditions for obtaining the precepts are further divided into two types: one is the condition for the seven assemblies (bhiksu, bhikshuni, sramanera, sramanerika, siksamana, upasaka, upasika) to obtain the precepts, and the other is the condition for Bodhisattvas to obtain the precepts. The seven assemblies obtaining the precepts have...

二。一得戒差別。二具戒緣。得戒有二。一具戒。二餘六眾。得具戒者。諸宗不同。餘六眾。依一切有部。顯十種不戒故。十誦律云。佛告諸比丘。十種受具足。一自然。二見諦。三善來。四自誓。五論議。六受重法。七遣信。八乞五德。九乞羯磨得。十三歸。自然得者謂。佛獨覺。正理論云。自然謂智以不從師。證此智時。得具足戒。問。何故不說阿羅漢自然得戒。唯說獨覺得耶。答。獨覺利根自然得戒。阿羅漢鈍根故不說文。此中唯說大獨覺非部行也。問。此自然得戒有表業不。若無表業。云何言無表離表而生。答。有表者是何時表。入觀智時無身語表故。答。入觀前表得此智時。轉成根本能發無表。是故無表亦依表生。問。如何得知。得阿羅漢時。無自然得戒。答。有阿羅漢沙彌等故。如大莊嚴說云。曾昔時寺中有諸羅漢沙彌。乃至廣說。又雜阿含經二十三云。此二沙彌是俱解脫阿羅漢。故知不得。問。自然得戒者先得五戒十戒以不。答。得盡智時一時頓得五戒及具。以利根故。有說。先得五戒后得具戒。如梯橙故。問。何故比丘尼無自然得。答。性行劣故。必無女身成大覺獨覺故。見諦得者。如正理說三十七云。由得入正性離生。謂。五苾芻由證見道得具足戒。問。何故比丘尼無見道得戒。答。此諸女人多過

【現代漢語翻譯】現代漢語譯本二。一、得戒差別：二者皆具足受戒的因緣。得戒分為兩種：一是得具足戒，二是其餘六眾（指沙彌、沙彌尼、式叉摩那、勤策男、勤策女、優婆塞、優婆夷）。得具足戒者，各宗派的觀點不同。其餘六眾，根據一切有部的觀點，是因為他們顯現了十種不持戒的行為。《十誦律》中說：『佛告訴諸位比丘，有十種獲得具足戒的方式：一、自然得；二、見諦得（通過證悟真理獲得）；三、善來得（佛以『善來比丘』的方式度化）；四、自誓得（自己發誓獲得）；五、論議得（通過辯論獲得）；六、受重法得（接受更重的戒律獲得）；七、遣信得（派遣使者傳達資訊獲得）；八、乞五德得（乞求具備五種功德的人獲得）；九、乞羯磨得（通過羯磨儀式獲得）；十、三歸得（通過三歸依獲得）。』自然得戒是指佛和獨覺（辟支佛）。《正理論》中說：『自然是指智慧不從師而得。證得此智慧時，便獲得具足戒。』問：為什麼不說阿羅漢自然得戒，而只說獨覺得戒呢？答：獨覺是利根之人，自然得戒。阿羅漢是鈍根之人，所以經文中沒有提及。這裡只說大獨覺，而非部行獨覺。問：這種自然得戒有表業（身語行為）嗎？如果沒有表業，怎麼能說無表業（戒體）是離開表業而生的呢？答：有表業。那是何時產生的表業呢？入觀智時沒有身語表業。答：入觀智之前的表業，在獲得觀智時，轉變成根本，能夠引發無表業。所以無表業也是依靠表業而生的。問：如何得知獲得阿羅漢果位時，沒有自然得戒呢？答：因為有阿羅漢沙彌等存在。如《大莊嚴論》所說：『過去寺廟中有許多羅漢沙彌……』等等。又《雜阿含經》第二十三卷中說：『這兩個沙彌是俱解脫阿羅漢。』由此可知阿羅漢不是自然得戒。問：自然得戒的人，是先得五戒、十戒嗎？答：在獲得盡智（斷盡煩惱的智慧）時，一時頓然獲得五戒和具足戒。因為他們是利根之人。也有人說，先得五戒，后得具足戒，如同登梯子一樣。問：為什麼比丘尼沒有自然得戒呢？答：因為女性的根性行為比較弱，不可能有女身成就大覺或獨覺。見諦得戒，如《正理論》第三十七卷所說：『由於獲得入正性離生（入聖道），即五比丘通過證得見道而獲得具足戒。』問：為什麼比丘尼沒有見道得戒呢？答：因為這些女人有過失。

【English Translation】 English version II. 1. Differences in Obtaining Precepts: Both possess the conditions for receiving full ordination. There are two ways to obtain precepts: one is to obtain full ordination (具戒), and the other is for the remaining six assemblies (餘六眾) (referring to Śrāmaṇera, Śrāmaṇerī, Śikṣamāṇā, Śikṣamāṇa, Śrāmaṇeraka, Upāsaka, Upāsikā). Those who obtain full ordination have different views among various schools. According to the Sarvāstivāda school, the remaining six assemblies manifest ten kinds of non-observance of precepts. The Daśabhāṇavāra-vinaya (十誦律) states: 'The Buddha told the Bhikṣus that there are ten ways to obtain full ordination: 1. Naturally obtained (自然得); 2. Obtained through seeing the truth (見諦得); 3. Obtained through 'Welcome, Bhikṣu' (善來得) (the way the Buddha ordained); 4. Obtained through self-vow (自誓得); 5. Obtained through discussion (論議得); 6. Obtained through receiving heavier rules (受重法得); 7. Obtained through sending a messenger (遣信得); 8. Obtained through begging for five virtues (乞五德得); 9. Obtained through begging for Karma (乞羯磨得); 10. Obtained through the Three Refuges (三歸得).' Naturally obtaining precepts refers to the Buddha and Pratyekabuddha (獨覺). The Nyāyānusāra-śāstra (正理論) states: 'Naturally refers to wisdom obtained without a teacher. When this wisdom is attained, full ordination is obtained.' Question: Why is it not said that Arhats naturally obtain precepts, but only Pratyekabuddhas? Answer: Pratyekabuddhas are of sharp faculties and naturally obtain precepts. Arhats are of dull faculties, so it is not mentioned in the scriptures. Here, it only refers to great Pratyekabuddhas, not those who practice in a group. Question: Does this naturally obtained precept have physical or verbal actions (表業)? If there are no physical or verbal actions, how can it be said that the unmanifested action (無表業) (the precept body) arises apart from physical or verbal actions? Answer: There are physical or verbal actions. When do these physical or verbal actions arise? There are no physical or verbal actions when entering the wisdom of contemplation. Answer: The physical or verbal actions before entering the wisdom of contemplation transform into the root when the wisdom is obtained, which can initiate the unmanifested action. Therefore, the unmanifested action also arises depending on physical or verbal actions. Question: How do we know that there is no natural obtaining of precepts when attaining Arhatship? Answer: Because there are Arhat Śrāmaṇeras, etc. As the Mahāvyūha-alaṃkāra-sūtra (大莊嚴論) says: 'In the past, there were many Arhat Śrāmaṇeras in the temple...' etc. Also, the Saṃyukta-āgama-sūtra (雜阿含經), volume 23, says: 'These two Śrāmaṇeras are Arhats liberated in both ways.' From this, it is known that Arhats do not naturally obtain precepts. Question: Do those who naturally obtain precepts first obtain the five precepts and ten precepts? Answer: When obtaining the wisdom of exhaustion (盡智) (wisdom of exhausting afflictions), they suddenly obtain the five precepts and full ordination at once. Because they are of sharp faculties. Some say that they first obtain the five precepts and then full ordination, like climbing a ladder. Question: Why do Bhikṣuṇīs not naturally obtain precepts? Answer: Because women's nature and behavior are weaker, it is impossible for a female body to achieve great enlightenment or Pratyekabuddhahood. Obtaining precepts through seeing the truth, as the Nyāyānusāra-śāstra (正理論), volume 37, says: 'Due to obtaining entry into the rightness of separation from birth (入正性離生) (entering the path of the saints), that is, the five Bhikṣus obtain full ordination through attaining the path of seeing (見道).' Question: Why do Bhikṣuṇīs not obtain precepts through the path of seeing? Answer: Because these women have faults.

失故。多煩惱故。是故無有見道得戒。問。何故五人見諦得戒。余苾芻不爾耶。答。此五苾芻。佛初轉法輪。最初得見道。法住增故。問。何故五人最初得道。答。由本願故。如世尊說。我於過去世中作國王。以身血氣施羅剎。即發願言。我當作佛時。先度五人。五羅剎者。今五苾芻是也。又菩薩過去作大魚身五人先見。乃至廣說。善來得戒。如正理云。由佛命善來苾芻。謂邪舍等由本願力佛威加故。薩婆多毗婆沙二論云。三迦葉門徒一千人。舍利目連門徒二百五十人。皆善來得戒。自誓得戒者。如正理說云。由信受佛為大師。謂。大迦葉問。何故餘人無自誓受得耶。答。信解薄故。論議得者。正理論云。善巧酬答所問。謂蘇陀夷。此復云何。彼年八歲。來至佛所。佛問彼言。汝家何在。彼即答言。三界無家。佛知利根。雖年未滿。令僧為授。非答問時。便得具戒。受重法者。正理說云。由敬受八尊重法。謂。大生主為最初也。問。彼大生主。從於誰邊受重法。答。本是佛說。阿難為大生主說。彼大生主論阿難邊受八尊重。如中阿含經二十八說。阿難白佛言。世尊。女人可得第四沙門果耶。因此故。女人得於此正法律中至舍家學道耶。世尊告曰。止止阿難。莫作是念。若使女人得於此法中舍家者。令此梵行不得久住。

【現代漢語翻譯】失故（因為失去）。多煩惱故（因為有很多煩惱）。是故無有見道得戒（所以沒有通過見道而獲得戒律）。問（問）：何故五人見諦得戒（為什麼五個人通過見諦而獲得戒律），余苾芻不爾耶（其他的比丘卻不是這樣呢）？答（答）：此五苾芻（這五個比丘），佛初轉法輪（在佛陀最初轉法輪時），最初得見道（最初證得見道），法住增故（因為佛法住世增長的緣故）。問（問）：何故五人最初得道（為什麼五個人最初證得道果）？答（答）：由本願故（因為他們過去所發的願力）。如世尊說（正如世尊所說）：『我於過去世中作國王（我在過去世中做國王時），以身血氣施羅剎（用自己的身體、血液和氣息佈施給羅剎），即發願言（就發願說）：我當作佛時（當我成佛的時候），先度五人（首先度化這五個人）。五羅剎者（這五個羅剎），今五苾芻是也（就是現在的這五個比丘）。』又菩薩過去作大魚身五人先見（而且菩薩過去示現大魚身時，這五個人首先見到）。乃至廣說（乃至更廣泛地說明）。善來得戒（通過『善來』而獲得戒律）。如正理云（正如《正理論》所說）：『由佛命善來苾芻（因為佛陀命令『善來比丘』），謂邪舍等（指耶舍等人），由本願力佛威加故（因為他們過去所發的願力以及佛陀的威神加持的緣故）。』薩婆多毗婆沙二論云（《薩婆多毗婆沙》二論說）：三迦葉門徒一千人（三迦葉的門徒一千人），舍利目連門徒二百五十人（舍利弗和目犍連的門徒二百五十人），皆善來得戒（都是通過『善來』而獲得戒律）。自誓得戒者（通過自己發誓而獲得戒律的人）。如正理說云（正如《正理論》所說）：『由信受佛為大師（因為相信並接受佛陀為大師），謂大迦葉（指大迦葉）。』問（問）：何故餘人無自誓受得耶（為什麼其他人沒有通過自己發誓而獲得戒律的呢）？答（答）：信解薄故（因為他們的信心和理解力薄弱的緣故）。論議得者（通過論議而獲得戒律的人）。正理論云（《正理論》說）：『善巧酬答所問（善於巧妙地回答所提出的問題），謂蘇陀夷（指蘇陀夷）。』此復云何（這是怎麼回事呢）？彼年八歲（他當時八歲），來至佛所（來到佛陀那裡）。佛問彼言（佛陀問他）：汝家何在（你的家在哪裡）？彼即答言（他立即回答說）：三界無家（三界之內沒有家）。佛知利根（佛陀知道他根器銳利），雖年未滿（雖然年齡未滿），令僧為授（讓僧人為他授戒）。非答問時（不是在回答問題的時候），便得具戒（就獲得了具足戒）。受重法者（接受八敬法的人）。正理說云（《正理論》說）：『由敬受八尊重法（因為恭敬地接受八尊重法），謂大生主為最初也（指大生主為最初）。』問（問）：彼大生主（這位大生主），從於誰邊受重法（從誰那裡接受八敬法）？答（答）：本是佛說（本來是佛陀所說），阿難為大生主說（阿難為大生主宣說）。彼大生主論阿難邊受八尊重（這位大生主從阿難那裡接受八尊重法）。如中阿含經二十八說（如《中阿含經》第二十八經所說）：阿難白佛言（阿難對佛陀說）：世尊（世尊），女人可得第四沙門果耶（女人可以證得第四沙門果嗎）？因此故（因為這個緣故），女人得於此正法律中至舍家學道耶（女人可以在這個正法法律中出家學道嗎）？世尊告曰（世尊告訴阿難說）：止止阿難（停止吧，阿難），莫作是念（不要這樣想）。若使女人得於此法中舍家者（如果讓女人在這個法中出家），令此梵行不得久住（會使這個清凈的修行不能長久住世）。

【English Translation】 Lost, because of much affliction. Therefore, there is no attainment of precepts through the path of seeing. Question: Why did the five attain the precepts through the vision of truth, while other Bhikshus did not? Answer: These five Bhikshus, when the Buddha first turned the wheel of Dharma, were the first to attain the path of seeing, because the Dharma's duration was increasing. Question: Why did the five attain enlightenment first? Answer: Because of their original vows. As the World Honored One said: 'In a past life, I was a king who gave my body, blood, and breath to Rakshasas, and I made a vow: When I become a Buddha, I will first liberate these five. These five Rakshasas are now these five Bhikshus.' Moreover, the Bodhisattva in the past manifested as a large fish, and these five were the first to see it. And so on, extensively explained. Attaining precepts through 'Welcome'. As the 'Nyaya Sutra' says: 'Because the Buddha commanded 'Welcome, Bhikshu,' referring to Yasha and others, due to the power of their original vows and the Buddha's majestic blessing.' The two treatises of Sarvastivada Vinaya say: 'The disciples of the three Kashyapas, one thousand people, and the disciples of Shariputra and Maudgalyayana, two hundred and fifty people, all attained precepts through 'Welcome'.' Those who attain precepts through self-vow, as the 'Nyaya Sutra' says: 'Because of believing and accepting the Buddha as the master, referring to Mahakashyapa.' Question: Why do others not attain precepts through self-vow? Answer: Because their faith and understanding are weak. Those who attain precepts through debate, the 'Nyaya Sutra' says: 'Skillfully answering questions, referring to Sutra-uyi.' What is this about? He was eight years old, came to the Buddha. The Buddha asked him: 'Where is your home?' He immediately replied: 'There is no home in the three realms.' The Buddha knew his sharp faculties, and although he was not yet of age, he had the Sangha ordain him. Not at the time of answering the question, but he obtained the full precepts. Those who receive the heavy Dharma, the 'Nyaya Sutra' says: 'Because of reverently receiving the eight heavy Dharmas, referring to Mahaprajapati as the first.' Question: From whom did Mahaprajapati receive the heavy Dharmas? Answer: Originally spoken by the Buddha, Ananda spoke to Mahaprajapati. Mahaprajapati received the eight heavy Dharmas from Ananda. As the twenty-eighth sutra of the Madhyama Agama says: Ananda said to the Buddha: 'World Honored One, can women attain the fourth Shramana fruit? Therefore, can women leave home and study the Way in this correct Dharma and Vinaya?' The World Honored One said: 'Stop, stop, Ananda, do not think like this. If women are allowed to leave home in this Dharma, it will cause this pure conduct to not last long in the world.'

阿難。猶如人家多女少男者。此家為得轉興盛耶不也。世尊。如是。阿難。若使女人於此法中舍家學道者。令此梵行不得久住。阿難。猶如稻田及麥田中。有穢草生者。必壞彼田。如是女人舍家學道。令此梵行不得久住。阿難白佛言。世尊。瞿曇彌大愛道。為世尊所饒益。所以者何。世尊。母亡之後。瞿曇彌大愛道掬養。世尊廣說。乃至。佛告阿難。我今為女說八尊師法。謂。女人不當犯女人奉持盡形壽邪。云何為八尊師法。阿難。比丘尼當從比丘受具足。我為女人施設第一尊師法。阿難。比丘應半月。半月從比丘乞受教誡。此為第二若止住處。設無比丘者。不得受夏坐。此為第三比丘尼受夏坐訖。于兩部眾中當三事求見聞疑。此為第四。若比丘不聽聞者。比丘尼則不得聞經律阿毗曇。若聽聞者即得聞。此為第五。阿難。比丘尼不得說比丘所犯。比丘得說比丘尼所犯。此為第六。阿難。比丘尼若犯僧伽婆尸沙。當於兩部眾中十五日行不慢。此為第七。阿難。比丘尼受具足。雖至百歲故當向始受具足。比丘總下意禮拜恭敬承事。此為第八尊師法。爾時阿難。為彼大愛道。說八尊師法時。大愛道受八尊師法而得出家。佛告阿難。若女人不得於此正法律出家學道。正法當住一千年。今失五百歲。余有五百歲。毗尼母論二亦同

【現代漢語翻譯】現代漢語譯本阿難，譬如一家人家，女兒多而兒子少，這家能夠越來越興盛嗎？』不能，世尊。』阿難，如果讓女人在這種佛法中捨棄家庭而出家修道，會使這種清凈的修行不能長久住世。阿難，譬如稻田和麥田中，如果有雜草生長，必定會毀壞那片田地。同樣，女人捨棄家庭而出家修道，會使這種清凈的修行不能長久住世。』阿難稟告佛說：『世尊，瞿曇彌·大愛道（Mahāprajāpatī Gautamī，佛陀的姨母）對世尊有很大的恩德，為什麼呢？世尊，母親去世之後，是瞿曇彌·大愛道（Mahāprajāpatī Gautamī）養育了世尊。』世尊廣泛地講述了這件事，乃至最後，佛告訴阿難：『我現在為女人說八尊重法（Aṣṭaguru-dharma，八條必須遵守的規則），就是說，女人不應當違犯，女人應當終身奉持。』『什麼是八尊重法呢？阿難，比丘尼（bhikṣuṇī，女性出家人）應當從比丘（bhikṣu，男性出家人）那裡接受具足戒（upasampadā，正式出家受戒）。我為女人設立了第一條尊重法。阿難，比丘尼應當每半個月從比丘那裡請求接受教誡。這是第二條。如果居住的地方沒有比丘，就不能參加安居（varṣa，雨季的閉關修行）。這是第三條。比丘尼安居結束后，應當在比丘和比丘尼兩眾中，通過三種方式求證所見所聞的疑惑。這是第四條。如果比丘不允許聽聞，比丘尼就不能聽聞經、律、阿毗曇（Abhidhamma，論藏）。如果允許聽聞，就可以聽聞。這是第五條。阿難，比丘尼不得說比丘的過失，比丘可以說比丘尼的過失。這是第六條。阿難，比丘尼如果犯了僧伽婆尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪），應當在比丘和比丘尼兩眾中，進行十五日的懺悔。這是第七條。阿難，比丘尼受具足戒，即使到了百歲，仍然應當對比丘以謙卑的態度禮拜、恭敬、承事，無論比丘是剛剛受戒。這是第八條尊重法。』當時，阿難為大愛道（Mahāprajāpatī Gautamī）宣說八尊重法時，大愛道（Mahāprajāpatī Gautamī）接受了八尊重法，因此得以出家。佛告訴阿難：『如果女人不能在這種正法律（dharma-vinaya，佛法和戒律）中出家修道，正法（sad-dharma，真正的佛法）應當住世一千年。現在失去了五百年，只剩下五百年了。』《毗尼母論》（Vinayamātṛkā，一部關於戒律的論書）第二卷也同樣記載了這件事。

【English Translation】 English version 『Ānanda, just as in a household with many daughters and few sons, would that household be able to prosper and flourish?』『No, Lord.』『Ānanda, if women were to renounce their homes and practice the Dharma in this Dharma, the Brahmacarya (brahmacarya, holy life) would not last long. Ānanda, just as in rice fields and wheat fields, if weeds were to grow, they would surely ruin those fields, so too, if women were to renounce their homes and practice the Dharma, the Brahmacarya (brahmacarya, holy life) would not last long.』 Ānanda said to the Buddha, 『Lord, Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī, Buddha's aunt) has greatly benefited the Lord. Why is that? Lord, after the death of the mother, Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī) raised the Lord.』 The Lord spoke extensively about this, and finally, the Buddha said to Ānanda, 『I will now speak of eight Garudhammas (Aṣṭaguru-dharma, eight weighty rules) for women, which women should not transgress and should uphold for the rest of their lives.』『What are the eight Garudhammas (Aṣṭaguru-dharma, eight weighty rules)? Ānanda, a Bhikṣuṇī (bhikṣuṇī, female monastic) should receive full ordination (upasampadā, higher ordination) from a Bhikṣu (bhikṣu, male monastic). I have established this as the first Garudhamma (Aṣṭaguru-dharma, eight weighty rules) for women. Ānanda, Bhikṣuṇīs (bhikṣuṇī, female monastic) should every fortnight request instruction from Bhikṣus (bhikṣu, male monastic). This is the second. If there is no Bhikṣu (bhikṣu, male monastic) in the place where they reside, they should not observe the Rains Retreat (varṣa, rains retreat). This is the third. After completing the Rains Retreat (varṣa, rains retreat), Bhikṣuṇīs (bhikṣuṇī, female monastic) should seek clarification on what they have seen, heard, and suspected in both Sanghas (saṃgha, monastic community). This is the fourth. If Bhikṣus (bhikṣu, male monastic) do not permit them to listen, Bhikṣuṇīs (bhikṣuṇī, female monastic) should not listen to the Sutras (sūtra, discourses), Vinaya (vinaya, monastic discipline), and Abhidhamma (Abhidhamma, higher teachings). If they are permitted to listen, they may listen. This is the fifth. Ānanda, Bhikṣuṇīs (bhikṣuṇī, female monastic) should not speak of the offenses of Bhikṣus (bhikṣu, male monastic), but Bhikṣus (bhikṣu, male monastic) may speak of the offenses of Bhikṣuṇīs (bhikṣuṇī, female monastic). This is the sixth. Ānanda, if a Bhikṣuṇī (bhikṣuṇī, female monastic) commits a Saṃghāvaśeṣa (saṃghāvaśeṣa, a serious offense requiring community penance), she should undergo penance for fifteen days in both Sanghas (saṃgha, monastic community). This is the seventh. Ānanda, a Bhikṣuṇī (bhikṣuṇī, female monastic), even if she is a hundred years old, should still pay homage to a Bhikṣu (bhikṣu, male monastic), regardless of how recently he was ordained, with humility, reverence, and service. This is the eighth Garudhamma (Aṣṭaguru-dharma, eight weighty rules).』 At that time, when Ānanda was explaining the eight Garudhammas (Aṣṭaguru-dharma, eight weighty rules) to Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī), she accepted them and was thus able to ordain. The Buddha said to Ānanda, 『If women were not allowed to renounce their homes and practice the Dharma in this Dharma-Vinaya (dharma-vinaya, teachings and discipline), the Saddharma (sad-dharma, true dharma) would have lasted for one thousand years. Now, five hundred years have been lost, and only five hundred years remain.』 The Vinayamātṛkā (Vinayamātṛkā, a text on monastic discipline), volume two, also records this.

此經。此中意說。受八法時得具足戒。如十誦云。優波離問波阇。受八重法。即是出家。成比丘尼。余尼云。問佛言。應現前作白四羯磨。問。若爾於時尼眾既未滿足。餘者云何得戒。答。如薩婆多論云。十四年前八數度女。十四年後羯磨度之。又彼二云。成道八年後有白四羯磨。又五分云。五百比丘尼亦數法得。又毗尼母云。師法受具。中除憍曇彌五百諸女人。餘一切不得師法受具遣信者。正理論云。由遣使。謂法授尼。五分云。淫女半迦尸。欲往蘭若住處受具戒。賊眾道路同取彼女。女聞此事時不敢去。佛聽遙為受具先尼眾中作本法竟。置受戒人於一處所將十尼眾往蘭若處。禮僧眾足。尼羯磨師。為從僧乞僧羯磨師。乃至為作白四羯磨已。和上阇梨將十尼還至本處所。呼受戒人令禮眾足。乃至廣說。又毗尼母云。尼遣使受戒。中唯有一女。得此女顏容挺特。世所無比。若往者恐惡人抄掠。是佛所聽。今時若有如是比者。可得遣使受戒乞五德者。正理論云。由持律為第五人。謂于邊國羯磨得者。正理云。由十眾。謂于中國此即通僧尼。尼受具中二部各十。所言五十者就極少說。若多若過於理無傷。三歸得者。正理論云。由三說歸佛法僧。謂六十賢部共集受具戒。解云。佛遣無學為說三歸便得具足。毗尼母論二云。佛

【現代漢語翻譯】現代漢語譯本此經的意義在於，接受八敬法時即可獲得具足戒（Bhikkhuni ordination）。如同《十誦律》（Dasa-bhikkhu-vinaya）所說，優波離（Upali）問波阇波提（Prajapati），接受八重法即是出家，成為比丘尼（Bhikkhuni）。其他比丘尼問佛陀，是否應該按照現前作白四羯磨（ñatti-catutthakamma）的程式進行。有人問，如果當時比丘尼僧團尚未滿足人數，其他人如何獲得戒律？回答是，如同《薩婆多論》（Sarvastivada Vinaya）所說，十四年前通過八敬法度化女子，十四年後通過羯磨度化。此外，該論還說，佛陀成道八年後才有白四羯磨。另外，《五分律》（Mahisasaka Vinaya）說，五百比丘尼也是通過數法（counting method）獲得戒律。《毗尼母經》（Vinaya-matrka）說，通過師法（teacher's method）受具足戒，其中除了喬達彌（Gotami）和五百名女子外，其他一切不得通過師法受具足戒，而是派遣使者。正理論（Abhidharma-nyayanusara-sastra）說，通過派遣使者，即法授與比丘尼。《五分律》說，半迦尸（Pankasi）想要前往蘭若（aranya，寂靜處）居住地受具足戒，但盜賊在路上搶劫她。女子聽到此事後不敢前往。佛陀允許遙為她受具足戒，先在比丘尼僧團中完成本法（basic procedure），然後將受戒者安置在一個地方，派遣十名比丘尼前往蘭若處，禮拜僧眾的足。比丘尼羯磨師（karmacarya）為她向僧眾請求僧羯磨師，乃至為她作白四羯磨后，和尚（upadhyaya）和阿阇梨（acarya）帶領十名比丘尼返回原來的地方，呼喚受戒者禮拜僧眾的足，乃至廣說。《毗尼母經》說，比丘尼派遣使者受戒，其中只有一位女子可以這樣做，因為這位女子容貌出衆，世間無與倫比，如果親自前往恐怕會被惡人搶掠，這是佛陀允許的。現在如果有人像這種情況，可以派遣使者受戒，請求五德者（possessing five virtues）。正理論說，由持律者作為第五人，即在邊遠地區通過羯磨獲得戒律。正理論說，由十眾，即在中國（中部地區），這適用於僧和尼。比丘尼受具足戒需要兩部各十人。所說的五十人是指最少的人數，如果人數更多，只要合乎道理就沒有問題。通過三歸依獲得戒律，正理論說，通過三次說歸依佛法僧，即六十賢部共同集會受具足戒。解釋說，佛陀派遣無學（arhat）為他們說三歸依，他們便可獲得具足戒。《毗尼母論》二說，佛陀

【English Translation】 English version This sutra explains that one obtains the Bhikkhuni ordination upon receiving the Eight Garudhammas (eight weighty rules). As stated in the Dasa-bhikkhu-vinaya, Upali asked Prajapati, 'Is accepting the eight weighty rules equivalent to leaving home and becoming a Bhikkhuni?' Other Bhikkhunis asked the Buddha whether the ñatti-catutthakamma (formal act with four announcements) should be performed in their presence. Someone asked, 'If the Bhikkhuni Sangha was not complete at that time, how did others obtain the precepts?' The answer is, as stated in the Sarvastivada Vinaya, 'Women were ordained through the Eight Garudhammas fourteen years prior, and through the kamma fourteen years later.' Furthermore, that text states that the ñatti-catutthakamma occurred eight years after the Buddha's enlightenment. Additionally, the Mahisasaka Vinaya states that five hundred Bhikkhunis also obtained the precepts through the counting method. The Vinaya-matrka states that ordination through the teacher's method is permitted, except for Gotami and five hundred women; all others must not be ordained through the teacher's method but must send a messenger. The Abhidharma-nyayanusara-sastra states that through sending a messenger, the Dhamma is conferred upon the Bhikkhuni. The Mahisasaka Vinaya states that Pankasi wanted to go to a forest dwelling (aranya) to receive the Bhikkhuni ordination, but robbers attacked her on the way. Upon hearing this, the woman dared not go. The Buddha allowed her to receive the ordination remotely, first completing the basic procedure in the Bhikkhuni Sangha, then placing the candidate in one place and sending ten Bhikkhunis to the forest dwelling to pay respects to the feet of the Sangha. The Bhikkhuni karmacarya (kamma teacher) requested a Sangha karmacarya from the Sangha for her, and after performing the ñatti-catutthakamma, the upadhyaya (preceptor) and acarya (teacher) led the ten Bhikkhunis back to the original place, calling the candidate to pay respects to the feet of the Sangha, and so on. The Vinaya-matrka states that a Bhikkhuni sending a messenger to receive ordination is only permitted for one woman, because this woman's appearance is outstanding and unparalleled in the world; if she went in person, she might be robbed by evil people, which the Buddha allowed. Now, if there is someone like this, they can send a messenger to receive ordination, requesting someone possessing five virtues. The Abhidharma-nyayanusara-sastra states that the Vinaya master serves as the fifth person, meaning that ordination is obtained through kamma in remote regions. The Abhidharma-nyayanusara-sastra states that it is by a group of ten, meaning in China (the central region), this applies to both monks and nuns. Bhikkhuni ordination requires ten from each of the two orders. The stated fifty refers to the minimum number; if the number is greater, there is no harm as long as it is reasonable. Obtaining ordination through the Three Refuges, the Abhidharma-nyayanusara-sastra states that through reciting the Three Refuges three times, the sixty virtuous individuals gathered together to receive ordination. It is explained that the Buddha sent an arhat to recite the Three Refuges for them, and they obtained the Bhikkhuni ordination. The Vinaya-matrka II states that the Buddha

告憍陳如。若人出家者。當剃除鬚髮。教如是言。我今盡形受歸依佛法僧。我今依佛出家。婆伽婆是我師也。三語受戒如我所說解也。尊者阿若憍陳如遊行到毗梨耆國。復到毗舍離國。毗舍離國中有毗梨耆人。二國族姓子舍在一處。此諸人等皆生念言。阿若憍陳如。于大沙門法中出家。行於梵行。我等就其出家學法共議論已。即便相將詣陳如所。頭面禮足。白尊者言。唯愿大德聽我等於如來法中出家修于梵行。阿若憍陳如聽其出家。為說三語受戒。受戒已共詣佛所。陳如白佛言。此族姓子等。求欲出家為其三語受戒。為得戒不。佛告憍陳如。此諸人等三語受戒。善得其戒。問。何故餘人無三歸得具戒。答。未制已前有三語受具。世尊制后無三語受具。因病比丘無人看侍。往白佛。佛告諸比丘。從今已去斷三語羯磨。於十僧中白四羯磨聽使受具。俱舍順正理三十七顯宗有十種得戒。同此十誦摩得勒迦十種得戒。一自然。二見諦。三問答。四三歸。五自誓。謂大迦葉。六五眾。七十眾。八八重法。九遣信。十二部。謂尼毗無善來。善來以後更與受故。若依法藏部。四分律云。一善來。二上法。謂成無學證有餘滅名為上法。即便得戒。如四分律云。若修道成阿羅漢果即名出家。受具足戒。而經說阿羅漢沙彌者非我所宗。三三

【現代漢語翻譯】現代漢語譯本告誡憍陳如（Ajnatakaundinya，五比丘之首）：如果有人想要出家，應當剃除鬚髮。教導他們這樣說：『我今生盡形壽皈依佛、法、僧。我今依靠佛陀出家。婆伽婆（Bhagavat，世尊）是我的老師。』如我所說，以三句話受戒即可理解。尊者阿若憍陳如到達毗梨耆國（Vriji），又到毗舍離國（Vaishali）。毗舍離國中有毗梨耆人，兩個國家的貴族子弟住在一起。這些人心中都想：『阿若憍陳如在大沙門（Shramana，指佛教修行者）的教法中出家，奉行梵行（Brahmacharya，清凈行）。我們去向他出家學法，共同討論。』於是他們一起前往陳如處，頂禮他的雙足，稟告尊者說：『唯愿大德允許我們在如來的教法中出家，修習梵行。』阿若憍陳如允許他們出家，為他們說了三句話的受戒儀式。受戒完畢后，他們一起去見佛陀。陳如稟告佛陀說：『這些貴族子弟想要出家，我為他們進行了三句話的受戒儀式，他們是否得到了戒律？』佛陀告訴憍陳如：『這些人以三句話受戒，已經很好地得到了戒律。』問：為什麼其他人沒有通過三皈依就能得到具足戒（Upasampada，比丘戒）？答：在世尊制定戒律之前，有通過三句話受具足戒的方式。世尊制定戒律之後，就沒有通過三句話受具足戒的方式了。因為生病的比丘無人照顧，便去稟告佛陀。佛陀告訴眾比丘：『從今以後，停止三句話的羯磨（Karma，業），在十位僧人中進行白四羯磨（Jnapti-chaturtha-karma，一種僧團決議程式），允許他受具足戒。』《俱舍論》（Abhidharmakosha）的《順正理論》（Abhidharmakoshabhasya）第三十七卷和《顯宗論》（Nyayanusara）中有十種得戒方式，與《十誦律》（Dasa-bhana-vinaya）的《摩得勒迦》（Matrika）中的十種得戒方式相同：一、自然得戒；二、見諦得戒；三、問答得戒；四、三歸得戒；五、自誓得戒，如大迦葉（Mahakashyapa）；六、五眾得戒；七、十眾得戒；八、八重法得戒；九、遣信得戒；十、十二部得戒，指尼毗（Nevi）的『善來』。『善來』之後，還要再次為他授戒。如果按照法藏部（Dharmaguptaka）的觀點，《四分律》（Dharmaguptaka-vinaya）中說：一、善來得戒；二、上法得戒，指成就無學（Arhat）證得有餘涅槃（Nirvana），稱為上法，立即得到戒律。如《四分律》所說，如果修道成就阿羅漢果，就名為出家，受具足戒。而經中說阿羅漢沙彌（Shramanera，小沙彌）的說法，不是我所贊同的。三、三

【English Translation】 English version The Buddha told Ajnatakaundinya (the first of the five bhikkhus): 'If someone wishes to renounce the world, they should shave their head and beard. Teach them to say: 'I take refuge in the Buddha, the Dharma, and the Sangha for the rest of my life. I renounce the world relying on the Buddha. The Bhagavat (the Blessed One) is my teacher.' As I have said, understanding the precepts through three statements is sufficient.' Venerable Ajnatakaundinya arrived at Vriji, and then at Vaishali. In Vaishali, there were people from Vriji; noble sons from both countries lived together. These people all thought: 'Ajnatakaundinya has renounced the world in the Dharma of the great Shramana (Buddhist practitioner), practicing Brahmacharya (celibate life). Let us renounce the world and study the Dharma with him, and discuss it together.' So they went together to where Kaundinya was, bowed their heads to his feet, and said to the Venerable One: 'May the Great Virtue allow us to renounce the world in the Dharma of the Tathagata (the Thus-Gone One), and practice Brahmacharya.' Ajnatakaundinya allowed them to renounce the world, and recited the three-statement ordination for them. After the ordination, they went together to see the Buddha. Kaundinya said to the Buddha: 'These noble sons wish to renounce the world, and I have performed the three-statement ordination for them. Have they obtained the precepts?' The Buddha told Kaundinya: 'These people have obtained the precepts well through the three-statement ordination.' Question: Why do others not obtain the full ordination (Upasampada, Bhikkhu ordination) through the Three Refuges? Answer: Before the Blessed One established the precepts, there was a way to receive full ordination through three statements. After the Blessed One established the precepts, there was no way to receive full ordination through three statements. Because a sick bhikkhu had no one to care for him, he went to report to the Buddha. The Buddha told the bhikkhus: 'From now on, discontinue the Karma (action) of three statements. Among ten monks, perform Jnapti-chaturtha-karma (a formal act of the Sangha), and allow him to receive full ordination.' In the thirty-seventh volume of the Abhidharmakoshabhasya (Commentary on the Treasury of Abhidharma) and the Nyayanusara (Following the Path of Reasoning), there are ten ways to obtain ordination, which are the same as the ten ways to obtain ordination in the Matrika of the Dasa-bhana-vinaya (Ten-Recitation Vinaya): 1. Natural attainment; 2. Attainment through seeing the truth; 3. Attainment through questions and answers; 4. Attainment through the Three Refuges; 5. Attainment through self-vow, such as Mahakashyapa; 6. Attainment through a group of five; 7. Attainment through a group of ten; 8. Attainment through the eight heavy rules; 9. Attainment through sending a messenger; 10. Attainment through the twelve divisions, referring to 'Welcome' (Ehi Bhikkhu) of Nevi. After 'Welcome', one must ordain him again. According to the Dharmaguptaka school, the Dharmaguptaka-vinaya says: 1. Attainment through 'Welcome'; 2. Attainment through the superior Dharma, referring to achieving Arhatship and attaining Nirvana with remainder, which is called the superior Dharma, and one immediately obtains the precepts. As the Dharmaguptaka-vinaya says, if one cultivates the path and achieves Arhatship, it is called renunciation and receiving full ordination. However, the sutras that speak of Arhat Shramanera (novice monk) are not what I endorse. 3. Three

歸。四八敬。五羯磨。此說意言。自然是上法攝。見諦是善來攝。問答是羯磨攝。信佛為大師是善來攝。又宗不同。不須會釋。若依大眾部僧祇律云。四種受具足法。自覺具足。二善來。三十眾。如律云。和上十眾內不名受具。合十一人。四分但言十眾。和上在中。四五眾。若依化地部五分律有五種受具足。一自然。二善來。三三歸。四八不可越。五羯磨。又毗尼母論云。比丘有五種受具。一善來。二三語。謂三歸。三白四羯磨。四佛敕聽受具。謂善問答也。五上受具。謂阿羅漢果名上受具。比丘尼亦有五種受具。一隨師教行。謂受八敬法。二白四羯磨。三遣使(如前)四善來。五上受具能成就。不作一切諸惡。又薩婆多論第二云。凡七種受戒者。見道受戒。二善來得戒。三者三語得戒。四者三歸受戒。五者自誓受戒。六者八法受戒。七者白四羯磨。於七種中見諦得戒。唯五人得。余更無得者。善來得戒。三語三師。佛在世得滅后不得自誓。唯大迦葉一人得。更無得者。八法受戒。唯大愛道一人得更無得者。白四羯磨戒。佛在世得滅后亦得。如是七種得者。問答廣釋。具如彼說。今依大乘十種得戒中。除自然得。余同一切有部。今大乘中無自然得戒。謂。佛世尊。曾於三大無數劫中。具足三種清凈律儀。非今日得。若

【現代漢語翻譯】現代漢語譯本歸。四八敬。五羯磨（羯磨：佛教儀式）。此說意言，自然是上法攝。見諦是善來攝。問答是羯磨攝。信佛為大師是善來攝。又宗不同，不須會釋。若依大眾部《僧祇律》云，四種受具足法：一、自覺具足；二、善來；三、十眾。如律云，和上（和上：梵語Upadhyaya的音譯，意為親教師）十眾內不名受具，合十一人。四分但言十眾，和上在中。四五眾。若依化地部《五分律》有五種受具足：一、自然；二、善來；三、三歸；四、八不可越；五、羯磨。又《毗尼母論》云，比丘（比丘：佛教出家男眾）有五種受具：一、善來；二、三語，謂三歸；三、白四羯磨；四、佛敕聽受具，謂善問答也；五、上受具，謂阿羅漢果（阿羅漢果：佛教修行達到的最高果位）名上受具。比丘尼（比丘尼：佛教出家女眾）亦有五種受具：一、隨師教行，謂受八敬法；二、白四羯磨；三、遣使(如前)；四、善來；五、上受具能成就，不作一切諸惡。又《薩婆多論》第二云，凡七種受戒者：見道受戒；二、善來得戒；三者三語得戒；四者三歸受戒；五者自誓受戒；六者八法受戒；七者白四羯磨。於七種中見諦得戒，唯五人得，余更無得者。善來得戒，三語三師，佛在世得滅后不得自誓。唯大迦葉（大迦葉：釋迦牟尼佛的十大弟子之一）一人得，更無得者。八法受戒，唯大愛道（大愛道：釋迦牟尼佛的姨母）一人得更無得者。白四羯磨戒，佛在世得滅后亦得。如是七種得者，問答廣釋，具如彼說。今依大乘十種得戒中，除自然得，余同一切有部。今大乘中無自然得戒。謂佛世尊，曾於三大無數劫中，具足三種清凈律儀，非今日得。若

【English Translation】 English version Returning. Four, eight respects. Five Karmas (Karma: Buddhist ritual). This says that 'natural' is included in the superior Dharma. 'Seeing the Truth' is included in 'Welcome'. Question and answer is included in Karma. Believing in the Buddha as the great teacher is included in 'Welcome'. Furthermore, different schools have different interpretations, so there is no need to explain them together. According to the Mahāsāṃghika Vinaya (Monastic Law), there are four kinds of ordination: 1. Self-realization; 2. 'Welcome'; 3. Ten monks. As the Vinaya says, the Upadhyaya (Upadhyaya: Sanskrit term for preceptor) within the ten monks is not considered ordained, totaling eleven people. The Dharmaguptaka Vinaya only mentions ten monks, with the Upadhyaya among them. Four or five monks. According to the Sarvāstivāda Vinaya, there are five kinds of ordination: 1. Natural; 2. 'Welcome'; 3. Three Refuges; 4. Eight Unbreakable Rules; 5. Karma. Furthermore, the Vinaya-matrika Sutra says that a Bhikshu (Bhikshu: Buddhist monk) has five kinds of ordination: 1. 'Welcome'; 2. Three Statements, meaning the Three Refuges; 3. White Four Karmas; 4. Ordination by the Buddha's command, meaning good questions and answers; 5. Superior Ordination, meaning the attainment of Arhatship (Arhatship: the highest state of enlightenment in Buddhism) is called Superior Ordination. A Bhikshuni (Bhikshuni: Buddhist nun) also has five kinds of ordination: 1. Following the teacher's teachings, meaning receiving the Eight Respects; 2. White Four Karmas; 3. Sending a messenger (as before); 4. 'Welcome'; 5. Superior Ordination can be achieved, not committing any evil deeds. Furthermore, the Sarvastivada-vinaya-vibhasa, Volume 2, says that there are seven kinds of ordination: Ordination by seeing the Path; 2. Ordination by 'Welcome'; 3. Ordination by Three Statements; 4. Ordination by taking the Three Refuges; 5. Ordination by self-vow; 6. Ordination by the Eight Dharmas; 7. White Four Karmas. Among the seven kinds, only five people attain ordination by seeing the Truth, and no one else can attain it. Ordination by 'Welcome', Three Statements by three teachers, attainable when the Buddha is in the world, but not after his passing, self-vow. Only Mahākāśyapa (Mahākāśyapa: one of the ten great disciples of Shakyamuni Buddha) attained it, and no one else can. Ordination by the Eight Dharmas, only Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī: the foster mother of Shakyamuni Buddha) attained it, and no one else can. White Four Karma ordination, attainable when the Buddha is in the world and also after his passing. The detailed explanations of these seven kinds of attainment are as described there. Now, according to the ten kinds of ordination in Mahayana, except for natural attainment, the rest are the same as in the Sarvastivada school. In Mahayana, there is no natural attainment of ordination. It is said that the Buddha, the World Honored One, had fully possessed the three kinds of pure precepts in the three great countless kalpas (aeons), not attained today. If

大獨覺。雖今已得阿羅漢。而未得具戒。以未受故。如余阿羅漢沙彌。此亦如是。故瑜伽論五十三說。或復有一。唯自然受。除苾芻律儀。何以故。由苾芻律儀非一切堪受故。若苾芻律儀非要從他受者。若堪出家。若不堪出家。但欲出家者。便應一切隨其所欲自然出家。如是聖教便無軌範。又釋大獨覺有自然得戒。而論說言苾芻律儀。無自然者。多分而說。唯大獨覺有自然得戒。余必無故。所餘九種皆名從他得。要待他力而得戒故。如薩婆多論云。問。七種戒。幾種他得。幾種目得。答。六從他得。一須分別見諦得戒。以根本而言。以佛說法故。證得聖諦。名從他得。自以忍智。明照真諦。而得具戒。即名自得。準此論文。唯除獨覺。自余皆從他得。第二得戒緣者。有通有別。通緣者。謂二圓滿。是為通緣。一自圓滿。二他圓滿。自圓滿者。復有五種。一善得人身。謂。成就男得或得女根。二生於中國。三諸根具足。四勝處凈信。謂于如來及毗奈耶得凈信心。五離諸業障。謂能遠離五無間業等。他圓滿者。復有五種。一諸佛出世。二說正法教。三法教久住。四法住隨轉。謂證正法者。即如所證隨轉隨順教授教誡。五他所哀愍。他謂施主。彼於行者起哀愍心惠施資具。具女瑜伽二十一。第二別緣者。若依四分。具四緣得

【現代漢語翻譯】大獨覺（Pratyekabuddha）。即使現在已經證得阿羅漢果（Arhat），但因為沒有受戒，所以沒有得到具足戒（full monastic vows）。就像其他的阿羅漢沙彌（novice monk）一樣，情況也是如此。所以《瑜伽師地論》（Yogacarabhumi-sastra）第五十三卷說：『或者還有一種情況，只是自然獲得戒律，沒有通過比丘（bhiksu）的律儀（monastic discipline）。』為什麼呢？因為比丘的律儀不是所有人都適合接受的。如果比丘的律儀不是一定要從他人那裡接受，那麼無論是適合出家還是不適合出家的人，只要想出家，就應該一切都隨他們的意願自然出家。如果這樣，佛教的教義就沒有規範了。而且，解釋大獨覺有自然獲得戒律的說法，而論中卻說比丘的律儀沒有自然獲得的，這只是從大多數情況來說的。只有大獨覺有自然獲得戒律的情況，其餘的肯定沒有。其餘的九種情況都叫做從他人那裡獲得戒律，因為要依靠他人的力量才能獲得戒律。就像《薩婆多論》（Sarvastivada）中說：『問：七種戒律，有幾種是從他人那裡獲得的？有幾種是自己獲得的？』答：『六種是從他人那裡獲得的，一種是需要通過分別見諦（discriminating insight into the truth）才能獲得的戒律。』從根本上來說，因為佛陀說法，證得聖諦（noble truths），這叫做從他人那裡獲得。自己通過忍智（patience and wisdom），明照真諦（ultimate truth），從而獲得具足戒，就叫做自己獲得。』按照這段經文，除了獨覺，其餘的都是從他人那裡獲得戒律的。第二，獲得戒律的因緣，有共同的，也有特別的。共同的因緣，是指兩種圓滿，這就是共同的因緣。一是自身圓滿，二是他人圓滿。自身圓滿，又有五種：一是善得人身，即成就男根或女根。二是生於中國（指佛教文化中心）。三是諸根具足（感官健全）。四是勝處凈信，即對於如來（Tathagata）和毗奈耶（Vinaya，戒律）得到清凈的信心。五是離諸業障，即能夠遠離五無間業（five heinous crimes）等。他人圓滿，又有五種：一是諸佛出世。二是說正法教。三是法教久住。四是法住隨轉，即證得正法的人，就按照所證悟的，隨順教授教誡。五是他人所哀愍，他人指施主，他們對於修行者生起哀愍之心，惠施資具。《具女瑜伽》（Bhiksuni-karmavacana）第二十一卷中說，第二種特別的因緣，如果依據《四分律》（Dharmaguptaka Vinaya），需要具備四種因緣才能獲得。

【English Translation】 Pratyekabuddha (Great Solitary Buddha). Although now already attained Arhatship (Arhat), but has not obtained full monastic vows (full ordination), because has not received the vows. Just like other Arhat novice monks (Sramanera), this is also the case. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) chapter 53 says: 'Or there is one, who only receives naturally, excluding the Bhiksu (monk) monastic discipline (Vinaya).' Why? Because the Bhiksu monastic discipline is not suitable for everyone to receive. If the Bhiksu monastic discipline is not necessarily received from others, then whether suitable for ordination or not suitable for ordination, as long as they want to be ordained, then everything should be according to their wishes to be ordained naturally. If so, the holy teachings of Buddhism would have no norms. Moreover, the explanation of Pratyekabuddha having natural attainment of vows, while the treatise says that Bhiksu monastic discipline has no natural attainment, this is only speaking from the majority of cases. Only Pratyekabuddha has the case of natural attainment of vows, the rest certainly do not have. The remaining nine types are all called obtaining vows from others, because it requires the power of others to obtain vows. Just like the Sarvastivada (Everything Exists School) says: 'Question: Of the seven types of vows, how many are obtained from others? How many are obtained by oneself?' Answer: 'Six are obtained from others, one is the vow that needs to be obtained through discriminating insight into the truth (Satya).' Fundamentally speaking, because the Buddha preached the Dharma, attaining the noble truths (Arya Satya), this is called obtaining from others. Oneself through patience and wisdom (Ksanti-jnana), clearly illuminating the ultimate truth (Paramartha Satya), thereby obtaining full ordination, is called obtaining by oneself.' According to this scripture, except for Pratyekabuddha, the rest all obtain vows from others. Secondly, the conditions for obtaining vows, there are common and special. The common conditions refer to two kinds of completeness, this is the common condition. One is self-completeness, and the other is other-completeness. Self-completeness has five types: one is to obtain a good human body, that is, to have male or female reproductive organs. Two is to be born in China (referring to the center of Buddhist culture). Three is to have complete senses (Indriya). Four is pure faith in the excellent place, that is, to have pure faith in the Tathagata (Thus Come One) and the Vinaya (monastic discipline). Five is to be free from karmic obstacles, that is, to be able to stay away from the five heinous crimes (Panca-anantarya) and so on. Other-completeness has five types: one is the appearance of all Buddhas. Two is to preach the correct Dharma. Three is that the Dharma teachings last long. Four is that the Dharma abides and transforms, that is, those who have attained the correct Dharma, then according to what they have realized, accordingly teach and instruct. Five is to be pitied by others, others refer to patrons, they have compassion for practitioners, and bestow resources. The Bhiksuni-karmavacana (Nun's Code of Conduct) chapter 21 says, the second special condition, if according to the Dharmaguptaka Vinaya (Four-Part Vinaya), it is necessary to have four conditions to obtain vows.

戒。一羯磨者。謂比丘受大戒僧數滿足。二白四羯磨成就教法緣。三得處所者。結界成就。四住比丘法中者。年滿二十。身無遮難。又毗尼母第二云。復有五處白四羯磨受戒滿足。一和上。二阿阇梨。三眾僧具足。四性調順。五諸根具足。無諸障礙。是名五處受戒具足。今依大乘。未見成文。而理言足同。四分律意。身無遮難者。如瑜伽論五十三說。問。由幾因緣。雖樂欲受苾芻律儀。而不應授。答。毗有六因。一意樂損害。二依止損害。三男形損害。四白法損害。五系屬於他。六為護他故。具說如彼。問。善等三性心何心發戒。答。三性心中皆能得戒。以具緣故。如薩婆多論第一云。問。為善心中得戒。為不善心中得戒。為無記心得戒。為無心中得戒。答。一切盡得。問。善心得戒其義可見。不善無記心云何得戒。答。且如有一先起善心起身語表業白四羯磨時。或起貪等。或無記心。於此心中成就戒色。其義云何。今依大乘。近因等起心相應思上假立表業。此相應思熏成種子。第三羯磨時。雖住不善無記之心。而由具緣力。今彼思種功能增長。依此思種假立無表名為得戒。問。既起不善心。云何善種而得增長。答。由具緣力故。而得增長。問。若自相續緣可言具緣增自種。具緣他所成自種不能長。答。自種不託緣。

【現代漢語翻譯】現代漢語譯本戒。一次羯磨是指，比丘受大戒時僧侶人數滿足要求。二次白四羯磨成就教法因緣。三次得到處所是指，結界成就。四次安住于比丘法中是指，年齡滿二十歲，並且身體沒有遮難。另外，《毗尼母》第二卷中說，還有五種情況下，通過白四羯磨受戒是圓滿的：一是和尚（Upadhyaya，親教師），二是阿阇梨（Acharya，軌範師），三是眾僧具足，四是性情調順，五是諸根具足，沒有各種障礙。這稱為五處受戒具足。現在依據大乘佛教，雖然沒有見到成文的規定，但道理上是相同的。按照《四分律》的觀點，身體沒有遮難是指，如《瑜伽師地論》第五十三卷所說。問：由於哪些因緣，即使樂意接受比丘的律儀，也不應該授予？答：有六種原因：一是意樂損害，二是依止損害，三是男根損害，四是白法損害，五是隸屬於他人，六是爲了保護他人。具體說明如該論所述。問：善、不善、無記這三種心，是哪種心能引發戒體？答：三種心中都能得到戒體，因為具足因緣。如《薩婆多論》第一卷所說。問：是善心中得戒，還是不善心中得戒，還是無記心中得戒，還是無心中得戒？答：一切都能得到。問：善心得戒，其道理可以理解。不善心和無記心，又如何得戒呢？答：比如有一個人，先發起善心，起身語的表業，在白四羯磨時，或者生起貪心等，或者生起無記心。在這種心中成就戒色，這個道理是什麼呢？現在依據大乘佛教，在近因等起心相應的思上，假立表業。這種相應的思熏成種子。在第三次羯磨時，雖然處於不善或無記的心，但由於具足因緣的力量，現在那個思的種子功能增長。依據這個思的種子，假立無表，稱為得戒。問：既然生起不善心，為什麼善的種子反而能增長？答：由於具足因緣的力量，所以能夠增長。問：如果是自相續的緣，可以說具緣能增長自己的種子。具緣他人所成的自己的種子，不能增長。答：自己的種子不依賴於緣。

【English Translation】 English version 'Precepts. One Karman (Karma, action) means that the number of monks is sufficient when a Bhikshu (monk) receives the great precepts. Two, the white four Karmans accomplish the causes and conditions for teaching the Dharma. Three, obtaining a place means that the boundary is successfully established. Four, abiding in the Bhikshu Dharma means being twenty years old and having no physical impediments. Furthermore, the second volume of the 'Vinaya-matrika' says that there are five situations where receiving precepts through the white four Karmans is complete: one is the Upadhyaya (preceptor), two is the Acharya (teacher), three is the complete Sangha (community of monks), four is having a harmonious disposition, and five is having complete faculties without any obstacles. These are called the five situations where receiving precepts is complete. Now, according to Mahayana Buddhism, although there are no written rules, the reasoning is the same. According to the 'Sarvastivada Vinaya', having no physical impediments is as stated in the fifty-third volume of the 'Yogacarabhumi-sastra'. Question: Due to what causes and conditions should one not be ordained, even if one is willing to receive the Bhikshu precepts? Answer: There are six reasons: one is impaired intention, two is impaired dependence, three is impaired male form, four is impaired white Dharma, five is being subordinate to others, and six is for the sake of protecting others. The details are as described in that treatise. Question: Among the three types of minds—wholesome, unwholesome, and neutral—which mind can generate the precepts? Answer: All three types of minds can obtain the precepts because they possess the necessary conditions. As stated in the first volume of the 'Sarvastivada-vinaya-vibhasa'. Question: Is it possible to obtain the precepts with a wholesome mind, an unwholesome mind, a neutral mind, or a mind without thought? Answer: It is possible in all cases. Question: It is understandable that one can obtain the precepts with a wholesome mind. But how can one obtain the precepts with an unwholesome or neutral mind? Answer: For example, someone first generates a wholesome mind and performs physical and verbal actions. During the white four Karmans, they may generate greed or a neutral mind. How can the form of precepts be accomplished in this mind? Now, according to Mahayana Buddhism, the expressive action is hypothetically established on the corresponding thought of the proximate cause. This corresponding thought cultivates a seed. During the third Karman, although one is in an unwholesome or neutral state of mind, the power of the conditions increases the function of that thought seed. Based on this thought seed, the non-expressive action is hypothetically established and called obtaining the precepts. Question: Since an unwholesome mind arises, how can the wholesome seed grow? Answer: It grows because of the power of the conditions. Question: If it is a condition of one's own continuum, it can be said that the conditions increase one's own seed. But the conditions of another's accomplishment cannot increase one's own seed. Answer: One's own seed does not rely on conditions.

應言不增長自種。托緣生緣他增自種。問。自種托緣他生緣增自種。亦可解。或他緣起他解除自惑。答。斷惑遣自迷他解不能斷起戒。要托緣他緣得增長(云云)入無心時亦得戒者。如不還沙彌欲受具戒。具其衣缽詣大眾所。禮拜乞戒白四羯磨。時入滅盡定前因等起思所熏種功能增長。依此假立無表律儀。所餘六眾得戒因緣。隨其所應如理應思。

第二得菩薩戒。此有二種。一自誓受得。二從師得。如前已說。又具四緣方得凈戒。一者已發大菩提愿。二者遇善友。謂。遇已發大愿諸菩薩等。三者遠離七逆。如后又說。四者羯磨成就。如是四緣得菩薩戒。此據從師受者而說。若自受者。唯有三緣。除遇善友。問。菩薩何時發戒。答。第三羯磨時方乃發戒。第二舍戒緣。如瑜伽論五十三說。問。有幾因緣。苾芻律儀受已還舍。答。或由舍學處故。或由犯根本罪故。或由形缺二形生故。或由斷善根故。或由棄捨眾同分故。苾芻律儀受已還舍。答。正法毀壞。正法隱沒。雖無新受苾芻律儀。先已受得當知不捨。所以者何。由於爾時穢惡正起。無一有情。不損意樂。能受具戒。況當有證沙門果者(解云)比丘尼正學勤策男女。當知菩薩亦爾。故不別說。又彼論云。若近事男律儀。當知由起不同分心故。善根斷故。棄捨眾同

【現代漢語翻譯】現代漢語譯本應言不增長自種。托緣生緣他增自種。問：自種托緣他生緣增自種，亦可解。或他緣起他解除自惑？答：斷惑遣自迷，他解不能斷起戒。要托緣他緣得增長（云云）。入無心時亦得戒者，如不還沙彌（不再返回世俗的沙彌）欲受具戒。具其衣缽詣大眾所，禮拜乞戒白四羯磨（通過四次羯磨儀式請求受戒）。時入滅盡定（一種高級禪定狀態）前因等起思所熏種功能增長。依此假立無表律儀（一種無形的戒律力量）。所餘六眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）得戒因緣，隨其所應如理應思。

第二得菩薩戒。此有二種：一自誓受得，二從師得。如前已說。又具四緣方得凈戒：一者已發大菩提愿（立下成佛的宏願），二者遇善友，謂遇已發大愿諸菩薩等，三者遠離七逆（七種嚴重的罪行），如后又說，四者羯磨成就。如是四緣得菩薩戒。此據從師受者而說。若自受者，唯有三緣，除遇善友。問：菩薩何時發戒？答：第三羯磨時方乃發戒。

第二舍戒緣。如瑜伽論五十三說。問：有幾因緣，苾芻（比丘）律儀受已還舍？答：或由舍學處故，或由犯根本罪故，或由形缺二形生故，或由斷善根故，或由棄捨眾同分故，苾芻律儀受已還舍。答：正法毀壞，正法隱沒，雖無新受苾芻律儀，先已受得當知不捨。所以者何？由於爾時穢惡正起，無一有情，不損意樂，能受具戒。況當有證沙門果者（證得沙門果位的人）。（解云）比丘尼（女性比丘）正學（預備比丘尼）勤策男女（沙彌和沙彌尼）。當知菩薩亦爾。故不別說。又彼論云：若近事男（在家男居士）律儀，當知由起不同分心故，善根斷故，棄捨眾同。

【English Translation】 English version It should be said that it does not increase its own seed. Relying on conditions, it generates conditions for others to increase its own seed. Question: That one's own seed relies on conditions, others generate conditions to increase one's own seed, can also be understood. Or do other conditions arise to eliminate one's own confusion? Answer: Cutting off delusion and dispelling self-ignorance, others' understanding cannot cut off the arising of precepts. It is necessary to rely on conditions, other conditions, to obtain increase (etc.). Those who obtain precepts when entering a state of no-mind, such as a Anagamin Sramanera (a Sramanera who will not return to the world) who wishes to receive full ordination. Having his robes and bowl, he goes to the assembly, prostrates, requests precepts, and announces the four Karmas (through four Karma rituals to request ordination). At that time, entering Nirodha-samapatti (a high state of meditation), the function of the seeds perfumed by previous causes and arising thoughts increases. Based on this, a non-revealing Vinaya (an invisible force of precepts) is provisionally established. The conditions for the remaining six assemblies (Bhikkhus, Bhikkhunis, Siksamana, Sramaneras, Sramanerikas, Upasakas, Upasikas) to obtain precepts should be considered appropriately and reasonably.

Secondly, obtaining the Bodhisattva precepts. There are two types: one is obtained by self-vow, and the other is obtained from a teacher. As previously stated. Furthermore, one must possess four conditions to obtain pure precepts: first, one must have already made the great Bodhicitta vow (the great vow to achieve Buddhahood); second, one must encounter good friends, namely, encountering Bodhisattvas who have already made great vows; third, one must stay away from the seven heinous offenses, as will be discussed later; and fourth, the Karma must be accomplished. These four conditions are necessary to obtain the Bodhisattva precepts. This is according to those who receive them from a teacher. If one receives them by oneself, there are only three conditions, excluding encountering good friends. Question: When does a Bodhisattva generate the precepts? Answer: Only at the time of the third Karma does one generate the precepts.

Secondly, the conditions for abandoning precepts. As stated in the Yogacarabhumi-sastra, volume 53. Question: What are the conditions under which a Bhikkhu's (monk's) Vinaya, once received, is abandoned? Answer: Either by abandoning the training, or by committing a fundamental offense, or by having a physical defect of two genders, or by severing the roots of goodness, or by abandoning the shared community, the Bhikkhu's Vinaya, once received, is abandoned. Answer: When the true Dharma is destroyed and the true Dharma is hidden, although there is no new reception of the Bhikkhu's Vinaya, it should be known that the previously received Vinaya is not abandoned. Why? Because at that time, defilement and evil are arising, and no sentient being can receive full ordination without harming their intention. How much more so for those who have attained the Sramana fruit (those who have attained the fruit of Sramana)? (Explanation) Bhikkhunis (female monks), Siksamana (novice nuns), Sramaneras and Sramanerikas (male and female novices). It should be known that Bodhisattvas are also like this. Therefore, it is not discussed separately. Furthermore, that treatise says: If the Upasaka's (male lay devotee) Vinaya, it should be known that it is due to arising a mind of different division, severing the roots of goodness, and abandoning the shared community.

分故。受已還舍。正法沒時。如苾芻律儀道理當知。近事男律儀亦爾。若近住戒。由日出故。發不同分心故。于中間舍眾同分故。受已復舍。舍菩薩戒。二緣四緣。受已還舍。二因緣者。如瑜似論第四十云。略由二緣。舍諸菩薩凈戒律儀。一者棄捨無上正等菩提大愿。二者現行上品纏犯他勝處法。言四緣者。如彼七十五說。又舍因緣略有四種。一者決定發起不同分心。二者若於有識別大丈夫前故。意發起棄捨語言。三者總別毀犯四種他勝處法。四者若以增上品纏總別毀犯。隨順四種他勝處法。由此因緣棄捨菩薩凈戒律儀。若有還清凈受心。應還受得(解云)第一第二是前二中第一所攝。后之二種第二所攝。隨順他勝處者。謂十重中前之大種。如是六種亦共二乘。或可不定故。名隨順。又隨順者。謂隨順他勝處諸方便等。名為隨順他勝處法。具依前釋所言。舍者但舍功能而不捨體。如本業經下云。菩薩戒有受法而無舍有犯不失。問。若舍菩薩戒必舍比丘戒。設舍比丘戒必舍菩薩戒。答。應作四句。有舍菩薩戒而不捨比丘戒。謂。退大菩提心而不捨比丘戒。有舍比丘戒而不捨菩薩戒。謂下中纏犯比丘根本罪。或有俱舍。謂上品纏犯。初四重俱不捨者。謂除前相。如菩薩戒。對比丘律儀。如是菩薩戒。對餘六眾。當知亦爾。

【現代漢語翻譯】現代漢語譯本舍戒的原因。受戒后又舍戒。正法衰沒時，如比丘（Bhikkhu，佛教僧侶）的律儀道理應當知曉。近事男（Upasaka，在家男居士）的律儀也是如此。如果受持近住戒（Upavasatha，八關齋戒），由於日出，發起不同的心念，在中間捨棄與大眾的共同部分，受戒后又舍戒。舍菩薩戒（Bodhisattva vows），有兩種因緣和四種因緣。受戒后又舍戒。兩種因緣，如《瑜伽師地論》（Yogacarabhumi-sastra）第四十卷所說：『略由兩種因緣，捨棄諸菩薩清凈戒律儀。一者，棄捨無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）的大愿。二者，現行上品纏犯他勝處法（Parajika，斷頭罪）。』所說的四種因緣，如該論第七十五卷所說：『又舍戒的因緣略有四種。一者，決定發起不同的心念。二者，若於有識別的大丈夫前，故意發起棄捨的語言。三者，總的或分別的毀犯四種他勝處法。四者，若以增長的上品煩惱總的或分別的毀犯，隨順四種他勝處法。』由此因緣棄捨菩薩清凈戒律儀。如果想要還清凈受戒，應當可以再次受得。（解釋說）第一和第二是前面兩種因緣中的第一種所包含的。後面的兩種是第二種所包含的。隨順他勝處，是指十重戒中的前四種。像這樣的六種也與二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）共通，或者可能不確定，所以稱為隨順。又隨順是指隨順他勝處的各種方便等，名為隨順他勝處法。根據前面的解釋所說，舍戒只是捨棄了功能，而不是捨棄了體。如《梵網經》（Brahmajala Sutra）下卷所說：『菩薩戒有受法而無舍，有犯不失。』問：如果捨棄菩薩戒，必定捨棄比丘戒嗎？如果捨棄比丘戒，必定捨棄菩薩戒嗎？答：應當作四句來回答。有捨棄菩薩戒而不捨棄比丘戒的，比如退失大菩提心而不捨棄比丘戒。有捨棄比丘戒而不捨棄菩薩戒的，比如以下中品煩惱犯比丘根本罪。或者有同時捨棄的，比如以上品煩惱犯初四重罪。俱不捨棄的，比如除去前面的情況。如菩薩戒對比丘律儀，像這樣菩薩戒對其他的六眾（比丘尼，式叉摩那，沙彌，沙彌尼，優婆塞，優婆夷）也應當知道也是如此。

【English Translation】 English version Reasons for abandoning vows. Having received the vows and then abandoning them. When the Proper Dharma declines, the principles of the Bhikkhu's (Buddhist monk) precepts should be understood. The same applies to the Upasaka's (layman) precepts. If one observes the Upavasatha (eight precepts), due to sunrise, generating different thoughts, abandoning the shared portion with the community in between, having received the vows and then abandoning them. Abandoning the Bodhisattva vows, there are two causes and four causes. Having received the vows and then abandoning them. The two causes, as stated in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), Volume 40: 'Briefly, due to two causes, one abandons the pure precepts of the Bodhisattva's discipline. First, abandoning the great vow for Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Second, engaging in superior defilements that constitute Parajika (defeat; expulsion).' The four causes mentioned, as stated in Volume 75 of the same treatise: 'Furthermore, there are four types of causes for abandoning vows. First, decisively generating different thoughts. Second, intentionally uttering words of abandonment before a discerning great person. Third, generally or specifically violating the four Parajika. Fourth, generally or specifically violating with increased superior defilements, acting in accordance with the four Parajika.' Due to these causes, one abandons the pure precepts of the Bodhisattva's discipline. If one desires to receive the vows again in purity, one should be able to receive them again. (Explanation) The first and second are included in the first of the previous two causes. The latter two are included in the second. Acting in accordance with Parajika refers to the first four of the ten major precepts. These six are also common to the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana), or may be uncertain, hence the term 'acting in accordance.' Furthermore, 'acting in accordance' refers to various means that accord with Parajika, and are called 'practices that accord with Parajika.' According to the previous explanation, abandoning vows only abandons the function, not the substance. As stated in the lower section of the Brahmajala Sutra (Brahma Net Sutra): 'The Bodhisattva precepts have a method for receiving but not for abandoning; having violated them does not mean losing them.' Question: If one abandons the Bodhisattva precepts, must one abandon the Bhikkhu precepts? If one abandons the Bhikkhu precepts, must one abandon the Bodhisattva precepts? Answer: One should answer with four possibilities. There are those who abandon the Bodhisattva precepts but not the Bhikkhu precepts, such as losing the great Bodhi mind without abandoning the Bhikkhu precepts. There are those who abandon the Bhikkhu precepts but not the Bodhisattva precepts, such as committing a fundamental offense of a Bhikkhu with inferior or middling defilements. Or there are those who abandon both simultaneously, such as committing the first four major offenses with superior defilements. Those who do not abandon either are those who are not in the preceding situations. Just as the Bodhisattva precepts are in relation to the Bhikkhu's discipline, so too should it be understood that the Bodhisattva precepts are in relation to the other six assemblies (Bhikkhuni, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika).

第七持犯差別者。略有八門。一品類差別。二共不共差別。三廣大差別。四甚深差別。五止作差別。六因差別。七果差別。八意樂差別。品類差別者。謂聲聞乘唯制律儀戒。今此菩薩具三凈戒。謂攝律儀戒。攝善法戒。饒益有情戒。共不共殊勝者。如無性攝論七云。共不共殊勝者。謂諸菩薩一切性罪不現行故。與諸聲聞共相似遮罪。有現行故。與諸聲聞不共。於此學處有聲聞犯菩薩不犯。有菩薩犯聲聞不犯。菩薩具有身語心戒。聲聞唯有身語二戒。是故菩薩心亦有犯非諸聲聞。以要言之。一切饒益有情無罪身語意業。菩薩一切皆應現行。皆應修學。知是應知說名為共不共殊勝。無性釋云。殺盜淫等所生名性罪。斷生草等。非貪等生。說名遮罪。菩薩戒中觀有利益而無罪者。一切應修聲聞。不爾又諸菩薩心亦有犯。非諸聲聞。謂唯內起欲恚害等諸惡尋思不為發起身語二業。一切饒益有情無罪身語意業者。謂能利益安樂有情。不為發自起貪等煩惱。如是一切菩薩應修。又瑜伽論四十一云。若諸菩薩安住菩薩凈戒律儀。如薄伽梵。于別解脫毗奈耶中。將護他故。建立遮罪。制諸聲聞。令不造作。諸有情類未凈信者。令生凈信。已凈信者。令倍增長。于中菩薩與諸聲聞應等修學。無有差別。何以故。以諸聲聞自利為勝

。尚不棄捨將護他行為。令有情未得信者。信信者增長學所學處。何況菩薩利他為勝。當知是天從多分說。若盡道理。于遮罪中亦有不共。且如威儀戒。若見由衣不齊有利益菩薩。此中不整衣如是等類。準此可知。又瑜伽云。若諸菩薩安住菩薩凈戒律儀。如薄伽梵。于別解脫毗奈耶中。為令聲聞少事少業少希望住建立遮罪。制諸聲聞令不造作。于中菩薩與諸聲聞不應等學。何以故。以諸聲聞自利為勝不願利他。于利他中少事少業少希望住可名為妙。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。從非親里長者居士婆羅門等及恣施家應求百千種種衣服。觀彼有力無力隨其所施。如應而受如說求衣求缽亦爾。如求衣缽。如是自求種種絲縷。令非親里為織作衣。為利他故。應畜種種憍世邪衣諸坐臥具事各至百。乃至廣說。廣大差別者。如攝論云。由四種廣大故。一種種無量學處廣大故。二由攝受無量福德廣大故。三由攝受一切有情利益安樂意樂廣大故。四由建立無上正等菩提廣大故。釋曰。種種無量學處廣大者。謂諸菩薩所學尸羅種種品類無量差別。所以廣大。攝受無量福德廣大資糧者。謂此尸羅能攝無量福德資糧。所以廣大。攝受一切有情利益安樂意樂廣大者。謂此尸羅攝諸有情此

【現代漢語翻譯】現代漢語譯本：仍然不捨棄守護他的行為，使未生起信心有情生起信心，使已生起信心者增長對所學之處的學習，更何況菩薩以利益他人為殊勝。應當知道，這是天人從多數情況來說的。如果窮盡道理，在遮止罪過中也有不共通之處。例如威儀戒，如果見到因為衣服不整齊而對利益菩薩有好處，那麼這裡的不整理衣服等等，可以依此類推。又《瑜伽師地論》說：『如果諸位菩薩安住于菩薩的清凈戒律，就像薄伽梵（Bhagavan，世尊）在別解脫毗奈耶（Pratimoksha Vinaya，戒律）中，爲了使聲聞（Shravaka，弟子）少事、少業、少希望而安住，建立遮罪，制止諸位聲聞不要造作。其中菩薩不應與諸位聲聞等同學習。為什麼呢？因為諸位聲聞以自利為殊勝，不願利益他人，在利益他人中少事、少業、少希望而安住可以稱為妙。不是諸位菩薩以利益他人為殊勝，不顧自利，在利益他人中少事、少業、少希望而安住可以稱為妙。』像這樣，菩薩爲了利益他人，從非親屬的長者、居士、婆羅門（Brahmana，祭司）等以及隨意佈施的家庭，應當求取成百上千種的衣服，觀察他們是否有能力，隨著他們的佈施而如理接受，就像所說的求衣求缽一樣。像求衣缽一樣，像這樣自己求取種種絲線，讓非親屬為自己織作衣服，爲了利益他人，應當畜養種種華麗的衣服，各種坐臥用具，數量各自達到一百，乃至廣說。廣大的差別，如《攝大乘論》說：『由四種廣大，一是種種無量學處廣大，二是由攝受無量福德廣大，三是由攝受一切有情利益安樂意樂廣大，四是由建立無上正等菩提廣大。』解釋說：種種無量學處廣大，是指諸位菩薩所學習的戒律，種種品類，無量差別，所以廣大。攝受無量福德廣大資糧，是指此戒律能夠攝受無量福德資糧，所以廣大。攝受一切有情利益安樂意樂廣大，是指此戒律攝受諸位有情

【English Translation】 English version: Still not abandoning and protecting his behavior, causing sentient beings who have not yet generated faith to generate faith, and causing those who have already generated faith to increase their learning of what they have learned, let alone Bodhisattvas who regard benefiting others as superior. It should be known that this is what the Devas (celestial beings) say from the majority of situations. If the principle is exhausted, there are also uncommon aspects in preventing sins. For example, the precepts of deportment, if it is seen that untidy clothing is beneficial to benefiting Bodhisattvas, then not tidying clothes and so on here can be inferred by analogy. Furthermore, the Yogacarabhumi-sastra says: 'If the Bodhisattvas abide in the pure precepts of the Bodhisattva, just as Bhagavan (the Blessed One) in the Pratimoksha Vinaya (code of monastic discipline), in order to enable the Shravakas (disciples) to abide with few affairs, few activities, and few desires, establishes prohibitive offenses, prohibiting the Shravakas from committing them. Among them, Bodhisattvas should not learn the same as the Shravakas. Why? Because the Shravakas regard self-benefit as superior and are unwilling to benefit others; abiding with few affairs, few activities, and few desires in benefiting others can be called wonderful. It is not that Bodhisattvas regard benefiting others as superior and disregard self-benefit; abiding with few affairs, few activities, and few desires in benefiting others can be called wonderful.' Like this, for the sake of benefiting others, Bodhisattvas should seek hundreds and thousands of kinds of clothing from elders, householders, Brahmanas (priests), etc., who are not relatives, and from families who give freely, observing whether they have the ability, and accepting accordingly according to their giving, just like seeking clothing and bowls as mentioned. Like seeking clothing and bowls, like this, they themselves seek various kinds of silk threads, and have non-relatives weave clothes for them. For the sake of benefiting others, they should keep various luxurious clothes and various sitting and sleeping utensils, each reaching a hundred in quantity, and so on extensively. The great differences, as the Mahayanasamgraha says: 'Due to four kinds of greatness: one is the greatness of various immeasurable objects of learning; two is the greatness of gathering immeasurable merits; three is the greatness of gathering the intention to benefit and bring happiness to all sentient beings; four is the greatness of establishing unsurpassed perfect enlightenment.' The explanation says: The greatness of various immeasurable objects of learning refers to the precepts that the Bodhisattvas learn, with various categories and immeasurable differences, hence it is great. The greatness of gathering immeasurable merits and vast resources refers to the fact that these precepts can gather immeasurable merits and vast resources, hence it is great. The greatness of gathering the intention to benefit and bring happiness to all sentient beings refers to the fact that these precepts gather all sentient beings

世他世世出世間舍惡攝善。若因若果饒益意樂。所以廣大。建立無上正等菩提廣大者。謂此尸羅建立大菩提。所以廣大。諸聲聞等無如事是。四甚深差別者。如攝論云。謂諸菩薩由是品類方便善巧行殺生等十種作業。而無有罪。生無量福。速證無上正等菩提。又諸菩薩現行變化身語兩業。應知亦是甚深尸羅。由此因緣。或作國王。示行種種惱有情事。乃至廣說。釋曰。由此品類方便善巧者。謂諸菩薩悲願相應后得妙智。行殺生等十種作業而無有罪等事者。謂愛樂善法增惡不善見諸邪見性說名后三。依止此故行殺等七而無有罪。生無量福。速證菩提。或行前七。不起后三。大數言十。或已伏除。為試彼力故。心暫起不能招苦故。無有罪。能助道故。生無量福。又瑜伽說。若諸菩薩安住菩薩凈戒律儀。善摧方便。為利他故。于諸性罪少分現行。由是因緣。于菩薩戒無所違犯。生多功德。謂如菩薩見劫盜賊。為貪財故欲殺多眾。或復欲殺大德聲聞獨覺菩薩。或復欲造多無間業。見是事已。發心思惟。我若斷彼惡眾生命。當墮地獄。如其不斷無間業成。當受大苦。我寧殺彼墮那落迦。終不令彼受無間業。如是菩薩意樂思惟。于彼眾生或以善心或無記心。知此事已。為當來故。深生慚愧。以憐愍心而斷彼命。由此因緣。于菩薩戒

無所違犯。生多功德。又如菩薩見劫盜賊奪他財物。若僧伽物。窣堵波物。而取多物。執為己有。從情受用。菩薩見已起憐愍心。于彼有情。發生利益安樂。隨力所能逼。而奪取勿令受用。如是財故。當受長夜無義無利。由此因能所奪財寶。若僧伽物還復僧伽。乃至廣說。又如菩薩處在居家。見有母已現無系屬。習淫慾法繼心菩薩求非梵行。菩薩見已作意思惟。勿令心恚多生非福。若隨其欲便得自在方便安處。令種善根。亦當令其舍不善業。住慈愍心。行非梵行。雖習如是穢污之法。而無所犯多生功德。出家菩薩。為護聲聞。聖所教誡。令不壞滅。一切不應行非梵行。又如菩薩為多有情解脫命難。乃至剜眼等難。雖諸菩薩為自命難亦不正知說于妄語。然為救脫彼有情故。知而思惟故說妄語。以要言之。菩薩唯觀有情義利非無利義自無染心。唯為饒益諸有情故。覆相正知而說異語。說是語時。于菩薩戒無所違犯。生多功德。乃至廣說。決定毗尼經云。佛告憂波離。汝今當知。聲聞乘人有異方便。有異深心。持清凈戒。菩薩乘人有異方便。有異深心。持清凈戒。憂波離。聲聞乘人雖凈持戒。于菩薩乘不名凈戒。菩薩乘人雖名凈戒。于聲聞乘人不名凈戒。云何名為聲聞乘人雖凈持戒。于菩薩乘人不名凈戒。優波離。聲聞乘人

不應乃至一念起於一念欲更受身。是則名為聲聞乘人清凈持戒。于菩薩乘最大破戒。名不清凈。解云。謂諸菩薩有利益處。方便受身。起種種欲。攝受有情。出不善處。安置善處。答諸菩薩不以其欲攝受有情。棄捨有情。即是破戒。此中意說。在家菩薩非出家菩薩。出家菩薩為護聖教。是故不得行非梵行。又云。優波離。菩薩乘人。于無量劫堪忍受身。不生厭患。是則名為菩薩乘人清凈持戒。于聲聞乘最大破戒。不名清凈。云何名為菩薩乘人持開通戒。聲聞乘人持不開通戒。優波離。菩薩乘人以初日分有所犯戒。日中分思惟當得一切種智。菩薩爾時不破戒身。以日中分有所犯戒。于日後分思惟當得一切種智。菩薩爾時不破戒身。廣說乃至以後夜分有所犯戒。于日初分思惟。當得一切種智。菩薩爾時不破戒身。以是義故。菩薩乘人持開通戒。聲聞乘人持不開通戒。菩薩不應生大慚愧。亦復不應生大悔纏。優波離。聲聞乘人數數犯罪。即時破失聲聞戒身。所以者何。聲聞乘人。應當持戒斷一切結。如救頭燃。所有深心為涅槃故。廣說乃至。優波離。白佛言。世尊。或有欲相應心而犯于戒。有癡相應心而犯于戒。世尊。菩薩犯戒于欲相應心嗔相應心癡相應心。何者為重。爾時世尊告優波離。若有菩薩如恒河沙劫欲相應心而犯

【現代漢語翻譯】現代漢語譯本不應該乃至一念之間生起想要再次受生的念頭。這被稱為聲聞乘人的清凈持戒，但對於菩薩乘來說，這是最大的破戒，不能稱為清凈。解釋說，菩薩在有利益的地方，可以方便地接受身體，生起種種慾望，爲了攝受有情眾生，將他們從不善之處引導到善良之處。回答說，如果菩薩不以慾望攝受有情，反而拋棄有情，那就是破戒。這裡的意思是指，在家菩薩與出家菩薩不同。出家菩薩爲了守護神聖的教法，所以不能行非梵行。又說，優波離（Upali，佛陀十大弟子之一，持戒第一）。菩薩乘人，在無量劫中能夠堪忍受生，不生厭倦，這被稱為菩薩乘人的清凈持戒，但對於聲聞乘來說，這是最大的破戒，不能稱為清凈。什麼叫做菩薩乘人持開通戒，聲聞乘人持不開通戒呢？優波離，菩薩乘人在初日分（早晨）有所犯戒，在日中分（中午）思惟應當證得一切種智（sarvajñāna，佛陀的智慧），菩薩此時不破戒身。在日中分有所犯戒，在日後分（下午）思惟應當證得一切種智，菩薩此時不破戒身。廣泛地說，乃至在後夜分（深夜）有所犯戒，在日初分思惟應當證得一切種智，菩薩此時不破戒身。因為這個緣故，菩薩乘人持開通戒，聲聞乘人持不開通戒。菩薩不應該生起大的慚愧，也不應該生起大的悔恨纏繞。優波離，聲聞乘人如果多次犯罪，立即破失聲聞戒身。為什麼呢？因為聲聞乘人，應當持戒斷除一切煩惱結縛，如同撲滅頭上燃燒的火焰一樣，所有的深切用心都是爲了涅槃（Nirvana，寂滅）的緣故。廣泛地說，乃至，優波離，（Upali）向佛陀說：『世尊，或者有以慾望相應的心而犯戒，有以愚癡相應的心而犯戒。』世尊，菩薩犯戒，以慾望相應的心、嗔恨相應的心、愚癡相應的心，哪一種更重呢？當時，世尊告訴優波離：『如果有菩薩如恒河沙劫那樣長的時間，以慾望相應的心而犯戒，'

【English Translation】 English version One should not even for a single moment give rise to the thought of wanting to be reborn again. This is called the pure observance of precepts for a Śrāvakayāna (the Vehicle of Hearers) practitioner, but for a Bodhisattvayāna (the Vehicle of Bodhisattvas) practitioner, it is the greatest violation of precepts and cannot be called pure. It is explained that Bodhisattvas, in places where there is benefit, can expediently accept bodies and give rise to various desires in order to gather sentient beings, leading them from inauspicious places to auspicious places. The answer is that if Bodhisattvas do not gather sentient beings with desire but instead abandon them, that is a violation of precepts. The meaning here is that lay Bodhisattvas are different from monastic Bodhisattvas. Monastic Bodhisattvas, in order to protect the holy Dharma, should not engage in non-celibate practices. Furthermore, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said, 'Bodhisattvayāna practitioners can endure rebirth for countless kalpas (aeon), without becoming weary. This is called the pure observance of precepts for a Bodhisattvayāna practitioner, but for a Śrāvakayāna practitioner, it is the greatest violation of precepts and cannot be called pure.' What is called the open precepts of a Bodhisattvayāna practitioner and the closed precepts of a Śrāvakayāna practitioner? Upali, if a Bodhisattvayāna practitioner violates a precept in the first part of the day (morning), and in the middle of the day (noon) contemplates attaining Sarvajñāna (all-knowing wisdom, the wisdom of the Buddha), the Bodhisattva does not break the precepts at that time. If one violates a precept in the middle of the day, and in the latter part of the day (afternoon) contemplates attaining Sarvajñāna, the Bodhisattva does not break the precepts at that time. Broadly speaking, even if one violates a precept in the latter part of the night (late night), and in the first part of the day contemplates attaining Sarvajñāna, the Bodhisattva does not break the precepts at that time. For this reason, Bodhisattvayāna practitioners hold open precepts, while Śrāvakayāna practitioners hold closed precepts. Bodhisattvas should not give rise to great shame, nor should they be entangled in great remorse. Upali, if Śrāvakayāna practitioners repeatedly violate precepts, they immediately lose their Śrāvakayāna precepts. Why? Because Śrāvakayāna practitioners should uphold the precepts and cut off all afflictions and bonds, like extinguishing a fire burning on their head. All their deep intentions are for the sake of Nirvana (liberation).' Broadly speaking, Upali (Upali) said to the Buddha: 'World Honored One, sometimes one violates a precept with a mind associated with desire, and sometimes one violates a precept with a mind associated with ignorance.' World Honored One, when a Bodhisattva violates a precept with a mind associated with desire, a mind associated with anger, or a mind associated with ignorance, which is more serious?' At that time, the World Honored One said to Upali: 'If a Bodhisattva violates a precept with a mind associated with desire for as many kalpas as there are sands in the Ganges River,'

于戒。或有菩薩因一嗔以而犯于戒等住菩薩大乘之道。因嗔犯者當知最重。所以者何。因嗔恚故。能捨眾生。因貪慾故。于諸眾生而生親愛。優波離所有諸結能生親愛。菩薩於此不應生畏。所有諸結能捨眾生。菩薩於此應生不畏。廣說乃至。大乘之人因欲犯者。我說是人不名為犯。因嗔犯者我說是人名為大犯。名大過患。名大墮落於佛法中。是大留難。若有菩薩無有方便。欲相應心而犯于戒。生於怖畏。于嗔犯戒不生怖畏。若有菩薩而有方便。恚相應心而犯于戒。而生怖畏。欲相應心而犯于戒。不生怖畏。又本業經說。嗔心犯戒即便失戒　第五止作差別者。謂聲聞戒多是止持。雖有作持。而止持為宗。若菩薩戒通止作持。言止持者。謂聲聞共戒。言作持者不共聲聞。如不往聽法即有所犯。往聽無犯。又作看病即無所犯。不看即犯。如是等類。作即無犯。止即有犯。復有差別。謂聲聞戒準遮身語。若菩薩戒通遮三業　第六因差別者。謂菩薩于大菩提愿。大悲為因。第七果差別者。謂菩薩戒。無上大菩提以為果故　第八意樂差別。不共二乘何等意樂。謂有六種。一無厭意樂。二廣大意樂。三歡喜意樂。四恩德意樂。五無染意樂。六善好意樂。無厭意樂者。謂諸菩薩假使經于殑伽沙等生。是一一生殑伽沙等大劫壽量。於此長

【現代漢語翻譯】現代漢語譯本關於戒律。或者有菩薩因為一時的嗔怒而觸犯了戒律，從而安住于菩薩的大乘之道。因為嗔怒而犯戒，應當知道這是最嚴重的。為什麼呢？因為嗔恚的緣故，能夠捨棄眾生；因為貪慾的緣故，對於眾生反而生起親愛。優波離（Upali，佛陀十大弟子之一，持戒第一）啊，所有那些能生起親愛的煩惱結縛，菩薩對於這些不應該生起畏懼；所有那些能捨棄眾生的煩惱結縛，菩薩對於這些應該生起不畏懼。廣而言之，大乘之人因為貪慾而犯戒，我說這個人不名為犯戒；因為嗔怒而犯戒，我說這個人名為大犯，名為大過患，名為大墮落於佛法之中，是大障礙。如果菩薩沒有方便，以與貪慾相應的心而犯戒，會生起怖畏；對於因嗔怒而犯戒，卻不生怖畏。如果菩薩具有方便，以與嗔恚相應的心而犯戒，反而生起怖畏；以與貪慾相應的心而犯戒，卻不生怖畏。又《本業經》說，以嗔心犯戒，立即失去戒體。第五，止作的差別。聲聞戒大多是止持（消極的禁止），雖然也有作持（積極的行動），但以止持為根本。菩薩戒則通於止持和作持。所謂止持，是指與聲聞共有的戒律；所謂作持，是指不與聲聞共有的戒律。例如，不去聽法就會有所觸犯，去聽法就沒有觸犯；又如，主動看護病人就沒有觸犯，不看護就觸犯。像這樣等等，做了就沒有觸犯，不做就有觸犯。還有一種差別，聲聞戒主要防範身語二業，而菩薩戒則通於防範身語意三業。第六，因的差別。菩薩以對大菩提的願望和大悲心為因。第七，果的差別。菩薩戒以無上大菩提為果。第八，意樂的差別。什麼是不與二乘（聲聞乘和緣覺乘）共有的意樂呢？有六種：一、無厭意樂；二、廣大意樂；三、歡喜意樂；四、恩德意樂；五、無染意樂；六、善好意樂。無厭意樂是指，諸位菩薩假使經歷恒河沙（Ganges sand）數量的生命，每一生命又有恒河沙數量的大劫壽命，在這漫長的時間裡

【English Translation】 English version Regarding precepts. There are Bodhisattvas who, due to a moment of anger, violate precepts, yet still abide in the Bodhisattva's Great Vehicle path. Know that violating precepts due to anger is the most serious. Why? Because of anger, one can abandon sentient beings. Because of greed, one develops affection for sentient beings. Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts), Bodhisattvas should not fear those fetters that generate affection; Bodhisattvas should not fear those fetters that cause the abandonment of sentient beings. Broadly speaking, if a Great Vehicle practitioner violates precepts due to desire, I say that person is not considered to have committed a violation. If one violates precepts due to anger, I say that person has committed a great violation, a great fault, a great fall in the Buddhadharma, and a great obstacle. If a Bodhisattva, lacking skillful means, violates precepts with a mind associated with desire, they experience fear; but they do not experience fear when violating precepts due to anger. If a Bodhisattva possesses skillful means, they experience fear when violating precepts with a mind associated with anger; but they do not experience fear when violating precepts with a mind associated with desire. Furthermore, the Brahma Net Sutra states that violating precepts with anger immediately results in the loss of the precepts. Fifth, the difference between prohibitive and active precepts. Śrāvaka (Śrāvaka, disciple of Buddha) precepts are mostly prohibitive (negative prohibitions), although there are also active precepts (positive actions), but the focus is on the prohibitive. Bodhisattva precepts encompass both prohibitive and active precepts. Prohibitive precepts refer to those shared with Śrāvakas; active precepts refer to those not shared with Śrāvakas. For example, not attending Dharma talks constitutes a violation, while attending them does not. Similarly, actively caring for the sick does not constitute a violation, while not caring for them does. Such examples illustrate that performing the action avoids violation, while refraining from it results in violation. Another difference is that Śrāvaka precepts primarily guard against actions of body and speech, whereas Bodhisattva precepts guard against actions of body, speech, and mind. Sixth, the difference in cause. Bodhisattvas take the aspiration for Great Bodhi (Great Enlightenment) and great compassion as their cause. Seventh, the difference in result. Bodhisattva precepts have unsurpassed Great Bodhi as their result. Eighth, the difference in intention. What is the intention not shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? There are six types: 1. Intention without weariness; 2. Vast intention; 3. Joyful intention; 4. Intention of gratitude; 5. Intention without defilement; 6. Intention of goodness. Intention without weariness means that even if Bodhisattvas were to spend as many lives as there are sands in the Ganges River (Ganges sand), and each life were to last as many great kalpas (aeon) as there are sands in the Ganges River, during this long period

時諸資生具常所匱之。三千大千世界滿中盛火恒在其中。行住坐臥。雖能修習一剎那戒。如是修習所有戒聚。究竟滿足。能證無上正等菩提。名為菩薩無厭意樂。廣大意樂者。謂諸菩薩修習戒時。展轉相續。無一剎那有退有斷。乃至究竟坐菩提座。是名菩薩廣大意樂。歡喜意樂者。謂諸菩薩修習戒時。於此所攝諸有情所生大歡喜。是諸有情由此所攝。雖生歡喜。猶不能及。是名菩薩歡喜意樂。恩德意樂者。謂諸菩薩修習戒時。觀此所攝一切有情。於我己身有大恩德。不見己身。于彼有恩由。資助我無上菩提故。是名菩薩恩德意樂。無染意樂者。謂諸菩薩修習戒時。雖于無量諸有情所興大戒福而不希報恩。當來果報是名菩薩無染意樂。善好意樂者。謂諸菩薩修習戒時。所有果報施諸有情。不自為己。又以此福。共諸有情。迴向無上正等菩提。是名菩薩善好意樂(具如對法論十二)。

第八犯已還凈。此有二種。一犯他勝處法。二犯輕垢。如下經說。若有犯十戒者。應教懺悔。在佛菩薩形像前。日日六時誦十重四十八輕戒。發到禮三世千佛。須見好相。若一七日二三七日。乃至一年。要見好相。見好相者佛來摩頂。若見光明花種種異相。便得罪滅。若無好相。雖懺無益。是人現身亦不得戒。而得增益受戒。若犯四十

【現代漢語翻譯】現代漢語譯本：當時各種生活必需品經常匱乏。三千大千世界中充滿熊熊烈火，持續燃燒。菩薩們在行走、站立、坐臥時，即使只能修習一剎那的戒律，如此修習所積累的戒律，最終也能圓滿具足，證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這被稱為菩薩的無厭意樂（意樂指發自內心的願望和喜好）。廣大意樂是指，菩薩在修習戒律時，能夠持續不斷地精進，沒有一剎那的退轉或中斷，直到最終坐在菩提座上。這被稱為菩薩的廣大意樂。歡喜意樂是指，菩薩在修習戒律時，對於所有被戒律所攝護的眾生，生起極大的歡喜。這些眾生因為被菩薩的戒律所攝護而生起的歡喜，甚至都比不上菩薩的歡喜。這被稱為菩薩的歡喜意樂。恩德意樂是指，菩薩在修習戒律時，觀察到所有被戒律所攝護的眾生，對自己有極大的恩德，而看不到自己對他們有什麼恩德，因為他們資助自己成就無上菩提。這被稱為菩薩的恩德意樂。無染意樂是指，菩薩在修習戒律時，即使對無量眾生行廣大戒福，也不希望得到報恩或未來的果報。這被稱為菩薩的無染意樂。善好意樂是指，菩薩在修習戒律時，將所有果報施與眾生，不為自己所用。並且將這些福德，與所有眾生一起，迴向于無上正等菩提。這被稱為菩薩的善好意樂（具體內容詳見《對法論》第十二卷）。第八，犯戒后如何恢復清凈。這有兩種情況：一是犯了他勝處法（Parajika，波羅夷，即根本重罪），二是犯了輕垢罪。如下經文所說：如果有人犯了十戒，應當教他懺悔。在佛菩薩的形像前，每天六個時辰誦讀十重戒和四十八輕戒，至誠禮拜三世千佛。必須見到好的徵兆。如果一個七天、兩個七天、三個七天，甚至一年，一定要見到好的徵兆。見到好的徵兆，比如佛來摩頂，或者見到光明、花等各種奇異的景象，才能罪滅。如果沒有好的徵兆，即使懺悔也沒有用。這樣的人即使現在受戒，也無法真正得到戒體，只能增加受戒的功德。如果犯了四十

【English Translation】 English version: At that time, all the necessities of life were constantly lacking. The three thousand great thousand worlds were filled with raging fire, constantly burning. While walking, standing, sitting, or lying down, even if they could only practice the precepts for a moment, such practice of accumulated precepts would ultimately be complete and perfect, enabling them to attain Anuttara-samyak-sambodhi (無上正等菩提, unsurpassed perfect enlightenment). This is called the Bodhisattva's inexhaustible intention and joy (意樂 refers to heartfelt wishes and preferences). Great intention and joy refers to the Bodhisattvas' continuous and uninterrupted diligence in practicing the precepts, without a moment of regression or cessation, until they finally sit on the Bodhi seat. This is called the Bodhisattva's great intention and joy. Joyful intention and joy refers to the Bodhisattvas' arising of great joy towards all sentient beings protected by the precepts when practicing the precepts. The joy that these sentient beings experience from being protected by the Bodhisattva's precepts cannot even compare to the Bodhisattva's joy. This is called the Bodhisattva's joyful intention and joy. Intention and joy of gratitude refers to the Bodhisattvas' observation, when practicing the precepts, that all sentient beings protected by the precepts have great kindness towards them, while they see no kindness from themselves towards them, because they support their attainment of unsurpassed perfect enlightenment. This is called the Bodhisattva's intention and joy of gratitude. Intention and joy of non-attachment refers to the Bodhisattvas' lack of desire for repayment or future rewards, even when performing great preceptual merit for countless sentient beings while practicing the precepts. This is called the Bodhisattva's intention and joy of non-attachment. Intention and joy of goodness refers to the Bodhisattvas' giving all rewards to sentient beings, not for their own benefit, when practicing the precepts. And they dedicate these merits, together with all sentient beings, to unsurpassed perfect enlightenment. This is called the Bodhisattva's intention and joy of goodness (details can be found in the twelfth volume of the Abhidharma-samuccaya 對法論). Eighth, how to restore purity after violating a precept. There are two situations: one is violating a Parajika (他勝處法, fundamental grave offense), and the other is committing a minor offense. As the following sutra says: If someone violates the ten precepts, they should be taught to repent. In front of the image of the Buddha and Bodhisattvas, they should recite the ten major precepts and forty-eight minor precepts six times a day, and sincerely prostrate themselves before the thousand Buddhas of the three times. They must see good omens. If it takes one week, two weeks, three weeks, or even a year, they must see good omens. Seeing good omens, such as the Buddha touching their head, or seeing light, flowers, and other strange phenomena, will extinguish their sins. If there are no good omens, even repentance is useless. Even if such a person receives the precepts now, they cannot truly obtain the precept body, but can only increase the merit of receiving the precepts. If they violate forty

八輕戒者。對手懺悔滅。若依瑜伽論。與此少異。故彼四十說。若用耎中品纏毀犯四種他勝處法。不捨菩薩戒上品纏犯。即名為舍。若諸菩薩毀犯四種他勝處法。數數現行而無慚愧。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。如諸苾芻犯他勝處法。即便棄捨別解脫戒。若諸菩薩由此毀犯棄捨菩薩凈戒律儀。于現法中堪任更受非不堪任。如苾芻住別解脫戒犯他勝法。于現法中不任更受。又彼論四十一說。若諸菩薩以上品纏違犯如上他勝處法。失戒律儀。應當更受。若中品纏違犯如上他勝處法。應對於三補特伽羅。或過是數。應如發露除惡作法先當稱述所犯事。名應作是說長老專志。或言。大德。我如是名違越菩薩毗奈耶法。如所稱事犯惡作罪。余如苾芻發露悔滅惡作罪法。應如是說。若下品纏違犯。如上他勝處法。及余違犯。應對於一補特伽羅發露悔法。當知如前若無隨順補特伽羅可對發露悔除所犯。爾時菩薩以凈意樂起自誓心。我當決定防護當來終不重犯。如是于犯還出還凈門上品纏犯他勝法。即失戒者未知犯已。至心悔過戒還生不。答。自有兩釋。一云。不能還生。而大方等陀羅尼經說。若不還生無有是處者。並依下中品纏犯者而說。上品犯者必無還生極惡煩惱而損

【現代漢語翻譯】現代漢語譯本：關於八輕戒，可以通過向他人懺悔來消除罪過。如果按照《瑜伽師地論》的說法，則略有不同。因此，該論典第四十節說，如果使用軟弱或中等的煩惱纏犯了四種他勝處法（根本重罪），雖然不會捨棄菩薩戒，但如果使用上品的煩惱纏犯，則會被認為捨棄了菩薩戒。如果諸位菩薩違犯了四種他勝處法，屢次發生且沒有慚愧之心，反而深深地喜愛這些行為，認為這是功德，那麼應當知道這被稱為上品纏犯。並非諸位菩薩僅僅一次違犯他勝處法，就會捨棄菩薩的清凈戒律。就像諸位比丘犯了他勝處法，就會立即捨棄別解脫戒一樣。如果諸位菩薩因此違犯而捨棄了菩薩的清凈戒律，在今生仍然可以重新受戒，並非不能受戒。就像比丘住在別解脫戒中，如果犯了他勝法，在今生就不能再次受戒一樣。此外，《瑜伽師地論》第四十一節說，如果諸位菩薩以上品煩惱纏違犯了上述他勝處法，就會失去戒律，應當重新受戒。如果是以中品煩惱纏違犯了上述他勝處法，應當面對三位或更多補特伽羅（人）進行懺悔，應當像發露除惡作法（懺悔罪過的方法）一樣，首先陳述所犯的事情，應當這樣說：『長老請專心聽。』或者說：『大德，我某某違越了菩薩毗奈耶法（菩薩戒律），如我所陳述的事情，犯了惡作罪（輕罪）。』其餘的就像比丘發露懺悔消除惡作罪的方法一樣，應當這樣說。如果是以下品煩惱纏違犯了上述他勝處法，以及其他的違犯，應當面對一位補特伽羅發露懺悔。應當知道，就像前面所說的那樣，如果沒有隨順的補特伽羅可以面對發露懺悔所犯的錯誤，那時菩薩應當以清凈的意樂發起自誓之心，我應當決定防護未來，終不再犯。像這樣，對於犯戒后還能夠恢復清凈的方法，如果是上品纏犯了他勝法，即失去戒律的人，不知道在犯戒后，至誠地懺悔是否還能恢復戒體。回答是：有兩種解釋。一種說法是：不能恢復。而《大方等陀羅尼經》說：『如果不能恢復，沒有這樣的道理。』這是依據下品和中品纏犯的情況而說的。上品犯戒的人必定無法恢復，因為極惡的煩惱會損害戒體。

【English Translation】 English version: Regarding the eight minor precepts, transgressions can be extinguished through confession to another person. According to the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), it is slightly different. Therefore, the fortieth section of that treatise states that if one violates the four parājika (defeats, root downfalls) with weak or middling kleśa (afflictions), one does not abandon the bodhisattva (enlightenment being) vows. However, if one violates them with superior kleśa, it is considered abandonment. If bodhisattvas violate the four parājika, repeatedly engaging in them without shame, and deeply enjoying them, seeing them as meritorious, then know that this is called superior kleśa transgression. It is not that bodhisattvas immediately abandon the pure bodhisattva precepts by committing a parājika even once, just as bhikṣus (monks) who commit a parājika immediately abandon their prātimokṣa (individual liberation) vows. If bodhisattvas abandon their pure bodhisattva precepts due to such violations, they are still capable of retaking the vows in this lifetime, not incapable. It is like a bhikṣu abiding in the prātimokṣa vows who, if committing a parājika, is no longer able to retake the vows in this lifetime. Furthermore, the forty-first section of the Yogācārabhūmi-śāstra states that if bodhisattvas violate the aforementioned parājika with superior kleśa, they lose their precepts and should retake them. If they violate the aforementioned parājika with middling kleśa, they should confess to three or more pudgalas (individuals). They should proceed like the method of revealing and eliminating duskṛta (wrongdoings), first stating the transgression committed, saying: 'Elder, please listen attentively,' or 'Venerable one, I, so-and-so, have transgressed the bodhisattva vinaya (bodhisattva discipline), and as I have stated, I have committed a duskṛta.' The rest is like the method of bhikṣus revealing and confessing to eliminate duskṛta. If one violates the aforementioned parājika with inferior kleśa, as well as other transgressions, one should confess to one pudgala. Know that, as mentioned before, if there is no compliant pudgala to whom one can reveal and confess the transgression, then the bodhisattva should generate a vow from a pure intention, resolving: 'I will definitely protect myself in the future and never repeat this transgression.' In this way, regarding the method of returning to purity after a transgression, if it is a superior kleśa violation of a parājika, the person who loses the precepts does not know whether the precepts can be restored if they sincerely repent after the transgression. The answer is: there are two explanations. One says: they cannot be restored. However, the Mahāvaipulya dhāraṇī sūtra (Great Extensive Dharani Sutra) says: 'If they cannot be restored, there is no such reason.' This is based on the cases of inferior and middling kleśa violations. A person who commits a superior violation definitely cannot be restored, because extremely evil kleśa damages the precepts.

害故。又彼經中依罪滅義。而密意說言。若不還生無有是處。勸令下劣生歡喜心故。一云。上品纏犯彼戒還生。所以者何。聖教正理為定量故。聖教者如大方等陀羅尼第一說。行此法已。若有眾生。犯五逆罪身有白癩。若不還差無有是處。若菩薩四戒。沙彌戒。式叉沙彌尼戒。比丘戒。比丘尼戒。如是諸戒。若犯一一戒。當一心懺悔。若不還生。無有是處。除不至心。所言理者。謂受戒時有殊勝思熏成種子。依此種子假立無表。若犯他勝法。即彼種子無遮止用。名舍律儀種體不捨。若有犯已至心發露生極悔心后終不犯。何能不起防護功能。既發功能是名為戒。名為還凈。如起邪見斷善根者。後起疑心。或起正見。還續善根。乃至一生離染得果。此亦如是。還起功能遮止惡行。名戒還生。準此教理。雖犯他勝法有還凈理。比丘等戒當知亦爾。如瑜伽論九十九說。最初罪聚雖可還凈。然唯依二補特伽羅非為一切無有差別。此可還凈。是故彼勝不立而還凈聚中。解云。二補特伽羅。謂佛在世時難提比丘。如來滅度后一百年。脅尊者時那陀比丘。此二比丘犯已無覆藏心。許與羯磨還住僧中。具如毗尼母論第三說。由此當知。不捨種體。但舍功能。還生凈戒。余亦如是。至心悔除功能還生。

第九明校量勝劣者。謂諸菩薩

【現代漢語翻譯】現代漢語譯本：關於『害故』（因為有害的緣故）。又在其他經典中，依據罪業可以滅除的意義，而隱晦地表達說：『如果不再生還，這是不可能的』，這是爲了勸導下等根器的人產生歡喜心。有一種觀點認為，上品纏犯（指煩惱深重）而違犯那些戒律，仍然會再生還。這是為什麼呢？因為聖教（佛陀的教誨）和正理（正確的道理）是衡量的標準。聖教，例如《大方等陀羅尼經》第一卷所說：『修行此法之後，如果有眾生，犯了五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），身上有白癩病，如果不能痊癒，這是不可能的。如果是菩薩四戒（四重戒），沙彌戒，式叉摩那戒（學戒女的戒律），比丘戒，比丘尼戒，像這樣的各種戒律，如果違犯了其中任何一條戒律，應當一心懺悔，如果不能恢復清凈，這是不可能的，除非不是真心懺悔。』所說的正理是，在受戒的時候，有殊勝的思惟熏習而成的種子。依靠這個種子，假立無表色（指由業力產生的，不能被感官直接感知的力量）。如果違犯了他勝法（指四重戒），那麼這個種子就沒有遮止的作用，這叫做捨棄了律儀，但種子的本體並沒有捨棄。如果有人違犯之後，至誠懇切地發露懺悔，生起極大的後悔之心，並且以後不再違犯，怎麼可能不生起防護的功能呢？既然生起了防護的功能，這就叫做戒，叫做還凈（恢復清凈）。就像生起邪見而斷了善根的人，後來生起疑心，或者生起正見，還能繼續善根，乃至一生離染而證得果位。這裡也是這樣，重新生起功能，遮止惡行，這叫做戒還生（戒律恢復）。根據這個教理，即使違犯了他勝法，也有恢復清凈的道理。比丘等戒，應當知道也是這樣。如同《瑜伽師地論》第九十九卷所說，最初的罪聚雖然可以恢復清凈，但只是依據兩種補特伽羅（人），不是對一切人都沒有差別。這種可以恢復清凈的情況，因此，他勝罪不成立，而在還凈的聚集中，解釋說，兩種補特伽羅，指的是佛在世的時候的難提比丘，如來滅度后一百年的脅尊者時代的難陀比丘。這兩位比丘違犯之後沒有覆藏的心，允許他們進行羯磨（僧團的儀式）而仍然住在僧團中。具體情況如同《毗尼母論》第三卷所說。由此應當知道，沒有捨棄種子的本體，只是捨棄了功能。恢復生起清凈的戒律，其他情況也是這樣，至誠懇切地懺悔消除，功能就會恢復生起。第九，說明校量勝劣（比較殊勝和低劣）的情況。指的是諸位菩薩。

【English Translation】 English version: Regarding 'harmful cause' (because of the harmful reason). Moreover, in other scriptures, according to the meaning of the extinction of sins, it is implicitly said: 'If there is no rebirth, it is impossible.' This is to encourage those of inferior capacity to generate joy. One view is that those who are heavily afflicted by defilements and violate those precepts will still be reborn. Why is this? Because the holy teachings (the Buddha's teachings) and correct reasoning are the standards of measurement. The holy teachings, such as what is said in the first volume of the Mahavaipulya Dharani Sutra: 'After practicing this Dharma, if there are sentient beings who have committed the five heinous crimes (killing the father, killing the mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), and have white leprosy on their bodies, if they cannot be cured, it is impossible. If it is the four precepts of a Bodhisattva, the precepts of a Shramanera (novice monk), the precepts of a Shikshamana (a female trainee), the precepts of a Bhikshu (monk), the precepts of a Bhikshuni (nun), such precepts, if one violates any one of them, one should sincerely repent. If one cannot restore purity, it is impossible, unless one is not sincere in repentance.' The so-called correct reasoning is that at the time of receiving the precepts, there are seeds formed by the熏習(xunxi) of superior thoughts. Relying on these seeds, unmanifested form (referring to the power generated by karma, which cannot be directly perceived by the senses) is hypothetically established. If one violates a defeat (referring to the four root vows), then this seed has no restraining effect. This is called abandoning the precepts, but the essence of the seed is not abandoned. If someone violates and then sincerely confesses, generates extreme remorse, and will not violate again in the future, how can the protective function not arise? Since the protective function arises, this is called a precept, called purification (restoring purity). Just like a person who generates wrong views and severs the roots of goodness, later generates doubt, or generates right views, and can continue the roots of goodness, and even attain fruition by being free from defilements in this life. It is the same here, the function is regenerated, restraining evil deeds, this is called the rebirth of precepts (the precepts are restored). According to this teaching, even if one violates a defeat, there is a reason for restoring purity. The precepts of Bhikshus and others should also be understood in this way. As stated in the ninety-ninth volume of the Yogacarabhumi-sastra, although the initial accumulation of sins can be restored to purity, it is only based on two pudgalas (persons), not that there is no difference for everyone. This situation that can be restored to purity, therefore, the defeat is not established, and in the gathering of purification, it is explained that the two pudgalas refer to the Nanda Bhikshu when the Buddha was in the world, and the Nanda Bhikshu in the era of Venerable Parsva one hundred years after the Buddha's Parinirvana. These two Bhikshus did not conceal their violations, and were allowed to perform karma (Sangha rituals) and still live in the Sangha. The specific situation is as described in the third volume of the Vinaya-matrika. From this, it should be known that the essence of the seed is not abandoned, only the function is abandoned. Restoring the pure precepts, other situations are also the same, sincerely repenting and eliminating, the function will be restored. Ninth, explaining the situation of comparing superiority and inferiority. Refers to all Bodhisattvas.

有漏凈戒超諸世間所有善品。亦過一切聲聞獨覺所有凈戒。及諸功能。如大般若經第五百八十六說。又滿慈子。初發無上正等覺心。一菩薩戒至鄔波尼殺曇分倍亦復為勝。假使世間一切有情皆具成前五神通。彼所有戒于發無上正等覺心諸菩薩眾初發心時。一菩薩戒百分不及一。千分不及一。乃至鄔波尼殺曇分不及一。複次滿慈子。一切預流一來不還阿羅漢獨覺凈戒。于發無上正等覺心諸菩薩眾初發心時。一菩薩戒百分不及一。千分不及一。乃至鄔波尼殺曇分亦不及一。爾時滿慈子問舍利子言。云何菩薩有漏凈戒。能勝二乘無漏凈戒。舍利子言。聲聞獨覺無漏凈戒。唯求自利迴向涅槃。菩薩凈戒普為度脫無量有情迴向無上正等菩提。是故菩薩有漏凈戒。能勝二乘無漏凈戒。如日輪出放大光明。熒火等光悉皆隱沒。如是菩薩修行凈戒迴向趣求一切智智。普勝一切聲聞獨覺迴向涅槃所有凈戒。時滿慈子問舍利子言。何緣菩薩有漏凈戒普勝異生聲聞獨覺所有凈戒。舍利子言。菩薩凈戒普為利樂一切有情迴向趣求一切智智。異生聲聞獨覺不爾。是故菩薩有漏凈戒。普勝聲聞獨覺凈戒。又第五百八十七說。滿慈子。如有二人作大方入深山窟求無價寶。彼入未久便見兩邊有諸少價金銀等寶。俱見不取。漸次前行。復見兩邊有多價寶。

【現代漢語翻譯】現代漢語譯本：有漏洞的清凈戒律，超越世間所有美好的事物，也超過一切聲聞（Śrāvaka，聽聞佛法而證悟者）、獨覺（Pratyekabuddha，無師自悟者）所持有的清凈戒律以及各種功德。正如《大般若經》第五百八十六卷所說。又，滿慈子（Pūrṇa Maitrāyaṇīputra，佛陀弟子名），初次發起無上正等覺之心，哪怕只持守一條菩薩戒，其功德乃至鄔波尼殺曇分（Upaniṣad-kṣaṇa，極短的時間單位）倍，也勝過世間一切有情都具備五神通（Pañcābhijñā，天眼通、天耳通、他心通、宿命通、神足通）時所持有的戒律。這些有情所有戒律，與發起無上正等覺之心的菩薩眾初發心時所持守的一條菩薩戒相比，百分之一不及，千分之一不及，乃至鄔波尼殺曇分之一也不及。再者，滿慈子，一切預流（Srotaāpanna，入流果）、一來（Sakṛdāgāmin，一來果）、不還（Anāgāmin，不還果）、阿羅漢（Arhat，無學果）以及獨覺的清凈戒律，與發起無上正等覺之心的菩薩眾初發心時所持守的一條菩薩戒相比，百分之一不及，千分之一不及，乃至鄔波尼殺曇分之一也不及。當時，滿慈子問舍利子（Śāriputra，佛陀十大弟子之一）說：『為什麼菩薩有漏洞的清凈戒律，能夠勝過二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和獨覺乘）的無漏洞清凈戒律呢？』舍利子說：『聲聞和獨覺的無漏洞清凈戒律，只求自己解脫，迴向涅槃（Nirvāṇa，寂滅）。菩薩的清凈戒律，普遍爲了度脫無量眾生，迴向無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺）。所以菩薩有漏洞的清凈戒律，能夠勝過二乘的無漏洞清凈戒律，就像太陽升起，放出巨大的光明，螢火蟲等的光芒全部隱沒一樣。這樣，菩薩修行清凈戒律，迴向趣求一切智智（Sarvākāra-jñāna，對一切事物、一切道理無所不知的智慧），普遍勝過一切聲聞和獨覺迴向涅槃的所有清凈戒律。』當時，滿慈子問舍利子說：『為什麼菩薩有漏洞的清凈戒律，普遍勝過凡夫、聲聞、獨覺的所有清凈戒律呢？』舍利子說：『菩薩的清凈戒律，普遍爲了利益和安樂一切眾生，迴向趣求一切智智，凡夫、聲聞、獨覺不是這樣。所以菩薩有漏洞的清凈戒律，普遍勝過聲聞、獨覺的清凈戒律。』又，《大般若經》第五百八十七卷說：『滿慈子，如有二人，爲了尋找無價之寶，進入寬廣而幽深的山洞。他們進入不久，便看見兩邊有許多價值較低的金銀等寶物，但都不取。逐漸向前行走，又看見兩邊有許多價值較高的寶物。

【English Translation】 English version: Leaky pure precepts surpass all virtuous qualities in the world, and also surpass the pure precepts and all merits of all Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers). As stated in the five hundred and eighty-sixth chapter of the Mahāprajñāpāramitā Sūtra. Furthermore, Pūrṇa Maitrāyaṇīputra (name of a disciple of the Buddha), upon first generating the mind of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), even holding one Bodhisattva precept, up to an Upaniṣad-kṣaṇa (an extremely short unit of time) times, is superior. Even if all sentient beings in the world possess the five supernormal powers (Pañcābhijñā: divine eye, divine ear, knowledge of others' minds, recollection of past lives, and magical powers), their precepts are not even one-hundredth, one-thousandth, or even one Upaniṣad-kṣaṇa of a single Bodhisattva precept held by Bodhisattvas who have initially generated the mind of Anuttarā-samyak-saṃbodhi. Moreover, Pūrṇa Maitrāyaṇīputra, the pure precepts of all Srotaāpannas (stream-enterers), Sakṛdāgāmins (once-returners), Anāgāmins (non-returners), Arhats (worthy ones), and Pratyekabuddhas, are not even one-hundredth, one-thousandth, or even one Upaniṣad-kṣaṇa of a single Bodhisattva precept held by Bodhisattvas who have initially generated the mind of Anuttarā-samyak-saṃbodhi. At that time, Pūrṇa Maitrāyaṇīputra asked Śāriputra (one of the Buddha's ten great disciples), 'How can the leaky pure precepts of a Bodhisattva surpass the non-leaky pure precepts of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)?' Śāriputra said, 'The non-leaky pure precepts of Śrāvakas and Pratyekabuddhas only seek their own benefit and dedicate it to Nirvāṇa (cessation). The pure precepts of Bodhisattvas are universally for the liberation of immeasurable sentient beings and are dedicated to Anuttarā-samyak-saṃbodhi. Therefore, the leaky pure precepts of Bodhisattvas surpass the non-leaky pure precepts of the Two Vehicles, just as when the sun rises and emits great light, the light of fireflies and the like all disappear. Thus, Bodhisattvas cultivate pure precepts, dedicating them to seeking Sarvākāra-jñāna (knowledge of all aspects), universally surpassing all pure precepts of Śrāvakas and Pratyekabuddhas dedicated to Nirvāṇa.' At that time, Pūrṇa Maitrāyaṇīputra asked Śāriputra, 'Why do the leaky pure precepts of Bodhisattvas universally surpass all pure precepts of ordinary beings, Śrāvakas, and Pratyekabuddhas?' Śāriputra said, 'The pure precepts of Bodhisattvas are universally for the benefit and happiness of all sentient beings, dedicated to seeking Sarvākāra-jñāna; ordinary beings, Śrāvakas, and Pratyekabuddhas are not like this. Therefore, the leaky pure precepts of Bodhisattvas universally surpass the pure precepts of Śrāvakas and Pratyekabuddhas.' Furthermore, the five hundred and eighty-seventh chapter of the Mahāprajñāpāramitā Sūtra states, 'Pūrṇa Maitrāyaṇīputra, if there are two people who enter a vast and deep mountain cave to seek priceless treasures. Soon after entering, they see various less valuable treasures such as gold and silver on both sides, but they do not take them. Gradually moving forward, they see more valuable treasures on both sides.

一見貪著荷負而還。一見不取。更復前進。至極勝處。獲無價寶。恣意持還。多所饒益。如是菩薩作方便。求證無上正等菩提。欲為有情作大饒益。趣入佛法。略有二種。一有菩薩無方便善巧故。雖聞世間種種善法心不貪染。而聞二乘所有功德心便愛味。由愛味故精勤攝受。遠離所求一切智智。退失無上正等覺心。如彼初人。二有菩薩有方便善巧故。初聞世間種種善法。心不貪染。次聞二乘所有功德。亦不愛味。由不愛味故。便不思惟。便不修習方便厭舍。所以者何。此諸菩薩知世善法多諸過患。不能究竟自利利他障礙所求一切智智。聲聞獨覺功德善根。雖出世間而但自利不能普利一切有情。亦障所求一切智智故。不愛味。亦不思惟。不樂修習。由斯超越彼二乘地。勤求無上正等菩提。漸次證得一切智智。如彼後人。

第二能詮教體者。文義為體。如瑜伽論八十一云。云何為體。謂契經為體。略有二種。一文。二義。文是所依。義是能依。如是二種總攝一切所知境界。廣如雜集記會。第三攝教分齊。復有二種。一攝教分齊。二翻譯時代。第一攝教者。十二分中方廣因緣分攝。三藏之內契經調伏。說心地等契經藏攝。正說戒法是調伏藏攝。二藏之中菩薩藏攝。三時教中第三時攝。了義說故。第二翻譯時代者。諸德

相傳云。真諦三藏將菩薩律藏。擬傳東華。南海上船。船將欲沒。省除余物。猶不能浮。即去律本。船方得進。三藏嘆曰。菩薩戒律漢地無緣。深可悲矣。又曇無讖法師。于西涼州。時有沙門法進等。求菩薩戒。請翻戒本。法師曰。此國人等。性多狡猾。又無剛節。豈有堪為菩薩道器。遂不與授。進等苦請不獲。遂于佛像前立誓要期。苦節求戒。七日才滿。夢見彌勒親與授戒並授戒本。並皆誦得。後覺夢已見參法師。法師睹其相異。乃喟然嘆曰。漢地亦有人矣。則與譯出戒本。今別行地持本首安歸命頌是也。此與進夢所誦文義符同。由可知古德有感。聖蹟有應。神功莫知。妙用不測者矣。今此經者。于大秦姚興弘始三年。有西方三藏。名鳩摩羅什。此云童壽。誦此菩薩心地一品。於時有沙門道祥等八百餘人。請羅什法師求菩薩戒。遂于逍遙園。又云。于草堂中。共學士翻譯出經論五十餘部。今此經最後什法師自誦出。而共譯之。惠融等筆受。亦同誦持。仍別錄出此下卷之中偈頌已后所說戒相。別為一卷。名作梵網經盧舍那佛說菩薩十重四十八輕戒一卷。首標受菩薩戒羯磨等云。此羯磨出梵網經律藏品內虛舍那為妙海王及王子受菩薩戒法。

第四教所被機者。正為菩薩。兼為不定性二乘。彼發心已亦入此戒故。又

【現代漢語翻譯】相傳記載，真諦三藏打算將菩薩律藏傳到東土（指中國）。在南海乘船時，船將要沉沒。他減少了船上的物品，但船仍然無法浮起。於是他移除了律本，船才得以前進。真諦三藏嘆息道：『菩薩戒律與漢地沒有緣分啊，真是令人悲傷。』又有曇無讖法師在西涼州時，有沙門法進等人請求受菩薩戒，並請求翻譯戒本。法師說：『這個國家的人們，大多狡猾，又沒有剛強的節操，哪裡有堪當菩薩道器的呢？』於是沒有答應授戒。法進等人苦苦請求沒有得到允許，於是在佛像前立下誓言，要以苦行求戒。七日圓滿時，夢見彌勒菩薩親自為他們授戒，並授予戒本，他們都能背誦。醒來后，他們去拜見曇無讖法師。法師看到他們的相貌不同尋常，於是感嘆道：『漢地也有這樣的人啊！』於是就為他們翻譯出了戒本。現在單獨流通的《地持論》版本的開頭所安立的歸命頌就是這個戒本。這與法進夢中所誦的文義相同。由此可知古代高僧的感應，聖蹟的顯現，神妙的功用不可知，精妙的作用不可測度啊。現在這部經，在大秦姚興弘始三年，有西方三藏，名叫鳩摩羅什（Kumārajīva）（意為童壽）。誦出了這部《菩薩心地品》。當時有沙門道祥等八百餘人，請求鳩摩羅什法師傳授菩薩戒。於是在逍遙園，又說是在草堂中，與學士們翻譯出經論五十餘部。這部經是最後由鳩摩羅什法師親自誦出，然後共同翻譯的，惠融等人筆錄，也一同誦持。仍然另外記錄出這部下卷中的偈頌之後所說的戒相，單獨成為一卷，名為《梵網經·盧舍那佛說菩薩十重四十八輕戒》一卷，開頭標明『受菩薩戒羯磨』等字樣。這個羯磨出自《梵網經·律藏品》內，虛舍那佛（Vairocana）為妙海王及王子所說的受菩薩戒法。第四，教法所針對的根機，主要是菩薩，兼顧不定性的二乘人。他們發心之後，也進入了這個戒律之中。

【English Translation】 It is said that Tripitaka Master Paramārtha intended to transmit the Bodhisattva Vinaya Pitaka to the Eastern Land (China). When he was on a ship in the South Sea, the ship was about to sink. He reduced the items on the ship, but it still could not float. Then he removed the Vinaya text, and the ship was able to move forward. Tripitaka Master Paramārtha sighed and said, 'The Bodhisattva precepts have no affinity with the Han land, it is truly sad.' Furthermore, when Dharma Master Dharmarakṣa was in Xiliang Prefecture, there were Śrāmaṇas such as Fǎjìn and others who requested to receive the Bodhisattva precepts and requested the translation of the precept text. The Dharma Master said, 'The people of this country are mostly cunning and lack strong integrity. How can they be vessels for the Bodhisattva path?' Therefore, he did not grant them the precepts. Fǎjìn and others pleaded bitterly but were not allowed. Then they made a vow before the Buddha statue to seek the precepts through ascetic practices. When seven days were completed, they dreamed that Maitreya Bodhisattva personally bestowed the precepts upon them and gave them the precept text, which they were able to recite. After waking up, they went to see Dharma Master Dharmarakṣa. The Dharma Master saw that their appearance was extraordinary, and then sighed and said, 'There are also such people in the Han land!' Then he translated the precept text for them. The homage verses at the beginning of the separately circulated Bodhisattvabhūmi version are this precept text. This is the same as the meaning of the text recited in Fǎjìn's dream. From this, it can be known that the responses of ancient eminent monks, the manifestations of sacred traces, the miraculous functions are unknowable, and the subtle effects are immeasurable. Now, this Sutra, in the third year of the Hongshi era of Yao Xing in Great Qin, there was a Tripitaka Master from the West named Kumārajīva (童壽). He recited this Bodhisattva Mind Ground Chapter. At that time, there were more than eight hundred Śrāmaṇas, such as Dao Xiang and others, who requested Dharma Master Kumārajīva to transmit the Bodhisattva precepts. Then, in Xiaoyao Garden, or it is said in a thatched cottage, they translated more than fifty scriptures and treatises with the scholars. This Sutra was finally recited by Dharma Master Kumārajīva himself, and then translated together, with Hui Rong and others taking notes and also reciting it together. They still separately recorded the precept characteristics mentioned after the verses in this lower volume, and made it into a separate volume, named Brahma Net Sutra: The Bodhisattva's Ten Major and Forty-Eight Minor Precepts Spoken by Vairocana Buddha, with the words 'Receiving the Bodhisattva Precepts Karma' etc. marked at the beginning. This Karma comes from the Vinaya Pitaka Chapter of the Brahma Net Sutra, the method of receiving the Bodhisattva precepts spoken by Vairocana Buddha (虛舍那佛) for King Wonderful Sea and the princes. Fourth, the capacity to be taught by the Dharma is primarily Bodhisattvas, and also those of the Two Vehicles with undetermined nature. After they have generated the aspiration, they also enter into these precepts.

普為一切有情。無偏黨心故。但所化生取緣不同耳。

經。我今盧舍那方坐蓮花臺　釋曰　自下第五正釋。本文大判有三。一略嘆戒德。二爾時釋迦下廣釋戒相。三佛子善聽下結嘆勸持。此即第一略嘆戒德有。十一行半頌即分有二。一有六行頌標宗嘆德。二有五行半戒德勸持。前中有三。一有兩行半顯身差別。二有兩行半略開戒品。三有一行舉喻嘆德。身差別中。復分有三。一有一行半三身差別。二有兩句一時成道。三有兩句攝化歸真。前中有三。此即第一顯本身。此中有說。盧舍那佛是自受用身。千釋迦是他受用身。百億佛是變化身。有說。盧舍那是他受用身。有分限故。余之二身皆是化身。粗細不同。分為二種。有說。盧舍那及千億佛是他受用。粗細分二。今依初釋。論說。最後身菩薩。在大自在宮。成等正覺故。蓮花藏世界者。此其是也。若不爾者後身菩薩何處成佛。菩薩成佛。唯說依此蓮花藏界。或自在宮。由此應知。舍那遍照自受用身。即餘二身無遍照用。問。若爾云何餘眾得見。答。由佛加被力能令得見。各隨根機所見各別。問。自受用身遍周法界。如何說言俱來至我所。答。隨所化宜。攝化歸真。現似來去。實無去來。問。若爾何故唯百億國。答。隨一千佛化但言百億。理實而言。一一國土入一

【現代漢語翻譯】現代漢語譯本普遍爲了所有有情眾生，沒有偏袒之心，只是所教化眾生接受因緣不同罷了。

經文：我現在盧舍那佛端坐在蓮花臺上。解釋：下面第五部分正式解釋。本文大體分為三部分：一是簡略讚歎戒的功德；二是『爾時釋迦』下詳細解釋戒相；三是『佛子善聽』下總結讚歎勸人受持。這裡是第一部分，簡略讚歎戒的功德，有十一行半頌，又分為二：一是有六行頌標明宗旨讚歎功德；二是有五行半講戒的功德勸人受持。前面一部分又分為三：一是有兩行半顯示身的不同；二是有兩行半簡略地開示戒品；三是有一行用比喻讚歎功德。身的不同中，又分為三：一有一行半講三身的不同；二有兩句講同時成道；三有兩句講攝受教化歸於真如。前面一部分又分為三，這裡是第一部分，顯示本身。這裡有人說，盧舍那佛是自受用身（為自己證悟而顯現的佛身），千釋迦是他受用身（為教化菩薩而顯現的佛身），百億佛是變化身（為教化六道眾生而顯現的佛身）。也有人說，盧舍那是他受用身，因為有分限的緣故，其餘的二身都是化身，只是粗細不同，分為兩種。還有人說，盧舍那和千億佛都是他受用身，粗細分為二種。現在依照第一種解釋，論中說，最後身菩薩，在大自在宮（色界頂天的宮殿），成就等正覺的緣故，蓮花藏世界（盧舍那佛所居的清凈世界）就是這個。如果不是這樣，後身菩薩在哪裡成佛呢？菩薩成佛，只說依靠這個蓮花藏世界，或者自在宮。由此應該知道，舍那遍照（光明普照）自受用身，其餘二身沒有遍照的作用。問：如果這樣，為什麼其餘大眾能夠見到呢？答：由於佛的加持力能夠讓他們見到，各自隨著根機所見到的各不相同。問：自受用身遍佈整個法界，為什麼說一起來到我這裡呢？答：隨著所教化眾生的根器，攝受教化歸於真如，顯現出好像有來有去，實際上沒有來去。問：如果這樣，為什麼只說百億國土呢？答：隨著一千佛的教化，只說百億，理實際上來說，一一國土都進入一個（佛的教化範圍）。

【English Translation】 English version Universally for all sentient beings, without any partiality, it's just that the beings being transformed receive the conditions differently.

Sutra: 'I, Vairocana Buddha, am now sitting on a lotus platform.' Explanation: The fifth part below formally explains. The main text is broadly divided into three parts: first, a brief praise of the merits of the precepts; second, a detailed explanation of the characteristics of the precepts under 'At that time, Shakyamuni'; and third, a concluding praise and exhortation to uphold them under 'Good children of the Buddha, listen carefully.' This is the first part, a brief praise of the merits of the precepts, with eleven and a half lines of verses, which are further divided into two: first, six lines of verses that state the purpose and praise the merits; and second, five and a half lines that speak of the merits of the precepts and exhort people to uphold them. The first part is further divided into three: first, two and a half lines that show the differences in bodies; second, two and a half lines that briefly reveal the categories of precepts; and third, one line that uses a metaphor to praise the merits. Within the differences in bodies, there are further three: first, one and a half lines that speak of the differences in the three bodies; second, two sentences that speak of attaining enlightenment simultaneously; and third, two sentences that speak of embracing transformation and returning to Suchness. The first part is further divided into three, and this is the first part, showing the original body. Here, some say that Vairocana Buddha is the Sambhogakaya (the reward body enjoyed by oneself), the thousand Shakyamunis are the Nirmanakaya (the transformation body), and the hundred billion Buddhas are the transformation bodies. Others say that Vairocana is the Sambhogakaya, because it has limitations, and the remaining two bodies are all transformation bodies, differing only in their coarseness and fineness, divided into two types. Still others say that Vairocana and the billion Buddhas are both Sambhogakayas, divided into coarse and fine. Now, according to the first explanation, the treatise says that the last-bodied Bodhisattva, in the Great自在宮（Palace of Great Freedom, the palace in the highest heaven of the Realm of Form）, attains complete enlightenment, therefore, the 蓮花藏世界（Lotus Treasury World, the pure land where Vairocana Buddha resides） is this. If not, where would the last-bodied Bodhisattva attain Buddhahood? The attainment of Buddhahood by Bodhisattvas is only said to rely on this Lotus Treasury World, or the Palace of Great Freedom. From this, it should be known that the Vairocana, the all-illuminating Sambhogakaya, the other two bodies do not have the function of all-illumination. Question: If so, why can the other masses see it? Answer: Because of the Buddha's blessing power, they are able to see it, and each sees differently according to their capacity. Question: The Sambhogakaya pervades the entire Dharma Realm, why is it said that they come to me together? Answer: According to the capacity of those being transformed, embracing transformation and returning to Suchness, appearing as if there is coming and going, but in reality, there is no coming and going. Question: If so, why only say a hundred billion lands? Answer: According to the transformation of a thousand Buddhas, only a hundred billion are mentioned, but in reality, each and every land enters into one (the scope of the Buddha's transformation).

切佛剎。又一花藏世界一一微塵中。悉現諸佛剎。如天帝網展轉無盡。皆盧舍那轉法輪處故。為簡迦葉余諸世尊故言我。今又簡余經化佛所說故言我。今雖諸法無我而顯自在我故言我。今又言說易故。順世間故。離怖畏故。顯具德故。假說我名。又佛有法界大我故說我言。如大乘莊嚴論云。言清凈空無我。佛說第一我。諸佛我凈故。故佛名大我。釋曰。此偈顯示法界大我相。清凈空無我者。此無漏界由第一無我為自性故。佛說第一我者。第一無我。謂清凈如彼清凈如即是諸佛我之自性。諸佛我凈故。故佛名大我者。由佛此我最得清凈。是故號佛以為大我。由此義意。諸佛于無漏界建立第一我。是名法界大我相。方者正也。正坐花上。又方者得坐花座令取正義。蓮花臺者。謂佛依持十八圓滿中依持圓滿。如菩薩藏經說。無量功德眾所莊嚴大寶花王之所建立大宮殿中。無性攝論第十釋云。譬如世間寶莊嚴具眾寶莊嚴。此佛凈土所依大寶紅蓮華王。無量功德眾所莊嚴。如地輪等依風輪等。如是凈土無量功德眾所莊嚴。大寶花王之所建立。此紅蓮華。于眾花中最為殊勝。是故說名大寶花王。或即如來說名大大王大法王故。此紅蓮華是佛依處。從主為名。所建立者。謂佛凈土。依此花王長時相續無有間絕。此句顯示依持圓滿。若

【現代漢語翻譯】現代漢語譯本遍及所有佛剎。又在一個花藏世界（Buddha-ksetra，佛的國土）的每一個微塵中，都顯現出諸佛剎。如同天帝的因陀羅網一樣，重重無盡地展開。這些都是盧舍那佛（Vairocana，光明遍照）轉法輪的地方。爲了區別于迦葉佛（Kasyapa，飲光）和其他世尊，所以說『我』。現在又爲了區別于其他經典中化身佛所說的，所以說『我』。現在雖然一切法都是無我的，但卻顯現出自在的我，所以說『我』。現在又因為言說容易，順應世間，遠離怖畏，彰顯具足功德，所以假借說『我』這個名稱。而且佛具有法界大我，所以說『我』。如同《大乘莊嚴論》所說：『說清凈空無我，佛說第一我。諸佛我清凈，故佛名大我。』解釋說：這首偈頌顯示了法界大我的相狀。『清凈空無我』，指的是這無漏界由於第一無我作為自性。『佛說第一我』，指的是第一無我，也就是清凈，這個清凈就是諸佛我的自性。『諸佛我清凈，故佛名大我』，因為佛的這個我最為清凈，所以稱佛為大我。由此意義，諸佛在無漏界建立第一我，這就是法界大我的相狀。『方』是正的意思，端正地坐在蓮花上。而且『方』是得到，得到坐于蓮花座，從而取得正義。『蓮花臺』，指的是佛依持十八圓滿中的依持圓滿。如同《菩薩藏經》所說，在無量功德眾所莊嚴的大寶花王所建立的大宮殿中。《無性攝論》第十解釋說：譬如世間的寶莊嚴具，用眾寶來莊嚴。這佛的凈土所依的大寶紅蓮花王，由無量功德眾所莊嚴，如同地輪等依持風輪等。如此，凈土由無量功德眾所莊嚴，由大寶花王所建立。這紅蓮花，在眾花中最為殊勝，所以稱為大寶花王。或者就是如來說名為大大王、大法王，因此這紅蓮花是佛的依處，從主而命名。『所建立者』，指的是佛的凈土，依持這花王長時相續，沒有間斷。這句顯示了依持圓滿。若

【English Translation】 English version Pervading all Buddha-ksetras (Buddha-ksetra, Buddha's land). Moreover, within each dust mote of a single Flower Treasury World (Buddha-ksetra, Buddha's land), all Buddha-ksetras manifest. Like Indra's net of the heavens, unfolding endlessly. These are all places where Vairocana (Vairocana, the light that shines everywhere) turns the Dharma wheel. To distinguish from Kasyapa (Kasyapa, the light drinker) and other World Honored Ones, therefore it is said 'I'. Now, again, to distinguish from what is spoken by the manifested Buddhas in other sutras, therefore it is said 'I'. Now, although all dharmas are without self, yet it manifests the self that is at ease, therefore it is said 'I'. Now, again, because speech is easy, conforming to the world, departing from fear, manifesting complete virtues, therefore it is said 'I' as a borrowed name. Moreover, the Buddha possesses the great self of the Dharma realm, therefore it is said 'I'. As the Mahayana-sutralamkara says: 'Speaking of pure emptiness and no-self, the Buddha speaks of the foremost self. Because the selves of all Buddhas are pure, therefore the Buddha is named the great self.' The explanation says: This verse reveals the appearance of the great self of the Dharma realm. 'Pure emptiness and no-self' refers to this unconditioned realm, which has the foremost no-self as its self-nature. 'The Buddha speaks of the foremost self' refers to the foremost no-self, which is purity, and this purity is the self-nature of the selves of all Buddhas. 'Because the selves of all Buddhas are pure, therefore the Buddha is named the great self,' because this self of the Buddha is the most pure, therefore the Buddha is called the great self. From this meaning, the Buddhas establish the foremost self in the unconditioned realm, and this is the appearance of the great self of the Dharma realm. 'Square' means upright, sitting upright on the lotus. Moreover, 'square' means to obtain, to obtain sitting on the lotus seat, thereby obtaining the correct meaning. 'Lotus platform' refers to the Buddha relying on the support completeness among the eighteen completenesses. As the Bodhisattva-pitaka Sutra says, in the great palace established by the great treasure flower king adorned by a multitude of immeasurable merits. The tenth explanation of the Mahayanasamgraha says: For example, worldly jeweled ornaments are adorned with many jewels. This great treasure red lotus flower king, on which the Buddha's pure land relies, is adorned by a multitude of immeasurable merits, just as the earth wheel relies on the wind wheel, etc. Thus, the pure land is adorned by a multitude of immeasurable merits, established by the great treasure flower king. This red lotus flower is the most excellent among all flowers, therefore it is called the great treasure flower king. Or it is the Tathagata who is named the great king, the great Dharma king, therefore this red lotus flower is the place of reliance for the Buddha, named from the master. 'That which is established' refers to the Buddha's pure land, relying on this flower king for a long and continuous time, without interruption. This sentence shows the completeness of reliance. If

依大智論有三花。一人中蓮華。十葉以上。二天上蓮花。百葉以上。三菩薩蓮花。千葉以上。今顯佛蓮花無有限量。如花嚴經說。有大蓮花座。一一花葉皆遍周法界。

經。周匝千花上覆現千釋迦　釋曰。第二他受用身。有一千佛。

經。一花百億國一國一釋迦　釋曰。第三百億佛。此中百萬為億。若依此經有千葉花。一一花上各有百億國。一四天下以為一國。即有千個百億。而雜集論言。百俱胝日月。百俱胝蘇彌盧山。為一三千大千世界。同成同壞者。蓋依一花世界而說。理實有一千個三千大千世界。同壞同成。此據隨化。但言千等。理實一佛化十六界。又由願力說化大千。

經。各坐菩提樹一時成佛道　釋曰。第二一時成佛道。謂一本身及千百億一時成道菩提名覺。成覺之樹名菩提樹。然七佛成道其樹各別。如長阿含經第一云。毗婆尸佛坐波波樹下成最正覺。尸棄佛坐分陀利樹下成最正覺。毗舍浮佛坐婆羅樹下成最正覺。拘樓孫佛坐尸利沙樹下成最正覺。拘那含牟尼佛坐烏暫婆羅樹下成最正覺。迦葉佛坐尼拘律樹下成最正覺。我今坐缽多樹下成最正覺。大乘同性經云。此菩提樹王高無邊恒河沙佛剎微塵數世界縱廣正等。云何菩薩往詣樹下成最正覺。如密跡力士經第三說。菩薩六年苦行。到閑靜

【現代漢語翻譯】現代漢語譯本：《大智度論》中提到有三種蓮花：第一種是人中蓮花，有十片以上的葉子；第二種是天上蓮花，有百片以上的葉子；第三種是菩薩蓮花，有千片以上的葉子。現在所顯現的佛蓮花是無與倫比的。《華嚴經》中說，有一個大蓮花座，每一片花葉都遍佈整個法界（Dharmadhatu，宇宙）。

經文：周匝千花上覆現千釋迦（Sakyamuni，釋迦牟尼佛）解釋：這是指第二種他受用身（Sambhogakaya，報身），有一千尊佛。

經文：一花百億國一國一釋迦解釋：這是指第三種百億佛。這裡的一百萬被視為一億。如果按照這部經文所說，有千葉蓮花，每一片花葉上都有百億個國土。一個四天下（四大部洲）被認為是一個國土，那麼就有成千上萬個百億國土。而《雜集論》中說，一百俱胝（koti，千萬）個日月，一百俱胝個蘇彌盧山（Sumeru，須彌山），構成一個三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀），它們同時形成和同時毀滅。這大概是依據一朵蓮花上的世界而說的。實際上有一千個三千大千世界同時毀滅和同時形成。這是根據隨類化現而說的，只說了千等等。實際上，一尊佛能化現十六界。又由於願力的緣故，說能化現大千世界。

經文：各坐菩提樹一時成佛道解釋：這是指第二種一時成佛道。指的是一個佛本身以及千百億化身同時成就佛道。菩提（Bodhi，覺悟）是指覺悟，成就覺悟的樹被稱為菩提樹（Bodhi tree）。然而，過去七佛成道時所坐的樹各不相同。如《長阿含經》第一卷所說：毗婆尸佛（Vipasyin，過去七佛之一）坐在波波樹下成就最正覺；尸棄佛（Sikhin，過去七佛之一）坐在分陀利樹下成就最正覺；毗舍浮佛（Visvabhu，過去七佛之一）坐在婆羅樹下成就最正覺；拘樓孫佛（Krakucchanda，過去七佛之一）坐在尸利沙樹下成就最正覺；拘那含牟尼佛（Kanakamuni，過去七佛之一）坐在烏暫婆羅樹下成就最正覺；迦葉佛（Kasyapa，過去七佛之一）坐在尼拘律樹下成就最正覺；我（釋迦牟尼佛）現在坐在缽多樹下成就最正覺。《大乘同性經》中說，這棵菩提樹王高廣無邊，相當於恒河沙佛剎微塵數世界的縱廣正等。菩薩（Bodhisattva，菩薩）是如何前往樹下成就最正覺的呢？如《密跡力士經》第三卷所說，菩薩六年苦行，到達閑靜之處。

【English Translation】 English version: In the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), there are three types of lotuses: first, the lotus among humans, with more than ten petals; second, the lotus in the heavens, with more than a hundred petals; and third, the lotus of Bodhisattvas, with more than a thousand petals. Now, the Buddha's lotus that is manifested is unparalleled. As the Avatamsaka Sutra (Flower Garland Sutra) says, there is a great lotus seat, and each petal pervades the entire Dharmadhatu (universe).

Sutra: 'Around the thousand flowers, a thousand Sakyamunis (Sakyamuni, the historical Buddha) appear.' Explanation: This refers to the second Sambhogakaya (Enjoyment Body), with a thousand Buddhas.

Sutra: 'On one flower, a hundred billion lands; in one land, one Sakyamuni.' Explanation: This refers to the third, the hundred billion Buddhas. Here, one million is considered one hundred million. If according to this sutra, there are lotuses with a thousand petals, and on each petal, there are a hundred billion lands. One four-continent world (four great continents) is considered one land, then there are thousands upon thousands of hundred billion lands. However, the Abhidharmasamuccaya (Compendium of Abhidharma) says that one hundred kotis (koti, ten million) of suns and moons, and one hundred kotis of Mount Sumerus (Sumeru, the central world-mountain), constitute one trisahasra-mahāsahasra-lokadhātu (great thousandfold world system, Buddhist cosmology), which form and dissolve simultaneously. This is probably based on the world on one lotus flower. In reality, there are a thousand trisahasra-mahāsahasra-lokadhātus that dissolve and form simultaneously. This is according to transformation based on the type of being; it only mentions thousands, etc. In reality, one Buddha can transform sixteen realms. Furthermore, due to the power of vows, it is said that one can transform a great thousandfold world system.

Sutra: 'Each sits under a Bodhi tree and simultaneously attains Buddhahood.' Explanation: This refers to the second, simultaneously attaining Buddhahood. It refers to one Buddha himself and billions of emanations simultaneously attaining the path of Buddhahood. Bodhi (Enlightenment) refers to awakening, and the tree under which enlightenment is attained is called the Bodhi tree (Bodhi tree). However, the trees under which the past seven Buddhas attained enlightenment were different. As the Dirgha Agama Sutra (Longer Agama Sutra), first volume, says: Vipasyin (Vipasyin, one of the past seven Buddhas) Buddha attained perfect enlightenment under the Pāṭali tree; Sikhin (Sikhin, one of the past seven Buddhas) Buddha attained perfect enlightenment under the Puṇḍarīka tree; Visvabhu (Visvabhu, one of the past seven Buddhas) Buddha attained perfect enlightenment under the Sala tree; Krakucchanda (Krakucchanda, one of the past seven Buddhas) Buddha attained perfect enlightenment under the Sirisa tree; Kanakamuni (Kanakamuni, one of the past seven Buddhas) Buddha attained perfect enlightenment under the Udumbara tree; Kasyapa (Kasyapa, one of the past seven Buddhas) Buddha attained perfect enlightenment under the Nigrodha tree; I (Sakyamuni Buddha) now attain perfect enlightenment under the Asvattha tree. The Mahayana Samdhinirmochana Sutra (Great Vehicle Profound Meaning Exposition Sutra) says that this Bodhi tree king is infinitely tall and wide, equivalent to the number of dust motes in Ganges River sand Buddha-fields. How does a Bodhisattva (Bodhisattva, an enlightened being) go to the tree and attain perfect enlightenment? As the Guhyasamaja Tantra (Secret Assembly Tantra), third volume, says, the Bodhisattva practiced asceticism for six years and arrived at a secluded place.

處流河水際。洗身清凈度河水去。往至他處而獨立。烏有彌迦女。名善蔭。構于頭牛而取其乳。展轉相飲取后淳湩用煮乳糜在釜跳上數十丈。其女怪以梵志佔之。臨成佛者乃應眼耳。時女詣菩薩所。及六百天龍鬼神。各各赍食珍異甘膳詣菩薩所。各自啟曰。唯愿垂愍受是供養。於時菩薩受善蔭乳糜服食。亦取一切六方天龍鬼神示現皆食。諸來施者各自見獨受其食。不見他人。爾時菩薩往詣菩提樹。坐樹王下。于其足底生千輻輪相。足出光明。遍照佛國土。一切地獄畜生餓鬼一切眾生苦惱休息。又有一人名日吉安。遙住視菩薩因求好草。手執此草詣菩薩所。以此好草貢與菩薩。稽首足下。即發無上正真道意。爾時菩薩以授好草布佛樹下。時八萬四千天子等。睹菩薩布坐。希奇心中。忻然尋設八萬四千師子之座。是諸天子各不相見。亦不相知。心自念言。菩薩獨處乘師子座成最正覺。時諸人天見彼菩薩或見坐于寶凈蓮花師子之座。或見在地。或在虛空師子座上或見在貝多樹。或見在忉利天上盡度樹下。或見在眾寶樹下。或見在七尺諸佛樹下。乃至或見八萬四千由旬樹下坐。具說如彼。問。如何本身坐菩提樹。答。此菩提樹即蓮花藏界。蓮花藏界即菩提樹。又此唯顯百億釋迦各坐菩提樹一時成佛。非本身佛。亦非千佛。

【現代漢語翻譯】現代漢語譯本：在河流的岸邊，他洗凈身體，清凈地渡過河水，前往其他地方獨自站立。有一個名叫善蔭的烏有彌迦女子，她讓公牛受孕並取其乳汁。輾轉相飲，取最後的濃稠乳汁用來煮乳糜，在鍋里跳躍到數十丈高。這個女子覺得奇怪，就請梵志來占卜。梵志說，這是將要成佛的人才有的徵兆。這時，這個女子來到菩薩所在的地方，還有六百天龍鬼神，各自帶著食物和珍奇美味的膳食來到菩薩這裡。他們各自稟告說：『唯愿您憐憫，接受這些供養。』當時，菩薩接受了善蔭的乳糜並服食，也示現接受了來自六方天龍鬼神的一切供養。所有來佈施的人各自看到菩薩獨自接受他們的食物，沒有看到其他人。當時，菩薩前往菩提樹，坐在樹王下。在他的腳底生出千輻輪相（象徵佛陀的莊嚴相好之一），腳底發出光明，遍照佛國土。一切地獄、畜生、餓鬼一切眾生的苦惱都停止了。又有一個名叫吉安的人，遠遠地注視著菩薩，因為尋找好草，手拿著這些草來到菩薩這裡。用這些好草供養菩薩，稽首在菩薩的腳下，立即發起了無上正真道意（立志證得無上正等正覺）。當時，菩薩接受了他獻上的好草，鋪在菩提樹下。當時，八萬四千天子等，看到菩薩鋪設座位，心中感到稀奇，欣然地各自設定了八萬四千個獅子座。這些天子各自不能相見，也不知道彼此的存在，心中各自想著：『菩薩獨自坐在獅子座上成就最正覺。』當時，諸人天看到那位菩薩，或者看到他坐在寶凈蓮花獅子座上，或者看到他在地上，或者在虛空的獅子座上，或者看到他在貝多樹下，或者看到他在忉利天（欲界六天之一）上盡度樹下，或者看到他在眾寶樹下，或者看到他在七尺諸佛樹下，乃至或者看到他在八萬四千由旬（長度單位）的樹下坐著。具體情況如前所述。問：菩薩如何本身坐在菩提樹下？答：這菩提樹就是蓮花藏界（華藏世界），蓮花藏界就是菩提樹。而且這只是顯示百億釋迦（指無數化身佛）各自坐在菩提樹下同時成佛，不是本身佛（指法身佛），也不是千佛（指賢劫千佛）。

【English Translation】 English version: At the edge of the flowing river, he washed his body, purified himself, and crossed the river to stand alone elsewhere. There was a woman of the Uruvilva (place name) named Good Shade (善蔭, Shàn Yìn), who impregnated a bull and took its milk. Passing it around to drink, they took the last thick milk to cook milk porridge, which jumped up dozens of fathoms in the pot. The woman found it strange and consulted a Brahmin (梵志, Fàn Zhì) to divine it. The Brahmin said that it was a sign of one about to become a Buddha. At that time, the woman went to where the Bodhisattva was, along with six hundred devas (天, tiān), nagas (龍, lóng), and yakshas (鬼神, guǐshén), each bringing food and rare and delicious dishes to the Bodhisattva. They each reported, 'May you have compassion and accept these offerings.' At that time, the Bodhisattva accepted Good Shade's milk porridge and ate it, and also manifested accepting all the offerings from the devas, nagas, and yakshas from the six directions. All those who came to give offerings each saw the Bodhisattva alone accepting their food, and did not see others. At that time, the Bodhisattva went to the Bodhi tree (菩提樹, Pútí shù) and sat under the king of trees. At the bottom of his feet appeared the marks of a thousand-spoked wheel (千輻輪相, qiān fú lún xiàng, one of the auspicious marks of a Buddha), and light emanated from his feet, illuminating all the Buddha lands. The suffering of all beings in hells, as animals, as hungry ghosts, and all other beings ceased. There was also a person named Good Fortune (吉安, Jí'ān), who gazed at the Bodhisattva from afar and sought good grass. Holding this grass in his hand, he went to the Bodhisattva. He offered this good grass to the Bodhisattva, bowed at his feet, and immediately generated the unsurpassed, perfectly true mind of enlightenment (無上正真道意, wú shàng zhèng zhēn dào yì, the aspiration to attain unsurpassed perfect enlightenment). At that time, the Bodhisattva accepted the good grass he offered and spread it under the Bodhi tree. At that time, eighty-four thousand devaputras (天子, tiānzǐ) and others, seeing the Bodhisattva spreading the seat, felt wonder in their hearts and joyfully set up eighty-four thousand lion thrones (師子之座, shī zi zhī zuò) each. These devaputras could not see each other, nor did they know of each other's existence, and each thought in their hearts, 'The Bodhisattva alone sits on the lion throne and attains the most perfect enlightenment.' At that time, the devas and humans saw that Bodhisattva, some seeing him sitting on a pure lotus lion throne, some seeing him on the ground, some on a lion throne in the sky, some seeing him under a Betel tree, some seeing him in Trayastrimsa Heaven (忉利天, Dāolì tiān, one of the six heavens of the desire realm) under the Jindu tree, some seeing him under a multitude of precious trees, some seeing him under a seven-foot Buddha tree, and even some seeing him sitting under a tree of eighty-four thousand yojanas (由旬, yóuxún, a unit of length). The specific details are as described earlier. Question: How did the Bodhisattva himself sit under the Bodhi tree? Answer: This Bodhi tree is the Lotus Treasury World (蓮花藏界, Liánhuā zàng jiè, the Womb Realm), and the Lotus Treasury World is the Bodhi tree. Moreover, this only shows that hundreds of billions of Shakyamunis (釋迦, Shìjiā, referring to countless emanations of the Buddha) each sat under the Bodhi tree and attained Buddhahood at the same time, not the Buddha himself (本身佛, běnshēn fó, referring to the Dharmakaya Buddha), nor the thousand Buddhas (千佛, qiān fó, referring to the Thousand Buddhas of the Bhadrakalpa).

經。如是千百億盧舍那本身　釋曰。第三攝化歸真。如是千百億是盧舍那佛之所化。皆以舍那為其本身。

經。千百億釋迦至俱來至我所　釋曰。第二有兩行半頌。略開戒品有二。一有一行一句本身略開。二有一行一句化佛略誦。此即第一本身略開有二。此即第一聽眾來集。

經。聽我誦佛戒甘露門即開　釋曰。第二本身略開。言甘露者。即是涅槃。于涅槃中離死所依蘊名為甘露。如是妙戒為涅槃門。以此為依起無悔等。乃至依定發如實惠。得涅槃故。如雜集論第八言。何故此滅複名甘露。離蘊魔故。永離一切死所依蘊故名甘露。又說。由此律儀能速遠離生死苦故。又說。云何身語隨順現行。由能隨順涅槃得故。謂能隨順得涅槃得能引聖道故。所言開者。謂宣示他故。

經。是時千百億至四十八　釋曰。第二化佛略誦。此中千佛及百億佛各誦本師戒。

經。戒如明日月亦如瓔珞珠　釋曰。第三有一行頌舉喻嘆德。先喻。后法。此即舉喻。此中日月喻除滅諸惡。瓔珞珠喻修集諸善。饒益有情譬如日月能破諸闇。攝律儀戒離自黑闇。攝有情戒能除他闇。闇有二種。一惡業果闇。二生死闇。此戒能破諸身語惡及惡趣闇。如戒經說。譬如明眼人能避陰惡道。世有聰明人。能遠離諸惡。除生死闇者

【現代漢語翻譯】經：如是千百億盧舍那本身。現代漢語譯本：經文說：像這樣千百億的盧舍那佛（Vairocana），都是他的化身。釋曰：第三，攝受教化，迴歸真如。如是千百億，是盧舍那佛所教化。都以盧舍那佛為其本身。經：千百億釋迦至俱來至我所。現代漢語譯本：經文說：千百億釋迦牟尼佛（Sakyamuni）都來到我這裡。釋曰：第二，有兩行半的偈頌。簡略地開示戒品，有二方面。一有一行一句，是本身簡略地開示。二有一行一句，是化佛簡略地誦出。這即是第一，本身簡略地開示，有二方面。這即是第一，聽眾來聚集。經：聽我誦佛戒甘露門即開。現代漢語譯本：經文說：聽我誦讀佛戒，甘露之門就會打開。釋曰：第二，本身簡略地開示。所說的『甘露』，就是涅槃（Nirvana）。在涅槃中，遠離死亡所依的五蘊（Skandha），名為甘露。像這樣殊勝的戒律，是通往涅槃之門。以此為依靠，生起無悔等，乃至依靠禪定，生起如實的智慧，得到涅槃。如《雜集論》第八所說：『為什麼這種寂滅又名甘露？因為遠離了五蘊之魔。永遠遠離一切死亡所依的五蘊，所以名為甘露。』又說：『由此律儀，能迅速遠離生死之苦。』又說：『什麼是身語隨順現行？因為能隨順涅槃的獲得。』意思是能隨順獲得涅槃，能引導聖道。所說的『開』，是指宣示給他人。經：是時千百億至四十八。現代漢語譯本：經文說：這時，千百億佛都誦出四十八戒。釋曰：第二，化佛簡略地誦出。此中，千佛及百億佛，各自誦出本師的戒律。經：戒如明日月亦如瓔珞珠。現代漢語譯本：經文說：戒律如同日月，也如同瓔珞寶珠。釋曰：第三，有一行偈頌，用比喻來讚歎戒的功德。先是比喻，后是本體。這即是舉比喻。此中，日月比喻能除滅各種罪惡，瓔珞珠比喻能修集各種善行，饒益有情眾生。譬如日月能破除各種黑暗，攝律儀戒能遠離自身的黑暗，攝有情戒能去除他人的黑暗。黑暗有兩種，一是惡業果報的黑暗，二是生死的黑暗。此戒能破除各種身語的惡行以及惡趣的黑暗。如戒經所說：『譬如明眼人，能避開陰暗的惡道。世上有聰明人，能遠離各種罪惡。』去除生死黑暗的人。

【English Translation】 Sutra: Thus, hundreds of billions of the very body of Vairocana. English version: The sutra says: Like this, hundreds of billions of Vairocana (盧舍那) Buddhas are all his manifestations. Commentary: Third, to gather and transform, returning to the true nature. These hundreds of billions are what Vairocana Buddha transforms. All take Vairocana as their very body. Sutra: Hundreds of billions of Sakyamunis all come to my place. English version: The sutra says: Hundreds of billions of Sakyamuni (釋迦) Buddhas all come to me. Commentary: Second, there are two and a half lines of verse. Briefly opening the precepts, there are two aspects. First, there is one line and one sentence, which is the very body briefly opening. Second, there is one line and one sentence, which is the manifested Buddhas briefly reciting. This is the first, the very body briefly opening, with two aspects. This is the first, the audience gathering. Sutra: Listen to me recite the Buddha's precepts, and the gate of nectar will open. English version: The sutra says: Listen to me recite the Buddha's precepts, and the gate of nectar will open. Commentary: Second, the very body briefly opens. What is called 'nectar' is Nirvana (涅槃). In Nirvana, being apart from the aggregates (Skandha, 五蘊) on which death relies is called nectar. Like this, these wonderful precepts are the gate to Nirvana. Relying on this, one generates remorse-free states, and even relying on samadhi, one generates true wisdom, thus attaining Nirvana. As the Compendium of Determinations says in the eighth section: 'Why is this cessation also called nectar? Because it is apart from the aggregates of Mara. It is forever apart from all aggregates on which death relies, therefore it is called nectar.' It also says: 'Because of these vows, one can quickly be apart from the suffering of birth and death.' It also says: 'How do body and speech accord with manifest conduct? Because they can accord with the attainment of Nirvana.' Meaning that being able to accord with the attainment of Nirvana can lead to the holy path. What is called 'opening' refers to proclaiming it to others. Sutra: At that time, hundreds of billions of Buddhas recited the forty-eight precepts. English version: The sutra says: At that time, hundreds of billions of Buddhas all recited the forty-eight precepts. Commentary: Second, the manifested Buddhas briefly recite. Here, the thousands of Buddhas and hundreds of billions of Buddhas each recite the precepts of their original teacher. Sutra: Precepts are like the sun and moon, and also like jeweled necklaces. English version: The sutra says: Precepts are like the sun and moon, and also like jeweled necklaces. Commentary: Third, there is one line of verse, using metaphors to praise the virtues of the precepts. First is the metaphor, then the actual thing. This is the use of metaphor. Here, the sun and moon are metaphors for eliminating all evils, and jeweled necklaces are metaphors for cultivating all good deeds, benefiting sentient beings. For example, the sun and moon can break through all darkness, the precepts of restraining evil can be apart from one's own darkness, and the precepts of gathering good can eliminate the darkness of others. There are two kinds of darkness, one is the darkness of the results of evil karma, and the other is the darkness of birth and death. These precepts can break through all evil deeds of body and speech, as well as the darkness of the evil realms. As the precept sutra says: 'For example, a person with clear eyes can avoid dark and evil paths. In the world, there are intelligent people who can stay away from all evils.' Those who remove the darkness of birth and death.

。由此展轉趣涅槃故。如大智論第十五云。死闇冥中戒為燈明。又如世間有瓔珞珠有其二義。一莊嚴身。戒亦如是。莊嚴行者。如增壹說。戒如瓔珞身現眾好相故。二者能感財寶。戒亦如是。一切妙行因此而起。如大智論云。譬如大地一切萬物有形之類皆依于地。戒亦如是。戒為一切善法住處。若人棄捨此戒。雖居山苦行。食果服藥。與禽獸無異。或有人但依水為戒。或著草衣。或著木皮衣。受行苦行。空無所得。若有人雖處高堂大殿好衣美食。而能行此戒者。得生好處。乃得道果。又增一經說。夫禁戒者。猶吉祥瓶。所愿便克。諸道品法皆由戒成。此顯攝善法戒。又如意珠有八功德。戒珠亦爾。如薩遮尼揵子經第三說。如摩尼寶有八功德。一于黑夜闇放大光明。能照一百由旬。至於夏日眾生患熱。以摩尼寶放光觸身得清涼故。二轉輪王若行曠野無水之處。眾生飢渴時。摩尼寶即施八味具功德水充足飢渴。三者王有所須一切皆從摩尼寶出。四者彼摩尼寶有八楞。一一楞中出種種光。謂青黃赤白頗梨紅紫。五者彼摩尼寶在所。能令一百由旬所有眾生。必離病苦。當得定心。所作善心。無空過者。六者彼摩尼寶所住境界。無諸毒龍能放毒氣。電風惡雨損害眾生。七者一切山川溪峪溝澗泉水乾竭悉令還服。樹林草木花果枯悴

【現代漢語翻譯】現代漢語譯本：因此輾轉趨向涅槃。如《大智度論》第十五卷所說：『在死亡的黑暗中，戒律是明燈。』又如世間有瓔珞珠，有兩種意義：一是莊嚴身體，戒律也是如此，莊嚴修行者。如《增一阿含經》所說：『戒如瓔珞，使身體顯現各種美好相。』二是能感得財寶，戒律也是如此，一切美妙的行為因此而生起。如《大智度論》所說：『譬如大地，一切萬物有形之類都依賴於大地。戒律也是如此，戒律是一切善法的住處。』如果有人拋棄此戒，即使居住在山中苦行，吃果實服草藥，也與禽獸沒有區別。或者有人只依靠水作為戒律，或者穿著草衣，或者穿著樹皮衣，受持苦行，最終一無所得。如果有人雖然身處高堂大殿，穿著好的衣服，吃著美味的食物，而能奉行此戒，就能得生好的去處，乃至證得道果。又《增一阿含經》說：『禁戒就像吉祥瓶，所愿都能實現，各種道品之法都由戒律成就。』這顯示了攝善法戒。又如如意珠有八種功德，戒珠也是如此。如《薩遮尼乾子經》第三卷所說：『如摩尼寶有八種功德：一是在黑夜黑暗中，放出大光明，能照亮一百由旬（Yojana，古印度長度單位）。到了夏天，眾生苦於炎熱，以摩尼寶放出的光芒接觸身體，就能得到清涼。二是轉輪聖王如果行走在曠野沒有水的地方，眾生飢渴時，摩尼寶就能施予具有八種功德的甘美之水，充足飢渴。三是國王有所需要的一切，都從摩尼寶中產生。四是那摩尼寶有八個棱角，每一個棱角中都發出種種光芒，即青、黃、赤、白、頗梨（Sphatika，水晶）、紅、紫。五是那摩尼寶所在之處，能使一百由旬內的所有眾生，必定遠離病苦，當得到定心，所作的善心，沒有空過的。六是那摩尼寶所住的境界，沒有各種毒龍能放出毒氣，電風惡雨損害眾生。七是一切山川溪谷溝澗泉水乾涸，都能使其恢復，樹林草木花果枯萎

【English Translation】 English version: Therefore, one gradually progresses towards Nirvana. As stated in the fifteenth volume of the Mahaprajnaparamita-sastra (大智度論): 'In the darkness of death, precepts are like a lamp.' Furthermore, just as a necklace jewel in the world has two meanings: first, it adorns the body, and precepts are also like this, adorning the practitioner. As stated in the Ekottara Agama (增一阿含經): 'Precepts are like a necklace, making the body manifest various beautiful appearances.' Second, it can attract wealth and treasures, and precepts are also like this, with all wonderful actions arising from them. As stated in the Mahaprajnaparamita-sastra: 'Just as the earth is the foundation for all things and beings with form, precepts are also like this, the dwelling place of all good dharmas.' If someone abandons these precepts, even if they dwell in the mountains practicing asceticism, eating fruits and taking herbs, they are no different from birds and beasts. Or someone relies solely on water as a precept, or wears grass clothing, or wears bark clothing, enduring ascetic practices, ultimately gaining nothing. If someone, although dwelling in high halls and great palaces, wearing fine clothes and eating delicious food, can uphold these precepts, they will be born in good realms and even attain the fruit of the path. Furthermore, the Ekottara Agama says: 'Prohibitions and precepts are like an auspicious vase, fulfilling all wishes, and all the dharmas of the path are accomplished through precepts.' This reveals the precepts of gathering good dharmas. Moreover, just as a wish-fulfilling jewel has eight merits, so too does the jewel of precepts. As stated in the third volume of the Satyaka Nigantha Sutra (薩遮尼乾子經): 'Like a Mani jewel (摩尼寶, wish-fulfilling jewel) has eight merits: first, in the darkness of night, it emits great light, able to illuminate one hundred yojanas (由旬, ancient Indian unit of distance). In the summer, when beings suffer from the heat, touching the body with the light emitted by the Mani jewel brings coolness. Second, if a Chakravartin King (轉輪聖王, Wheel-Turning King) travels in a wilderness without water, when beings are hungry and thirsty, the Mani jewel can bestow water with eight qualities, satisfying hunger and thirst. Third, everything the king needs comes from the Mani jewel. Fourth, that Mani jewel has eight edges, and each edge emits various lights, namely blue, yellow, red, white, sphatika (頗梨, crystal), red, and purple. Fifth, wherever that Mani jewel is located, it can ensure that all beings within one hundred yojanas are free from suffering and sickness, attain a stable mind, and that their good deeds are not in vain. Sixth, in the realm where that Mani jewel dwells, there are no poisonous dragons that can release poisonous gas, and no lightning, wind, or evil rain that can harm beings. Seventh, all mountains, rivers, streams, valleys, ditches, and springs that have dried up can be restored, and forests, trees, flowers, and fruits that have withered

能令滋茂。八者彼摩尼寶所在之處。人民無有疾疫諸毒非時死者。至於畜生相啖食者不起害心。具如彼經。如如意珠。戒珠亦爾。有八功德。一除生死闇。二定水充滿。三生長善法。四能放光明。五除身心病。六離法毒害。七憔悴福林令得茂盛。八能令眾生無損害心。

經。微塵菩薩眾由此成正覺　釋曰。第二顯法。謂由此戒除惡修善得成正覺。

經。是盧舍那至受持戒　釋曰。第二有五頌半誡聽勸持。此中有五。一有一行頌嘆勝勸持。二有兩句勸持傳說。三有三句誡聽。四有兩行三句勸信。五有兩句結勸。此即第一嘆勝勸持。上二句嘆勝本身所誦此戒勝也。后二句勸持戒法尊重可以以頂戴。

經。受持是戒已轉授諸眾生　釋曰。第二勸持傳說。欲令此戒盡未來際不斷絕故。轉授餘人。

經。諦聽我正誦至木叉　釋曰。第三有三句誡聽。屬耳專注。領所說義。名為諦聽。

經。大眾心諦信至已成佛　釋曰。第四勸信有三。一有三句信已當成佛。二有一行頌信戒具足。三有一行頌信同佛位。此即第一信已。當成佛信此戒故我當成佛。

經。常作如是信至攝佛戒　釋曰。第二有一行頌信戒具足。由有此戒。所餘聲聞等一切戒品。悉皆具足。諸所有戒皆入此故。由此道理。一切有心皆

【現代漢語翻譯】現代漢語譯本能使其滋潤茂盛。第八，摩尼寶（Maṇi-jewel，如意寶珠）所在之處，人民沒有疾病瘟疫，沒有被毒害或非時夭折的情況。即使是畜生之間互相吞食，也不會產生加害之心。這些都詳細記載在那部經中，就像如意珠一樣。戒珠也是如此，有八種功德：一、消除生死之黑暗；二、禪定之水充滿；三、生長各種善法；四、能夠放出光明；五、消除身心疾病；六、遠離法之毒害；七、使憔悴的福德之林得以茂盛；八、能夠使眾生沒有損害之心。

經：微塵菩薩眾由此成正覺釋：第二是闡明法。意思是說，通過持守此戒，去除惡行，修習善行，最終得以成就正覺。

經：是盧舍那（Locana，光明遍照）至受持戒釋：第二部分有五頌半，告誡聽聞並勸勉受持。這其中包含五點：一、有一行頌讚嘆此戒殊勝並勸勉受持；二、有兩句勸勉傳授；三、有三句告誡聽聞；四、有兩行三句勸信；五、有兩句總結勸勉。這裡是第一點，讚歎殊勝並勸勉受持。前兩句讚歎此戒本身殊勝，是自身所誦持的戒律殊勝。后兩句勸勉受持戒法，應當尊重並以頂戴。

經：受持是戒已轉授諸眾生釋：第二是勸勉傳授。爲了使此戒在未來永不斷絕，所以要轉授給其他人。

經：諦聽我正誦至木叉（Moksha，解脫）釋：第三是有三句告誡聽聞。集中注意力，仔細聆聽，領會所說的意義，這叫做諦聽。

經：大眾心諦信至已成佛釋：第四是勸信，包含三點：一、有三句說相信此戒就能成佛；二、有一行頌說相信此戒就能具足一切功德；三、有一行頌說相信此戒就能與佛同等地位。這裡是第一點，相信此戒就能成佛，因為相信此戒，我才能成就佛果。

經：常作如是信至攝佛戒釋：第二是有一行頌說相信此戒就能具足一切功德。因為有了此戒，其餘聲聞（Śrāvaka，小乘修行者）等一切戒品，都能夠完全具足。所有的戒律都包含在此戒之中。基於這個道理，一切有情眾生都……

【English Translation】 English version It can cause growth and flourishing. Eighth, in the place where the Maṇi-jewel (wish-fulfilling jewel) is located, the people will be free from diseases, plagues, poisoning, and untimely death. Even among animals that devour each other, there will be no harmful intent. This is described in detail in that sutra, just like the wish-fulfilling jewel. The precept-jewel is also like this, having eight merits: first, it eliminates the darkness of birth and death; second, the water of samadhi (meditative concentration) is filled; third, it grows various good dharmas; fourth, it can emit light; fifth, it eliminates physical and mental illnesses; sixth, it is free from the poison of the Dharma; seventh, it causes the withered forest of blessings to flourish; eighth, it can cause sentient beings to have no harmful intent.

Sutra: The multitude of Bodhisattvas as numerous as dust particles attain perfect enlightenment because of this. Explanation: The second is to elucidate the Dharma. It means that by upholding this precept, eliminating evil deeds, and cultivating good deeds, one can ultimately attain perfect enlightenment.

Sutra: It is Locana (the one who sees) to uphold the precepts Explanation: The second part has five and a half verses, admonishing listening and encouraging upholding. This includes five points: first, there is one line of verse praising the excellence of this precept and encouraging upholding; second, there are two sentences encouraging transmission; third, there are three sentences admonishing listening; fourth, there are two lines and three sentences encouraging faith; fifth, there are two sentences concluding the encouragement. Here is the first point, praising the excellence and encouraging upholding. The first two sentences praise the excellence of this precept itself, that the precepts recited by oneself are excellent. The last two sentences encourage upholding the precepts, which should be respected and honored.

Sutra: Having upheld this precept, transmit it to all sentient beings. Explanation: The second is to encourage transmission. In order to ensure that this precept is never cut off in the future, it should be transmitted to others.

Sutra: Listen attentively as I recite the Moksha (liberation) Explanation: The third is three sentences admonishing listening. Focus your attention, listen carefully, and understand the meaning of what is being said, this is called attentive listening.

Sutra: The great assembly believes sincerely and attains Buddhahood. Explanation: The fourth is to encourage faith, including three points: first, there are three sentences saying that believing in this precept can lead to Buddhahood; second, there is one line of verse saying that believing in this precept can fulfill all merits; third, there is one line of verse saying that believing in this precept can be equal to the Buddha. Here is the first point, believing in this precept can lead to Buddhahood, because by believing in this precept, I can attain Buddhahood.

Sutra: Always have such faith and embrace the Buddha's precepts. Explanation: The second is one line of verse saying that believing in this precept can fulfill all merits. Because of this precept, all other precepts of the Śrāvakas (Hinayana practitioners), etc., can be completely fulfilled. All precepts are contained within this precept. Based on this principle, all sentient beings...

應受佛戒。又普勸言。一切皆應受。如下經說。但解法師言者。盡受得戒。又一切皆有理佛性故。皆應攝受。

經。眾生受佛至諸佛子　釋曰。第三信同佛位。謂因戒善合有處當來恒沙功德。于因說果。因同大覺。如涅槃經說。發心究竟二不別。如是應前心難當紹佛位名真佛子。

經。大眾至我誦　釋曰。第五結聽。

經。爾時釋迦牟尼至成無上覺　釋曰。自下第二廣釋戒相。有二。先因緣。后告諸下廣釋戒相。前中有四。一成道。二結戒。三放光。四集眾。成道中有四。一顯時。二辨名。三明處。四成道。爾時者顯時。謂已成佛時。正說戒時。已說心地時。釋迦牟尼佛者標名。釋迦姓也。牟尼別名也。佛德號也。釋迦此云能。劫初有王名平等意。姓剎帝利(云此田主)乃至彼有子孫王名茅草王。王有息名大茅草。如佛本行經第五說。大茅草王無子。以其王位付諸大臣。出家成就。四禪具足。五通得成。王仙壽命極長。至年衰老不能遠行。時彼弟子欲往東西求覓飲食。取好軟草安置籠里盛。其王仙懸樹枝上。畏諸蟲獸來觸。王仙弟子去後有一獵師。遙見王仙謂是白鳥。遂即射之。仙既被射。有雨滴血出墮于地。即便命終。彼弟子來見彼王仙被射命終。復見血滴。焚燒王仙。將骨起塔。時雨滴血生二

【現代漢語翻譯】現代漢語譯本：應該接受佛戒，並且普遍勸告說，一切眾生都應該接受佛戒。如下面的經文所說，只要是理解佛法的法師所說，都應該接受戒律。而且，一切眾生都具有理性佛性，所以都應該被攝受。

經文：眾生受佛至諸佛子解釋：第三是相信自己與佛的地位相同。這是說，因為持戒的善行，能夠彙集有處當來恒河沙數般的功德。這是在因上說果，因為因與大覺相同。如同《涅槃經》所說，發心和究竟沒有差別。像這樣，最初的發心難以做到，應當繼承佛位，名為真佛子。

經文：大眾至我誦解釋：第五是總結聽聞。

經文：爾時釋迦牟尼至成無上覺解釋：從這裡開始是第二部分，廣泛解釋戒相。分為兩個部分：首先是因緣，然後是告訴諸位廣泛解釋戒相。在因緣部分中，有四個方面：一是成道，二是結戒，三是放光，四是集眾。成道部分中，有四個方面：一是顯示時間，二是辨別名稱，三是說明地點，四是成就道果。『爾時』是顯示時間，指的是已經成佛的時候，正是宣說戒律的時候，已經宣說心地法門的時候。『釋迦牟尼佛』是標明名稱。釋迦是姓，牟尼是別名，佛是德號。釋迦，這裡的意思是『能』。劫初有一位國王，名叫平等意，姓剎帝利（意思是『此田主』），乃至他的子孫中有位國王名叫茅草王。茅草王有個兒子名叫大茅草。如同《佛本行經》第五卷所說，大茅草王沒有兒子，就把王位交給各位大臣，自己出家修行，成就了四禪，具備了五神通。這位王仙壽命極長，到了年老衰弱的時候，不能遠行。當時他的弟子想要到東西方去尋找食物，就取來柔軟的草，安置在籠子里盛放，把王仙懸掛在樹枝上，害怕各種蟲獸來觸碰。王仙的弟子離開后，有個獵人遠遠地看見王仙，以為是白鳥，就射了他。仙人被射中后，有血滴落到地上，隨即就命終了。他的弟子回來，看見王仙被射中而死，又看見血滴，就焚燒了王仙，將骨灰建塔供奉。當時，血滴落下的地方生長出二

【English Translation】 English version: One should receive the Buddha's precepts and universally encourage all beings to receive them. As the sutra says, 'All precepts spoken by Dharma masters who understand the Dharma should be received.' Furthermore, since all beings possess the principle of Buddha-nature, they should all be embraced.

Sutra: 'Sentient beings receive the Buddha up to all Buddha-sons' Explanation: The third is believing that one's position is the same as the Buddha's. This means that through the virtuous act of upholding the precepts, one can accumulate countless merits like the sands of the Ganges River in the future. This is speaking of the result based on the cause, because the cause is the same as the Great Enlightenment. As the Nirvana Sutra says, 'The initial aspiration and the ultimate attainment are not different.' Thus, the initial aspiration is difficult to achieve, and one should inherit the Buddha's position, and is called a true Buddha-son.

Sutra: 'The assembly up to I recite' Explanation: The fifth is concluding the listening.

Sutra: 'At that time, Shakyamuni (釋迦牟尼) [the Buddha's name] up to attained unsurpassed enlightenment' Explanation: From here begins the second part, which extensively explains the characteristics of the precepts. It is divided into two parts: first, the causes and conditions; then, telling everyone to extensively explain the characteristics of the precepts. In the causes and conditions part, there are four aspects: first, the attainment of the Way; second, the establishing of the precepts; third, the emitting of light; and fourth, the gathering of the assembly. In the attainment of the Way part, there are four aspects: first, showing the time; second, distinguishing the name; third, clarifying the place; and fourth, the attainment of the Way. 'At that time' shows the time, referring to the time when the Buddha had already attained Buddhahood, the time when the precepts were being taught, the time when the Dharma of the mind-ground had already been taught. 'Shakyamuni Buddha' indicates the name. Shakya (釋迦) is the surname, Muni (牟尼) is the given name, and Buddha (佛) is the title of virtue. Shakya means 'capable'. At the beginning of the kalpa, there was a king named Equality-Intent, whose surname was Kshatriya (剎帝利) [meaning 'lord of this field'], and among his descendants was a king named Grass King. The Grass King had a son named Great Grass. As the fifth volume of the Sutra of the Buddha's Original Conduct says, the Great Grass King had no son, so he entrusted the throne to the ministers and himself left home to cultivate, achieving the four dhyanas and possessing the five supernormal powers. This King Immortal had a very long life, and when he became old and weak, he could not travel far. At that time, his disciples wanted to go east and west to seek food, so they took soft grass, placed it in a cage, and hung the King Immortal on a tree branch, fearing that various insects and beasts would touch him. After the King Immortal's disciples left, a hunter saw the King Immortal from afar, thinking he was a white bird, and shot him. After the immortal was shot, drops of blood fell to the ground, and he immediately died. His disciples returned, saw that the King Immortal had been shot and killed, and also saw the drops of blood, so they burned the King Immortal and built a stupa to enshrine the ashes. At that time, where the drops of blood fell, two

甘蔗牙漸漸高大。至甘蔗熟。日炙開剖。一莖生一童子。一莖生一童女。端政可喜。世間無雙。時諸弟子念言。今此兩童是王仙種。養護看視。報諸臣知。時諸大臣聞已歡喜。迎二童子。將還入宮。召解相師教教令占相。並遣作名相師云。此既日炙熟甘蔗開而出生故。一名善生。第二複名甘蔗生。又曰。炙甘蔗出亦名日種彼女因緣一種無別故名善賢童子。幼少年立以王女。至長大拜為第一妃王。第二妃絕妙端政生四子。一名金色。二名炬面。三名象眾。四名別成。其善賢妃唯有一子。名曰長壽。端政可喜。其善賢妃。至於王邊白言。大王。我今從大王乞求一愿。王言。隨意。從心所欲。妃重白王言。大王自在若與我願不得變悔。王言。我與妃心之所愿后若悔者。當令我頭破作七分。妃言。大王四子擯出於國。遣我所生子長壽為王。豈不善哉。至明清旦。王敕四子。今可出去。我治化內不得居住。時四子母母妹及大臣等白王言。乞我等隨王子去。王言。隨意。王子受王敕已向北方到雪山下。至山南面見下。寬平無諸坑坎。舊有一仙。名迦毗羅。在中居止。王子見已。於此造城治化。王召國師言。四子今在何處。答言。大王王子存北方。已生男女。大好治化。能立國計。是故立姓為釋迦。于迦毗羅仙處所住故。因城立名故

【現代漢語翻譯】現代漢語譯本甘蔗的嫩芽漸漸長高長大，等到甘蔗成熟，被太陽曬得裂開，一根甘蔗生出一個男童，一根甘蔗生出一個女童，相貌端正，令人喜愛，世間無雙。當時，各位弟子心想，這兩個孩童是國王的仙種，於是精心養護照看，並稟告各位大臣。各位大臣聽聞后，非常高興，迎接這兩個孩童，帶回宮中。國王召來解相的人，教導他們佔卜相面，並讓他們給孩子取名。相師說，這孩子是太陽曬熟的甘蔗裂開后出生的，因此，男童名叫善生（Sheng），女童又名甘蔗生（Ganzhesheng）。又說，因為是炙烤的甘蔗中生出來的，也叫日種（Rizhong），女童的因緣和男童一樣，沒有什麼差別，所以名叫善賢（Shanxian）。童子年幼時，國王便立他為王女，等到長大后，封為第一王妃。第二王妃絕妙端正，生了四個兒子，一名金色（Jinse），二名炬面（Jumian），三名象眾（Xiangzhong），四名別成（Biecheng）。而善賢妃只有一個兒子，名叫長壽（Changshou），相貌端正，令人喜愛。善賢妃來到國王身邊，對國王說：『大王，我現在想向大王乞求一個願望。』國王說：『隨意，隨你心中所想。』妃子再次對國王說：『大王您是自在的，如果答應我的願望，就不能反悔。』國王說：『我答應妃子你心中所想的願望，如果以後反悔，就讓我頭裂成七份。』妃子說：『將大王的四個兒子驅逐出國，讓我所生的兒子長壽來當國王，豈不是很好？』到了第二天清晨，國王下令給四個兒子：『你們現在可以離開了，我的統治區域內不允許你們居住。』當時，四個兒子的母親、姐妹以及大臣等對國王說：『懇求讓我們跟隨王子們一同離去。』國王說：『隨意。』王子們接受國王的命令后，向北方來到雪山下，在山的南面，看到一片寬闊平坦，沒有坑洼的地方。那裡原來有一位仙人，名叫迦毗羅（Kapila），居住在那裡。王子們見到后，就在這裡建造城池，進行統治。國王召見國師，問道：『四個兒子現在在哪裡？』國師回答說：『大王，王子們在北方，已經生兒育女，治理得很好，能夠建立國家大計。』因此，他們立姓為釋迦（Shijia），因為住在迦毗羅仙人的地方，所以用城的名字來命名。

【English Translation】 English version The sugarcane shoots gradually grew tall. When the sugarcane was ripe, the sun scorched it open, and a male child was born from one stalk, and a female child was born from another stalk. They were of upright appearance and pleasing, unparalleled in the world. At that time, the disciples thought, 'These two children are the royal seeds of the king,' so they nurtured and cared for them, and reported it to the ministers. When the ministers heard this, they were delighted and welcomed the two children, bringing them back to the palace. The king summoned fortune-tellers to teach them divination and fortune-telling, and ordered them to name the children. The fortune-tellers said, 'Since this child was born from sugarcane ripened and opened by the sun, the male child is named Sheng (善生, meaning 'Well-born'), and the female child is named Ganzhesheng (甘蔗生, meaning 'Sugarcane-born').' It was also said, 'Because they were born from roasted sugarcane, they are also called Rizhong (日種, meaning 'Sun-seed'). The female child's karma is the same as the male child's, with no difference, so she is named Shanxian (善賢, meaning 'Virtuous').' When the boy was young, the king established him as a princess, and when she grew up, she was made the first queen. The second queen, of exquisite beauty, gave birth to four sons, named Jinse (金色, meaning 'Golden Color'), Jumian (炬面, meaning 'Torch Face'), Xiangzhong (象眾, meaning 'Elephant Crowd'), and Biecheng (別成, meaning 'Separate Accomplishment'). The queen Shanxian had only one son, named Changshou (長壽, meaning 'Longevity'), of upright appearance and pleasing. The queen Shanxian went to the king and said, 'Great King, I now ask the Great King for a wish.' The king said, 'As you wish, according to your heart's desire.' The queen repeated to the king, 'Great King, you are free. If you grant my wish, you must not go back on your word.' The king said, 'I grant the queen the wish in her heart. If I regret it later, may my head be split into seven pieces.' The queen said, 'Expel the Great King's four sons from the country, and let my son Changshou be the king. Wouldn't that be good?' The next morning, the king ordered his four sons, 'You may leave now. You are not allowed to live within my domain.' At that time, the four sons' mothers, sisters, and ministers said to the king, 'We beg to follow the princes.' The king said, 'As you wish.' After receiving the king's order, the princes went north to the foot of the Snow Mountains. On the south side of the mountain, they saw a wide and flat place without any pits or bumps. There was formerly an immortal named Kapila (迦毗羅), who lived there. When the princes saw this, they built a city and ruled there. The king summoned the national teacher and asked, 'Where are my four sons now?' The teacher replied, 'Great King, the princes are in the north, and they have already had children and are governing well, able to establish national plans.' Therefore, they established the surname Shijia (釋迦), and because they lived in the place of the immortal Kapila, they named the city after him.

名迦毗羅城。時三子沒後唯有一子在。名尼拘羅(此云別成)為王。王生一子。名曰拘盧。拘盧王生一子。名瞿拘盧。瞿拘盧王生一子。名師子類。師子類王生四子。一名凈飯。二名白飯。三名斛飯。四名甘露飯。有一女。名甘露味。其凈飯王以紹王位。還在父城。時迦毗城不遠復有一城。名曰天臂城。有一釋種長者。名為善覺。大富多財。如毗沙門王宮殿。無異時彼長者有八女。時王遣使迎取八女。至於宮已即納二女為妃。二女者。第一名意第。八名摩訶波阇波提(此云大惠)自餘六女。而與三弟(第一夫人生於太子)從此立姓名釋迦也。復云能。牟尼此云寂　三初坐菩提樹下明處。四成無上覺以顯成道。

經。初結菩薩至之法　釋曰。第二結戒。先結。后釋名。此即結戒。謂。成菩提已結菩薩戒不同。聲聞待緣而結。又說心地后結菩薩戒。而言初者未制余戒故。波羅提木叉者。此云別解脫。別別棄捨身語惡故名別解脫。言孝順者。謂戒功能起淳凈心。愛敬尊親。是謂孝也。如世典云。愛敬盡於事親。而德教加於百姓。又由戒故。遠離惡行。身心不惱。修習善品。名稱普聞。孝之始終故。言孝順父母。除已執見。隨順教令。隨時所須。是謂順也。又忠孝離惡。敬順修善。是謂孝順也。父母養育之恩。師僧導訓

【現代漢語翻譯】現代漢語譯本：迦毗羅衛城。當時三個兒子去世后，只剩下一個兒子在世，名叫尼拘羅（意為別成），他成爲了國王。尼拘羅王生了一個兒子，名叫拘盧。拘盧王生了一個兒子，名叫瞿拘盧。瞿拘盧王生了一個兒子，名叫師子類。師子類王生了四個兒子，分別名為凈飯、白飯、斛飯和甘露飯。還有一個女兒，名叫甘露味。凈飯王繼承了王位，仍然住在父親的城裡。當時，距離迦毗羅衛城不遠的地方還有一座城，名叫天臂城。那裡有一位釋迦族的富翁，名叫善覺，非常富有，他的宮殿如同毗沙門天王的宮殿一樣。當時，這位富翁有八個女兒。國王派使者去迎娶這八個女兒，到了宮中后，就娶了其中兩個女兒作為妃子。這兩個女兒，第一個名叫意第，第八個名叫摩訶波阇波提（意為大惠）。其餘六個女兒，則嫁給了三個弟弟。（第一位夫人所生的是太子）從此，立姓名為釋迦，又稱能仁，牟尼意為寂靜。三是指最初在菩提樹下開悟的地方，四是指成就無上正覺，以顯示成道。經文說：最初結菩薩至之法。解釋說：第二是結戒。先結戒，后解釋名稱。這就是結戒。意思是，在成就菩提之後所結的菩薩戒，與聲聞乘的結戒不同，聲聞乘的結戒需要等待因緣。又說心地法門之後才結菩薩戒。之所以說『初』，是因為當時還沒有制定其他的戒律。波羅提木叉，意為別解脫，因為能夠分別捨棄身語的惡行，所以稱為別解脫。說到孝順，是指戒律的功能能夠生起淳樸清凈的心，愛戴尊敬父母長輩，這就是孝。如同世俗的典籍所說：『愛敬要竭盡于侍奉父母，而將德行教化施加於百姓。』又因為持戒的緣故，能夠遠離惡行，身心不被煩惱，修習善法，名聲遠揚，這就是孝的始終。所以說孝順父母，去除自己的固執己見，順從父母的教導，隨時提供他們所需要的，這就是順。又忠於職守，遠離惡行，尊敬順從，修習善法，這就是孝順。父母有養育之恩，師僧有引導教誨之恩。

【English Translation】 English version: The city of Kapilavastu. At that time, after the death of three sons, only one son remained, named Nigrodha (meaning 'distinct accomplishment'), who became the king. King Nigrodha had a son named Kuru. King Kuru had a son named Gokuru. King Gokuru had a son named Simhahanu. King Simhahanu had four sons, named Suddhodana, Suklodana, Dronodana, and Amritodana. He also had a daughter named Amrita. King Suddhodana inherited the throne and remained in his father's city. At that time, not far from Kapilavastu, there was another city called Devadaha. There was a Shakya elder named Anjana, who was very wealthy, his palace was like that of Vaishravana. At that time, this elder had eight daughters. The king sent messengers to bring these eight daughters, and upon their arrival at the palace, he took two of them as consorts. The first daughter was named Aditi, and the eighth was named Mahaprajapati (meaning 'great wisdom'). The remaining six daughters were married to the three younger brothers. (The first wife gave birth to the prince.) From this, the family name Shakya was established, also known as 'Able,' and Muni means 'silent.' 'Three' refers to the place of initial enlightenment under the Bodhi tree, and 'four' refers to the attainment of unsurpassed perfect enlightenment, demonstrating the accomplishment of the path. The Sutra says: Initially establishing the Dharma of Bodhisattvas. The explanation says: The second is establishing the precepts. First establish the precepts, then explain the names. This is the establishment of the precepts. It means that the Bodhisattva precepts established after attaining Bodhi are different from the precepts established by the Shravakas, who wait for conditions to establish them. It is also said that the Bodhisattva precepts are established after the Dharma of the mind-ground. The reason for saying 'initially' is that no other precepts had been established at that time. Pratimoksha means 'separate liberation,' because it can separately abandon the evil deeds of body and speech, it is called separate liberation. Speaking of filial piety, it refers to the function of the precepts to generate a pure and sincere heart, loving and respecting parents and elders, this is filial piety. As the worldly classics say: 'Love and respect should be exhausted in serving parents, and virtue and teaching should be applied to the people.' Also, because of upholding the precepts, one can stay away from evil deeds, the body and mind are not troubled, one cultivates good qualities, and one's reputation spreads far and wide, this is the beginning and end of filial piety. Therefore, it is said to be filial to parents, removing one's own stubborn opinions, obeying the teachings of parents, and providing them with what they need at any time, this is obedience. Also, being loyal to one's duties, staying away from evil deeds, respecting and obeying, and cultivating good deeds, this is filial piety. Parents have the kindness of raising and nurturing, and teachers and monks have the kindness of guiding and teaching.

之恩。三寶救護之恩。所以於此須孝順也。又孝敬于諸佛。隨順於正教。言至道法者。六度四攝及菩提分法。此戒順彼。所以者何。由無悔等乃至發定惠諸善行故。

經。孝名戒亦名制止　釋曰。第二釋名。謂遮惡順善。是謂孝也。制伏六根。遮七支惡。名為制止。

經。即口放無量光明　釋曰。第三放光。欲說戒光明故。所以口放光也。有四因緣。是故放光。一照眾生苦。二生希有以。三感召有緣。四滅生死闇。

經。是時百萬億至大國王　釋曰。第四集眾有二。先集眾。后聽法。此即眾集。集眾有五。一雜眾如言百萬億大眾。二菩薩眾。三梵眾。四六慾天眾。五國王眾。言梵天者。初靜慮有三天。一梵眾天。二梵輔天。三大梵天。第二靜慮處有三天。一少光。二無量光。三極光凈。第三靜慮處有三天。一少凈天。二無量凈天。三遍凈天。第四靜慮處有九天。一無雲天。二福生天。三廣果天。四無想有情天。並五凈居天。五凈居者。一無煩天。二無熱天。三善現天。四善見天。五色究竟天。過此凈居天。有大自在天。第十地菩薩生於彼天中(如瑜伽)正理二十一云。廣善所生故名為梵。此梵即大故名大梵天。由彼獲得中間定故。最初生故。最後歿故。威德等勝故。名大梵。大梵所有所化所領故名

【現代漢語翻譯】現代漢語譯本恩情。三寶（佛、法、僧）救護的恩情。因此，對於這些，我們必須孝順。也要孝敬諸佛，隨順正確的教法。所說的至道之法，指的是六度（佈施、持戒、忍辱、精進、禪定、智慧）、四攝（佈施、愛語、利行、同事）以及菩提分法（三十七道品）。持戒順應這些，原因是什麼呢？因為沒有後悔等等，乃至發起禪定和智慧等各種善行。

經：孝名為戒，也名為制止釋：第二重解釋名稱。所謂遮止惡行，順從善行，這就是所謂的孝。制伏六根（眼、耳、鼻、舌、身、意），遮止身口意的七支惡業，名為制止。

經：即從口中放出無量的光明釋：第三重是放光。因為要宣說戒的光明，所以從口中放光。有四種因緣，所以放光。一是照亮眾生的苦難，二是產生稀有之感，三是感召有緣之人，四是滅除生死之黑暗。

經：這時，百萬億位至大的國王釋：第四重是集會大眾，分為兩個部分。先是集會大眾，然後是聽聞佛法。這裡是集會大眾。集會大眾有五類：一是雜眾，如所說的百萬億大眾。二是菩薩眾。三是梵天眾。四是六慾天眾。五是國王眾。所說的梵天，初禪天有三天：一梵眾天，二梵輔天，三大梵天。第二禪天有三天：一少光天，二無量光天，三極光凈天。第三禪天有三天：一少凈天，二無量凈天，三遍凈天。第四禪天有九天：一無雲天，二福生天，三廣果天，四無想有情天，以及五凈居天。五凈居天是：一無煩天，二無熱天，三善現天，四善見天，五色究竟天。超過這些凈居天，有大自在天。第十地菩薩會生於彼天之中（如《瑜伽師地論》所說）。《正理》第二十一卷說：因為廣大的善業所生，所以名為梵。此梵天即是大，所以名為大梵天。由於他獲得了中間禪定，所以最初出生，最後死亡，威德等等殊勝，所以名為大梵。大梵天所有、所化、所領，所以名為...

【English Translation】 English version kindness. The kindness of the Three Jewels (Buddha, Dharma, Sangha) in saving and protecting. Therefore, we must be filial to these. Also, be respectful to all Buddhas and follow the correct teachings. The so-called supreme Dharma refers to the Six Perfections (dana, sila, ksanti, virya, dhyana, prajna), the Four Embracing Dharmas (dana, priyavacana, arthakriya, samanarthata), and the Bodhipaksika-dharmas (thirty-seven factors of enlightenment). Observing precepts is in accordance with these. Why? Because there is no regret, etc., and even the arising of samadhi and wisdom, and all kinds of good deeds.

Sutra: Filial piety is called precept, and it is also called restraint. Explanation: The second explanation of the name. What is meant by stopping evil and following good is called filial piety. Subduing the six senses (eye, ear, nose, tongue, body, mind), and preventing the seven evil deeds of body, speech, and mind, is called restraint.

Sutra: Then, from his mouth, he emitted immeasurable light. Explanation: The third is emitting light. Because he wanted to proclaim the light of the precepts, he emitted light from his mouth. There are four causes and conditions for emitting light. First, to illuminate the suffering of sentient beings; second, to create a sense of rarity; third, to attract those with affinity; and fourth, to extinguish the darkness of birth and death.

Sutra: At that time, a hundred million great kings Explanation: The fourth is the assembly of the multitude, which is divided into two parts. First, the assembly of the multitude, and then the hearing of the Dharma. This is the assembly of the multitude. There are five types of assemblies: first, the mixed assembly, such as the hundred million multitude mentioned. Second, the Bodhisattva assembly. Third, the Brahma assembly. Fourth, the assembly of the six desire heavens. Fifth, the assembly of kings. The so-called Brahma heavens, the first dhyana heaven has three heavens: first, the Brahma-parisadya heaven; second, the Brahma-purohita heaven; and third, the Maha-brahma heaven. The second dhyana heaven has three heavens: first, the Parittabha heaven; second, the Apramanabha heaven; and third, the Abhasvara heaven. The third dhyana heaven has three heavens: first, the Parittasubha heaven; second, the Apramanasubha heaven; and third, the Subhakrtsna heaven. The fourth dhyana heaven has nine heavens: first, the Anabhraka heaven; second, the Punyaprasava heaven; third, the Brhatphala heaven; fourth, the Asanjnasattva heaven; and the five Suddhavasa heavens. The five Suddhavasa heavens are: first, the Avrha heaven; second, the Atapa heaven; third, the Sudrsa heaven; fourth, the Sudarsana heaven; and fifth, the Akanistha heaven. Beyond these Suddhavasa heavens, there is the Maha-mahesvara heaven. Bodhisattvas of the tenth bhumi are born in that heaven (as stated in the Yogacarabhumi-sastra). The twenty-first volume of the Nyayanusara says: Because it is born from vast good deeds, it is called Brahma. This Brahma is great, so it is called Maha-brahma. Because he obtained the intermediate dhyana, he is the first to be born, the last to die, and his power and virtue are superior, so he is called Maha-brahma. What Maha-brahma possesses, transforms, and leads is called...

梵眾。于大梵前行列侍衛故名梵輔。自地天內光明最小故名少光。光明轉勝量難測故名無量光。凈光遍照自地處故名極光。凈意地樂受說名為凈。于自地中此凈最少劣故名少凈。此凈轉增量難測故名無量凈。此凈周普故名遍凈。以下空中天所居地如雲密合故說名云。此上諸天更無雲地。在無雲首故說無雲。更有異生勝福方可往生故說名福生。異生果中此最殊勝故名廣果。離欲諸聖以聖道水濯煩惱垢故名為凈。凈身所止故名凈居。繁謂繁雜。或謂繁廣。無繁雜天中此最初故繁廣。天中此最劣故說名無繁。已善伏除。雜修靜慮。上中品障。意樂調柔。離諸惱熱。故名無熱。或令下生煩惱名熱。此初遠離得無熱名。已得上品。雜修靜慮。果德易彰。故名善現。雜修定障。余品至微。見極清徹。故名善見。更無餘處。于有色中能過於此。名色究竟。或此已到眾苦所依身最後邊名色究竟(如正理二十一說)第十地菩薩。具足神通。所化自在。于境無滯。名大自在。六慾天者。一四大眾天。二三十三天。三夜摩天(此云時分)四睹史多天(此云知足)五樂變化天。六他化自在天。一一解釋如論應知。十六大國者。如長阿含經第五云。一央伽國。二摩竭國。三迦尸國四居薩羅國。五跋祇國。六末羅國。七支提國。八跋沙國。九居樓國

【現代漢語翻譯】現代漢語譯本梵眾（Brahmakayikas）：因為在大梵天（Mahabrahma）前列隊侍衛，所以叫做梵輔（Brahmaparishadya）。自地天內光明最小的叫做少光天（Parittabha）。光明逐漸增強難以測量叫做無量光天（Apramanabha）。清凈的光明普遍照耀自身所處的地方叫做極光天（Abhasvara）。清凈的意地感受快樂，並宣說它，這叫做凈天（Shubhakritsna）。在自身所處的天界中，這種清凈是最少最差的，所以叫做少凈天（Parittashubha）。這種清凈逐漸增加難以測量，所以叫做無量凈天（Apramanashubha）。這種清凈周遍廣大，所以叫做遍凈天（Shubhakritsna）。以下空中諸天所居住的地方像云一樣密集結合，所以叫做雲天。這以上的諸天不再有云地，在無雲天的頂端，所以叫做無雲天（Anabhraka）。更有其他眾生憑藉殊勝的福報才能往生到這裡，所以叫做福生天（Punyaprasava）。在異生果報中，這裡是最為殊勝的，所以叫做廣果天（Brihatphala）。脫離慾望的聖者用聖道的法水洗滌煩惱的污垢，所以叫做凈。清凈之身所居住的地方，所以叫做凈居天（Shuddhavasa）。繁，指的是繁雜，或者指的是繁廣。在沒有繁雜的天界中，這裡是最開始的，所以叫做繁廣天。在天界中，這裡是最差的，所以叫做無繁天（Avriha）。已經很好地降伏和清除了雜修禪定的上品和中品的障礙，心意快樂調柔，遠離各種惱怒和熱惱，所以叫做無熱天（Atapa）。或者使地獄眾生生起煩惱叫做熱，這裡最初遠離了這種熱惱，所以得到無熱天的名稱。已經得到上品雜修禪定，果報功德容易彰顯，所以叫做善現天（Sudrisha）。雜修禪定的障礙，其餘的品類已經非常微小，見解極其清澈，所以叫做善見天（Sudarshana）。不再有其他地方，在有色界中能夠超過這裡，叫做色究竟天（Akanishtha）。或者說，這裡已經到達了眾苦所依之身的最後邊際，叫做色究竟天（如《阿毗達磨順正理論》第二十一卷所說）。第十地菩薩，具足神通，所教化的一切都能夠自在無礙，對於境界沒有滯礙，叫做大自在天（Maheshvara）。六慾天分別是：一、四大王眾天（Caturmaharajika）；二、三十三天（Trayastrimsha）；三、夜摩天（Yama，意為時分）；四、兜率天（Tushita，意為知足）；五、樂變化天（Nirmanarati）；六、他化自在天（Paranirmita-vashavartin）。每一種天的解釋都應該像論中所說的那樣去理解。十六大國，如《長阿含經》第五卷所說：一、鴦伽國（Anga）；二、摩揭陀國（Magadha）；三、迦尸國（Kashi）；四、拘薩羅國（Kosala）；五、跋祇國（Vajji）；六、末羅國（Malla）；七、支提國（Chedi）；八、跋沙國（Vatsa）；九、居樓國（Kuru）。

【English Translation】 English version Brahmakayikas: Because they stand in rows and guard before Mahabrahma (Great Brahma), they are called Brahmaparishadya (Brahma's retinue). Parittabha (Limited Light): The least luminous among the heavens of its realm is called Parittabha. Apramanabha (Immeasurable Light): The light gradually increases and is difficult to measure, hence called Apramanabha. Abhasvara (Radiant Light): Pure light universally illuminates its own location, hence called Abhasvara. Shubhakritsna (Pure Glory): Pure mental pleasure is experienced and spoken of, hence called Shubhakritsna. Parittashubha (Limited Purity): In its own realm, this purity is the least and most inferior, hence called Parittashubha. Apramanashubha (Immeasurable Purity): This purity gradually increases and is difficult to measure, hence called Apramanashubha. Shubhakritsna (Universal Purity): This purity is pervasive and vast, hence called Shubhakritsna. The heavens below, in the sky, where the gods reside, are densely combined like clouds, hence called cloud heavens. The heavens above no longer have cloud lands, being at the summit of the cloudless heavens, hence called Anabhraka (Cloudless). Punyaprasava (Merit-born): Other beings can only be reborn here through exceptional merit, hence called Punyaprasava. Brihatphala (Great Fruit): Among the fruits of ordinary beings, this is the most outstanding, hence called Brihatphala. Shuddhavasa (Pure Abode): Saints who have detached from desire use the water of the holy path to wash away the defilements of affliction, hence called pure. The place where the pure body dwells is called Shuddhavasa. Avriha (No Trouble): 'Avriha' refers to complexity or vastness. Among the heavens without complexity, this is the first, hence called Avriha. In the heavens, this is the most inferior, hence called Avriha. Atapa (No Heat): Having well subdued and eliminated the upper and middle-grade obstacles of mixed meditative states, the mind is joyful and gentle, far from all vexations and heat, hence called Atapa. Or, causing lower beings to generate afflictions is called 'heat.' This heaven initially distances itself from this heat, hence gaining the name Atapa. Sudrisha (Good Appearance): Having attained the upper-grade mixed meditative states, the merits of the fruit are easily manifested, hence called Sudrisha. Sudarshana (Clear Vision): The remaining categories of obstacles to mixed meditative states are extremely subtle, and the view is extremely clear, hence called Sudarshana. Akanishtha (Ultimate of Form): There is no other place that can surpass this in the realm of form, hence called Akanishtha. Or, it is said that this has reached the final boundary of the body, which is the basis of all suffering, hence called Akanishtha (as stated in Abhidharmakosha-bhashya, Volume 21). Maheshvara (Great Sovereign): The bodhisattva of the tenth stage, possessing complete supernatural powers, is free and unhindered in all that they teach and transform, and has no obstruction in any realm, hence called Maheshvara. The six desire realms are: 1. Caturmaharajika (Heaven of the Four Great Kings); 2. Trayastrimsha (Heaven of the Thirty-three); 3. Yama (meaning 'time division'); 4. Tushita (meaning 'contentment'); 5. Nirmanarati (Heaven of Enjoying Transformations); 6. Paranirmita-vashavartin (Heaven of Controlling Others' Transformations). The explanation of each heaven should be understood as explained in the treatises. The sixteen great kingdoms, as mentioned in the fifth volume of the Dirgha Agama Sutra: 1. Anga; 2. Magadha; 3. Kashi; 4. Kosala; 5. Vajji; 6. Malla; 7. Chedi; 8. Vatsa; 9. Kuru.

。十解阇羅國。十一阿濕波國。十二娑蹉國。十三薩羅娑國。十四乾陀羅國。十五劍浮沙國。十六阿梨提國。勘又毗婆沙論第一百二十五云。十六大國者。謂央伽國。摩揭國。迦尸國。憍薩羅國。佛栗底國。末羅國。奔達國。蘇噏摩國。頞縛迦國。頞飯底國。葉筏那國。劍跋阇國。俱盧國。般遮羅國。筏蹉國。戍洛西那國。

經。合掌至心至於戒　釋曰。第二聽法。

經。佛告諸菩薩言至自誦佛法戒　釋曰。第二正釋戒相有二。一略嘆勸持。二佛告下正釋戒相。前中有二。一略嘆勸持。二佛子諦聽下教所被機。前中有三。一勸誦。二嘆德。三是故大眾下結勸誦持。前中有二。此即第一顯佛自誦。謂佛世尊憶昔有思。所以常誦。又攝益他。故自誦出。

經。汝等一切至亦誦　釋曰。第二勸他誦。初發心者。謂十信也。十發趣者。謂十解位決定發趣畢竟不退。名為發趣。如上經說。諸佛當知堅信忍中十發趣心向果。一舍心。二戒心。三忍心。四進心。五定心。六惠心。七願心。八護心。九喜心。十頂心。十長養者。謂十行位修習法空。長養善品。如上經說。諸佛當知。從此十發趣入堅諸忍中十長養心向果。一慈心。二悲心。三喜心。四舍心。五施心。六好語心。七益心。八同心。九定心。十惠心。十金

【現代漢語翻譯】現代漢語譯本十、解阇羅國（Jadhara-desa）。十一、阿濕波國（Asva-desa）。十二、娑蹉國（Saca-desa）。十三、薩羅娑國（Sarasa-desa）。十四、乾陀羅國（Gandhara-desa）。十五、劍浮沙國（Kambhoja-desa）。十六、阿梨提國（Aritti-desa）。勘又《毗婆沙論》第一百二十五卷云：十六大國者，謂央伽國（Anga-desa）。摩揭陀國（Magadha-desa）。迦尸國（Kasi-desa）。憍薩羅國（Kosala-desa）。佛栗底國（Vrijji-desa）。末羅國（Malla-desa）。奔達國（Vatsa-desa）。蘇噏摩國（Surasena-desa）。頞縛迦國（Avanti-desa）。頞飯底國（Avanti-desa）。葉筏那國（Yavana-desa）。劍跋阇國（Kamboja-desa）。俱盧國（Kuru-desa）。般遮羅國（Pancala-desa）。筏蹉國（Vatsa-desa）。戍洛西那國（Surasena-desa）。經：合掌至心至於戒。釋曰：第二，聽法。經：佛告諸菩薩言，至自誦佛法戒。釋曰：第二，正釋戒相，有二。一、略嘆勸持。二、佛告下，正釋戒相。前中有二。一、略嘆勸持。二、佛子諦聽下，教所被機。前中有三。一、勸誦。二、嘆德。三、是故大眾下，結勸誦持。前中有二。此即第一，顯佛自誦。謂佛世尊憶昔有思，所以常誦。又攝益他，故自誦出。經：汝等一切至亦誦。釋曰：第二，勸他誦。初發心者，謂十信也。十發趣者，謂十解位決定發趣，畢竟不退，名為發趣。如上經說，諸佛當知堅信忍中十發趣心向果。一、舍心。二、戒心。三、忍心。四、進心。五、定心。六、惠心。七、願心。八、護心。九、喜心。十、頂心。十長養者，謂十行位修習法空，長養善品。如上經說，諸佛當知。從此十發趣入堅諸忍中十長養心向果。一、慈心。二、悲心。三、喜心。四、舍心。五、施心。六、好語心。七、益心。八、同心。九、定心。十、惠心。十金

【English Translation】 English version Tenth, Jadhara-desa (解阇羅國). Eleventh, Asva-desa (阿濕波國). Twelfth, Saca-desa (娑蹉國). Thirteenth, Sarasa-desa (薩羅娑國). Fourteenth, Gandhara-desa (乾陀羅國). Fifteenth, Kambhoja-desa (劍浮沙國). Sixteenth, Aritti-desa (阿梨提國). Furthermore, the 125th fascicle of the Abhidharma-mahavibhasa-sastra states: The sixteen great countries are Anga-desa (央伽國), Magadha-desa (摩揭陀國), Kasi-desa (迦尸國), Kosala-desa (憍薩羅國), Vrijji-desa (佛栗底國), Malla-desa (末羅國), Vatsa-desa (奔達國), Surasena-desa (蘇噏摩國), Avanti-desa (頞縛迦國), Avanti-desa (頞飯底國), Yavana-desa (葉筏那國), Kamboja-desa (劍跋阇國), Kuru-desa (俱盧國), Pancala-desa (般遮羅國), Vatsa-desa (筏蹉國), and Surasena-desa (戍洛西那國). Sutra: Joining palms and with utmost sincerity, regarding the precepts. Commentary: Second, listening to the Dharma. Sutra: The Buddha told all the Bodhisattvas, up to 'reciting the precepts of the Buddha's Dharma'. Commentary: Second, correctly explaining the characteristics of the precepts, there are two aspects. First, briefly praising and encouraging upholding them. Second, starting with 'The Buddha told', correctly explaining the characteristics of the precepts. In the former, there are two aspects. First, briefly praising and encouraging upholding them. Second, starting with 'Disciples of the Buddha, listen attentively', teaching the recipients of the teaching. In the former, there are three aspects. First, encouraging recitation. Second, praising the virtues. Third, starting with 'Therefore, the assembly', concluding with encouraging recitation and upholding. In the former, there are two aspects. This is the first, showing the Buddha reciting himself. It means that the World Honored One, the Buddha, recalling past thoughts, therefore constantly recited. Also, to gather and benefit others, therefore he recited it himself. Sutra: You all, up to 'also recite'. Commentary: Second, encouraging others to recite. 'Those who have initially aroused the mind' refers to the ten faiths. 'Ten who have set forth' refers to the ten stages of understanding, where one is determined to set forth, ultimately without regression, which is called 'setting forth'. As the sutra above says, 'All Buddhas should know that among those with firm faith and forbearance, the ten minds of setting forth are directed towards the fruit.' First, the mind of giving. Second, the mind of precepts. Third, the mind of forbearance. Fourth, the mind of progress. Fifth, the mind of concentration. Sixth, the mind of wisdom. Seventh, the mind of vows. Eighth, the mind of protection. Ninth, the mind of joy. Tenth, the mind of summit. 'Ten who are nourished' refers to the ten stages of practice, cultivating the emptiness of phenomena, nourishing wholesome qualities. As the sutra above says, 'All Buddhas should know that from these ten who have set forth, entering into the firm forbearances, the ten minds of nourishment are directed towards the fruit.' First, the mind of loving-kindness. Second, the mind of compassion. Third, the mind of joy. Fourth, the mind of equanimity. Fifth, the mind of giving. Sixth, the mind of kind speech. Seventh, the mind of benefit. Eighth, the mind of sameness. Ninth, the mind of concentration. Tenth, the mind of wisdom. Ten gold

剛心者。謂在十回向。如上經說。從十長養心入堅修忍中十金剛心向果。一信心。二念心。三深心。四達心。五直心。六不退心。七大乘心。八無相心。九惠心。十不壞心。諸佛當知。從是十金剛心入堅聖忍中十地向果。一體性平等地。二體性善惠地。三體性光明地。四體性爾焰地。五體性惠照地。六體性華光地。七體性滿足地。八體性佛吼地。九體性花嚴地。十體性入佛境界地。第一十發趣中舍心者。一切舍國土城邑田宅金銀明珠男女己身有為諸物。一切皆舍無為無相我人知見假會合成。乃至廣說。戒心者。若佛子戒非非戒無受者十善戒無師說法欺盜。乃至邪見無集者慈良正直正實正見舍喜等。是十戒體性制心八倒。一切性離一道清凈。忍心者若佛子無相惠體性。一切虛空忍一切處。忍名無生行忍。一切處得名如苦忍。乃至廣說。進心者。若佛子。若四威儀。一切時行伏空假會法性。定心者。若佛子。寂滅無相行無量心三昧。凡夫聖人無不入三昧。體性相應。一切以定力故。我人作者受者一切轉見性。是障因緣散風動心靜惠觀一切假合名。乃至廣說。惠心者。若佛子。空惠非無緣知體名心分別一切法假名。乃至以惠為首。修不可說觀惠入中道一諦。願心者。若佛子愿大求一切求。大求者謂求無上正等大菩提。一切求

【現代漢語翻譯】現代漢語譯本『剛心者』，指的是處於十回向位的菩薩，正如之前的經文所說，從十長養心進入堅修忍中的十金剛心，趨向佛果。這十金剛心是：一、信心；二、念心；三、深心；四、達心；五、直心；六、不退心；七、大乘心；八、無相心；九、惠心（智慧之心）；十、不壞心。諸佛應當知曉，從這十金剛心進入堅聖忍中的十地，趨向佛果。這十地是：一、體性平等地；二、體性善惠地；三、體性光明地；四、體性爾焰地；五、體性惠照地；六、體性華光地；七、體性滿足地；八、體性佛吼地；九、體性花嚴地；十、體性入佛境界地。在第一十發趣中，『舍心者』，是指捨棄一切國土、城邑、田宅、金銀、明珠、男女以及自身等有為之物。一切都應捨棄，包括無為無相的我人知見，這些都是虛假的聚合而成。乃至廣說。『戒心者』，是指佛子的戒律，既不是非戒，也不是無受者。十善戒沒有老師說法，沒有欺騙盜竊，乃至沒有邪見，沒有聚集者，慈悲善良正直，正念真實，正知正見，捨棄喜悅等等。這十戒的體性是制止心的八種顛倒，一切自性遠離，達到一道清凈。『忍心者』，是指佛子無相的智慧體性，在一切虛空中忍耐一切處境。這種忍耐被稱為無生行忍，在一切處境中都能得到，名為如苦忍。乃至廣說。『進心者』，是指佛子在四威儀（行住坐臥）中，一切時都在修行，降伏虛空的假合之法性。『定心者』，是指佛子寂滅無相，修行無量心三昧。凡夫和聖人都能夠進入三昧，體性相應。一切都因為定的力量，我人作者受者的一切轉見性。這是障礙的因緣，散亂的風動之心，通過靜止的智慧來觀察一切假合之名。乃至廣說。『惠心者』，是指佛子空性的智慧，並非沒有緣由地知曉體性，名為心，分別一切法的假名。乃至以智慧為首，修習不可說的觀想，以智慧進入中道一諦。『願心者』，是指佛子發大愿，求一切所求。所謂大求，是指求無上正等正覺的菩提。一切求。

【English Translation】 English version 『The Mind of Vajra』 refers to the Bodhisattvas in the Ten Transferences. As mentioned in the previous sutra, from the Ten Nurturing Minds, one enters the Ten Vajra Minds in Firmly Cultivating Endurance, moving towards Buddhahood. These Ten Vajra Minds are: 1. Mind of Faith; 2. Mind of Mindfulness; 3. Mind of Profoundness; 4. Mind of Penetration; 5. Mind of Straightforwardness; 6. Mind of Non-Regression; 7. Mind of the Mahayana; 8. Mind of Non-Appearance; 9. Mind of Wisdom; 10. Mind of Indestructibility. All Buddhas should know that from these Ten Vajra Minds, one enters the Ten Grounds in Firmly Sacred Endurance, moving towards Buddhahood. These Ten Grounds are: 1. Ground of Equality of Essence; 2. Ground of Good Wisdom of Essence; 3. Ground of Light of Essence; 4. Ground of Radiance of Essence; 5. Ground of Wisdom Illumination of Essence; 6. Ground of Flower Light of Essence; 7. Ground of Fulfillment of Essence; 8. Ground of Buddha's Roar of Essence; 9. Ground of Flower Adornment of Essence; 10. Ground of Entering the Buddha's Realm of Essence. In the first of the Ten Inspirations, 『The Mind of Giving』 refers to giving up all countries, cities, fields, houses, gold, silver, pearls, men, women, and even one's own body, all conditioned things. Everything should be given up, including the unconditioned and formless views of self and others, which are falsely aggregated. And so on, extensively explained. 『The Mind of Precepts』 refers to the precepts of a Buddha's disciple, which are neither non-precepts nor without recipients. The Ten Virtuous Precepts have no teacher speaking the Dharma, no deception or theft, and even no wrong views, no accumulators, compassion, kindness, uprightness, right mindfulness, truthfulness, right knowledge, right views, abandoning joy, and so on. The essence of these Ten Precepts is to restrain the eight inversions of the mind, all self-nature is far away, achieving one path of purity. 『The Mind of Patience』 refers to the Buddha's disciple's wisdom essence of non-appearance, enduring all situations in all emptiness. This endurance is called the Endurance of Non-Arising Practice, which can be obtained in all situations, called the Endurance like Suffering. And so on, extensively explained. 『The Mind of Progress』 refers to the Buddha's disciple in the four dignities (walking, standing, sitting, lying down), practicing at all times, subduing the false aggregation of the Dharma-nature of emptiness. 『The Mind of Samadhi』 refers to the Buddha's disciple being silent and without appearance, practicing immeasurable mind samadhi. Ordinary people and sages can all enter samadhi, the essence corresponds. Everything is because of the power of samadhi, all the changing views of self, others, doers, and receivers. This is the cause of obstacles, the scattered wind-moving mind, observing all false names through still wisdom. And so on, extensively explained. 『The Mind of Wisdom』 refers to the Buddha's disciple's wisdom of emptiness, not knowing the essence without cause, called the mind, distinguishing the false names of all dharmas. And even taking wisdom as the head, cultivating unspeakable contemplation, entering the Middle Way with wisdom, the One Truth. 『The Mind of Vow』 refers to the Buddha's disciple making great vows, seeking all that is sought. The so-called great seeking refers to seeking the unsurpassed, equal, and right Bodhi. Seeking everything.

者謂求一切行。護心者。若佛子染三寶染一切行功德使外道八倒惡見不嬈正信滅我縛見縛等。喜心者。若佛子見他得樂常生喜悅。頂心者。若佛子是人最上智滅我見輪。此中最上智者。謂無我智滅我見故。一切諸見皆隨寂滅。第二十長養以慈心者。若佛子常行慈心生樂因已。于無我智樂相應觀。入諸受相行識色等大法中無生無住。乃至廣說。此中慈者于無樂有情慾與樂故。樂相應心作意思惟。悲心者。若佛子以悲空無相悲解行道自滅一切苦。於一切眾生無量苦中生智等。此中悲者拔眾生苦。由無緣大悲普於一切怨親及中庸境。修平等心度彼諸苦。喜心者。若佛子悅喜無生心時種性體相道智空空喜心不著我所。喜一切眾生起空入道舍惡知識求善知識。示我好道。使諸眾生入佛法家中。當起歡喜入法位中。舍心者。當生舍心。無造無相空法中。如靈空于善惡有見無見罪福二中平等。一照非人非我所心而自他體性不得為大舍。乃至自身血害手足一切舍而無生心。當修其舍施心者。能以施心財施法施教導一切眾生。內身外身國城男女田宅皆如如相。如語心者。謂入體性愛語三昧第一義諦法語實語皆煩一語調和一切眾生髮起善根。利益心者。謂觀行七財前人得利故。益受身命而入利益三昧現一切身口語。同心者。謂法以道性喜劫

【現代漢語翻譯】現代漢語譯本『者謂求一切行』（這意味著尋求一切行為）。『護心者』（守護心的人），如果佛子（佛教修行者）對三寶（佛、法、僧）和一切功德行為產生執著，使得外道（非佛教修行者）的八種顛倒見解和惡見，不能擾亂其正信，滅除我縛見縛等等。『喜心者』（歡喜心的人），如果佛子見到他人獲得快樂，常常生起喜悅之心。『頂心者』（至上心的人），如果佛子是最上智慧之人，能夠滅除我見之輪。這其中最上智慧，指的是無我之智，因為滅除了我見。一切諸見都會隨之寂滅。第二十，以慈心長養，如果佛子常常行慈心，生起快樂之因，就能在無我之智的快樂中相應觀照，進入諸受相、行、識、色等大法中，達到無生無住，乃至更廣闊的境界。這其中慈心，是對沒有快樂的有情眾生，想要給予他們快樂，以快樂相應之心進行意思惟。『悲心者』（悲憫心的人），如果佛子以悲空無相的悲心來修行，就能自我滅除一切痛苦，在一切眾生無量的痛苦中生起智慧等等。這其中悲心，是拔除眾生的痛苦，通過無緣大悲，普遍地對一切怨親以及中庸之境，修習平等心，救度他們脫離諸苦。『喜心者』（喜悅心的人），如果佛子喜悅無生之心時，種性、體相、道智、空空喜心，不執著於我所。喜悅一切眾生，生起空性，進入道，捨棄惡知識，尋求善知識，指示我好的道路，使諸眾生進入佛法之家。應當生起歡喜，進入法位之中。『舍心者』（捨棄心的人），應當生起捨棄之心，在無造作、無相的空法中，如同靈空一樣，對於善惡、有見無見、罪福二者平等對待。一心照耀，非人非我所的心，而自體和他體，都不能成為大舍。乃至自身血害、手足一切，都捨棄而無生心。應當修習這種捨棄，施心的人，能夠以施心，財施、法施，教導一切眾生。內身外身、國城男女、田宅，都如如相。『如語心者』（如實語心的人），指的是進入體**語三昧（身語意三昧），第一義諦（最高真理），法語（佛法之語），實語（真實之語），都是煩惱之語，調和一切眾生，發起善根。『利益心者』（利益他人心的人），指的是觀行七財（信、戒、慚、愧、聞、舍、慧），因為前人得到利益，所以益受身命，而進入利益三昧，顯現一切身口語。『同心者』（同心同德的人），指的是法以道性喜劫（以佛法之道，歡喜地度過劫難）

【English Translation】 English version 'Zhe wei qiu yi qie xing' (This means seeking all actions). 'Hu xin zhe' (One who protects the mind), if a Buddhist practitioner becomes attached to the Three Jewels (Buddha, Dharma, Sangha) and all meritorious actions, so that the eight inverted views and evil views of non-Buddhist practitioners cannot disturb their right faith, and they extinguish the bonds of self-attachment, the bonds of views, and so on. 'Xi xin zhe' (One with a joyful mind), if a Buddhist practitioner sees others attain happiness, they constantly generate a joyful heart. 'Ding xin zhe' (One with a supreme mind), if a Buddhist practitioner is a person of supreme wisdom, they can extinguish the wheel of self-view. The supreme wisdom among these refers to the wisdom of no-self, because it extinguishes self-view. All views will then subside into stillness. Twentieth, nurturing with a compassionate heart, if a Buddhist practitioner constantly practices compassion, generating the cause of happiness, they can contemplate in accordance with the joy of the wisdom of no-self, entering into the great Dharma of all sensations, actions, consciousness, form, etc., attaining no birth and no dwelling, and even broader realms. Compassion here is wanting to give happiness to sentient beings who have no happiness, contemplating with a mind corresponding to happiness. 'Bei xin zhe' (One with a compassionate mind), if a Buddhist practitioner cultivates the path with a compassionate heart of emptiness and no-form, they can extinguish all suffering themselves, generating wisdom in the immeasurable suffering of all sentient beings, and so on. Compassion here is to remove the suffering of sentient beings, universally towards all enemies, relatives, and neutral parties through unconditioned great compassion, cultivating an equal mind, and delivering them from all suffering. 'Xi xin zhe' (One with a joyful mind), if a Buddhist practitioner rejoices in the mind of no-birth, the nature of the seed, the essence, the wisdom of the path, the joyful mind of emptiness, does not cling to what is mine. Rejoicing in all sentient beings, generating emptiness, entering the path, abandoning evil knowledge, seeking good knowledge, showing me the good path, enabling all sentient beings to enter the household of the Buddha's Dharma. One should generate joy and enter the position of Dharma. 'She xin zhe' (One with a relinquishing mind), one should generate a relinquishing mind, in the uncreated, formless emptiness of Dharma, like the spiritual emptiness, treating good and evil, visible and invisible, merit and demerit equally. One heart shines, the mind that is neither human nor mine, and neither self nor other can become great relinquishment. Even one's own blood, harm, hands, feet, everything is relinquished without generating a mind of birth. One should cultivate this relinquishment, one who gives with a giving heart, can use the giving heart, giving wealth, giving Dharma, to teach all sentient beings. Inner body, outer body, country, city, men and women, fields and houses, all are as they are. 'Ru yu xin zhe' (One with a truthful speech mind), refers to entering the body**, speech, and mind samadhi (body, speech, and mind samadhi), the first principle (highest truth), Dharma speech (speech of the Buddha's Dharma), truthful speech (truthful speech), all are afflictive speech, harmonizing all sentient beings, generating good roots. 'Yi li xin zhe' (One with a mind of benefiting others), refers to contemplating and practicing the seven treasures (faith, precepts, shame, remorse, learning, relinquishment, wisdom), because the former person obtains benefit, therefore benefiting and receiving life, and entering the samadhi of benefit, manifesting all body, speech, and language. 'Tong xin zhe' (One with a united mind), refers to Dharma using the nature of the path to joyfully pass through kalpas (to joyfully pass through calamities with the path of the Buddha's Dharma).

同空無生法中。以無我智同生無二。而現無量隨類形身入諸六道一切事同。定心者。謂心靜緣於我所法心動轉逆順出入故當入百三昧。惠心者。謂觀邪見結患等轉無決定體性順忍空同故。乃至是心入空空道發無生心。第三十金剛心。信心者。謂一切行以信為首。眾德根本。不起外道邪見之心。結有造業。不受入心。心空故信信寂滅名無相信。念心者。謂當六念。當唸佛法僧戒天施第一義諦空無著無解。迴向入法界智惠。深心者謂第一義。于實法空智照有實諦。因緣中道名為實諦。假名諸法我人主者名為世諦。於此二中深深入空。深深解脫。一達心者。謂順忍一切實性無縛無解一切空。空名為通達一切法空。直心者直照取緣神我入無生智。教化一切眾生。轉一切眾生皆薩婆若空直真性直行(直者正也)。不退心者。不入一切凡夫地。不起新長養諸見。亦復不起習因相似我人入三界業。獨大乘心者。解脫一空故。一切行心名一乘任用戴用。度三界河。趣入佛海。無想者。妄想解脫照般若波羅蜜無二。一切結業三世法如如。乃至皆同無生空故無相心。如如惠者。謂無量法界無集無受生生生煩惱。而不轉一切法門一切賢所行道一切聖所觀法所有亦如是。一切佛教化方便法義皆集在心中。不壞心者。入聖地智近解脫得道正門明菩

【現代漢語翻譯】現代漢語譯本在與空性、無生之法相同的情況下，以無我之智慧一同生起，沒有分別。並且顯現無量的、隨順不同種類眾生的形體和身相，進入六道輪迴，所做的一切事情都相同。所謂『定心』，是指心靜止，專注於我所執著的法；如果心動搖，就會逆轉、順從、出入不定，因此應當進入百種三昧。所謂『慧心』，是指觀察邪見、煩惱等，轉變其沒有決定的體性，順應忍受空性，與空性相同。乃至此心進入空性之道，發起無生之心。第三十是金剛心。所謂『信心』，是指一切修行以信為首，是各種功德的根本。不生起外道邪見之心，不因煩惱而造業，不接受外來之物進入內心。內心空寂，所以信也是寂滅的，稱為無相信。所謂『念心』，是指應當修習六念，即當唸佛、法、僧、戒、天、施、第一義諦（勝義諦，最高真理），空無執著，無所解脫。迴向進入法界智慧。所謂『深心』，是指第一義諦，在真實的空性之法中，智慧照見有真實的真諦。因緣和合的中道稱為真諦，假名安立的諸法，如我、人、主宰者，稱為世俗諦。在這兩種諦中，深深地進入空性，深深地得到解脫。所謂『一達心』，是指順應忍受一切實相，沒有束縛，沒有解脫，一切都是空性。空性名為通達一切法空。所謂『直心』，是指直接照見、攝取因緣、神我，進入無生之智，教化一切眾生，轉變一切眾生都具有薩婆若（一切智），空性的正直真性，正直的修行（正直就是正）。所謂『不退心』，是指不進入一切凡夫之地，不生起新的、增長的各種見解，也不生起習氣、因緣相似的我人，進入三界輪迴的業力。所謂『獨大乘心』，是指解脫於一空，一切修行之心名為一乘，任運自在，度過三界河流，趨入佛陀的智慧之海。所謂『無想』，是指妄想解脫，照見般若波羅蜜（智慧到達彼岸），沒有分別。一切煩惱業力、三世之法如如不動，乃至都與無生空性相同，所以是無相心。如如慧，是指無量法界，沒有聚集，沒有承受，生生世世生起煩惱，但不轉變一切法門，一切賢聖所修行的道路，一切聖者所觀察的法，所有的一切都是如此。一切佛陀的教化方便法義都聚集在心中。所謂『不壞心』，是指進入聖地智慧，接近解脫，得到正道之門，明瞭菩提。

【English Translation】 English version In the same Dharma of emptiness and non-origination, with the wisdom of non-self, they arise together without duality. And they manifest immeasurable forms and bodies according to the different kinds of beings, entering the six realms of existence, doing all things in the same way. 'Concentrated mind' (定心) means the mind is still, focused on the Dharma that I am attached to; if the mind is agitated, it will reverse, comply, go in and out uncertainly, therefore one should enter the hundred Samadhis. 'Wisdom mind' (惠心) means observing wrong views, afflictions, etc., transforming their undetermined nature, complying with the tolerance of emptiness, being the same as emptiness. Even to the point that this mind enters the path of emptiness, giving rise to the mind of non-origination. The thirtieth is the diamond mind (金剛心). 'Faith mind' (信心) means that all practices begin with faith, which is the root of all virtues. Not giving rise to the mind of externalist wrong views, not creating karma due to afflictions, not accepting external things into the heart. The heart is empty, so faith is also extinguished, called no-faith. 'Mindfulness mind' (念心) means that one should cultivate the six recollections, namely, recollecting the Buddha, the Dharma, the Sangha, the precepts, the heavens, giving, the ultimate truth (第一義諦, the highest truth), emptiness without attachment, without liberation. Dedicating oneself to entering the wisdom of the Dharma realm. 'Profound mind' (深心) means the ultimate truth, in the real Dharma of emptiness, wisdom illuminates that there is real truth. The Middle Way of dependent origination is called the true truth, the nominally established Dharmas, such as self, person, master, are called conventional truth. In these two truths, deeply enter emptiness, deeply attain liberation. 'One-attainment mind' (一達心) means complying with the tolerance of all realities, without bondage, without liberation, everything is emptiness. Emptiness is called penetrating all Dharmas as empty. 'Straight mind' (直心) means directly illuminating, grasping conditions, the divine self, entering the wisdom of non-origination, teaching all beings, transforming all beings to have Sarvajna (薩婆若, all-knowing wisdom), the upright true nature of emptiness, upright practice (uprightness is correctness). 'Non-retreating mind' (不退心) means not entering the ground of all ordinary beings, not giving rise to new, growing views, nor giving rise to habits, conditions similar to self and others, entering the karma of the three realms of existence. 'Unique Mahayana mind' (獨大乘心) means liberation from one emptiness, the mind of all practices is called one vehicle, naturally at ease, crossing the river of the three realms, entering the ocean of Buddha's wisdom. 'No-thought' (無想) means delusion is liberated, illuminating Prajna Paramita (般若波羅蜜, wisdom reaching the other shore), without duality. All afflictions, karma, the Dharma of the three times are immutable, even to the point that they are the same as non-origination emptiness, so it is the no-form mind. Suchness wisdom means the immeasurable Dharma realm, without gathering, without receiving, lifetimes arising afflictions, but not transforming all Dharma doors, the path practiced by all virtuous sages, the Dharma observed by all saints, all of which are so. All the Buddha's teachings, expedient Dharma meanings are gathered in the heart. 'Non-destructive mind' (不壞心) means entering the wisdom of the holy land, approaching liberation, attaining the gate of the right path, understanding Bodhi.

提心伏忍順空八魔不壞眾聖摩頂。諸佛勸發入摩頂三昧。放身光照十方佛土入佛儀神出沒自在。第四十地。體性平等地者。謂真法化一切行花光滿足四天果住佛凈土。無量大愿辨才無畏生佛家坐佛性地。一切障礙凡夫因果畢竟不受大樂歡喜。從一佛土入無量佛土。從一劫入無量劫。乃至廣說。體性善惠地者。謂清凈明達一切善根。所謂慈舍惡觀四諦法度眾生苦。體性光明地者。謂以三昧解了智知三世一切法門。所謂十二分教。總持辨才心心行空乃至廣說。體性爾炎地者。謂爾炎真俗不斷不常修習覺品。入善權方便化一切眾生。使見佛體性常樂我凈。體性惠照地者。謂此地中有十力品起一切功德行。體性花光者。地如上經說。能於一切世界中十神通明智品。以示一切眾生種種變化天眼明智知三世國土中微塵等一切色分分成六道。以天耳智知十方眾生苦樂音聲。以天身智知一切色非色非男非女形。於一念中遍十方三世國土劫量微塵身。以天他心智知十方三世眾生所行。以天人智知十方三世一切眾生宿世事。以解脫智知十方三世眾生解脫。斷除一切煩惱若多若少。以天定心智知十方三世國土中眾生心定不定。以天覺智知一切眾生已成佛未成佛。知十方佛心中所為說法。以天念智知百劫千劫中一切眾生受命久近。以天愿智知一

【現代漢語翻譯】現代漢語譯本提心伏忍順空，八魔不壞，眾聖摩頂（用手摩頭頂，表示接受授記或加持）。諸佛勸發，入摩頂三昧（一種禪定狀態）。放身光照十方佛土，入佛儀神，出沒自在。第四十地：體性平等地者，謂真法化一切行，花光滿足四天果，住佛凈土。無量大愿，辯才無畏，生佛家，坐佛性地。一切障礙凡夫因果，畢竟不受大樂歡喜。從一佛土入無量佛土，從一劫入無量劫，乃至廣說。體性善惠地者，謂清凈明達一切善根，所謂慈舍惡觀四諦法度眾生苦。體性光明地者，謂以三昧解了智知三世一切法門，所謂十二分教。總持辯才，心心行空，乃至廣說。體性爾炎地者，謂爾炎真俗不斷不常，修習覺品，入善權方便化一切眾生，使見佛體性常樂我凈。體性惠照地者，謂此地中有十力品起一切功德行。體性花光者，地如上經說，能於一切世界中十神通明智品，以示一切眾生種種變化。天眼明智知三世國土中微塵等一切色分分成六道。以天耳智知十方眾生苦樂音聲。以天身智知一切色非色非男非女形。於一念中遍十方三世國土劫量微塵身。以天他心智知十方三世眾生所行。以天人智知十方三世一切眾生宿世事。以解脫智知十方三世眾生解脫，斷除一切煩惱若多若少。以天定心智知十方三世國土中眾生心定不定。以天覺智知一切眾生已成佛未成佛。知十方佛心中所為說法。以天念智知百劫千劫中一切眾生受命久近。以天愿智知一

【English Translation】 English version With mindful forbearance, complying with emptiness, indestructible by the eight demons, the multitude of sages are touched on their crowns (a gesture of bestowing prediction or blessing). All Buddhas encourage and inspire, entering the Crown-Touching Samadhi (a state of meditative absorption). Releasing bodily light to illuminate the Buddha lands of the ten directions, entering the Buddha's majestic demeanor, freely appearing and disappearing. The fortieth ground: The Ground of Equality of Essence, which means the true Dharma transforms all actions, the flower-light fulfills the fruits of the four heavens, dwelling in the pure land of the Buddhas. Boundless great vows, eloquence without fear, born into the Buddha's family, seated on the ground of Buddha-nature. All obstacles, the causes and effects of ordinary beings, ultimately do not receive great joy and happiness. From one Buddha land entering immeasurable Buddha lands, from one kalpa entering immeasurable kalpas, and so on, extensively speaking. The Ground of Goodness and Wisdom of Essence, which means pure clarity and understanding of all good roots, such as compassion, renunciation of evil, contemplation of the Four Noble Truths, and delivering sentient beings from suffering. The Ground of Light of Essence, which means using samadhi to understand and know the wisdom of all Dharma doors of the three times, such as the twelve divisions of teachings. Holding all eloquence, mind-to-mind practice of emptiness, and so on, extensively speaking. The Ground of Flame of Essence, which means the flame of true and conventional reality is neither continuous nor discontinuous, constantly cultivating the factors of enlightenment, entering skillful means to transform all sentient beings, enabling them to see the Buddha's essence of permanence, bliss, self, and purity. The Ground of Wisdom and Illumination of Essence, which means in this ground, the ten powers arise, generating all meritorious practices. The Ground of Flower-Light of Essence, as the sutra above says, is able to manifest the ten supernatural powers and wisdom in all worlds, to show all sentient beings various transformations. The wisdom of the divine eye knows all colors, divided into the six realms, such as the dust in the lands of the three times. With the wisdom of the divine ear, knowing the sounds of suffering and joy of sentient beings in the ten directions. With the wisdom of the divine body, knowing all forms, non-forms, male, and female shapes. In one thought, pervading the dust-like bodies of the lands and kalpas of the ten directions and three times. With the wisdom of knowing others' minds, knowing the actions of sentient beings in the ten directions and three times. With the wisdom of knowing humans and gods, knowing the past lives of all sentient beings in the ten directions and three times. With the wisdom of liberation, knowing the liberation of sentient beings in the ten directions and three times, cutting off all afflictions, whether many or few. With the wisdom of the divine mind of concentration, knowing whether the minds of sentient beings in the lands of the ten directions and three times are concentrated or not. With the wisdom of divine awakening, knowing whether all sentient beings have become Buddhas or not. Knowing the Dharma that the Buddhas in the ten directions speak in their minds. With the wisdom of divine mindfulness, knowing how long all sentient beings will live in hundreds and thousands of kalpas. With the wisdom of divine vows, knowing one

切眾生賢聖十地。三十心中一一行愿體性滿足地。謂十八聖人智品下地所不共。謂十八不共法智分。體性佛吼地者。謂入法王位三昧。其智知佛佛吼三昧故。大明定行常現在。可以法藥施一切眾生。為大法師破壞四魔。法身化化入佛境界。體性花嚴地者。如經言。以佛威儀如來三昧自在王定出入無時於十方世界中百億四天下一時成佛轉法輪。體性入佛界地者。謂其大惠空空復空。如虛空平等智法同法性故名如來。爾時生寶蓮花上。一切與受記。歡喜法身手摩其頂。同見同學菩薩異口同音讚歎無二。

經。是故戒光至非無因故光　釋曰。第二嘆德有三。一辨勝因。二光非青等下離相。三諸佛之本原下嘆用。此即第一辨勝因。言戒光者。有其二義。一佛世尊常誦持故。欲說戒時有光明出。二所說戒能阇破故。假立光稱以戒能破破戒垢故。有緣者。謂此戒法三無數劫修習圓滿因所生故。非無因故。光者謂遮無因論。又有緣者。佛大慈悲本願因緣力有情感佛增上緣力。是故戒光從佛口出。如是光明必有因緣。非無因緣。而有此光。又欲說菩薩戒光因緣故。光非無因緣。

經。光非青至非因果法　釋曰。第二離相有三。一非色心。二非有無。三非因果。此復有二。一如是戒法不離法界。非青黃等。謂此戒法從因緣起

【現代漢語翻譯】現代漢語譯本

區分眾生賢聖十地（Dasa-bhūmi，菩薩修行十個階段）。三十心中一一具足行愿體性之地。這是十八聖人智品下地所不共有的，即十八不共法智分。體性佛吼地，是指進入法王位三昧（Samadhi，禪定）。其智慧知曉佛佛吼三昧之故，大光明禪定恒常顯現，可以用法藥施予一切眾生，作為大法師摧毀四魔。法身變化融入佛的境界。體性華嚴地，如經文所說：『以佛的威儀，如來的三昧自在王定，出入沒有固定時間，在十方世界中，百億四天下同時成佛，轉法輪。』體性入佛界地，是指其大智慧空空復空，如虛空般平等，智慧之法與法性相同，所以名為如來（Tathāgata，佛的稱號之一）。這時，（菩薩）生於寶蓮花上，一切（諸佛）都給予授記，歡喜法身用手摩其頂，同見同學的菩薩異口同聲地讚歎，沒有二致。經文：『是故戒光至非無因故光』。解釋：第二嘆德有三點。一、辨勝因；二、光非青等下離相；三、諸佛之本原下嘆用。這裡是第一點辨勝因。說『戒光』，有兩個含義：一、佛世尊常誦持故，欲說戒時有光明出；二、所說戒能阇破故，假立光稱，以戒能破破戒垢故。『有緣者』，是指此戒法三無數劫修習圓滿因所生故，非無因故。『光者』，是指遮無因論。又有緣者，佛大慈悲本願因緣力，有情感佛增上緣力，是故戒光從佛口出。如此光明必有因緣，非無因緣而有此光。又欲說菩薩戒光因緣故，光非無因緣。經文：『光非青至非因果法』。解釋：第二離相有三點。一、非色心；二、非有無；三、非因果。這又分為兩點：一、如此戒法不離法界，非青黃等。是指此戒法從因緣而起。

【English Translation】 English version

Distinguishing the ten stages of the sentient beings, the wise and the holy (Dasa-bhūmi, the ten stages of Bodhisattva's practice). In each of the thirty minds, the nature of vows and practices is fully satisfied. This is not shared by the lower stages of wisdom of the eighteen sages, namely, the wisdom division of the eighteen unshared dharmas. The nature of the Lion's Roar Ground refers to entering the Samadhi (Samadhi, meditation) of the Dharma King's position. Because its wisdom knows the Buddha's Lion's Roar Samadhi, the great bright Samadhi constantly appears, and it can use Dharma medicine to give to all sentient beings, acting as a great Dharma master to destroy the four demons. The Dharma body transforms and merges into the realm of the Buddha. The nature of the Flower Adornment Ground is as the scripture says: 'With the Buddha's dignity, the Tathāgata's Samadhi Sovereign King Samadhi, entering and exiting without fixed time, in the ten directions of the world, hundreds of billions of four continents simultaneously become Buddhas, turning the Dharma wheel.' The nature of entering the Buddha realm refers to its great wisdom being empty and empty again, like the emptiness of space, the Dharma of wisdom is equal to Dharma nature, therefore it is called Tathāgata (Tathāgata, one of the Buddha's titles). At this time, (the Bodhisattva) is born on a precious lotus flower, and all (Buddhas) give predictions, the joyful Dharma body strokes its head with its hand, and the Bodhisattvas who see and study together praise in unison, without any difference. Scripture: 'Therefore, the light of precepts is not without cause.' Explanation: The second praise of virtue has three points. First, distinguishing the superior cause; second, the light is not blue, etc., separating from form; third, the origin of all Buddhas praises its function. Here is the first point, distinguishing the superior cause. Saying 'the light of precepts' has two meanings: first, the Buddha World Honored One constantly recites and upholds it, so when he wants to speak the precepts, light comes out; second, the precepts spoken can destroy, so a light name is temporarily established, because the precepts can destroy the defilements of breaking the precepts. 'Those with affinity' refers to this precept Dharma being born from the cause of cultivating and perfecting for three countless kalpas, so it is not without cause. 'The light' refers to refuting the theory of no cause. Also, those with affinity, the Buddha's great compassion, original vow, causal power, and the emotional power of increasing the affinity with the Buddha, therefore the light of precepts comes out of the Buddha's mouth. Such light must have a cause, not without cause. Also, wanting to speak of the causal conditions of the Bodhisattva's precept light, the light is not without cause. Scripture: 'The light is not blue to not being a cause and effect Dharma.' Explanation: The second separation from form has three points. First, not form and mind; second, not existence and non-existence; third, not cause and effect. This is further divided into two points: first, such precept Dharma does not depart from the Dharma realm, not blue, yellow, etc. It refers to this precept Dharma arising from causes and conditions.

。猶如幻事。非實有性。故非色心。又非有無者。因緣生故。非定實有。亦非定無。如幻有故。無定性故。非實因果。二此無表戒法處所攝。非青黃等。亦非緣慮心心法攝。無實體性故。言非有而假建立。非如菟角。故言非無非如所執有故。言非有因緣生故。名為非無。體非實有故非實因果。此中應言非因緣果法非無因果。而準可知。略而不說。

經。諸佛之本原至根本　釋曰。第三嘆用。雖非實因果。而能生諸佛菩薩種種功德故。言本原等。

經。是故大眾至善學　釋曰。第三結勸誦持。有如上說殊勝功能。是故汝等應持善學。

經。佛子諦聽至第一清凈者　釋曰。第二顯教所被機。此戒寬廣不同聲聞。唯人男女能受具戒。非天龍等能受此戒。今大乘戒。廣攝有情。皆入此戒。問云。何八部受菩薩戒耶。答。若八部中先已發心。亦得受戒。言八部者。謂天龍等八。又四天王各領二部名八。金剛神者。謂金剛密跡力士。雖是菩薩。而願力故受金剛神身。具如金剛密跡經說。變化人者。謂諸龍等變為人受戒。

經。佛告諸佛子言至木叉　釋曰。第二正釋戒相。先重后輕。重中有三。一標章。二別釋。三勸持。前中有三。一標章。二勸學。三勸持。此即標章。然十波羅夷略作十門。一釋名。二辨

【現代漢語翻譯】現代漢語譯本：它就像幻術一樣，不是真實存在的性質，所以既不是色（rupa，物質）也不是心（citta，精神）。又說它既非有也非無，因為它是因緣所生，所以不是絕對真實的存在，也不是絕對的沒有，就像幻術一樣存在，因為沒有固定的自性，所以不是真實的因果。其次，這種無表戒法所包含的，不是青黃等顏色，也不是緣慮心和心法所包含的，因為它沒有實體性質，所以說是『非有』而只是假立的。但它不像兔角一樣，所以說是『非無』。因為它不像外道所執著的那樣是實有的，所以說是『非有』，又因為它是因緣所生，所以稱為『非無』。它的體性不是真實存在的，所以不是真實的因果。這裡應該說『非因緣果法，非無因果』，可以類推得知，所以省略不說。

經：諸佛之本原至根本釋：第三是讚歎它的作用。雖然它不是真實的因果，但能產生諸佛菩薩的種種功德，所以說是『本原』等。

經：是故大眾至善學釋：第三是總結並勸勉大家誦持。因為它有如上面所說的殊勝功能，所以你們應該受持並好好學習。

經：佛子諦聽至第一清凈者釋：第二是顯示教法所針對的根機。這種戒律寬廣，不同於聲聞戒。只有人類的男女才能受具足戒，天龍等不能受這種戒。現在的大乘戒，廣泛地攝受有情眾生，都能進入這種戒律。問：為什麼八部（naga，天龍八部）也能受菩薩戒呢？答：如果八部眾生中先前已經發菩提心，也可以受戒。所說的八部，是指天、龍等八類眾生。另外，四天王（caturmaharajakayikas，四大天王）各自統領兩部，也稱為八部。金剛神（vajrapani，執金剛神），是指金剛密跡力士，雖然是菩薩，但因為願力的緣故，示現為金剛神的身相，詳細情況可以參考《金剛密跡經》。變化人，是指諸如龍等變化成人形來受戒。

經：佛告諸佛子言至木叉釋：第二是正式解釋戒相。先說重戒，后說輕戒。重戒中有三個部分：一是標示綱要，二是分別解釋，三是勸勉受持。在標示綱要中又有三個部分：一是標示綱要，二是勸勉學習，三是勸勉受持。這裡就是標示綱要。然而，十波羅夷（dasaparajika，十重戒）可以略分為十個方面：一是解釋名稱，二是辨別

【English Translation】 English version: It is like an illusion, not having a real nature, so it is neither rupa (form, material) nor citta (mind, mental). It is also said to be neither existent nor non-existent, because it arises from conditions, so it is not absolutely real, nor is it absolutely non-existent. It exists like an illusion, because it has no fixed self-nature, so it is not a real cause and effect. Secondly, what is contained in this avijnapti-sila (non-revealing precepts) is not blue, yellow, etc., nor is it contained in the mind and mental phenomena of conceptual thought, because it has no substantial nature, so it is said to be 'non-existent' but only provisionally established. But it is not like a rabbit's horn, so it is said to be 'non-non-existent'. Because it is not real as held by externalists, it is said to be 'non-existent', and because it arises from conditions, it is called 'non-non-existent'. Its nature is not really existent, so it is not a real cause and effect. Here it should be said 'not a cause-and-effect dharma arising from conditions, not a cause-and-effect without conditions', which can be inferred, so it is omitted.

Sutra: The origin of all Buddhas to the root. Commentary: The third is to praise its function. Although it is not a real cause and effect, it can generate various merits of all Buddhas and Bodhisattvas, so it is called 'origin', etc.

Sutra: Therefore, the assembly should diligently study. Commentary: The third is to conclude and encourage everyone to recite and uphold it. Because it has the above-mentioned excellent functions, you should uphold and study it well.

Sutra: Buddha-children, listen carefully to the first pure one. Commentary: The second is to show the capacity of those who are taught. This precept is broad and different from the Sravaka (hearer) precepts. Only human men and women can receive the full precepts, and devas (gods), nagas (dragons), etc., cannot receive this precept. Now the Mahayana precepts widely embrace sentient beings, and all can enter this precept. Question: Why can the eight classes of beings (naga, the eight classes of gods and dragons) also receive the Bodhisattva precepts? Answer: If the beings of the eight classes have previously generated bodhicitta (the mind of enlightenment), they can also receive the precepts. The so-called eight classes refer to the eight types of beings such as devas and nagas. In addition, the Four Heavenly Kings (caturmaharajakayikas, the Four Great Kings) each lead two classes, also called the eight classes. Vajrapani (the diamond-handed god), refers to the Vajra Guhyapati (Vajra Secret Guardian), although he is a Bodhisattva, he manifests as the form of a Vajra god because of his vows, details can be found in the Vajra Guhyapati Sutra. Transformation people refer to those such as dragons who transform into human form to receive the precepts.

Sutra: The Buddha told all the Buddha-children to moksha (liberation). Commentary: The second is to formally explain the characteristics of the precepts. First, the heavy precepts are discussed, then the light precepts. There are three parts to the heavy precepts: first, to indicate the outline; second, to explain separately; and third, to encourage upholding. There are three parts to indicating the outline: first, to indicate the outline; second, to encourage learning; and third, to encourage upholding. This is to indicate the outline. However, the ten parajikas (dasaparajika, the ten major precepts) can be briefly divided into ten aspects: first, to explain the name; second, to distinguish

體。三種數。四廢立。五犯境。六輕重。七犯相。八自他。九犯因。十受果。第一釋名。先通后別。通者十是數名。波羅夷者。梵音波羅市迦。此云他勝處。他有四種。一煩惱違性。名之為他。二不善業道。違善戒品故名為他。三魔王名他。損善行故。四惡趣名他。不如意故。若人犯十重。即他所勝他勝依處名他勝處。是依主釋。言別名者。至文當釋。第二辨體者。殺盜淫沽。以不善身業為自性。妄語說過自讚誹謗。如是四種。不善語邪見以為自性。此中妄語即妄語。若謗三寶邪見虛語誑語為自性。說過是粗惡語性。自讚虛誑及粗惡語為自性。慳貪瞋恚如次貪嗔業道為性(此即意業)又說過是離間語。且依前釋。第三種數差別者。或有處說四種他勝處。謂后四種。如瑜伽論第四十說。或有處說六重。謂此前六。如優婆塞戒經說。或有處說有八重。謂比丘四重及此後四。如善戒經。或說十重。即如此經及本業瓔珞經說。又于填三藏云。波羅摩吉羅經。此云極凈釘經說。十根本罪。同此經說。而未翻譯。問。何故如是經論不問。答。如來對機制立學處說四六八十。不可會釋。又最後四犯即成重。名他勝處。餘六不爾。於此亦有作而不犯。如前持犯。已廣分別。沽酒說過。通犯不犯。由此道理。前之六種。名隨順他勝。非根

【現代漢語翻譯】現代漢語譯本體。三種數。四廢立。五犯境。六輕重。七犯相。八自他。九犯因。十受果。第一，解釋名稱。先總後分。總的來說，這十個都是數的名稱。「波羅夷」（Parajika）是梵語「波羅市迦」（Parajika）的音譯，意思是「他勝處」。「他」有四種含義：一是煩惱違背本性，稱為「他」；二是不善的業道，違背善良的戒律，所以稱為「他」；三是魔王，因為他會損害善行，所以稱為「他」；四是惡趣，因為不如意，所以稱為「他」。如果有人犯了這十重罪，就被「他」所勝，「他勝」所依賴的地方就叫做「他勝處」。這是依主釋。「別名」的意思，到正文時再解釋。第二，辨析體性。殺、盜、淫、沽（賣酒），以不善的身業為自性。妄語、說過（說人過失）、自讚、誹謗，這四種以不善的語業為自性。其中，妄語就是一般的妄語，如果誹謗三寶，就以邪見、虛語、誑語為自性。「說過」是粗惡語的性質。「自讚」以虛誑和粗惡語為自性。慳貪、瞋恚依次以貪、嗔的業道為自性（這屬於意業）。另外，「說過」也可以是離間語。這裡暫且按照前面的解釋。第三，種類的數量差別。有的地方說有四種「他勝處」，指的是後面的四種，如《瑜伽師地論》第四十卷所說。有的地方說有六重罪，指的是前面的六種，如《優婆塞戒經》所說。有的地方說有八重罪，指的是比丘的四重罪和這後面的四種，如《善戒經》。有的地方說有十重罪，就是這部經和《本業瓔珞經》所說。另外，在填三藏翻譯的《波羅摩吉羅經》（Paramakila Sutra），也就是《極凈釘經》中說，十根本罪和這部經說的一樣，只是沒有翻譯。問：為什麼這些經論說法不一致呢？答：如來是針對不同的根器而設立不同的學處，所以有四、六、八、十種說法，不能強行解釋。而且，最後四種犯戒立即構成重罪，稱為「他勝處」，其餘六種不是這樣。對於這六種，也有做了但不犯的情況，就像前面關於持戒和犯戒的討論中已經詳細分別過的。「沽酒」和「說過」，有通犯和不犯兩種情況。根據這個道理，前面的六種罪，可以稱為「隨順他勝」，而不是根本的重罪。

【English Translation】 English version The body. Three types of numbers. Four abolishments and establishments. Five transgressions of boundaries. Six degrees of lightness and heaviness. Seven transgressions of characteristics. Eight self and other. Nine transgressions of causes. Ten receiving of consequences. First, explaining the names. First general, then specific. Generally speaking, these ten are numerical names. 'Parajika' (波羅夷) is a transliteration of the Sanskrit word 'Paramakila' (波羅市迦), meaning 'defeat by others'. 'Other' has four meanings: first, afflictions that contradict one's nature are called 'other'; second, unwholesome karmic paths that violate virtuous precepts are called 'other'; third, Mara (魔王) is called 'other' because he harms virtuous conduct; fourth, the evil realms are called 'other' because they are undesirable. If someone commits these ten grave offenses, they are defeated by 'other', and the place where 'defeat by others' relies is called 'the place of defeat by others'. This is a possessive compound. The meaning of 'specific names' will be explained when we get to the text. Second, distinguishing the nature. Killing, stealing, sexual misconduct, and selling alcohol (沽酒) have unwholesome bodily karma as their nature. Lying, speaking ill of others (說過), praising oneself, and slandering, these four have unwholesome verbal karma as their nature. Among them, lying is general lying; if one slanders the Three Jewels, it has wrong views, false speech, and deceptive speech as its nature. 'Speaking ill of others' is of the nature of harsh speech. 'Praising oneself' has falseness and harsh speech as its nature. Stinginess, anger, and hatred successively have greed, anger as their karmic paths (this belongs to mental karma). In addition, 'speaking ill of others' can also be divisive speech. Here, we will temporarily follow the previous explanation. Third, the differences in the number of categories. Some places say there are four 'places of defeat by others', referring to the last four, as stated in the 'Yogacarabhumi-sastra' (瑜伽師地論), volume 40. Some places say there are six grave offenses, referring to the first six, as stated in the 'Upasaka Precept Sutra' (優婆塞戒經). Some places say there are eight grave offenses, referring to the four grave offenses of a Bhiksu and these last four, as stated in the 'Good Discipline Sutra' (善戒經). Some places say there are ten grave offenses, as stated in this sutra and the 'Original Karma Garland Sutra' (本業瓔珞經). In addition, in the 'Paramakila Sutra' (波羅摩吉羅經) translated by the Tian Sanzang (填三藏), which is also the 'Extremely Pure Nail Sutra', it says that the ten fundamental offenses are the same as those mentioned in this sutra, but they were not translated. Question: Why are the statements in these sutras and treatises inconsistent? Answer: The Tathagata established different places of learning according to different capacities, so there are four, six, eight, and ten kinds of statements, which cannot be forcibly explained. Moreover, the last four transgressions immediately constitute grave offenses, called 'places of defeat by others', while the other six are not like this. For these six, there are also cases where one does them but does not commit an offense, just as has been thoroughly distinguished in the previous discussion about upholding and violating precepts. 'Selling alcohol' and 'speaking ill of others' have both general offenses and non-offenses. According to this principle, the first six offenses can be called 'conforming to defeat by others', rather than fundamental grave offenses.

本重。而說六重者。為化在家。新學菩薩。漸令遠離對二十四戒假立重名。又善戒經。若諸比丘受具戒已受菩薩戒故。說八重。今此經中通說根本隨順他勝處說十他勝法各據一義乎不相違　第四廢立者。十不善業中。何故重中不說雜穢語。答。過失輕故。問。若殺生者皆是他勝處說。他勝處亦殺生耶。答。應作四句。或有殺生而非他勝處。謂誤殺生。此唯方便。非他勝處。及起慈心。而行殺生。如說國王殺五百婆羅門而無殺罪。亦非他勝。或有他勝而非殺生。謂餘九重。第三句者謂不善心故意殺生而不誤者。第四句除前相。如殺生對他勝處有其四句。乃至說過四句亦爾。問。為利養自讚毀他皆是他勝處。設他勝處亦是為利養自讚毀他耶。答。應作順前句答。若為利自讚毀他皆是他勝處。自有他勝處而非自讚毀他。謂余他勝處。后之三戒應知亦爾。問。說過與謗僧有何差別。答。說過但說過而不謗無。若謗僧寶撥彼功德而不說過。第五犯境復有五種。一情非情境。二凡聖境。三漏無漏境。四勝劣境。五因果境。第一情非情境者。此十戒中。盜及誹謗通情非情。謗無因果通非情故。餘八有情境。又偷盜罪通情非情。餘九唯有情。又釋。慳貪嗔沽酒亦通二境。謂所對是有情。所沽所慳是非情。故今依前釋。雖有非情。嗔而非

【現代漢語翻譯】現代漢語譯本本重。而說六重者，是爲了教化在家居士和新學的菩薩，逐漸引導他們遠離對二十四戒的執著，所以假立重罪之名。另外，《善戒經》中說，如果比丘受了具足戒后又受菩薩戒，就說八重罪。現在這部經中，通說根本罪和隨順他勝處的罪，說了十種他勝法，各自依據一個意義，這樣說並不互相矛盾。第四，關於廢立的問題。在十不善業中，為什麼重罪里不說雜穢語呢？回答：因為過失輕微。問：如果殺生者都是他勝處所說的，那麼他勝處也包括殺生嗎？回答：應該作四句分析。或者有殺生但不是他勝處，比如誤殺生，這只是方便，不是他勝處；以及生起慈悲心而進行的殺生，比如國王殺五百婆羅門而沒有殺罪，也不是他勝。或者有他勝處但不是殺生，比如其餘九重罪。第三句是指以不善心故意殺生而不是誤殺的情況。第四句是排除前面的情況。就像殺生對於他勝處有這四句一樣，乃至說過錯也有這四句。問：爲了利益供養而自我讚揚、譭謗他人，都是他勝處嗎？假設他勝處也是爲了利益供養而自我讚揚、譭謗他人嗎？回答：應該用順著前一句的方式回答。如果爲了利益而自我讚揚、譭謗他人，那就是他勝處。但也有他勝處不是自我讚揚、譭謗他人，比如其餘的他勝處。後面的三條戒律也應該這樣理解。問：說過錯和誹謗僧團有什麼區別？回答：說過錯只是說出過錯，但不誹謗，沒有虛構。而誹謗僧寶是抹殺他們的功德，而不僅僅是說過錯。第五，關於觸犯的境界，有五種：一、有情和非情境；二、凡夫和聖人境；三、有漏和無漏境；四、殊勝和低劣境；五、因和果境。第一，有情和非情境。這十條戒律中，偷盜和誹謗通於有情和非情。誹謗沒有因果也通於非情。其餘八條戒律是有情境。另外，偷盜罪通於有情和非情，其餘九條戒律只有有情。又解釋說，慳貪、嗔恚、沽酒也通於兩種境界，即所針對的是有情，所沽賣、所慳吝的是非情。所以現在依照前面的解釋，即使有非情，嗔恚卻不是。

【English Translation】 English version The reason for emphasizing the heavy offenses and speaking of six heavy offenses is to transform lay practitioners and newly learning Bodhisattvas, gradually leading them away from attachment to the twenty-four precepts, hence establishing the name of heavy offenses provisionally. Furthermore, the Śīlaskandha Sutra states that if a Bhikṣu, having received the full precepts, then receives the Bodhisattva precepts, it speaks of eight heavy offenses. Now, this sutra generally speaks of the root offenses and those that align with defeat (Parājika), stating ten Parājika dharmas, each based on a specific meaning, so there is no contradiction. Fourth, regarding the establishment and abolition of precepts: Among the ten non-virtuous actions, why is impure speech not mentioned among the heavy offenses? Answer: Because the fault is minor. Question: If those who commit killing are all mentioned in the context of defeat, does defeat also include killing? Answer: Four possibilities should be considered. There are instances of killing that are not defeat, such as accidental killing, which is merely a means and not defeat; and killing performed with a compassionate mind, such as a king killing five hundred Brahmins without incurring a killing offense, which is also not defeat. There are instances of defeat that are not killing, such as the other nine heavy offenses. The third possibility refers to intentional killing with an unkind mind, not accidental killing. The fourth possibility excludes the preceding conditions. Just as killing has these four possibilities in relation to defeat, the same applies to speaking falsely. Question: Is self-praise and disparagement of others for the sake of gain all considered defeat? Assuming defeat also involves self-praise and disparagement of others for the sake of gain? Answer: The answer should follow the previous statement. If self-praise and disparagement of others are done for the sake of gain, then it is defeat. However, there are instances of defeat that do not involve self-praise and disparagement of others, such as the other instances of defeat. The following three precepts should be understood similarly. Question: What is the difference between speaking falsely and slandering the Sangha? Answer: Speaking falsely only involves stating falsehoods without slander or fabrication. Slandering the Sangha, however, involves denying their merits and not merely stating falsehoods. Fifth, regarding the objects of transgression, there are five types: 1. Sentient and non-sentient objects; 2. Ordinary and noble beings; 3. Defiled and undefiled objects; 4. Superior and inferior objects; 5. Cause and effect objects. First, sentient and non-sentient objects. Among these ten precepts, stealing and slander apply to both sentient and non-sentient objects. Slander without cause and effect also applies to non-sentient objects. The remaining eight precepts involve sentient objects. Furthermore, the offense of stealing applies to both sentient and non-sentient objects, while the remaining nine precepts only involve sentient beings. Another explanation is that miserliness, anger, and selling alcohol also apply to both types of objects, meaning that what is directed towards is sentient, while what is sold or hoarded is non-sentient. Therefore, according to the previous explanation, even if there are non-sentient objects, anger is not.

他勝。雖行淫死屍而不損他。非他勝處。第二凡聖境者。此十種戒皆通凡聖。沽酒戒中通犯凡聖。未離欲聖者亦有飲故。言凡境者。唯於四趣除捺落迦。第十謗戒通三界天。餘九唯于欲界。第十通凡者。通謗凡聖故。又唯聖非凡。第三漏無漏境者。說過毀他及誹謗戒通漏無漏境余于有漏境雖有殺人者。而殺色身故。第四勝劣境者。九皆通二境。第十于勝境。第五因果境者。佛地名果。余即名因。前六種戒唯于因境。后之四種通於因果。又釋。第十通於因果境。餘三因境。以彼不能惱世尊故。第六輕重者。若依業道判輕重者。前四后三是最重。業道性故。說過自讚次重。是粗惡語。業道性故。沽酒最輕。非業道性故。問。前四后三。何者為重。答。第十最重。又前四輕。亦許菩薩行前四故。后四最重。不應行故。問。答爾何故先說殺戒。乃至第十謗戒。答。粗細次第說。相粗先說。相細后說。相非輕重次第。第七犯相者。謂非梵行說過。毀他誹謗始行即犯殺生必持。彼命終已方成他勝。非動加行即成業道。盜妄語亦爾。所餘三種。非初非后。在中成犯。又釋淫說過。譭謗沽酒初行即犯。余如前說。有言。淫始成犯。殺終成犯。余于中犯。此不應理。說過等四行即有犯。如何待終。是故前說于理為善。第八自他犯者。慳貪

瞋慧非梵行。二種唯自非他。所以者何。慳貪業道必無使他而行犯故。使他行時非自貪故。如貪嗔亦爾。所餘七種皆通自他。問。若自行殺亦教他殺。設教他殺亦自行殺耶。答。應作四句。或自行殺而非教他殺。謂有自殺而非使他故。或有教他殺而非自殺。如遣使殺。而自行餘業。第三句者。謂自行殺。亦使人殺。俱非者。謂除前相。如殺生有四。偷盜欲行沽酒亦爾。皆應作四句。問。若自妄語亦教他耶。設教他妄語亦自妄語耶。答。應作順后句答。若教他妄語必自妄語。教他之時必誑語故。有自妄語而非教他。如妄語戒說過自讚誹謗亦爾。皆作順后句。此依對一境說有對別境四句。問。頗有一時觸殺盜二罪耶。答。有謂使他盜自行殺等。問。頗有一時結殺盜淫三罪耶。答。有謂。遣使殺盜自行欲行。或自行殺盜遣使欲行。問。頗有一人一時觸四罪耶。答。有謂。遣使行殺盜淫行目虛誑語等。問。頗有一時觸五罪耶。答。有謂。遣使殺盜淫沽酒自行妄語。乃至有一時觸九罪。謂。自行慳貪遣使行殺等八。必無一時觸十罪者。謂以貪嗔二唯自犯故自行貪行遣使行餘八除嗔自行嗔時遣使行余除貪如是等隨應當知。第九犯因者。謂十他勝處由三因犯。所謂貪嗔癡。此中沽酒貪為方便。由貪究竟殺生三為方便。由嗔究竟如殺生

【現代漢語翻譯】現代漢語譯本『瞋慧』（嗔恚，憤怒和怨恨）不是『梵行』（清凈的行為）。這兩種（慳貪和嗔恚）僅僅是自己造作，而不是由他人。為什麼這樣說呢？因為『慳貪』（吝嗇和貪婪）的業道必定不會使他人去犯，因為使他人去犯的時候，自己就沒有貪婪了。如同貪婪一樣，嗔恚也是如此。其餘七種（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語）都通於自己和他人。（即自己可以犯，也可以教唆他人犯）問：如果自己殺生，也教唆他人殺生，那麼教唆他人殺生，也是自己殺生嗎？答：應該作四句來回答：或者自己殺生，但不教唆他人殺生，這是指有自己殺生，但沒有指使他人去殺的情況。或者有教唆他人殺生，但自己沒有殺生，比如派遣使者去殺人，而自己做其他的行為。第三句是說，自己殺生，也指使他人殺生。都不是的情況，是指排除以上情況。如同殺生有四種情況，偷盜、欲行（邪淫）、沽酒（賣酒）也是如此，都應該作四句來回答。問：如果自己妄語，也教唆他人妄語嗎？如果教唆他人妄語，也是自己妄語嗎？答：應該用順后句來回答。如果教唆他人妄語，必定是自己也妄語，因為教唆他人的時候必定是說了誑語。有自己妄語，但沒有教唆他人妄語的情況，比如妄語戒、說過、自讚譭謗也是如此，都用順后句來回答。這是依據對同一境界來說，有對不同境界的四句。問：有沒有一個時候同時觸犯殺生和偷盜兩種罪的？答：有，比如指使他人偷盜，自己卻在殺生等。問：有沒有一個時候同時觸犯殺生、偷盜、邪淫三種罪的？答：有，比如派遣使者去殺人和偷盜，自己卻在行邪淫。或者自己殺生和偷盜，派遣使者去行邪淫。問：有沒有一個人同時觸犯四種罪的？答：有，比如派遣使者去行殺生、偷盜、邪淫，自己行虛誑語等。問：有沒有一個時候觸犯五種罪的？答：有，比如派遣使者去行殺生、偷盜、邪淫、賣酒，自己妄語。乃至有一個時候觸犯九種罪，比如自己慳貪，派遣使者去行殺生等八種。必定沒有一個時候觸犯十種罪的情況，因為貪和嗔兩種僅僅是自己犯的。自己行貪的時候，派遣使者去行其餘八種罪，除去嗔恚。自己行嗔恚的時候，派遣使者去行其餘除去貪婪的罪。像這樣等等，應該根據情況來了解。第九種犯戒的原因，是指十種他勝處（比丘戒律中，犯了就立即喪失比丘資格的重罪），由三種原因導致，就是貪、嗔、癡。其中賣酒是以貪為方便，因為貪而最終犯戒。殺生等三種是以嗔為方便，因為嗔而最終犯戒，如同殺生一樣。

【English Translation】 English version 'Channa-Hui' (anger, resentment) is not 'Brahma-caryā' (pure conduct). These two (stinginess and anger) are only self-made, not by others. Why is this so? Because the path of 'stinginess and greed' will certainly not cause others to commit it, because when causing others to commit it, one is not greedy oneself. Just like greed, so is anger. The remaining seven (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter) are all common to oneself and others. (That is, one can commit them oneself, or instigate others to commit them.) Question: If one kills oneself and also instigates others to kill, then is instigating others to kill also killing oneself? Answer: One should answer with four possibilities: Either one kills oneself but does not instigate others to kill, which refers to the case where one kills oneself but does not instruct others to kill. Or one instigates others to kill but does not kill oneself, such as sending a messenger to kill, while oneself engages in other actions. The third possibility is that one kills oneself and also instructs others to kill. The case where none of these apply refers to excluding the above situations. Just as there are four situations for killing, so it is for stealing, sexual misconduct, and selling alcohol; all should be answered with four possibilities. Question: If one lies oneself, does one also instigate others to lie? If one instigates others to lie, does one also lie oneself? Answer: One should answer with a 'following' statement. If one instigates others to lie, one must also be lying oneself, because when instigating others, one must be speaking falsely. There is the case where one lies oneself but does not instigate others to lie, such as the precept of false speech, speaking about transgressions, self-praise, and disparagement; all are answered with a 'following' statement. This is based on speaking about the same object; there are four possibilities for different objects. Question: Is there a time when one simultaneously commits the two offenses of killing and stealing? Answer: Yes, such as when one instructs others to steal while oneself is killing, etc. Question: Is there a time when one simultaneously incurs the three offenses of killing, stealing, and sexual misconduct? Answer: Yes, such as when one sends a messenger to kill and steal, while oneself is engaging in sexual misconduct. Or one kills and steals oneself, while sending a messenger to engage in sexual misconduct. Question: Is there a person who simultaneously commits four offenses? Answer: Yes, such as when one sends a messenger to commit killing, stealing, and sexual misconduct, while oneself engages in false speech, etc. Question: Is there a time when one commits five offenses? Answer: Yes, such as when one sends a messenger to commit killing, stealing, sexual misconduct, and selling alcohol, while oneself lies. Even to the point where one commits nine offenses at one time, such as when one is stingy oneself and sends a messenger to commit the other eight offenses, such as killing, etc. There is certainly no time when one commits ten offenses, because the two, greed and anger, are only committed by oneself. When one is greedy oneself, one sends a messenger to commit the other eight offenses, excluding anger. When one is angry oneself, one sends a messenger to commit the other offenses, excluding greed. Like this, etc., one should understand according to the circumstances. The ninth cause of transgression refers to the ten 'pārājikas' (major offenses in the monastic code that result in immediate expulsion), which are caused by three factors: greed, anger, and delusion. Among them, selling alcohol is facilitated by greed, because one ultimately transgresses due to greed. The three, killing, etc., are facilitated by anger, because one ultimately transgresses due to anger, just like killing.

瞋恚亦爾。偷盜之為方便由貪究竟如盜欲行慳貪亦爾誹謗三為方便由癡究竟癡增上故。又由究竟由此妄語癡究竟故妄語說過毀他三為方便。於三種中隨一究竟。此中殺由貪方便者。為皮肉故。瞋恚方便者。為報怨等故。由愚癡方便者。為求生天祭祀廟等所餘盜等如應當知。第十受果者。如下經說。若有犯者不得現身發菩薩亦失國王位轉輪王位。乃至當住妙果一切皆失墮三惡道中。二劫三劫不聞父母三寶名字。至文廣說。

經。若受菩薩至今學　釋曰。第二勸學。

經。已略說至敬心奉持　釋曰。第三勸持。

經。佛告佛子至咒殺　釋曰。第二別釋戒相。此即第一不殺學處有八門。一釋名。二制意。三殺緣。四輕重。五得果。六對治。七殺境。八釋本文。釋名者。謂出入息凡名之為生。斷彼相續。令不復生。故名殺生。制止殺業令不生故。名為不殺。是依主釋。第二制意者。略說有十緣。一者。一切有情皆悉愛惜命殺違彼情制立學處。如大智論第十五云。現前眾生各各惜命。是故佛言。莫奪他命。若奪命。世世受苦痛。二者殺為最重故。制不殺。如彼論云。複次殺生罪中最重。何以故。人有死急不惜重寶活命為先。譬如價客入海采寶。垂出大海其船卒壞。珍寶失盡。而自慶言。幾失大寶。眾人怪言。

【現代漢語翻譯】現代漢語譯本瞋恚也是如此。偷盜的方便在於貪婪，最終完成偷盜行為，就像盜竊的慾望一樣，慳吝也是如此。誹謗以三種行為作為方便，最終源於愚癡，因為愚癡的增長。又因為最終的愚癡，所以妄語，因為愚癡最終導致妄語，通過說謊和詆譭他人這三種行為作為方便。在這三種行為中，任何一種達到最終狀態。這裡，殺生如果是以貪婪為方便，那是爲了皮肉等利益。如果是以瞋恚為方便，那是爲了報復等原因。如果是以愚癡為方便，那是爲了求生天而祭祀廟宇等。其餘的偷盜等行為，應該按照相應的情況理解。第十是承受果報，如下面的經文所說：『如果有人違犯此戒，將無法在今生證得菩薩果位，也會失去國王或轉輪王的地位，乃至將要安住的妙果，一切都將失去，墮入三惡道中。兩劫或三劫都聽不到父母和三寶的名字。』經文中有廣泛的說明。『經：如果接受菩薩戒直到學習。』釋曰：第二是勸勉學習。『經：已經簡略地說到要以恭敬心奉持。』釋曰：第三是勸勉奉持。『經：佛告訴佛子，乃至咒殺。』釋曰：第二是分別解釋戒相。這也就是第一條不殺學處，有八個方面：一是解釋名稱，二是制定意義，三是殺生的因緣，四是輕重，五是得到的果報，六是對治方法，七是殺生的對象，八是解釋本文。解釋名稱，就是說呼吸出入，都叫做生命。斷絕它的相續，使它不再繼續生存，所以叫做殺生。制止殺生的行為，使它不產生，所以叫做不殺生。這是依主釋。第二是制定意義，簡略地說有十個因緣：一是，一切有情眾生都愛惜自己的生命，殺生違背了他們的意願，所以制定學處。如《大智度論》第十五卷所說：『現在的眾生各自珍惜自己的生命。所以佛說，不要奪取他人的生命。如果奪取生命，世世代代都要遭受痛苦。』二是，殺生是最重的罪過，所以制定不殺生。如該論所說：『再次，殺生是罪過中最重的。為什麼呢？因為人在面臨死亡的緊急關頭，不會吝惜貴重的財寶，保命是第一位的。譬如一個商人進入大海采寶，即將離開大海時，他的船突然壞了，珍寶全部丟失，但他自己慶幸地說：『差點失去了大寶。』眾人奇怪地說：

【English Translation】 English version So is anger. The means of stealing lies in greed, ultimately completing the act of stealing, just like the desire to steal; so is stinginess. Slander uses three actions as means, ultimately stemming from ignorance, because of the increase of ignorance. And because of ultimate ignorance, there is false speech, because ignorance ultimately leads to false speech, using lying and defaming others as three means. In these three actions, any one reaching the ultimate state. Here, if killing is facilitated by greed, it is for the sake of skin and flesh. If it is facilitated by anger, it is for the sake of revenge and so on. If it is facilitated by ignorance, it is for the sake of seeking rebirth in heaven by offering sacrifices to temples and so on. The remaining acts of stealing and so on should be understood according to the corresponding situations. Tenth is receiving the consequences, as the following sutra says: 'If someone violates this precept, they will not be able to attain the Bodhisattva fruit in this life, and they will also lose the position of king or Chakravartin (wheel-turning king), and even the wonderful fruit they are about to abide in, everything will be lost, and they will fall into the three evil realms. For two or three kalpas, they will not hear the names of their parents and the Three Jewels.' The sutra contains extensive explanations. 'Sutra: If you receive the Bodhisattva precepts until you learn.' Commentary: Second is to encourage learning. 'Sutra: It has been briefly said to uphold with reverence.' Commentary: Third is to encourage upholding. 'Sutra: The Buddha told the Buddha's son, even to curse and kill.' Commentary: Second is to separately explain the characteristics of the precepts. This is the first precept of not killing, which has eight aspects: First is to explain the name, second is to establish the meaning, third is the causes and conditions of killing, fourth is the severity, fifth is the resulting consequences, sixth is the methods of counteracting, seventh is the object of killing, and eighth is to explain the text. Explaining the name means that breathing in and out is called life. Cutting off its continuity, so that it no longer continues to exist, is called killing. Restraining the act of killing, so that it does not arise, is called not killing. This is a dependent possessive explanation. Second is to establish the meaning, briefly speaking there are ten causes and conditions: First, all sentient beings cherish their own lives, killing violates their wishes, so the precepts are established. As the Mahaprajnaparamita-sastra (Great Wisdom Treatise) Volume 15 says: 'Present beings each cherish their own lives. Therefore, the Buddha said, do not take the lives of others. If you take lives, you will suffer pain for generations.' Second, killing is the heaviest sin, so not killing is established. As the treatise says: 'Again, killing is the heaviest of sins. Why? Because when a person faces the urgency of death, they will not be stingy with precious treasures, preserving life is the first priority. For example, a merchant enters the sea to collect treasures, and when he is about to leave the sea, his ship suddenly breaks, and all the treasures are lost, but he himself rejoices and says, 'I almost lost the great treasure.' People strangely say,

汝失財寶。云何而言幾失大寶。答言。一切寶中人命為重。為命求財。不為財求命。是故世尊十不善業道中殺罪最初。五戒之中殺為第一。三者不殺生得大福利。是故制之。若不殺生。得無怖畏。所以者何。我無害他。他無害我。如論。好殺之人有命之屬皆不喜見。若不好殺。一切眾生皆樂依附。又殺生。人今世後世受種種身心苦痛。不殺之人無此眾難。是為大利。四者生大功德。是故制之。謂。若有人。受不殺戒。從今日不殺一切眾生。是于無量眾中生。以所愛重物施與所得功德。亦復無量。如佛言。有五大施。何等為五。一不殺生。是最大施。不盜不淫不妄語不飲酒亦爾。五者殺違慈定。是故制之。如智論云。行慈三昧其福無量。水火不害。力兵不傷。一切惡毒。所不能中也。六者殺生有十過罪。是故制之。如佛語難提迦優婆塞言。殺生有十罪。一心常懷毒。世世不絕。二眾生增惡眼所不喜見。三常懷惡念思惟惡事。四眾生畏之如見蛇虎。五睡眠時心怖不安。六常有惡夢。七命終之時狂怖惡死。八種短命業。九身壞命終墮泥犁中。十若出為人當在短命。七者違大悲心。是故制之。謂。一切菩薩大悲為本。由此大悲。能超二乘殺遮大悲。令不生長故。八違無畏施。是故制之。九違攝眾生。是故制之。十違本願故。是

【現代漢語翻譯】現代漢語譯本你失去了財物，為什麼說失去了巨大的珍寶呢？回答說：『一切珍寶之中，人命最為重要。爲了保全性命才去求取財物，而不是爲了財物而犧牲性命。』因此，世尊在十不善業道中，將殺生罪放在首位；在五戒之中，殺生為第一戒。第三，不殺生能獲得巨大的利益，所以佛制定了這條戒律。如果不殺生，就能沒有怖畏。為什麼呢？因為我不去傷害他人，他人也不會來傷害我。如《大智度論》所說：『喜歡殺戮的人，一切有生命的眾生都不喜歡見到他。如果不喜歡殺戮，一切眾生都樂意親近依附。』而且，殺生的人，今生後世會遭受種種身心痛苦；不殺生的人則沒有這些苦難，這是巨大的利益。第四，能產生巨大的功德，所以佛制定了這條戒律。比如，如果有人受持不殺生戒，從今天起不殺害一切眾生，這在無量眾生中產生功德，就像用自己最珍愛的東西佈施所得到的功德一樣，也是無量的。如佛所說：『有五種大的佈施。哪五種呢？第一是不殺生，這是最大的佈施。不偷盜、不邪淫、不妄語、不飲酒也是如此。』第五，殺生違背慈定，所以佛制定了這條戒律。如《大智度論》所說：『修行慈三昧，其福德無量，水火不能傷害，刀兵不能損傷，一切惡毒都不能侵害。』第六，殺生有十種過失，所以佛制定了這條戒律。如佛對難提迦（Nandika，人名）優婆塞（Upasaka，在家男居士）所說：『殺生有十種罪過：一、內心常常懷有毒害，世世代代不會斷絕。二、眾生憎惡，不喜見到。三、常常懷有惡念，思惟惡事。四、眾生畏懼他，如同見到蛇虎。五、睡眠時內心怖畏不安。六、常常做惡夢。七、臨命終時狂亂怖畏而死。八、種下短命的業因。九、身壞命終后墮入泥犁（Niraya，地獄）中。十、如果轉生為人，也會短命。』第七，違背大悲心，所以佛制定了這條戒律。因為一切菩薩以大悲心為根本，憑藉這種大悲心，能夠超越聲聞、緣覺二乘，殺生會遮蔽大悲心，使它不能生長。第八，違背無畏施，所以佛制定了這條戒律。第九，違背攝受眾生，所以佛制定了這條戒律。第十，違背本來的誓願，所以佛制定了這條戒律。

【English Translation】 English version You lost treasures. Why do you say you lost a great treasure? The answer is: 'Among all treasures, human life is the most important. One seeks wealth for the sake of life, not life for the sake of wealth.' Therefore, the World Honored One (世尊, Shìzūn) placed the sin of killing first among the ten non-virtuous karmic paths; among the five precepts, killing is the first. Third, abstaining from killing brings great benefits, so the Buddha (佛, Fó) established this precept. If one does not kill, one will have no fear. Why? Because I do not harm others, and others will not harm me. As stated in the Mahaprajnaparamita Shastra (《大智度論》, Dà Zhìdù Lùn): 'Those who like to kill are disliked by all living beings. If one does not like to kill, all beings will gladly rely on and be attached to them.' Moreover, those who kill will suffer various physical and mental pains in this life and future lives; those who do not kill will not have these difficulties, which is a great benefit. Fourth, it generates great merit, so the Buddha established this precept. For example, if someone takes the precept of not killing, from this day on not killing all living beings, this generates merit among countless beings, just like the merit obtained from giving away one's most cherished possessions, which is also immeasurable. As the Buddha said: 'There are five great gifts. What are the five? First, not killing, which is the greatest gift. Not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol are also the same.' Fifth, killing violates the Samadhi (定, Dìng) of Loving-kindness (慈, Cí), so the Buddha established this precept. As stated in the Mahaprajnaparamita Shastra: 'Practicing the Samadhi of Loving-kindness has immeasurable blessings; water and fire cannot harm, weapons cannot injure, and all poisons cannot penetrate.' Sixth, killing has ten faults, so the Buddha established this precept. As the Buddha said to the Upasaka (優婆塞, Yōupōsè, a male lay Buddhist) Nandika (難提迦, Nántíjiā, a name): 'Killing has ten faults: 1. The mind is always filled with poison, which will never cease generation after generation. 2. Beings hate and dislike seeing them. 3. Always harboring evil thoughts and contemplating evil deeds. 4. Beings fear them as if seeing snakes and tigers. 5. The mind is fearful and uneasy when sleeping. 6. Often having nightmares. 7. Dying in madness and fear at the time of death. 8. Planting the karma of a short life. 9. After the body breaks and life ends, falling into Niraya (泥犁, Nílí, hell). 10. If reborn as a human, one will have a short life.' Seventh, it violates the great compassion, so the Buddha established this precept. Because all Bodhisattvas (菩薩, Púsà) take great compassion as their foundation, and with this great compassion, they can surpass the Two Vehicles (二乘, Èrchéng) of Sravakas (聲聞, Shēngwén) and Pratyekabuddhas (緣覺, Yuánjué); killing obstructs great compassion, preventing it from growing. Eighth, it violates the giving of fearlessness, so the Buddha established this precept. Ninth, it violates embracing beings, so the Buddha established this precept. Tenth, it violates the original vow, so the Buddha established this precept.

故制之。菩薩發願言。度諸有情殺違彼愿故。第三殺緣者。如集論云。以五緣故分別其戒相。謂事故。意樂故。方便故。煩惱故。究竟故。雜集釋云。殺生事者。謂有情數。意樂者。謂此于彼必害意樂。方便者。謂為害故加刀杖等。煩惱者。謂貪等。究竟者。謂彼眾生由方便故。或無間死。或后時死。解云。此中意言必具五緣。成本業道。隨闕一緣。唯方便業。非根本也。有情數者。謂彼所殺是有情數方成本業。于非有情。雖加刀杖。而非殺生根本業道。闕第一緣故。言彼想等者。亦有二種。一于彼有情起彼有情想。二起害意樂。于彼有情起彼想者。復有二義。一于有情中起有情想。二于彼有情起彼有情想。方便業道。于有情中起有情想者。謂。簡于非情起有情想。又簡于有情起非有情想。所以者何。于非有情起有情想。謂是有情行殺生行。又于有情起非有情想。謂是草木起殺加行而無殺生根本業道想顛倒故。言于彼有情起彼有情想者。謂簡于張起王等想。雖行殺業而非殺生根本業道。以想倒故。如瑜伽論第九說。作用顛倒去。謂如有一于餘眾生思欲殺害。誤殺餘者。當知此中雖有殺生。而無殺生罪。然有殺生種類殺生相似同分罪生。若不誤殺其餘眾生。然于非情加刀杖已謂我殺生。當知此中無有殺生。無殺生罪。然

【現代漢語翻譯】現代漢語譯本因此制定了戒律。菩薩發願要度一切有情（sattva，指眾生），殺害有情就違背了菩薩的誓願。第三個殺生的因緣是：如《集論》（Abhidharmasamuccaya）所說，以五種因緣來分別戒相：即事（object）、意樂（intention）、方便（means）、煩惱（affliction）和究竟（result）。《雜集論釋》（Abhidharmasamuccaya-vyākhyā）解釋說：『殺生之事』，是指有情眾生。『意樂』，是指對此有情必定要加害的意圖。『方便』，是指爲了加害而使用刀杖等工具。『煩惱』，是指貪（raga）等煩惱。『究竟』，是指該眾生由於這些方便，或者立即死亡，或者之後死亡。解釋說，這裡的意思是必須具備這五個因緣，才能構成根本的業道（karma-patha）。如果缺少任何一個因緣，就只是方便業，而不是根本業。『有情數』，是指所殺的對象是有情眾生，才能構成根本業。對於非有情之物，即使加以刀杖，也不是殺生的根本業道，因為缺少第一個因緣。『彼想等』，也有兩種：一是對彼有情生起彼有情的想法；二是生起加害的意樂。對彼有情生起彼想，又有兩種含義：一是在有情眾生中生起有情眾生的想法；二是對彼有情生起彼有情的想法。方便業道，在非有情中生起有情眾生的想法，這是爲了區分對非有情生起有情眾生的想法。又爲了區分對有情眾生生起非有情眾生的想法。為什麼這樣說呢？對非有情生起有情眾生的想法，這是有情眾生在行殺生之行。又對有情眾生生起非有情眾生的想法，這是對草木等進行殺害的加行，但沒有殺生的根本業道，因為想法顛倒了。『對彼有情生起彼有情的想法』，是爲了區分對張三生起李四等的想法，雖然進行了殺害的行為，但不是殺生的根本業道，因為想法顛倒了。如《瑜伽師地論》（Yogācārabhūmi-śāstra）第九卷所說，作用顛倒了。比如，如果有人想殺害某個眾生，卻誤殺了其他的眾生，應當知道，雖然有殺生的行為，但沒有殺生的罪業，然而有殺生種類、殺生相似的同分罪產生。如果不誤殺其他的眾生，而是對非有情之物加以刀杖，並認為『我殺生了』，應當知道，這裡沒有殺生，也沒有殺生的罪業。

【English Translation】 English version Therefore, it is regulated. A Bodhisattva makes a vow, saying, 'To liberate all sentient beings (sattva), killing violates that vow.' The third condition for killing is as stated in the Abhidharmasamuccaya: 'The characteristics of the precepts are distinguished by five conditions: namely, the object (artha), the intention (āśaya), the means (prayoga), the affliction (kleśa), and the result (niṣṭhāna).' The Abhidharmasamuccaya-vyākhyā explains: 'The act of killing' refers to sentient beings. 'Intention' refers to the intention to harm that being. 'Means' refers to using knives, sticks, and other tools to cause harm. 'Affliction' refers to afflictions such as greed (raga). 'Result' refers to the fact that the being dies either immediately or later due to these means. The explanation states that all five conditions must be present to constitute a fundamental karma-patha. If any one condition is missing, it is only an act of means, not a fundamental one. 'Sentient being' refers to the fact that the object killed must be a sentient being to constitute a fundamental karma. Even if knives and sticks are used on non-sentient objects, it is not a fundamental karma-patha of killing because the first condition is missing. 'The thought of that, etc.' also has two aspects: first, to have the thought of that sentient being towards that sentient being; second, to generate the intention to harm. To have the thought of that towards that sentient being has two meanings: first, to have the thought of a sentient being among sentient beings; second, to have the thought of that sentient being towards that sentient being. The karma-patha of means, to have the thought of a sentient being towards a non-sentient being, is to distinguish the thought of a sentient being towards a non-sentient being. It also distinguishes the thought of a non-sentient being towards a sentient being. Why is this so? To have the thought of a sentient being towards a non-sentient being is a sentient being engaging in the act of killing. Also, to have the thought of a non-sentient being towards a sentient being is to perform the act of killing towards grass and trees, but there is no fundamental karma-patha of killing because the thought is inverted. 'To have the thought of that sentient being towards that sentient being' is to distinguish the thought of John towards Peter, etc. Although the act of killing is performed, it is not a fundamental karma-patha of killing because the thought is inverted. As stated in the ninth volume of the Yogācārabhūmi-śāstra, the action is inverted. For example, if someone intends to kill one being but mistakenly kills another, it should be known that although there is an act of killing, there is no sin of killing, but a similar sin of the same category of killing arises. If one does not mistakenly kill another being but applies knives and sticks to a non-sentient object and thinks, 'I have killed,' it should be known that there is no killing and no sin of killing.

有殺生種類殺生相似同分罪生。如殺生業道。如是不與取等。一切業道。隨其所應作用顛倒應知。解云。此中有三方便罪。一于彼有情起余有情殺。是重方便。二于有情中起非有情想殺。是中方便。三于非有情起有情殺。是輕方便。不損命故。問。菩薩戒中殺生根本業道皆他勝處。設殺他勝處皆殺根本業道耶。答。自有兩釋。一云。殺他勝處皆殺根本業道。有殺根本業道而非他勝處。謂未受戒者殺。二云應作四句分別。殺生業道。有殺生根本業道。而非他勝處。謂未受戒者殺生業道。自有他勝。而非殺生根本業道。如余有情起余有情想而行殺生。此想倒故。非根本業。而違悲愍行殺業故。成他勝處。以諸菩薩於一切有情起大悲心。而於有情無悲愍心起殺害意故。成他勝處有亦根本業。亦波羅市迦。謂具戒者殺生業道。第四句者除前相。第二于彼起害意者。謂簡無殺意。而誤殺眾生。闕第二緣非他勝處。唯是輕方便。第三方便者。謂加刀仗。此簡唯有思念。未發加行。非殺業道。加行未發。彼未死故。問。豈不無加行亦成業道。如仙人意憤而殺諸生故。二十唯識云。意業最重。答。仙人意憤義等教他。彼于有情心無所顧。非人敬彼知有噁心動身為殺彼成業道。問。以何表業令鬼知心。答。彼起意憤身語必變。或由咒呾必

【現代漢語翻譯】現代漢語譯本：有殺生種類，有與殺生相似的，有同等罪過的產生。例如殺生這種行業。像這樣，不給予就拿取等等，一切行業，都應該知道根據它們各自的作用而顛倒（其罪過輕重）。解釋說，這裡有三種方便罪：第一種，對於某個有情眾生，產生要殺害其他有情眾生的想法，這是重的方便罪；第二種，在有情眾生中，產生認為是非有情眾生的想法而殺害，這是中的方便罪；第三種，對於非有情眾生，產生認為是有情眾生的想法而殺害，這是輕的方便罪，因為沒有損害生命。問：在菩薩戒中，殺生的根本行業都是他勝處（Parajika，波羅夷，指最嚴重的罪過，會導致被逐出僧團），假設犯了他勝處，就都是殺生的根本行業嗎？答：對此有兩種解釋。一種說法是，犯了他勝處，就都是殺生的根本行業；有的是殺生的根本行業，但不是他勝處，比如沒有受戒的人殺生。另一種說法是，應該用四句來分別：有的是殺生的行業，是殺生的根本行業，但不是他勝處，比如沒有受戒的人殺生這種行業；有的是他勝處，但不是殺生的根本行業，比如對於某個有情眾生，產生要殺害其他有情眾生的想法而進行殺生，因為這種想法是顛倒的，所以不是根本業，但違背了悲憫之心而進行殺生，所以構成他勝處。因為各位菩薩對於一切有情眾生都生起大悲心，而對於有情眾生沒有悲憫之心而產生殺害的意圖，所以構成他勝處；有的既是根本業，也是波羅夷（Parajika，波羅夷），比如受過戒的人殺生這種行業；第四句是排除前面幾種情況。第二，對於某個對像產生加害的意圖，這是爲了區分沒有殺害意圖，而是誤殺了眾生的情況。缺少第二個因緣，就不是他勝處，只是輕的方便罪。第三種方便，是指加上刀杖。這是爲了區分只有思念，而沒有實際行動的情況，不是殺生的行業。因為行動沒有發生，對方也沒有死亡。問：難道沒有實際行動，也能構成行業嗎？比如仙人因為憤怒而殺害眾生。《二十唯識論》說，意業最重。答：仙人因為憤怒而殺害眾生，相當於教唆他人。他們對於有情眾生心中毫無顧忌，非人敬畏他們，知道他們有噁心，動身去殺害，這樣就構成了行業。問：用什麼來表達行業，讓鬼知道（你的）心意？答：他們產生憤怒的意念，身語必定會發生變化，或者通過咒語。

【English Translation】 English version: There are types of killing, those similar to killing, and those that produce equal demerit. For example, the path of killing karma. Similarly, taking what is not given, and so on, all paths of karma, should be understood as reversed in their effects according to their respective functions. The explanation says that there are three types of preparatory offenses here: First, having the thought of killing other sentient beings regarding a certain sentient being is a heavy preparatory offense. Second, having the thought of non-sentient beings among sentient beings and then killing is a medium preparatory offense. Third, having the thought of sentient beings regarding non-sentient beings and then killing is a light preparatory offense because no life is harmed. Question: In the Bodhisattva precepts, the root karmic path of killing is always a Parajika (defeat, the most severe transgression leading to expulsion from the monastic order). If one commits a Parajika, is it always a root karmic path of killing? Answer: There are two explanations for this. One says that committing a Parajika is always a root karmic path of killing; there are root karmic paths of killing that are not Parajikas, such as killing by someone who has not taken the precepts. The other says that one should distinguish using four categories: There are paths of killing karma that are root karmic paths of killing but not Parajikas, such as the path of killing karma by someone who has not taken the precepts. There are Parajikas that are not root karmic paths of killing, such as having the thought of killing other sentient beings regarding a certain sentient being and then engaging in killing. Because this thought is inverted, it is not a root karma, but it violates compassion and engages in killing, thus constituting a Parajika. Because all Bodhisattvas generate great compassion for all sentient beings, and having no compassion for sentient beings and generating the intention to kill, it constitutes a Parajika. There are also those that are both root karma and Parajika, such as a person who has taken the precepts and engages in the path of killing karma. The fourth category excludes the previous situations. Second, having the intention to harm a certain object is to distinguish the situation where there is no intention to kill but sentient beings are killed by mistake. Lacking the second condition, it is not a Parajika, but only a light preparatory offense. The third preparatory act refers to adding a knife or weapon. This is to distinguish only having thoughts without taking actual action, which is not a path of killing karma. Because the action has not occurred and the other party has not died. Question: Isn't it possible to form a karmic path without taking action? For example, when immortals kill beings out of anger. The Twenty Verses on Consciousness-Only says that mental karma is the heaviest. Answer: When immortals kill beings out of anger, it is equivalent to instigating others. They have no regard for sentient beings in their hearts, and non-humans revere them, knowing that they have evil intentions, and moving their bodies to kill, thus forming a karmic path. Question: What is used to express karma so that ghosts know (your) intention? Answer: When they generate angry thoughts, their body and speech will inevitably change, or through mantras.

動身語。而唯識言。意業重者欲顯諸業意為本故。不謂仙殺唯有意業意憤方便而起殺故。從本勝因名之為重。聖教皆言。殺生業道。是身業故。又釋。此中意憤方便而殺彼生。唯有無表而非表業唯識。論云。意業最重故。唯于意業假立殺無表。言煩惱者。謂貪嗔癡簡善心殺非業道故。諸菩薩住大悲心行殺生非業道故。如昔國王殺五百婆羅國而無殺罪今三煩惱。或具或不具以為方便由嗔究竟　言究竟者。謂所殺者命終之後方成業道。彼命未舍。不成業道。唯是方便。由此道理。彼能殺者。前死俱時死皆不成業。所依異故。第四輕重者有二。一據所殺。二依殺心。據所殺者。如涅槃經第十五說。上殺者父母乃至阿羅漢辟支佛畢竟菩薩。中殺者。謂從凡夫人乃至即那含是名中。下殺者。謂三惡道。解言。畢竟菩薩者。十解以上畢竟不退故。或初地以上殺即那含等不成逆故。名為中殺。殺三惡道非道器名為下殺。問。云何殺地獄。答。據殺意樂故名下殺。不心殺。彼又獄卒等有時殺彼故。前釋為好。瑜伽論說。那落迦等。非自他害故。第二由心者。謂能殺心有三品故。彼殺生業成下中上。第五得果者。謂殺生故墮三惡趣。此彼異熟果殺有上中下。如其次第生那落迦傍生鬼趣中。等流果者。若生人間。得命短促。增上果者。一切

【現代漢語翻譯】現代漢語譯本動身語。而唯識說，意業重是因為要顯示諸業以意為根本。並非說仙人殺生只有意業，而是因為意念憤恨，尋找方便而起殺心。從根本殊勝的原因來說，稱之為重。聖教都說，殺生是身業所為。另一種解釋是，這裡所說的意念憤恨，尋找方便而殺害眾生，只有無表業，而不是表業。唯識論說，意業最重，所以只在意業上假立殺生的無表業。所說的煩惱，是指貪、嗔、癡，排除以善心殺生，因為那不是業道。諸位菩薩安住于大悲心而行殺生，也不是業道。例如以前的國王殺五百婆羅門卻沒有殺罪。現在的三種煩惱，或者具備，或者不具備，作為方便，由嗔恨而究竟。所說的『究竟』，是指被殺者命終之後才算構成業道。如果被殺者沒有死亡，就不構成業道，只能算是方便。根據這個道理，能殺者在前死或者同時死，都不能構成業道，因為所依據的對境不同。第四個輕重，有兩方面：一是根據所殺的對象，二是依據殺心。根據所殺的對象，如《涅槃經》第十五所說，上等殺是指殺父母，乃至阿羅漢（Arhat，已證得涅槃的聖者）、辟支佛（Pratyekabuddha，獨覺佛）、畢竟菩薩（Bodhisattva，證到不退轉位的菩薩）。中等殺是指從凡夫人乃至斯陀含（Sakrdagamin，二果羅漢），這稱為中等殺。下等殺是指三惡道眾生。解釋說，畢竟菩薩是指十地以上的菩薩，畢竟不會退轉。或者初地以上的菩薩殺斯陀含等，因為不能構成逆罪，所以稱為中等殺。殺三惡道眾生，因為不是法器，稱為下等殺。問：如何殺地獄眾生？答：根據殺生的意樂，稱為下等殺。不是真心想殺。而且獄卒等有時也會殺他們。之前的解釋更好。瑜伽論說，那落迦（Naraka，地獄）等，不是自己或他人所害。第二種由心來區分，是指能殺的心有上中下三品。這種殺生業就成為下、中、上。第五個是所得的果報，因為殺生會墮入三惡趣。這種異熟果報，殺生有上中下，依次投生到地獄、傍生、鬼趣中。等流果報是，如果生到人間，會壽命短促。增上果報是，一切

【English Translation】 English version The act of killing. The Vijnaptimatrata (唯識) says that the reason why mental karma is considered heavy is to show that all karmas originate from the mind. It's not that the killing by immortals only involves mental karma, but rather that it arises from anger and the search for means to kill. It is called 'heavy' because of its fundamental and superior cause. The sacred teachings all say that the act of killing is a physical act. Another explanation is that the anger and the search for means to kill beings only involve non-manifest karma (無表業), not manifest karma (表業). The Vijnaptimatrata (唯識) says that mental karma is the heaviest, so only in mental karma is the non-manifest karma of killing provisionally established. The 'afflictions' refer to greed, hatred, and delusion, excluding killing with a good intention, because that is not a path of karma. Bodhisattvas (菩薩) who dwell in great compassion and engage in killing are not on a path of karma. For example, the former king who killed five hundred Brahmins did not incur the sin of killing. The three afflictions, either present or absent, serve as a means, culminating in hatred. The term 'culmination' refers to the completion of the karmic path only after the death of the being killed. If the being is not dead, the karmic path is not completed; it is only a means. According to this principle, if the killer dies before or at the same time as the victim, the karmic path is not completed, because the object of reliance is different. The fourth aspect, lightness and heaviness, has two aspects: one is based on the object killed, and the other is based on the intention to kill. According to the object killed, as stated in the fifteenth chapter of the Nirvana Sutra, the superior killing is killing one's parents, even an Arhat (阿羅漢, a saint who has attained Nirvana), a Pratyekabuddha (辟支佛, a solitary Buddha), or a Bodhisattva (菩薩, a being on the path to Buddhahood) who will never regress. The intermediate killing refers to killing from ordinary people to Sakrdagamin (斯陀含, a once-returner), which is called intermediate. The inferior killing refers to beings in the three evil realms. The explanation is that a Bodhisattva who will never regress refers to a Bodhisattva above the tenth ground, who will never regress. Or a Bodhisattva above the first ground who kills a Sakrdagamin, etc., does not constitute a heinous crime, so it is called intermediate killing. Killing beings in the three evil realms, because they are not vessels of the Dharma, is called inferior killing. Question: How can one kill a being in hell? Answer: According to the intention to kill, it is called inferior killing. It is not a genuine intention to kill. Moreover, the hell wardens sometimes kill them. The previous explanation is better. The Yogacara-bhumi-sastra (瑜伽論) says that Naraka (那落迦, hell), etc., are not harmed by themselves or others. The second distinction is based on the mind, referring to the three grades of the mind that can kill. This act of killing becomes inferior, intermediate, and superior. The fifth is the result obtained, because killing leads to falling into the three evil realms. This matured result of killing has superior, intermediate, and inferior grades, leading to rebirth in hell, as an animal, or as a ghost, respectively. The result of outflow is that if one is born as a human, one's life will be short. The augmented result is that everything

外事之少光澤。具如雜集論第七。第六對治者。謂大慈悲。若別說者。如十地經第四言。是菩薩復於一切眾生中生安隱心。愛樂心。慈心。悲心。矜愍心。利益心。守護心。我心。師心。生尊心。釋論云。依增上悲復爲念眾生故生十種心。複次此心為八種眾生故生。一者于惡行眾生欲令種善行。如經安隱心故。二者于苦眾生欲令如樂具不盡故。如經樂心故。三于怨憎眾生不念加報。如經慈心故。四者于貧窮眾生欲令遠離彼苦。如經悲心故。五者於樂眾生欲令不放逸。如經憐愍心故。六者于外道眾生欲令現信佛法故。如經利益心故。七者于同行眾生欲令不退轉。如經守護心故。八者於一切攝菩提愿眾生取如己身。是諸眾生即是我身。如經我心故。生餘二心者。觀彼眾生乘大乘道進趣集具足功德。如經師心故。生尊心故。總說意者。謂諸菩薩以大悲心乃至命難救眾生苦。是為殺對治。如昔鵝吞玉珠。比丘見而為救彼命。乃至命難而不報知。又如菩薩鹿王愍懷身鹿化彼命死。又如鹿王以身為橋。度諸禽獸。力盡致死。如尸毗王救鴿捨身。薩埵王子救虎捨命。如是等類。不可具述。此即菩薩以大慈悲救眾生苦對治殺心。第七辨境者。有二。一可殺境。二起戒境。可殺境者。除色無色天。一切地獄一切中有。佛及第八地以上菩薩

【現代漢語翻譯】現代漢語譯本：外在事務會減少光澤。具體內容見《雜集論》第七品。第六種對治方法，是指大慈悲心。如果分別來說，如《十地經》第四品所說：『這位菩薩對於一切眾生生起安穩心、愛樂心、慈心、悲心、矜愍心、利益心、守護心、我心、師心，生起尊敬心。』釋論中說：『依仗增上的悲心，又爲了憶念眾生，所以生起這十種心。』

其次，這種心是爲了八種眾生而生起的：第一，對於作惡的眾生，希望他們種下善行的種子，如經文中的『安穩心』。第二，對於受苦的眾生，希望他們像享用不盡的快樂一樣，如經文中的『愛樂心』。第三，對於怨恨的眾生，不念著報復，如經文中的『慈心』。第四，對於貧窮的眾生，希望他們遠離那些痛苦，如經文中的『悲心』。第五，對於快樂的眾生，希望他們不放逸，如經文中的『矜愍心』。第六，對於外道眾生，希望他們現在就信奉佛法，如經文中的『利益心』。第七，對於同行的眾生，希望他們不退轉，如經文中的『守護心』。第八，對於一切攝取菩提愿的眾生，把他們看作自己一樣，這些眾生就是我的身體，如經文中的『我心』。

生起其餘兩種心，是觀察那些眾生乘坐大乘道，前進並聚集具足功德，如經文中的『師心』，所以生起尊敬心。總的來說，是指諸位菩薩以大悲心，乃至冒著生命危險去救度眾生的痛苦，這是殺生的對治方法。例如過去有鵝吞下玉珠，比丘看見了，爲了救它的命，乃至冒著生命危險而不求回報。又如菩薩鹿王憐憫懷有身孕的鹿，犧牲自己來代替它死去。又如鹿王以自己的身體作為橋樑，度過各種禽獸，力竭而死。如尸毗王救鴿子而捨棄自身，薩埵（Sattva）王子救老虎而捨棄生命。像這樣的例子，不可一一列舉。這正是菩薩以大慈悲心救度眾生的痛苦，來對治殺心。

第七，辨別對象，有兩種：一是可殺的對象，二是生起戒律的對象。可殺的對象，除了色界（Rūpadhātu）和無色界天（Arūpadhātu），一切地獄（Naraka），一切中陰身（Antarābhava），佛（Buddha）以及第八地以上的菩薩（Bodhisattva）。起戒境者。謂除前所除。所餘眾生皆得為境。若殺此者。即成根本。若殺父母。及殺有學無學聖人。及殺已得忍菩薩。及殺說法師。及破僧。及破羯磨。及污苾芻尼。如是等類。皆得根本罪。非一一如是。若殺非人。若畜生。若無心定。若無情物。皆得惡作罪。若誤殺人。無犯。若夢中殺。無犯。若為多人。若為護寺。若為護法。若為斷惡。若為遮罪。若為息苦。若為護生。若為令信。若為攝伏。若為令入聖道。若為除惱。若為斷貪。若為斷瞋。若為斷慢。若為斷見。若為斷一切煩惱。若為斷一切惡。若為一切樂。若為一切義。若為一切安。若為一切吉。若為一切喜。若為一切利。若為一切成。若為一切善。若為一切凈。若為一切解脫。若為一切涅槃。如是等事。皆無殺罪。如是等義。如瑜伽論第三。及雜集論第七。廣分別說。

【English Translation】 English version: External affairs diminish radiance. This is detailed in the seventh chapter of the Abhidharmasamuccaya. The sixth antidote is great loving-kindness and compassion. Specifically, as stated in the fourth chapter of the Daśabhūmika Sūtra: 'This Bodhisattva generates a mind of security, a mind of love, a mind of kindness, a mind of compassion, a mind of sympathy, a mind of benefit, a mind of protection, a mind of 'I', a mind of a teacher, and a mind of respect towards all sentient beings.' The commentary states: 'Relying on increasing compassion and for the sake of remembering sentient beings, these ten types of minds are generated.'

Furthermore, this mind is generated for the sake of eight types of sentient beings: First, for sentient beings who engage in evil deeds, wishing them to plant seeds of virtue, as in the 'mind of security' mentioned in the sutra. Second, for suffering sentient beings, wishing them to have inexhaustible sources of joy, as in the 'mind of love' mentioned in the sutra. Third, for hostile sentient beings, not holding thoughts of retaliation, as in the 'mind of kindness' mentioned in the sutra. Fourth, for impoverished sentient beings, wishing them to be free from that suffering, as in the 'mind of compassion' mentioned in the sutra. Fifth, for joyful sentient beings, wishing them not to be complacent, as in the 'mind of sympathy' mentioned in the sutra. Sixth, for non-Buddhist sentient beings, wishing them to have faith in the Buddha's teachings now, as in the 'mind of benefit' mentioned in the sutra. Seventh, for fellow practitioners, wishing them not to regress, as in the 'mind of protection' mentioned in the sutra. Eighth, for all sentient beings who embrace the aspiration for Bodhi, regarding them as oneself, these sentient beings are my own body, as in the 'mind of 'I'' mentioned in the sutra.

The generation of the remaining two minds involves observing those sentient beings progressing on the Great Vehicle path, advancing and accumulating complete merits, as in the 'mind of a teacher', hence generating a mind of respect. In summary, it refers to Bodhisattvas using great compassion, even at the risk of their lives, to save sentient beings from suffering; this is the antidote to killing. For example, there was once a goose that swallowed a pearl, and a bhikṣu (monk) saw it and, to save its life, risked his own life without seeking reward. Also, like the Bodhisattva Deer King who, out of compassion for a pregnant deer, sacrificed himself to die in its place. Also, like the Deer King who used his body as a bridge to help various birds and beasts cross, exhausting his strength and dying. Like King Śibi who sacrificed his body to save a dove, and Prince Sattva who sacrificed his life to save a tiger. Such examples are too numerous to list. This is precisely the Bodhisattva using great loving-kindness and compassion to save sentient beings from suffering, thereby counteracting the mind of killing.

The seventh aspect is distinguishing the objects, which are of two types: first, objects that can be killed; second, objects for establishing precepts. Objects that can be killed exclude the realms of form (Rūpadhātu) and formlessness (Arūpadhātu), all hells (Naraka), all intermediate states (Antarābhava), the Buddha (Buddha), and Bodhisattvas (Bodhisattva) above the eighth bhūmi (stage). Objects for establishing precepts include all remaining sentient beings, except for those previously excluded. Killing any of these constitutes a root offense. Killing one's parents, killing a Śrāvaka (arhat) who is still learning or has completed learning, killing a Bodhisattva who has attained forbearance, killing a Dharma teacher, causing schism in the Sangha, disrupting the karma (actions), or defiling a bhikṣuṇī (nun)—such actions all constitute a root offense, not just one of them. Killing a non-human being, an animal, someone in mindless concentration, or an inanimate object all result in an offense of wrong-doing. Accidental killing is not an offense. Killing in a dream is not an offense. If it is for the sake of many, for the sake of protecting a monastery, for the sake of protecting the Dharma, for the sake of stopping evil, for the sake of preventing transgression, for the sake of alleviating suffering, for the sake of protecting life, for the sake of inspiring faith, for the sake of subduing, for the sake of leading into the Noble Path, for the sake of removing affliction, for the sake of cutting off greed, for the sake of cutting off hatred, for the sake of cutting off pride, for the sake of cutting off wrong views, for the sake of cutting off all afflictions, for the sake of cutting off all evil, for the sake of all happiness, for the sake of all righteousness, for the sake of all peace, for the sake of all auspiciousness, for the sake of all joy, for the sake of all benefit, for the sake of all accomplishment, for the sake of all goodness, for the sake of all purity, for the sake of all liberation, for the sake of all nirvāṇa (enlightenment)—such actions do not constitute the sin of killing. These meanings are extensively explained in the third chapter of the Yogācārabhūmi-śāstra and the seventh chapter of the Abhidharmasamuccaya.

所餘有情。皆可殺境。然不律儀者。於一切有情得殺生罪惡阿世耶無分限故。得戒境者。於一切有情得不殺戒。所以者何。于諸有情起善意樂無分限故。是故此中對一切有情制不殺戒。第八釋本文有四。一唱機。二制戒相。三是菩薩下勸修對治。四而自恣下結業道名。此即第一初相泛論殺生。謂奪彼命如是殺生大小通制而少差別。謂聲聞教於一切時唯制不開。菩薩戒中若有利益開許亦殺。如瑜伽論四十一說。若諸菩薩安住菩薩凈戒律儀善權方便為利他故。于諸性罪少分現行。由此因緣。于菩薩戒無所違犯。生多功德。謂如菩薩見劫盜賊。為貪財故。欲殺多生。或復欲害大德聲聞獨覺菩薩。或復欲造多無間業。見是事已發心思惟。我若斷彼惡眾生命當墮地獄。如其不斷無間業成當受大苦。我寧殺彼墮于那落迦。終不令其受無間苦。如是菩薩意樂思惟。于彼眾生。或以善心。或無記心。知是事已為當來故。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。問。殺生業道於何時成。為所殺生住死有位能殺生者。成根本業道。為待死後成業道耶。解云。決定死後方成業道。若住死有時成業道者。能殺與所殺俱時捨命。亦應成業道。而不許然。故知死後方成業道。有言。依薩婆多。云如前無異。若依大乘。

【現代漢語翻譯】現代漢語譯本對於剩餘的有情眾生，都可以成為殺害的對象。然而，對於不持守戒律的人來說，對一切有情眾生犯下殺生罪惡，其罪業的累積是無邊無際的。而對於獲得戒律的人來說，對一切有情眾生都能持守不殺生戒。這是為什麼呢？因為對於一切有情眾生，他們都生起善良的意樂，這種意樂也是無邊無際的。因此，在這裡，針對一切有情眾生制定了不殺生戒。第八，解釋本文有四個方面：一是發起（唱機），二是制定戒相，三是菩薩以下勸勉修習對治，四是『而自恣下』總結業道名稱。這裡是第一個方面，初步泛泛地討論殺生。所謂奪取他人的性命，這樣的殺生行為，無論大小都受到普遍的禁止，但也有少許差別。也就是說，聲聞乘的教義在任何時候都只是禁止殺生，不允許開許。而在菩薩戒中，如果存在利益眾生的情形，則允許殺生。如《瑜伽師地論》第四十一卷所說：『如果諸位菩薩安住于菩薩清凈戒律儀中，以善巧方便爲了利益他人，對於某些本性罪行稍微有所觸犯，由於這種因緣，對於菩薩戒並沒有違犯，反而會產生許多功德。』例如，菩薩看見強盜賊人，因為貪圖財物，想要殺害許多眾生，或者想要加害大德聲聞、獨覺、菩薩，或者想要造作多種無間罪業。菩薩見到這種情況后，發起心思惟：『我如果斷絕這些惡人的性命，將會墮入地獄。如果我不阻止他們，無間罪業就會成就，他們將遭受巨大的痛苦。我寧願殺了他們而墮入那落迦（naraka，地獄），也絕不讓他們遭受無間地獄的痛苦。』像這樣，菩薩以意樂思惟，對於那些眾生，或者以善心，或者以無記心，知道這件事的後果，爲了未來的利益，深深地感到慚愧，以憐憫心而斷絕他們的性命。由於這種因緣，對於菩薩戒並沒有違犯，反而會產生許多功德。問：殺生業道在什麼時候成就？是被殺的眾生處於將死未死的狀態，還是能殺者成就根本業道？還是等待死亡之後才成就業道呢？答：決定是死亡之後才成就業道。如果說在將死未死的狀態就成就業道，那麼能殺者和被殺者同時捨棄性命，也應該成就業道，但這是不允許的。所以要知道，死亡之後才成就業道。有人說，依據薩婆多（Sarvastivada，一切有部）的觀點，與前面所說沒有差異。如果依據大乘（Mahayana）的觀點，

【English Translation】 English version All remaining sentient beings can be objects of killing. However, for those who do not observe the precepts, they incur the sin of killing all sentient beings, and the accumulation of evil karma is limitless. For those who have received the precepts, they can uphold the precept of not killing all sentient beings. Why is this? Because they generate virtuous intention towards all sentient beings, and this intention is also limitless. Therefore, here, the precept of not killing is established for all sentient beings. Eighth, there are four aspects to explaining this text: first, initiating (the occasion); second, establishing the characteristics of the precepts; third, the exhortation to cultivate antidotes from the section on Bodhisattvas onwards; and fourth, the conclusion of the names of karmic paths from 'and self-determination downwards.' This is the first aspect, a preliminary general discussion of killing. So-called taking the life of another, such killing, whether major or minor, is universally prohibited, but there are slight differences. That is to say, the teachings of the Sravaka (Śrāvaka, Hearer) Vehicle only prohibit killing at all times and do not allow exceptions. In the Bodhisattva precepts, if there is a situation that benefits sentient beings, killing is permitted. As stated in the forty-first volume of the Yogacarabhumi-sastra (瑜伽師地論, Yogācārabhūmi-śāstra): 'If Bodhisattvas abide in the pure precepts of the Bodhisattva, skillfully using expedient means for the benefit of others, and slightly engage in certain inherently sinful actions, due to this cause, there is no violation of the Bodhisattva precepts, and instead, much merit is generated.' For example, a Bodhisattva sees robbers and thieves, because of greed for wealth, wanting to kill many sentient beings, or wanting to harm virtuous Sravakas, Pratyekabuddhas (獨覺, Pratyekabuddhas, Solitary Realizers), or Bodhisattvas, or wanting to create multiple deeds leading to uninterrupted suffering. Seeing this situation, the Bodhisattva generates the thought: 'If I cut off the lives of these evil beings, I will fall into hell. If I do not stop them, deeds leading to uninterrupted suffering will be accomplished, and they will suffer great pain. I would rather kill them and fall into Naraka (那落迦, Naraka, hell) than allow them to suffer the pain of uninterrupted hell.' In this way, the Bodhisattva thinks with intention, towards those beings, either with a virtuous mind or with a neutral mind, knowing the consequences of this matter, for the sake of future benefit, deeply feels ashamed, and with a compassionate mind, cuts off their lives. Due to this cause, there is no violation of the Bodhisattva precepts, and instead, much merit is generated. Question: When is the karmic path of killing accomplished? Is it when the being being killed is in a state of dying but not yet dead, or when the killer accomplishes the fundamental karmic path? Or is it only after death that the karmic path is accomplished? Answer: It is definitely after death that the karmic path is accomplished. If it were said that the karmic path is accomplished in the state of dying but not yet dead, then if the killer and the being being killed both abandon their lives at the same time, the karmic path should also be accomplished, but this is not allowed. Therefore, it should be known that the karmic path is accomplished after death. Some say that according to the Sarvastivada (薩婆多, Sarvāstivāda, the school of 'everything exists'), there is no difference from what was said before. If according to the Mahayana (大乘, Mahāyāna, Great Vehicle) view,

所殺有情住死有時。能殺生者得成業道。所以者何。過去無體。對何有情得成業道。故知所殺住死有時。能殺生者得成業道。無實眾生及實命根而壞和合故成業道。彌勒所問經論第二捲雲。問。無命可殺云何斷命得罪。答。雖無實命。斷和合體。名為殺生。問。害何世蘊名為殺生。過去不可害。已滅無故。未來不可害。未生無故。現在不可害。剎那不住。不待害緣。自然滅故。解云。以現在世刀等緣故。遮未來蘊令不生起。故言殺生。如彌勒所問論云。有人說言。住現在世壞未來世和合蘊體。問。自斷命者成業道不。解云。不成業道。故彌勒所問論云。問。以何義故。自斷命者不得罪報。答。以無可殺者故。此明何義。答。有他人是可殺者。能殺生人得殺生罪。以自殺者無可殺境。即更無殺者故。自斷命不得惡報。問。自殺身者。發起殺心。斷人命根。破壞五陰。舍離人趣。殺業成熟。何故不得殺生罪報。答。若爾阿羅漢人得殺生罪。以死相羅漢自害其身斷己命故。彼阿羅漢亦應獲得斷命之罪。而彼無罪。以離嗔心故。言佛子者。是唱機從佛口生。從法化生。得佛法分又紹佛位。經若自殺至咒殺。第二戒相。先舉過。後製戒。前中有三。初有六句。辨殺相。次一句顯殺業。后四句明緣。自殺者。謂自行殺。教人殺者。

【現代漢語翻譯】現代漢語譯本『所殺有情住死有時。能殺生者得成業道。』意思是說，被殺的有情眾生在死亡的那一刻，殺生者才能完成殺生的業。這是為什麼呢？因為過去已經不存在，針對過去的有情眾生無法完成殺生的業。所以說，被殺的有情眾生在死亡的那一刻，殺生者才能完成殺生的業。實際上並沒有真實的眾生和真實的命根，只是破壞了因緣和合的假象，因此形成了殺生的業。《彌勒所問經論》第二卷中說：『問：沒有命可以殺，為什麼斷命會得到罪過？』答：雖然沒有真實的命，但斷絕了因緣和合的身體，就叫做殺生。』『問：傷害哪個世的五蘊才叫做殺生？過去世的五蘊無法傷害，因為已經滅亡了；未來世的五蘊無法傷害，因為還沒有產生；現在世的五蘊無法傷害，因為剎那不停留，不需要等待傷害的因緣，自然就會滅亡。』解釋說：因為現在世的刀等因緣，遮斷了未來世的五蘊，使它無法生起，所以說是殺生。正如《彌勒所問論》中說：『有人說，住在現在世，破壞未來世因緣和合的五蘊之體。』『問：自殺的人能構成殺生的業嗎？』解釋說：不能構成殺生的業。所以《彌勒所問論》中說：『問：因為什麼緣故，自殺的人不會得到罪報？』答：因為沒有可以殺的對象。』這裡說明了什麼意義呢？答：有他人是可以殺的對象，能殺生的人會得到殺生的罪過。因為自殺的人沒有可以殺的對象，也就沒有殺者，所以自殺不會得到惡報。『問：自殺的人，發起殺心，斷絕人命的命根，破壞五陰，舍離人趣，殺業成熟，為什麼不會得到殺生的罪報？』答：如果這樣說，那麼阿羅漢（Arhat，已證得涅槃的聖者）也會得到殺生的罪過，因為證得死亡之相的阿羅漢會自我傷害身體，斷絕自己的性命。那麼那位阿羅漢也應該獲得斷命的罪過，但是他沒有罪，因為他遠離了嗔恨心。『言佛子者，是唱機從佛口生，從法化生，得佛法分又紹佛位。』意思是說，佛子是從佛口所生，從佛法所化生，得到佛法的分，又繼承佛的地位。『經若自殺至咒殺。第二戒相。先舉過。後製戒。前中有三。初有六句。辨殺相。次一句顯殺業。后四句明緣。自殺者。謂自行殺。教人殺者。』意思是說，戒律中從自殺到咒殺，是第二條戒律的相狀。先列舉過失，然後制定戒律。前面有三個部分，最初有六句，辨別殺生的相狀；其次一句，顯示殺生的業；後面四句，說明因緣。自殺的人，是指自己實行殺生；教唆別人殺人的人。

【English Translation】 English version 『The sentient beings killed reside in death at a certain time. Those who can kill living beings accomplish the path of karma.』 What does this mean? The past has no substance. Towards which sentient beings can the path of karma be accomplished? Therefore, it is known that the sentient beings killed reside in death at a certain time, and those who can kill living beings accomplish the path of karma. There are no real sentient beings or real life forces, but the destruction of the harmony of conditions leads to the accomplishment of the path of karma. The second volume of the 『Maitreya's Questions Sutra』 states: 『Question: There is no life to kill, so why does cutting off life result in sin?』 Answer: Although there is no real life, cutting off the harmonious body is called killing.』『Question: Which world's skandhas (five aggregates) are harmed to be called killing? The past cannot be harmed because it has already ceased. The future cannot be harmed because it has not yet arisen. The present cannot be harmed because it does not stay for a moment and naturally ceases without waiting for the cause of harm.』 Explanation: Because of the causes such as knives in the present world, the future skandhas are prevented from arising, so it is said to be killing. As the 『Maitreya's Questions Sutra』 says: 『Some say that residing in the present world destroys the harmonious body of the future world's skandhas.』『Question: Does suicide constitute the path of karma?』 Explanation: It does not constitute the path of karma. Therefore, the 『Maitreya's Questions Sutra』 states: 『Question: For what reason does suicide not result in sinful retribution?』 Answer: Because there is no one to kill.』 What meaning does this clarify? Answer: There are others who can be killed, and those who can kill living beings will receive the sin of killing. Because those who commit suicide have no object to kill, there is no killer, so suicide does not result in bad retribution. 『Question: Those who commit suicide, generate the intention to kill, cut off the life force of others, destroy the five skandhas, abandon the human realm, and the karma of killing matures, why do they not receive the retribution of killing?』 Answer: If that were the case, then Arhats (Arhat, enlightened saints who have attained Nirvana) would also receive the sin of killing, because Arhats who have attained the aspect of death harm their own bodies and cut off their own lives. Then that Arhat should also receive the sin of cutting off life, but they are without sin because they are free from anger. 『Those who are called Buddha's children are born from the Buddha's mouth, transformed from the Dharma, receive a share of the Buddha's Dharma, and inherit the Buddha's position.』 This means that the Buddha's children are born from the Buddha's mouth, transformed from the Buddha's Dharma, receive a share of the Buddha's Dharma, and inherit the Buddha's position. 『The precepts from suicide to curse-killing are the second aspect of the precepts. First, the faults are listed, and then the precepts are established. There are three parts in the beginning. The first six sentences distinguish the aspects of killing; the next sentence shows the karma of killing; and the last four sentences explain the causes. Those who commit suicide refer to those who commit killing themselves; those who instigate others to kill.』

謂遣使殺。方便殺者。謂藥等殺。又勸殺等。讚歎殺者。謂讚歎言投巖而死心得生天等。咒殺者。謂人誦咒咀鬼神敬彼而殺彼怨又咒死屍令殺怨家。

經。殺因殺緣殺法殺業　釋曰。第二顯緣。殺法者。謂依先師法而行殺生。此復云何。此有二。一有外道經書云。殺羊祠天得生天上等。二有外經書說。諸苦行必得生天等。如大莊嚴論第五言。我昔曾聞。有婆伽利人。至中天竺國。王即用彼人為聚落主。于聚落中多諸婆羅門有親近者。為聚落主說婆羅陀書。說陣戰死者命終生天。投火死者亦生天上。又說。天上種種快樂。辭章巧妙而作是說。使聚落主心意駭動。謂必有是。即作火坑聚香薪𧂐。作婆羅門會。諸人雲集時。聚落主將欲投火。此聚落主與一釋種比丘先共相識。來至其家。見聚落主。于其家中。種種莊嚴。比丘問言。欲作何等。聚落主言。我欲生天。比丘問言。汝云何去。答言。我投火坑便得生天。比丘問言。汝體知天道不。答言。不知。比丘問言。汝若不知。云何得去。忉利天上。去此三百三十六萬里。無人引導。何由至彼。若天上樂者。彼上座婆羅門。年既老大。貧于財物。其婦又老。何不將去共向天上。主聞此語已。即便前提上座婆羅門手。欲共投火俱向天上。時婆羅門挌不肯去。主見婆羅門不欲

【現代漢語翻譯】現代漢語譯本：『謂遣使殺』，是指派遣他人去殺人。『方便殺者』，是指用藥物等方法殺人，或者勸說他人去殺人等。『讚歎殺者』，是指讚歎說跳崖而死可以昇天等。『咒殺者』，是指有人誦咒詛咒，鬼神敬畏他而殺死他的仇人，或者詛咒死屍去殺死仇家。

『經。殺因殺緣殺法殺業』『釋曰。第二顯緣。殺法者』，是指依據先師的教法而進行殺生。這又是怎麼回事呢？這裡有兩種情況：一是有些外道的經書說，殺羊祭祀天神可以升到天上等；二是有些外道的經書說，進行各種苦行必定可以升到天上等。如《大莊嚴論》第五卷所說：『我過去曾經聽說，有一個婆伽利人來到中天竺國，國王就讓他做聚落的首領。在這個聚落中有很多婆羅門，他們與聚落首領關係密切，為聚落首領講解《婆羅陀書》，說在戰場上戰死的人，命終后可以升到天上；跳入火中而死的人，也可以升到天上。』又說，天上有種種快樂，用巧妙的辭章這樣說，使得聚落首領心意動搖，認為必定有這樣的事。於是就挖了一個火坑，堆積香木柴火，舉辦婆羅門集會。當人們聚集的時候，聚落首領將要跳入火中。這位聚落首領與一位釋迦族的比丘先前就互相認識，比丘來到他家，看見聚落首領在家中進行各種莊嚴的佈置。比丘問道：『想要做什麼？』聚落首領說：『我想要昇天。』比丘問道：『你打算怎麼去？』回答說：『我跳入火坑就可以昇天。』比丘問道：『你真正瞭解天上的道路嗎？』回答說：『不瞭解。』比丘問道：『如果你不瞭解，怎麼能去呢？忉利天距離這裡有三百三十六萬里，沒有人引導，怎麼能到達那裡？如果天上快樂的話，那些年老體衰、貧困潦倒的婆羅門上座，他們的妻子也很老了，為什麼不帶著他們一起去天上呢？』聚落首領聽了這些話后，就想拉著婆羅門上座的手，想要一起跳入火中，一同前往天上。當時婆羅門掙扎著不肯去。

【English Translation】 English version: 'To cause to kill by sending messengers' refers to dispatching others to kill. 'To facilitate killing' refers to killing by means of drugs, etc., or persuading others to kill, etc. 'To praise killing' refers to praising statements such as 'jumping off a cliff to die will lead to rebirth in heaven,' etc. 'To kill by咒 (zhòu, incantation)' refers to someone chanting incantations, with ghosts and spirits respecting them and killing their enemies, or cursing corpses to kill their enemies.

'Sutra: Cause of killing, condition of killing, method of killing, karma of killing.' 'Explanation: The second reveals the condition. 'Method of killing' refers to killing according to the teachings of a former teacher. How is this so?' There are two situations here: First, some non-Buddhist scriptures say that sacrificing sheep to the gods will lead to rebirth in heaven, etc. Second, some non-Buddhist scriptures say that performing various ascetic practices will certainly lead to rebirth in heaven, etc. As stated in the fifth volume of the Mahāvyutpatti (大莊嚴論): 'I once heard that a Bhāgali (婆伽利) person came to Central India (中天竺國), and the king made him the head of a settlement (聚落). In this settlement, there were many Brahmins (婆羅門) who were close to the head of the settlement, and they explained the Bharata (婆羅陀) book to the head of the settlement, saying that those who die in battle on the battlefield can be reborn in heaven after death; those who jump into the fire and die can also be reborn in heaven.' It also said that there are various pleasures in heaven, and it used skillful language to say this, which made the head of the settlement's mind waver, thinking that there must be such a thing. So he dug a fire pit, piled up fragrant firewood, and held a Brahmin gathering. When people gathered, the head of the settlement was about to jump into the fire. This head of the settlement and a Śākya (釋迦) bhikkhu (比丘) had known each other before. The bhikkhu came to his house and saw the head of the settlement making various solemn arrangements in his house. The bhikkhu asked, 'What do you want to do?' The head of the settlement said, 'I want to be reborn in heaven.' The bhikkhu asked, 'How do you plan to go?' He replied, 'I will jump into the fire pit and be reborn in heaven.' The bhikkhu asked, 'Do you truly understand the path to heaven?' He replied, 'I do not understand.' The bhikkhu asked, 'If you do not understand, how can you go? The Trāyastriṃśa Heaven (忉利天) is 336,000 li (里) away from here. Without anyone to guide you, how can you reach there? If there is happiness in heaven, why don't those old, frail, and impoverished Brahmin elders, whose wives are also old, take them with them to heaven?' After hearing these words, the head of the settlement wanted to take the hand of the Brahmin elder and jump into the fire together to go to heaven together. At that time, the Brahmin struggled and refused to go.

入火。即說偈言。

斯諸婆羅門　　樂為殺害事　是故我舍離　　當入于佛法

比丘知彼心已。即為說法。乃至廣說。如是等書。名為殺法。殺因者。謂貪嗔癡及方便思。殺緣者。謂羅網等。殺業者。謂動身手等。

經。乃至一切有命者不得故殺　釋曰。第二制戒。然此所殺有其三品。謂上中下。如涅槃經十五說。上殺者。父母乃至阿羅漢辟支佛畢定菩薩。中殺者。從凡夫乃至阿那含。是名中殺。下殺者。謂三惡道。此中十解以上菩薩。名畢定菩薩。又初地以上。名為畢定。若殺三品皆他勝處。殺下三果及凡夫人。是重非逆。而下經說殺聖人名逆者。蓋阿羅漢辟支佛畢定菩薩名為聖人。殺三惡趣自有兩釋。一云。殺惡趣非重。如四分云。殺人是波羅夷。一云殺傍生等。是他勝處。所以者何。謂諸菩薩於一切有情平等慈悲無勝劣故。如經說。乃至一切有情命者。如是二釋后釋為善。而四分等是聲聞戒。今顯菩薩戒故不相違。言有命者。瑜伽說。與壽和合現在活故。名為命者。

經。是菩薩至方便救護　釋曰。第三勸修對治有三心。一慈悲心。二孝順心。三方便救護心。慈悲心者。如花嚴經說。為一一眾生故。阿鼻地獄中無量劫燒煮。心凈如最勝。又大智論第十九言。當觀老病死一切無勉者。當

起慈悲心。云何惡加物孝順心者。謂孝上順下而化眾生。言孝上者。謂于有德有恩有情恭敬供養。言順下者。隨順所化種種機宜而饒益之方便。救護者。謂四攝方便。四無量方便。救護眾生。如大乘莊嚴論第九云。如人有一子有德生極愛。菩薩於一切起梵勝過彼。(慈悲為梵勝)又彼十二云。菩薩于眾生似母于子作五饒益。一懷胎。二出生。三長養。四防害。五教語。菩薩亦爾。等心向眾生。二生之於聖地。三長養諸善根。四防護諸惡作。五教習以多聞。又似父于子五種饒益。一下種子。二教工巧。三為娉室。四付善友。五為絕債不為后償。菩薩亦爾。一令信起為聖體種子。二令學增上戒定以為工巧。三令得解脫喜樂以為娉室。四令勸請諸佛以為善友。五為遮諸障礙以為絕債。又似同侶於己作五饒益。一與樂。二與利。三恒與樂。四恒與利。五永不離。菩薩亦爾。又似健奴為主作五饒益。一極諸所作。二得不欺誑。三忍諸打罵。四作事精好。五善巧方便。菩薩亦爾。一成就眾生。二開示出要。三忍諸惡事。四與世間樂。五與出世利。乃至廣說。此中意說。臨其下類似父母恩。上順勝者同於健奴。于其同類顯同侶相。是為菩薩孝順方便救護眾生。以能救護無救有情故。言救護。言無救者。謂孤獨故。如十地論第五卷云。

【現代漢語翻譯】現代漢語譯本發起慈悲心。什麼是對於作惡的人也加以孝順之心呢？就是說，對上孝敬，對下順應，以此來教化眾生。說到『孝上』，就是對於有德、有恩的有情眾生恭敬供養。說到『順下』，就是隨順所教化對象的各種根器和因緣，用各種饒益他們的方便法門。救護眾生，指的是用四攝法（佈施、愛語、利行、同事）、四無量心（慈、悲、喜、舍）等方便法門來救護眾生。如同《大乘莊嚴經論》第九卷所說：『比如一個人只有一個兒子，而且這個兒子有德行，父母就會極度疼愛他。菩薩對於一切眾生髮起的大慈悲心，勝過父母對獨子的愛。』（慈悲勝過世俗之愛）。又如該論第十二卷所說：『菩薩對待眾生，就像母親對待孩子一樣，給予五種饒益：一是懷胎，二是出生，三是長養，四是防止危害，五是教導。菩薩也是這樣，以平等心對待眾生，一是使眾生進入聖地（指佛法），二是使眾生增長各種善根，三是保護眾生不造惡業，四是教導眾生學習佛法。』又像父親給予兒子五種饒益：一是播下種子，二是教導技藝，三是為兒子娶妻，四是給予善友，五是替兒子還債，不讓兒子以後償還。菩薩也是這樣：一是使眾生生起信心，作為成聖的種子；二是使眾生學習增上戒律和禪定，作為謀生的技藝；三是使眾生獲得解脫的喜樂，作為迎娶的妻子；四是使眾生勸請諸佛，作為善友；五是為眾生遮止各種障礙，作為替眾生還債。又像同伴給予自己五種饒益：一是給予快樂，二是給予利益，三是恒常給予快樂，四是恒常給予利益，五是永遠不分離。菩薩也是這樣。又像健壯的奴僕為主子做五種饒益：一是竭盡所能完成所有工作，二是值得信任不欺騙主子，三是忍受各種打罵，四是做事精益求精，五是善於運用各種方便。菩薩也是這樣：一是成就眾生，二是開示解脫的要道，三是忍受各種惡事，四是給予世間的快樂，五是給予出世間的利益，乃至廣說。這裡的意思是說，從下往上看，菩薩類似父母的恩情；從上往下順應，菩薩如同健壯的奴僕；在同類眾生中，菩薩顯現出同伴的形象。這就是菩薩用孝順和方便來救護眾生。因為菩薩能夠救護那些沒有救護者的有情眾生，所以稱為『救護』。所說的『沒有救護者』，指的是孤獨無助的眾生。如同《十地經論》第五卷所說：

【English Translation】 English version Generate compassion. What is meant by showing filial piety even to those who do evil? It means being filial to superiors and compliant to inferiors, thereby transforming sentient beings. 'Filial to superiors' refers to respectfully making offerings to sentient beings who possess virtue, kindness, and affection. 'Compliant to inferiors' refers to accommodating the various capacities and circumstances of those being transformed, using expedient means to benefit them. 'Saving and protecting' refers to using expedient means such as the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) and the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) to save and protect sentient beings. As stated in the ninth chapter of the Mahāyāna-sūtrālaṃkāra (The Ornament of the Great Vehicle Sutras): 'For example, if a person has only one son who is virtuous, they will love him immensely. The great compassion that a Bodhisattva generates towards all sentient beings surpasses that love.' (Compassion surpasses worldly love). Furthermore, the twelfth chapter of the same text states: 'A Bodhisattva treats sentient beings like a mother treats her child, providing five benefits: first, conceiving in the womb; second, giving birth; third, nurturing; fourth, preventing harm; and fifth, teaching. A Bodhisattva does the same, treating all sentient beings with equanimity: first, leading them to the holy ground (referring to the Dharma); second, increasing their roots of virtue; third, protecting them from evil deeds; and fourth, teaching them the Dharma.' Also, like a father who provides five benefits to his son: first, planting seeds; second, teaching skills; third, arranging a marriage; fourth, providing good friends; and fifth, paying off debts, preventing future repayment. A Bodhisattva does the same: first, causing faith to arise, as the seed of becoming a saint; second, causing the learning of increased precepts and samadhi to be the skill; third, causing the joy of liberation to be the bride; fourth, causing the invitation of all Buddhas to be the good friend; fifth, preventing all obstacles to be the debt paid off. Also, like companions who provide five benefits to each other: first, giving happiness; second, giving benefit; third, constantly giving happiness; fourth, constantly giving benefit; fifth, never separating. A Bodhisattva does the same. Also, like a strong servant who provides five benefits to his master: first, exhausting all efforts to complete all tasks; second, being trustworthy and not deceiving the master; third, enduring all beatings and scoldings; fourth, doing things with excellence; fifth, being skilled in using various expedient means. A Bodhisattva does the same: first, accomplishing sentient beings; second, revealing the essential path to liberation; third, enduring all evil deeds; fourth, giving worldly happiness; fifth, giving supramundane benefits, and so on. The meaning here is that, looking from below, the Bodhisattva is similar to the kindness of parents; complying from above, the Bodhisattva is like a strong servant; among similar beings, the Bodhisattva manifests the image of a companion. This is how the Bodhisattva uses filial piety and expedient means to save and protect sentient beings. Because the Bodhisattva is able to save those sentient beings who have no savior, they are called 'savior'. The 'those who have no savior' refers to lonely and helpless sentient beings. As stated in the fifth chapter of the Daśabhūmika Sūtra (Ten Stages Sutra):

是中無救者。以孤獨故。孤獨無救。喻有九種。一恒常貧窮孤獨無救。二三毒之火熾燃不息孤獨無救。三閉在三有牢固之獄孤獨無救。四當爲煩惱諸稠林所覆孤獨無救。五無正觀力孤獨無救。六遠離善法心無喜樂孤獨無救。七失諸佛妙法孤獨無救。八常順世流孤獨無救。九失涅槃方便孤獨無救。廣說如彼解云。菩薩能救如是九種無救有情故。言方便救護。四攝方便者。謂佈施愛語利行同事。如瑜伽菩薩地說。

經。而自恣意至波羅夷　釋曰。第四結罪名。問曰菩薩一念有漏戒有幾許福。答。初發菩提心菩薩一念凈戒。能勝一切二乘凈戒。何況餘者。如大般若經第五百八十六說。又滿慈子。假使世間一切有情皆成就十善業道。彼所有戒。于發無上正等覺心諸菩薩眾初發心時一菩薩戒。百分不及一。乃至鄔波尼殺曇分不及一。廣說乃至。滿慈子問舍利子言。云何菩薩有漏凈戒。唯求自利。迴向涅槃。菩薩凈戒普為度脫無量有情。迴向無上正等菩提。是故菩薩所有凈戒。能勝二乘無漏凈戒。此中勤心守護不殺之戒。如大智論十五說。為持戒故。不惜身命。以護凈戒如一須陀洹。一人生屠殺家年向成人。應當修其家業。而不肯殺。父母與刀並一口羊閉著室中而語之言。若不殺羊不令汝出得見日月光。兒自思惟言。我若殺

【現代漢語翻譯】現代漢語譯本：這些人當中沒有救助者，因為他們是孤獨的。孤獨意味著沒有救助。孤獨有九種比喻：一、恒常貧窮，孤獨無助；二、三毒（貪嗔癡）之火熾烈燃燒，永不停息，孤獨無助；三、被囚禁在三有（欲界、色界、無色界）牢固的監獄中，孤獨無助；四、將被煩惱的茂密森林所覆蓋，孤獨無助；五、沒有正確的觀察能力，孤獨無助；六、遠離善良的佛法，心中沒有喜悅和快樂，孤獨無助；七、失去了諸佛的微妙佛法，孤獨無助；八、總是順應世俗的潮流，孤獨無助；九、失去了通往涅槃的方便法門，孤獨無助。詳細的解釋就像那部《解深密經》所說。菩薩能夠救助這九種沒有救助的有情眾生，所以說是方便救護。四攝方便指的是佈施、愛語、利行、同事。就像《瑜伽師地論·菩薩地》所說。

經文：『而自恣意至波羅夷（斷頭罪）』解釋：第四個是結罪的名稱。有人問：菩薩即使只有一個念頭的有漏戒，會有多少福報？回答：初發菩提心的菩薩，即使只有一個念頭的清凈戒律，也能勝過一切二乘（聲聞、緣覺）的清凈戒律，更何況其他的呢？就像《大般若經》第五百八十六卷所說。又如滿慈子（佛陀弟子名）所說：即使世間一切有情眾生都成就了十善業道，他們所有的戒律，與發無上正等覺心的諸菩薩眾最初發心時的一個菩薩戒相比，百分之一都比不上，乃至鄔波尼殺曇分（極微小的單位）都比不上。更詳細地說，滿慈子問舍利子（佛陀弟子名）說：『什麼是菩薩的有漏凈戒，只求自己得到利益，迴向涅槃？』菩薩的清凈戒律是爲了普遍地度脫無量無邊的有情眾生，迴向無上正等菩提。因此，菩薩所有的清凈戒律，能夠勝過二乘的無漏清凈戒律。』這裡指勤奮用心守護不殺生的戒律，就像《大智度論》第十五卷所說：『爲了持守戒律的緣故，不吝惜自己的身命。以守護清凈戒律就像一位須陀洹（小乘初果）。』有一個人出生在屠宰家庭，年紀將要成年，應該繼承家業，但是他不肯殺生。父母給他一把刀，並把一隻羊關在房間里，對他說：『如果不殺羊，就不讓你出去見到日月的光明。』兒子自己思惟說：『我如果殺了

【English Translation】 English version: Among them, there are no saviors, because they are lonely. Loneliness means without help. There are nine metaphors for loneliness: 1. Constant poverty, loneliness, and helplessness; 2. The fires of the three poisons (greed, hatred, and ignorance) are blazing and unceasing, loneliness, and helplessness; 3. Being imprisoned in the solid prison of the Three Realms (Desire Realm, Form Realm, Formless Realm), loneliness, and helplessness; 4. About to be covered by the dense forest of afflictions, loneliness, and helplessness; 5. Without the power of correct observation, loneliness, and helplessness; 6. Far from the good Dharma, without joy and happiness in the heart, loneliness, and helplessness; 7. Having lost the subtle Dharma of all Buddhas, loneliness, and helplessness; 8. Always conforming to worldly trends, loneliness, and helplessness; 9. Having lost the expedient means to Nirvana, loneliness, and helplessness. The detailed explanation is as stated in the Saṃdhinirmocana Sūtra. Bodhisattvas are able to save these nine kinds of sentient beings without help, so it is said to be expedient protection. The Four Means of Attraction refer to generosity, kind speech, beneficial action, and cooperation. As stated in the Yogācārabhūmi-śāstra, Bodhisattva-bhūmi.

Sutra: 'And acting willfully, even to Pārājika (defeat)' Explanation: The fourth is the name of the offense. Someone asks: 'How much merit does a Bodhisattva have from a single thought of defiled precepts?' The answer is: 'A Bodhisattva who has initially aroused the Bodhi mind, even with a single thought of pure precepts, can surpass all the pure precepts of the Two Vehicles (Śrāvaka and Pratyekabuddha), let alone others.' As stated in the Mahāprajñāpāramitā Sūtra, Volume 586. Furthermore, as said by Pūrṇa Maitrāyaṇīputra (name of a Buddha's disciple): 'Even if all sentient beings in the world were to achieve the Ten Virtuous Actions, all their precepts would not be comparable to even one Bodhisattva precept at the time of the initial arousal of the mind by the Bodhisattvas who have aroused the mind for unsurpassed, complete, and perfect enlightenment, not even one percent, not even upaniṣad-kṣaṇa (an extremely small unit).』 In more detail, Pūrṇa Maitrāyaṇīputra asked Śāriputra (name of a Buddha's disciple): 'What are the defiled pure precepts of a Bodhisattva, seeking only their own benefit, and dedicating it to Nirvana?' The pure precepts of a Bodhisattva are for the universal deliverance of immeasurable sentient beings, dedicating it to unsurpassed, complete, and perfect enlightenment. Therefore, all the pure precepts of a Bodhisattva can surpass the undefiled pure precepts of the Two Vehicles.' Here, it refers to diligently guarding the precept of not killing, as stated in the Mahāprajñāpāramitopadeśa, Volume 15: 'For the sake of upholding the precepts, one does not spare one's own life. Protecting the pure precepts is like a Śrotāpanna (stream-enterer, the first fruit of Arhatship in Theravada Buddhism).' There was a person born into a butcher family, who was about to come of age and should inherit the family business, but he refused to kill. His parents gave him a knife and locked a sheep in a room, saying to him: 'If you don't kill the sheep, we won't let you out to see the light of the sun and moon.' The son thought to himself: 'If I kill

此一羊。便當終為此業。豈為身故作此大罪。便以刀自殺。父母開門見羊在一面立。兒已命終。當自殺時即生天上。

梵網經述記卷第一　　　　　　真如本

【現代漢語翻譯】現代漢語譯本：如果殺這一隻羊，就將永遠受此殺業的報應。難道爲了自己身死而造下如此大的罪過嗎？於是就用刀自殺了。父母打開門，看見羊在一旁站立，兒子已經死了。當他自殺的時候，立即往生天上。

《梵網經述記》卷第一真如本

【English Translation】 English version: If this one sheep is killed, one will be subject to this karma of killing forever. How could one commit such a great sin for one's own death? Thereupon, he killed himself with a knife. His parents opened the door and saw the sheep standing to one side, and their son was already dead. When he killed himself, he was immediately reborn in the heavens.

Fanwang Jing Shuji (Commentary on the Brahma Net Sutra), Volume 1, Zhenru Edition