X38n0679_梵網菩薩戒經義疏發隱

卍新續藏第 38 冊 No. 0679 梵網菩薩戒經義疏發隱

No. 679-A 梵網經心地品菩薩戒義疏發隱序

聞夫心佛眾生。一而已矣。生本即佛。佛本即心。心自不生。戒將焉用。自迷心而起于惑海。浩爾難窮。乃因心而建以法門。茫乎無量。然而法必有紀。事斯可循。繇是無量而約以恒沙。恒沙而約以八萬又約之則從萬而千。又約之則從百而十。又約之則六度張其大目。又約之則三學總其宏綱。而復融會乎三。捃束為二。雙配故云定慧。單舉則號毗尼。斯蓋溯流及源。全歸此戒。緣名覓體。惟是一心。心攝也。游念斂而湛寂生。心寂也。定力深而慧光發。三學既備。六度自修。無量法門。皆舉之矣。大哉戒也。其一切法之宗歟。顧本其類也。有小乘。有大乘。而別其戒也。曰聲聞。曰菩薩。一則清修外慎。而身絕非為。一則正觀內勤。而心無慝念。一則守己便名無犯。澤匪旁兼。一則利他方表能持。道非有我。一則隨事設匡維之制。漸就良模。一則當時陳畫一之規。頓周善法。一則精嚴分齊。局為僧尼。一則剖破藩籬。統該緇素一則依制止稱制止。遵故轍而明近功。一則即律儀超律儀。運神機而樹偉績。體既如是。用胡不然。其滅惡也。或如朝曦。泮冰。遲久而堅凝未動。或如

【現代漢語翻譯】現代漢語譯本《梵網經心地品菩薩戒義疏發隱序》聽聞心、佛、眾生，原本就是一體的。眾生本性即是佛，佛的本性即是心。心本來不生不滅，那麼戒律又有什麼用呢？因為迷惑于自心，才產生了無盡的煩惱之海，難以窮盡。所以才依心而建立種種法門，浩瀚無量。然而，法門必須要有綱紀，事情才可以遵循。因此，從無量法門歸約為恒河沙數，又從恒河沙數歸約為八萬四千法門，再歸約則從萬法歸為千法，又歸約則從百法歸為十法。再歸約，則六度波羅蜜（Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, Prajna Paramita）張顯其大綱，再歸約則三學（戒、定、慧）總攝其宏偉綱領。進而融合三學，歸納為二，雙重配合所以稱為定慧，單獨舉出則稱為毗尼（Vinaya, 戒律）。這實在是追溯源頭，完全歸於此戒。緣著名稱去尋找本體，唯一是這顆心。心能攝持一切，遊移的念頭收斂而湛然寂靜生起。心寂靜，則定力深厚而智慧之光煥發。三學既然完備，六度自然修習。無量法門，都包含在其中了。偉大啊，戒律！它是一切法的根本啊！考察戒律的種類，有小乘戒，有大乘戒。區別其戒律，則有聲聞戒，有菩薩戒。聲聞戒注重清凈修身，謹慎外在行為，使身體不作惡。菩薩戒注重正觀內心，勤于內在修養，使心中沒有邪念。聲聞戒遵守自身規範便可稱為沒有犯戒，恩澤不能兼顧他人。菩薩戒利益他人才能表明能夠持戒，修道不能只為自己。聲聞戒是隨著具體事情設定匡正維繫的制度，逐漸成就良好的模範。菩薩戒是當時陳述統一的規範，迅速圓滿各種善法。聲聞戒精細嚴謹，區分僧尼。菩薩戒打破界限，統攝僧俗。聲聞戒依據制度而稱說制度，遵循舊的軌跡而明白近期的功效。菩薩戒是即律儀而超越律儀，運用神奇的機能而樹立偉大的功績。本體既然是這樣，作用怎麼會不是這樣呢？其消滅罪惡，或者像早晨的陽光消融冰雪一樣，緩慢而堅固的凝結尚未動搖；或者像……

【English Translation】 English version Preface to 'Elucidation of the Meanings of the Bodhisattva Precepts in the Brahma Net Sutra, Chapter on the Ground of the Mind' It is heard that the mind, the Buddha, and sentient beings are fundamentally one. Sentient beings are inherently Buddha, and the Buddha's nature is inherently the mind. The mind itself does not arise or cease, so what use are precepts? Because of delusion about one's own mind, the sea of afflictions arises, vast and difficult to exhaust. Therefore, based on the mind, various Dharma doors are established, vast and immeasurable. However, Dharma doors must have principles, and things can be followed. Therefore, from immeasurable Dharma doors, they are reduced to Ganges sands, and from Ganges sands, they are reduced to eighty-four thousand Dharma doors. Further reduction leads from ten thousand Dharmas to a thousand Dharmas, and then from a hundred Dharmas to ten Dharmas. Further reduction reveals the Six Paramitas (Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, Prajna Paramita) displaying their great outline, and further reduction encompasses the Three Learnings (sila, samadhi, prajna) summarizing their grand principles. Furthermore, integrating the Three Learnings, they are summarized into two, doubly matched and therefore called 'Samadhi and Wisdom,' while singly mentioned, they are called 'Vinaya' (discipline). This truly traces back to the source, completely returning to these precepts. Seeking the substance through the name, it is solely this mind. The mind can encompass everything, wandering thoughts are collected, and serene stillness arises. When the mind is still, the power of Samadhi deepens, and the light of wisdom radiates. Since the Three Learnings are complete, the Six Paramitas are naturally cultivated. Immeasurable Dharma doors are all contained within them. Great are the precepts! They are the foundation of all Dharmas! Examining the types of precepts, there are Hinayana precepts and Mahayana precepts. Distinguishing their precepts, there are Sravaka precepts and Bodhisattva precepts. Sravaka precepts emphasize pure cultivation, cautious external behavior, preventing the body from doing evil. Bodhisattva precepts emphasize right contemplation of the mind, diligent internal cultivation, ensuring that there are no evil thoughts in the mind. Sravaka precepts, adhering to one's own rules, can be called non-violation, and blessings cannot be extended to others. Bodhisattva precepts, benefiting others, can demonstrate the ability to uphold the precepts, and cultivation cannot be solely for oneself. Sravaka precepts involve setting up systems of correction and maintenance according to specific matters, gradually achieving good models. Bodhisattva precepts involve stating unified norms at the time, quickly perfecting various good Dharmas. Sravaka precepts are meticulous and strict, distinguishing between monks and nuns. Bodhisattva precepts break down boundaries, encompassing both monastics and laity. Sravaka precepts speak of the system according to the system, following the old path and understanding the immediate effects. Bodhisattva precepts are beyond the Vinaya, using miraculous functions to establish great achievements. Since the substance is like this, how could the function not be like this? Its elimination of evil is either like the morning sun melting ice, slow and solid congealing has not yet shaken; or like...

紅爐點雪。剎那而影跡無存。其生善也。或如嬰兒學語。片言而蹇吃連朝。或如大造回春。萬卉而萌芽一旦。其度生也。或如流螢燭地。光生跬步。而僅為蟻徑之資。或如杲日麗天。暉映虛空。而普作人寰之益。霄壤不足評其勝劣。日劫何所喻其高卑。故知欲入如來乘。必應先受菩薩戒。繇此戒而發舒萬行。則普賢愿王。繇此戒而廓徹孤明。則文殊智母。諸佛所同揚之標幟。千賢所共履之康莊。大哉菩薩戒也。其一切戒之宗歟。是以舍那面授。妙海親聞。千華之上慈尊。枝枝衍秀。七佛而來譯主。字字傳音。惜乎雖具全經。未彰妙疏。緬惟智者。始創微言。洎我愚夫。重披隱義。曠劫波靈臺之秘典。何幸躬逢。數聖人道岸之芳塵。深慚踵接。惟冀流通授受。拂古鏡以維新。遞互承繩。續先燈而廣照。各各悟惟心之佛。而恒以戒攝心。人人了是佛之生。而竟以產生佛。若僧若俗。是人是神。不簡惡道幽途。無論異形殊類。但知聞法。齊登梵網法門。凡厥有心。盡入舍那心地云爾。

時萬曆十五年歲次丁亥二月八日菩薩戒弟子杭云棲寺比丘袾宏謹識

梵網經心地品菩薩戒義疏發隱凡例第一卷頂格書者。天臺疏文。第二捲至末卷頂格書者經文。低一字者天臺疏文。標發隱者今解。諸經科作別本。今撮略貼附經

【現代漢語翻譯】現代漢語譯本：紅爐點雪，剎那間便消融得無影無蹤。這好比是行善。又或者像嬰兒學語，斷斷續續，結結巴巴，要用很長時間才能說出一句完整的話。又或者像大地回春，萬物復甦，無數的花草樹木都在一夜之間萌發新芽。這好比是度化眾生。又或者像流螢微弱的光芒照亮地面，僅僅能照亮幾步遠的距離，只能為螞蟻提供一點點幫助。又或者像太陽高懸天空，光輝照耀整個宇宙，普遍地給人類帶來利益。流螢和太陽的差別，不足以用來評判行善和度生的優劣，時間的長短也無法比喻其中的高低。所以要知道，想要進入如來的境界，必須要先受菩薩戒。通過持守菩薩戒來發展各種修行，就能實現普賢菩薩的十大愿王。通過持守菩薩戒來徹底領悟那孤立而光明的本性，就能獲得文殊菩薩的智慧。菩薩戒是諸佛共同宣揚的標誌，是千賢共同行走的康莊大道。偉大的菩薩戒啊！它是一切戒律的根本！因此，釋迦牟尼佛親自傳授，妙海龍王親自聽聞。在千華臺上，慈尊彌勒菩薩的教義像樹枝一樣繁茂地延伸開來。從過去七佛到現在，譯經的法師們將佛經的每一個字都準確地翻譯出來。可惜的是，雖然具備了完整的經文，但還沒有彰顯精妙的疏解。我緬懷天臺智者大師，他最初創立了精微的言論。而我這個愚笨的人，重新解讀那些隱藏的意義。在經歷了漫長的時間后，靈臺的秘密經典，何其有幸能夠親自遇到。聖人們修道的芳香，我深深地慚愧自己只是跟隨在後。只希望能夠流通和傳授菩薩戒，拂去古鏡上的塵埃，使其煥然一新。互相傳承，延續先前的燈火，使其更加廣泛地照亮世界。讓每個人都領悟到唯心是佛，並且始終用戒律來約束自己的內心。讓每個人都明白自己就是未來之佛，最終通過修行而成就佛果。無論是出家人還是在家人，無論是人還是神，不分惡道和幽暗的道路，無論是什麼樣的形態和種類，只要知道聽聞佛法，就能一同登上梵網法門。凡是具有心識的眾生，都能夠進入釋迦牟尼佛的心地之中。

時萬曆十五年歲次丁亥二月八日菩薩戒弟子杭云棲寺比丘袾宏謹識

《梵網經·心地品·菩薩戒義疏發隱》凡例：第一卷頂格書寫的是天臺智者大師的疏文，第二捲至末卷頂格書寫的是經文，低一字書寫的是天臺智者大師的疏文，標有『發隱』字樣的是現在的解釋。各經的科判另有版本，現在我將其撮略地貼上在經文之後。

【English Translation】 English version: Like snow melting in a red-hot furnace, vanishing without a trace in an instant. This is analogous to performing good deeds. Or like a baby learning to speak, uttering fragmented words haltingly over many mornings. Or like the great creation returning to spring, with myriad plants sprouting buds in a single day. This is analogous to delivering sentient beings. Or like a firefly illuminating the ground, its light extending only a few steps, merely providing resources for ants. Or like the bright sun shining in the sky, its radiance illuminating the void, universally benefiting humanity. The difference between the firefly and the sun is insufficient to judge the superiority or inferiority of good deeds and deliverance, and the length of time cannot be used to describe their height or lowness. Therefore, know that to enter the vehicle of the Tathagata (如來, Thus Come One), one must first receive the Bodhisattva Precepts (菩薩戒, Bodhisattva vows). Through these precepts, one develops myriad practices, thus fulfilling the Vows of Samantabhadra (普賢, Universal Worthy). Through these precepts, one thoroughly illuminates the solitary brightness, thus attaining the wisdom of Manjushri (文殊, Gentle Glory). The Bodhisattva Precepts are the banner jointly proclaimed by all Buddhas, the broad and level path jointly trod by a thousand sages. Great are the Bodhisattva Precepts! They are the foundation of all precepts! Therefore, Shakyamuni Buddha (舍那, another name of Buddha) personally transmitted them, and the Dragon King Wonderful Sea (妙海) personally heard them. On the Thousand-Petaled Platform, the teachings of Maitreya, the Compassionate One (慈尊, Compassionate Honored One), extend like branches displaying their beauty. From the past Seven Buddhas to the present, the translation masters have accurately conveyed every word of the scriptures. Alas, although we possess the complete scriptures, the subtle commentaries have not been revealed. I cherish the memory of the Great Master Zhiyi of Tiantai (智者, Wise One), who first created subtle words. And I, this foolish person, re-examine the hidden meanings. After countless kalpas, the secret scriptures of the spiritual platform, how fortunate I am to encounter them personally. I deeply regret that I am only following in the footsteps of the sages' path. I only hope to circulate and transmit the Bodhisattva Precepts, wiping away the dust from the ancient mirror to renew it. Passing on the rope of succession, continuing the previous lamp to illuminate the world widely. Let each and every one awaken to the Buddha of the Mind-Only, and constantly restrain their minds with precepts. Let everyone understand that they are the future Buddha, and ultimately achieve Buddhahood through practice. Whether monks or laypeople, whether humans or gods, without distinguishing between evil paths and dark journeys, regardless of different forms and species, as long as they know to hear the Dharma, they can all ascend to the Brahma Net Dharma Gate (梵網法門, Brahma Net Sutra Dharma Door). All beings with consciousness can enter the Mind-Ground of Shakyamuni Buddha.

Time: The eighth day of the second month of the fifteenth year of the Wanli era, cyclical year Dinghai (萬曆十五年歲次丁亥二月八日), respectfully recorded by the Bhikshu Zhuhong (袾宏) of Yunqi Temple (云棲寺) in Hangzhou, a disciple of the Bodhisattva Precepts.

Exemplary Notes on 'Unveiling the Hidden Meanings of the Bodhisattva Precepts in the Brahma Net Sutra, Mind-Ground Chapter' (《梵網經·心地品·菩薩戒義疏發隱》): In the first volume, the text of the commentary by the Great Master Zhiyi of Tiantai is written at the top of the page. From the second volume to the last, the sutra text is written at the top of the page, and the commentary by the Great Master Zhiyi of Tiantai is indented by one character. The explanations marked 'Unveiling the Hidden' are the present interpretations. The chapter divisions of various sutras are in separate editions; I have now extracted and attached them briefly after the sutra text.

文。自為一法。諸經疏鈔。各分經科疏科。今不立疏科。間有一二。融會和合。以省煩細。諸本字句相違。種種不一。南北藏本。亦不盡同。純據藏文。亦未為當。良繇每朝革命。藏必重刊。頗有去取。開元目錄。傳至今時。空題無經。十有三二。況藏外之本。或反在前。何可知也。乃參古酌今。評量較計。惟觀大意。或小差殊。不必拘也。今所據本。以合疏故。如食五辛戒。茖蔥茖字。放火焚燒戒。有生物生字。兩舌戒。斗遘遘字。損害眾生戒。販賣二字居首。經疏相合。則知今本正當隋時。去秦譯師不遠。斷應依從。無可疑者。此經所重在菩薩戒。故疏中雖廣列菩薩位分。發隱但略釋而已。欲詳知者。自考天臺全書。疏中間有文義難通者。或恐傳寫脫誤。雖從臆解。未敢謂是。姑存以俟高明正之。

No. 679

梵網經心地品菩薩戒義疏發隱卷第一

陳隋天臺　智者大師　說

明云棲寺沙門　袾宏　發隱

總釋經疏大文分二　初經前演義。二正解經文。

○初經前演義(四)　初總明大意。二標顯說人。三略釋經題。四詳解疏目。

○初總明大意。

發隱。天臺疏經。每有五重玄義。此經不說。雖有經前演義。止是解釋經疏題目。今仍其舊。亦無妨礙。此

經本名梵網。卷有上下。今單出下卷。時所刊刻。安名不同。或云菩薩心地。則遺崇律之名。或云菩薩戒本。又濫別師之譯。而單名梵網。類彼全經。又不可也。況加疏文。為名復別。今所據者。以疏主先釋梵網經名。次釋心地品名。次釋菩薩人名。次釋本戒法名。則經品人法明如指掌。況此疏本名菩薩戒義疏。今合而目之曰梵網經心地品菩薩戒義疏。次第渾成。無容異議矣。

○二標顯說人。

陳隋天臺智者大師說

發隱。陳。隋。二國名。陳大建中。師弘道瓦棺。既而宣帝請住光宅。隋開皇中。煬帝方在東宮。請師授菩薩戒。道復大顯。兩朝帝主。乃至臣民。靡不尊崇。稱陳隋也。天臺。山名。師以夢符手接。瑞感鐘鳴。魑魅望德而消。梵僧從空而禮。弘經螺水。示寂石城。緣著茲山。稱天臺也。智者。號也。煬帝受戒于師。因奉斯號。以經中說智者方堪作授戒師。美師之德。稱智者也。師諱上智下顗。今不書者。以師號人所樂聞。故仍舊也。大師者。四眾收宗。萬代咸仰。如佛出世。稱大師也。說者。比撰小異。撰繇筆作。說或口出。門人記也。疏主盛德大業。靈應休徴。具載本傳。及與別錄。茲取梗概。不暇繁引。

○三略釋經題(二)　初贊戒。二釋題。

○初贊戒(三)

【現代漢語翻譯】現代漢語譯本《梵網經》原本分為上下兩卷，現在單獨流通的是下卷。由於刊刻的時間和地點不同，經名也有所不同。有的版本題為《菩薩心地》，就遺漏了強調戒律的本意；有的版本題為《菩薩戒本》，又混淆了其他法師的譯本。如果單獨題為《梵網》，又容易讓人誤以為是整部經。更何況加上疏文后，經名就更加不同了。現在我們所依據的版本，是按照疏主的解釋，先解釋《梵網經》的經名，再解釋《心地品》的品名，然後解釋《菩薩》的人名，最後解釋根本戒的法名，這樣經、品、人、法就清晰明瞭。而且這部疏的原本名稱是《菩薩戒義疏》，現在將它們合在一起，稱為《梵網經心地品菩薩戒義疏》，這樣順序完整，不會有任何異議。 ○二、標明宣說者。陳隋天臺智者大師說發隱：陳、隋，是兩個朝代的名字。陳朝大建年間，智者大師在瓦官寺弘揚佛法，後來陳宣帝邀請他住在光宅寺。隋朝開皇年間，隋煬帝當時還是東宮太子，請智者大師為他授菩薩戒，佛法因此得以再次興盛。陳朝和隋朝的帝王，乃至臣民，沒有不尊敬推崇智者大師的，所以稱為陳隋。天臺，是山名。智者大師因為夢中得到感應，用手接住了佛像，又感應到鐘聲鳴響，魑魅魍魎看到他的德行而消失，梵僧從空中向他禮拜。他在螺溪弘揚佛經，在石城圓寂。因為與這座山有緣，所以稱為天臺。智者，是尊號。隋煬帝接受智者大師的戒法，因此奉上這個尊號，因為經中說只有智者才能作為授戒的法師，讚美智者大師的德行，所以稱為智者。智者大師的法諱是智顗（zhì yǐ），現在不寫出來，是因為智者這個尊號人們更樂於聽聞，所以仍然沿用舊稱。大師，是指他在四眾弟子中受到尊崇，萬代都敬仰他，如同佛陀出世一樣，所以稱為大師。『說』，與『撰』略有不同。『撰』是用筆寫作，『說』是用口宣講，由門人記錄下來。疏主的盛德大業，以及種種靈異的徵兆，都詳細記載在他的本傳以及其他傳記中，這裡只取其梗概，不再詳細引用。 ○三、簡略解釋經題（分為兩部分）：第一部分是讚歎戒律，第二部分是解釋經題。 ○首先讚歎戒律（分為三個方面）

【English Translation】 English version The Fanwang Jing (Brahma Net Sutra) originally consisted of two volumes, but now only the lower volume is circulated separately. Due to different times and locations of printing, the title of the sutra also varies. Some versions are titled Pusa Xin Di (Bodhisattva Mind-Ground), which omits the original intention of emphasizing precepts; other versions are titled Pusa Jie Ben (Bodhisattva Precepts), which confuses it with translations by other Dharma masters. If it is simply titled Fanwang, it is easy to be mistaken for the entire sutra. Moreover, with the addition of commentaries, the title becomes even more different. The version we are now using follows the commentator's explanation, first explaining the title of the Fanwang Jing, then explaining the title of the Xin Di Pin (Mind-Ground Chapter), then explaining the name Pusa (Bodhisattva), and finally explaining the name of the fundamental precepts, so that the sutra, chapter, person, and Dharma are clearly understood. Moreover, the original name of this commentary is Pusa Jie Yi Shu (Commentary on the Meaning of Bodhisattva Precepts). Now, combining them together, it is called Fanwang Jing Xin Di Pin Pusa Jie Yi Shu, so the order is complete and there will be no disagreement. ○ Two, Clearly Indicate the Speaker. Said by Great Master Zhi Zhe of Tiantai of the Chen and Sui Dynasties Explanation: Chen and Sui are the names of two dynasties. During the Da Jian era of the Chen Dynasty, Great Master Zhi Zhe propagated the Dharma at Waguan Temple. Later, Emperor Xuan of Chen invited him to reside at Guangzhai Temple. During the Kaihuang era of the Sui Dynasty, Emperor Yang of Sui, who was then the Crown Prince, invited Great Master to transmit the Bodhisattva precepts to him, and the Dharma was thus revived. The emperors of the Chen and Sui dynasties, and even the ministers and people, all respected and revered Great Master Zhi Zhe, so it is called Chen and Sui. Tiantai is the name of a mountain. Great Master Zhi Zhe received a response in a dream, catching the Buddha image with his hand, and sensed the ringing of bells. Demons and monsters disappeared upon seeing his virtue, and Brahma monks bowed to him from the sky. He propagated the sutras at Luoxi and passed away in Shicheng. Because he had a connection with this mountain, it is called Tiantai. Zhi Zhe is an honorary title. Emperor Yang of Sui received the precepts from Great Master Zhi Zhe, and therefore bestowed this honorary title, because the sutra says that only a wise person (智者, Zhì Zhě) can serve as a precept-transmitting master, praising Great Master Zhi Zhe's virtue, so he is called Zhi Zhe. Great Master Zhi Zhe's Dharma name is Zhi Yi (智顗). The reason it is not written now is because people prefer to hear the honorary title Zhi Zhe, so the old name is still used. 'Great Master' refers to his being revered among the fourfold assembly and admired for generations, like the Buddha appearing in the world, so he is called Great Master. 'Said' is slightly different from 'composed'. 'Composed' is written with a pen, 'said' is spoken orally and recorded by disciples. The commentator's great virtue and achievements, as well as various miraculous signs, are recorded in detail in his biography and other records. Here, only a brief outline is taken, and no detailed citations are made. ○ Three, Briefly Explain the Sutra Title (divided into two parts): The first part is to praise the precepts, and the second part is to explain the title. ○ First, Praise the Precepts (divided into three aspects).

初為益之大。二所被之廣。三結廣大意。

○初為益之大。

菩薩戒者。運善之初章。卻惡之前陣。直道而歸。生源可盡。

發隱。善功廣大。創其首事為難。惡魔熾盛。破其先銳為難。此心地戒。非善非惡。而實以行善止惡為用。依持此戒。然後行善有方。止惡有道。故開通展佈一切善功。此為初章。降伏破滅一切惡魔。此為前陣。經云。因戒生定。因定發慧。蓋三世諸佛化導之常軌也。夫塵劫受生。源源不竭。良繇謬行邪道。迷背忘歸故耳。今從此戒。止惡行善。是繇于正直之道。而息妄歸真也。豈不能枯愛河之流注。干苦海之汪洋。而了證無生耶。至此。則善惡雙亡。正本來心地之真戒也。

○二所被之廣。

聲聞小行。尚自珍敬木叉。大士兼懷。寧不精持戒品。內外二途。咸皆敬奉。王家眾庶。委質虔恭。

發隱。戒有如上大益。故所被者廣。內學外學。貴族賤族。罔弗遵之。聲聞者舉況。良以自利小乘。尚先持戒。況大乘兼利之道乎。題名菩薩戒。良有以也。委質者。委身為質。一心向服之謂也。

○三結廣大意。

斯乃趨極果之勝因。結道場之妙業。

發隱。繇戒成佛。故曰極果勝因。運善意也。仗戒降魔。故曰道場妙業。卻惡意也。厥功如

【現代漢語翻譯】現代漢語譯本一、最初的利益巨大；二、所覆蓋的範圍廣泛；三、總結其廣大的意義。

○ 最初的利益巨大

菩薩戒，是開啟善行的最初篇章，是抵禦邪惡的最前線。遵循正道而歸，生死之源可以斷絕。

闡釋：善功廣大，開創最初的事業是困難的。惡魔熾盛，摧毀其先鋒銳氣是困難的。這心地之戒，非善非惡，而實際上是以行善止惡為用。依靠持守此戒，然後行善有方法，止惡有途徑。所以能開通擴充套件一切善功，這是最初的篇章。降伏破滅一切惡魔，這是最前線。經書上說：『因戒生定，因定發慧』，這是三世諸佛化導眾生的常軌。塵劫以來生死相續，源源不斷，實在是因為錯誤地行於邪道，迷惑背離而忘記迴歸的緣故。現在從此戒開始，止惡行善，這是遵循正直的道路，而止息妄念迴歸真性。豈能不枯竭愛河的流注，乾涸苦海的汪洋，從而了悟證得無生之境呢？到了這個境界，那麼善惡都消亡，正是本來心地的真戒。

○ 二、所覆蓋的範圍廣泛

聲聞（Śrāvaka，小乘修行者）的小乘修行，尚且珍視敬重木叉（梵語：mokṣa，解脫），大士（菩薩）兼顧自利利他，難道不更加精進地持守戒品嗎？無論是內學還是外學，都敬奉此戒；無論是王家還是百姓，都委身虔誠地恭敬。

闡釋：戒有如上巨大的利益，所以所覆蓋的範圍廣泛。無論是內學還是外學，無論是貴族還是賤族，沒有不遵從的。用聲聞來舉例說明，是因為自利的小乘尚且首先持戒，更何況是大乘兼顧自利利他的菩薩道呢？題名為菩薩戒，確實是有原因的。委身，就是委身作為質物，一心向往順服的意思。

○ 三、總結其廣大的意義

這乃是趨向究竟佛果的殊勝原因，是結成道場的微妙事業。

闡釋：因為持戒成佛，所以說是究竟佛果的殊勝原因，這是執行善意的體現。憑藉戒的力量降伏魔障，所以說是道場的微妙事業，這是去除惡意。

【English Translation】 English version I. Initially, the benefits are great; II. The scope of coverage is broad; III. Concluding its vast significance.

○ I. Initially, the benefits are great

The Bodhisattva Precepts are the initial chapter in initiating good deeds, and the forefront in resisting evil. Following the straight path to return, the source of birth and death can be exhausted.

Explanation: Good deeds are vast, and initiating the first undertaking is difficult. Evil demons are rampant, and destroying their vanguard is difficult. This precept of the mind-ground is neither good nor evil, but in reality, it uses performing good and stopping evil as its function. Relying on upholding this precept, then performing good has a method, and stopping evil has a path. Therefore, it can open and expand all good deeds; this is the initial chapter. Subduing and destroying all evil demons; this is the forefront. The scriptures say: 'From precepts, concentration arises; from concentration, wisdom arises.' This is the constant practice of the Buddhas of the three worlds in guiding sentient beings. Since beginningless time, birth and death continue, endlessly, truly because of mistakenly walking on evil paths, being deluded and turning away, forgetting to return. Now, starting from this precept, stopping evil and performing good, this is following the straight path, ceasing false thoughts and returning to true nature. How can it not dry up the flow of the river of love, dry up the vastness of the sea of suffering, and then understand and realize the state of no-birth? Reaching this state, then both good and evil disappear, which is precisely the true precept of the original mind-ground.

○ II. The scope of coverage is broad

The Śrāvakas' (聲聞，small vehicle practitioners) small vehicle practice still cherishes and respects mokṣa (木叉，liberation); how much more so should the great beings (Bodhisattvas) who benefit both themselves and others diligently uphold the precepts? Whether internal or external studies, all revere this precept; whether royal families or common people, all dedicate themselves with sincere reverence.

Explanation: The precepts have such great benefits as mentioned above, so the scope of coverage is broad. Whether internal or external studies, whether nobles or commoners, none do not follow it. Using Śrāvakas (聲聞) as an example is because the small vehicle of self-benefit still upholds the precepts first, how much more so the Bodhisattva path of the great vehicle that benefits both self and others? The title is Bodhisattva Precepts, and there is indeed a reason for it. Dedication means dedicating oneself as a pledge, with one mind yearning for obedience.

○ III. Concluding its vast significance

This is the supreme cause for moving towards the ultimate Buddhahood, and the wonderful karma for establishing the Bodhimaṇḍa (道場，place of enlightenment).

Explanation: Because upholding the precepts leads to becoming a Buddha, it is said to be the supreme cause for the ultimate Buddhahood, which is the embodiment of operating good intentions. Relying on the power of the precepts to subdue demonic obstacles, it is said to be the wonderful karma of the Bodhimaṇḍa (道場), which is the removal of evil intentions.

是。一切咸遵不亦宜乎。

○二釋題(二)　初明多品。二釋本經。

○初明多品(二)　初原戒不同。二繇機有異。

○初原戒不同。

然經論所載。戒相有于多種。記傳所辨。受法不無同異。

發隱。承上戒雖益大被廣。然經載之相不同。人受之法亦異。

○二繇機有異。

良以機悟偏圓。宜聞詳略。辭無雙舉。事不併行。

發隱。所以然者。誠繇人之機悟有偏有圓。是以相之示陳有詳有略。隨機逗教。安得混然雙舉。漫爾並行乎。

○二釋本經(二)　初出名。二釋義。

○初出名(二)　初明大部。二明單本。

○初明大部。

今謹按什師所述法相。出自梵網經律藏品。什師。秦弘始三年。來達漢境。光顯大乘。匡維聖教。傳譯經論三百餘卷。

發隱。什師者。鳩摩羅什師也。此云童壽。以年沖德邵。故符秦始請。才及中途。姚興續秦。迎師歸國。以其兩通華梵。博極群經。號三藏法師。古云七佛以來譯經師也。言今所述者。按肇序。秦弘始三年。什師于長安草堂寺。及義學沙門三千人。手執梵本。口翻解釋五十餘部。言三百卷者。五十部中有卷三百也。此梵網經一百一十二卷。六十一品。即其時所譯也。

○二明

【現代漢語翻譯】現代漢語譯本是的，一切都遵循（佛陀的教誨），不也是應該的嗎？

○二解釋題目 (二) 初步說明多種品類。第二解釋本經。

○初步說明多種品類 (二) 初步說明戒律的不同。第二說明由於根機有差異。

○初步說明戒律的不同。

然而，經書和論著所記載的戒相有多種。記錄和傳記所辨析的，受戒的方法不無相同和差異。

發隱：承接上文，戒律雖然更加廣大和普及，然而經書所記載的戒相不同，人們受戒的方法也有差異。

○第二說明由於根機有差異。

實在是因為眾生的根機領悟有偏頗和圓滿，所以適合聽聞詳細或簡略的教法。言辭不能同時並舉，事情不能同時進行。

發隱：之所以這樣，實在是因為人們的根機領悟有偏頗和圓滿。因此，戒相的展示陳述有詳細和簡略。隨機施教，怎麼能夠混雜地同時並舉，隨便地同時進行呢？

○二解釋本經 (二) 初步說明名稱。第二解釋含義。

○初步說明名稱 (二) 初步說明大部。第二說明單本。

○初步說明大部。

現在謹遵鳩摩羅什（Kumarajiva）大師所講述的法相，出自《梵網經》（Brahmajala Sutra）的律藏品。鳩摩羅什（Kumarajiva）大師在秦弘始三年到達漢地，光大顯揚大乘佛法，匡正維護聖教，翻譯經論三百餘卷。

發隱：鳩摩羅什（Kumarajiva）大師，就是鳩摩羅什（Kumarajiva）法師。這裡稱他為童壽，因為他年紀輕輕就德行高尚。因此前秦皇帝苻堅首先邀請他，但還沒到中途，姚興繼承了秦朝，迎接大師回國。因為他精通漢梵兩種語言，廣泛通曉各種經典，所以號稱三藏法師。古人說他是七佛以來的譯經師。說到現在所講述的，根據僧肇的序言，秦弘始三年，鳩摩羅什（Kumarajiva）大師在長安草堂寺，與義學沙門三千人，手持梵文原本，口頭翻譯解釋了五十餘部經典。說到三百卷，是說五十部經典中共有三百卷。這部《梵網經》（Brahmajala Sutra）有一百一十二卷，六十一品，就是當時所翻譯的。

○第二說明單本。

【English Translation】 English version Yes, is it not appropriate that everything should follow (the Buddha's teachings)?

○II. Explanation of the Title (2) First, explaining the multiple categories. Second, explaining this Sutra.

○First, explaining the multiple categories (2) First, explaining the differences in precepts. Second, explaining the differences due to varying capacities.

○First, explaining the differences in precepts.

However, the characteristics of precepts recorded in Sutras and treatises are diverse. The methods of receiving precepts distinguished in records and biographies are not without similarities and differences.

Elucidation: Continuing from the above, although the precepts are more extensive and widespread, the characteristics of precepts recorded in Sutras are different, and the methods of receiving precepts also vary.

○Second, explaining the differences due to varying capacities.

Indeed, it is because beings' capacities for understanding are partial and complete, so it is appropriate to hear detailed or concise teachings. Words cannot be presented simultaneously, and matters cannot be carried out concurrently.

Elucidation: The reason for this is indeed because people's capacities for understanding are partial and complete. Therefore, the presentation of precept characteristics is detailed and concise. Teaching is adapted to the individual's capacity. How can they be mixed and presented simultaneously, or carried out casually at the same time?

○II. Explaining this Sutra (2) First, stating the name. Second, explaining the meaning.

○First, stating the name (2) First, explaining the major division. Second, explaining the single volume.

○First, explaining the major division.

Now, we respectfully follow the Dharma characteristics described by Master Kumarajiva (Kumarajiva), which come from the 'Vinaya Treasury' chapter of the Brahmajala Sutra (Brahmajala Sutra). Master Kumarajiva (Kumarajiva) arrived in the Han territory in the third year of the Qin Hongshi era, glorifying and propagating Mahayana Buddhism, rectifying and upholding the sacred teachings, and translating over three hundred volumes of Sutras and treatises.

Elucidation: Master Kumarajiva (Kumarajiva) is the Dharma Master Kumarajiva (Kumarajiva). Here he is called 'Childhood Longevity' because he was virtuous at a young age. Therefore, Fu Jian, the emperor of the Former Qin, first invited him, but before he arrived, Yao Xing succeeded the Qin dynasty and welcomed the master back to the country. Because he was proficient in both Chinese and Sanskrit and widely understood various scriptures, he was known as the Tripitaka Master. The ancients said that he was a translator of scriptures since the Seven Buddhas. Speaking of what is being described now, according to Seng Zhao's preface, in the third year of the Qin Hongshi era, Master Kumarajiva (Kumarajiva) at Caotang Temple in Chang'an, with three thousand monastic scholars, held the Sanskrit original and orally translated and explained more than fifty scriptures. Speaking of three hundred volumes, it means that there are three hundred volumes in the fifty scriptures. This Brahmajala Sutra (Brahmajala Sutra) has one hundred and twelve volumes and sixty-one chapters, which were translated at that time.

○Second, explaining the single volume.

單本。

梵網一本。最後誦出。誓願弘宣。是故慇勤。一言三複。

發隱。按肇序。此心地品。當第十品。於時道融道影等三百餘人。受菩薩戒。各誦此品。遂書八十一部。以廣流通。今云一本。即此一品也。三複。言誦出之慎。語云。南容三復白圭。是也。

○二釋義(三)　初出意。二明題。三舉品。

○初出意。

特為文義幽隱。旨趣深玄。所以指掌曉示。令後生取悟為易。

發隱。所以慇勤三複者。特為幽隱深玄。是故叮嚀煩悉。即後生之易悟。知先德之難忘矣。言指掌者。佛云觀大千世界。如觀手掌。儒云。如視諸斯。指其掌。皆明顯易見意也。

○二明題。

經稱梵網者。欲明諸佛教法不同。猶如梵王網目。

發隱。詳見后釋題中。彼兼說世界。此惟言教法者。因世界起教法。而諸佛利生。教法為重。且舉重以釋也。

○三舉品。

品言心地者。菩薩律儀。遍防三業。心意識。體一名異。三業之中。意業為主。身口居次。據勝為論。故言心地也。

發隱。戒律遍防三業。本合兼稱。身口咸屬一心。故惟單舉。以勝該劣。名心地品也。言體一名異者。初惟一真凝寂之體。繇集起有心之名。繇籌量有意之名。繇了別有識之名。究

【現代漢語翻譯】現代漢語譯本單本。

《梵網經》單本。最後誦讀出來，立誓弘揚宣講，因此慇勤，一句話要重複多次。

發隱：按照肇法師的序言，這《心地品》應當是第十品。當時道融、道影等三百多人，受菩薩戒時，各自誦讀此品，於是書寫了八十一部，以廣泛流通。現在說『單本』，就是指這單獨的一品。『三複』，是說誦讀時的謹慎。古語說：『南容三復白圭』，就是這個意思。

○二釋義 (三) 初出意。二明題。三舉品。

○初出意。

特意因為文義幽深隱晦，旨趣深奧玄妙，所以用指掌來曉示，使後來的學習者容易領悟。

發隱：之所以慇勤地重複多次，特別是因為文義幽深隱晦，旨趣深奧玄妙，所以叮囑詳細。這樣後來的學習者就容易領悟，也知道先賢的教誨難以忘記。說『指掌』，佛說觀察大千世界，如同觀看手掌。儒家說：『如同看待這些東西，指著他的手掌』，都是明顯容易看見的意思。

○二明題。

經中稱為《梵網》，是想說明諸佛的教法不同，猶如梵天之王的網的網眼。

發隱：詳細的解釋在後面的釋題中。那裡兼說了世界，這裡只說教法，是因為世界產生教法，而諸佛利益眾生，教法最為重要，所以舉重要的來解釋。

○三舉品。

品名為《心地》，菩薩的律儀，普遍防止身、口、意三業。心、意、識，本體是一個，名稱不同。三業之中，意業為主，身口其次。根據殊勝的來說，所以說是《心地》。

發隱：戒律普遍防止三業，本來應該兼稱。身口都屬於一心，所以只單獨舉出意業，以殊勝的涵蓋次要的，所以名為《心地品》。說本體是一個，名稱不同，最初只有一個真如凝寂的本體，由於積聚生起，所以有『心』的名稱，由於籌劃衡量，所以有『意』的名稱，由於了別分別，所以有『識』的名稱，最終...

【English Translation】 English version Single fascicle.

The single fascicle of the Brahma Net Sutra (Fan Wang Jing). It was recited at the end, with a vow to propagate and proclaim it. Therefore, it was done diligently, repeating each word multiple times.

Elucidation: According to Dharma Master Zhao's preface, this Mind-Ground Chapter (Xin Di Pin) should be the tenth chapter. At that time, more than three hundred people, including Dao Rong and Dao Ying, received the Bodhisattva precepts and each recited this chapter. Therefore, eighty-one copies were written to widely circulate it. Now, saying 'single fascicle' refers to this single chapter. 'Repeating thrice' indicates the carefulness in reciting. As the saying goes, 'Nan Rong repeated Bai Gui thrice,' which is the same meaning.

○ Two Explanations (Three) First, explain the intention. Second, clarify the title. Third, cite the chapter.

○ First, Explain the Intention.

Specifically because the meaning of the text is profound and obscure, and the purpose is deep and mysterious, therefore, it is clearly shown with the palm of the hand, making it easy for later learners to understand.

Elucidation: The reason for diligently repeating multiple times is specifically because the meaning of the text is profound and obscure, and the purpose is deep and mysterious. Therefore, it is instructed in detail. In this way, later learners can easily understand, and also know that the teachings of the former sages are hard to forget. Saying 'palm of the hand,' the Buddha said that observing the great thousand world is like looking at the palm of the hand. Confucius said, 'Like looking at these things, pointing at his palm,' both meaning that it is obvious and easy to see.

○ Second, Clarify the Title.

The sutra is called Brahma Net (Fan Wang), intending to explain that the teachings of all Buddhas are different, like the meshes of the net of the Brahma King (Fan Wang).

Elucidation: A detailed explanation is in the title explanation later. There, it also mentioned the world, while here it only mentions the teachings, because the world gives rise to the teachings, and the Buddhas benefit sentient beings, so the teachings are the most important. Therefore, the important is cited to explain.

○ Third, Cite the Chapter.

The chapter is named Mind-Ground (Xin Di), the Bodhisattva's precepts universally prevent the three karmas of body, speech, and mind. Mind, intention, and consciousness are one in essence but different in name. Among the three karmas, intention is the main one, and body and speech are secondary. According to the superior one, it is called Mind-Ground.

Elucidation: The precepts universally prevent the three karmas, so it should be mentioned together. Body and speech both belong to one mind, so only intention is mentioned alone, with the superior encompassing the inferior, so it is named Mind-Ground Chapter. Saying that the essence is one but the names are different, initially there is only one true, still, and quiescent essence. Due to accumulation and arising, there is the name 'mind' (xin). Due to planning and measuring, there is the name 'intention' (yi). Due to discerning and distinguishing, there is the name 'consciousness' (shi). Ultimately...

其根源。無二體也。

○四詳解疏目(三)　初釋名。二出體。三料簡。

○初釋名(三)　初明人名。二辨法號。三明階位。

○初明人名(二)　初表有多名。二出其得名。

○初表有多名。

天竺梵音。摩訶菩提質帝薩埵。今言菩薩。略其餘字。譯云大道心成眾生。亦云開士。亦云大勇心。亦云善美。隨行為名。

發隱。梵語菩薩。正譯大道心成眾生。言大道心已成之眾生。亦言以大道心成彼眾生也。隨行立名。復有多種。開士者。內能開廣己智。外能開導他心也。大勇心者。被弘誓鎧。紹隆佛種。震攝魔軍。勇健之至也。善美者。積德立行。人所贊說也。上皆隨行稍殊。而名亦異也。

○二出其名。

以其運心廣普。因斯立號。大品緣明此人有大道心。不可沮壞。猶如金剛。從初發心。終至等覺。皆名菩薩也。又稱佛子。以紹繼為義。三乘皆從佛生解。儘是子義。法華云。若如我子。大士紹繼為勝。稱為真子。又三乘同皆修道。盡有此義。二乘自通至小果。狹而且短。大士廣長。自通通他。故受斯稱。大經偈云。初發已為天人師。勝出聲聞及緣覺。故言大心。

發隱。如上名號。皆因運心廣普。即所謂大道心也。次引經以證。大品者。摩訶般若。言

【現代漢語翻譯】現代漢語譯本其根源，沒有兩種不同的本體。

○四詳解疏目 (三) 初解釋名稱，二闡述本體，三簡別。

○初解釋名稱 (三) 初說明人的名稱，二辨析法的稱號，三說明階位。

○初說明人的名稱 (二) 初表明有多個名稱，二說明其得名的原因。

○初表明有多個名稱。

天竺梵語是摩訶菩提質帝薩埵（Mahābodhisattvasattva，偉大的覺悟有情），現在簡稱為菩薩，省略了其餘的字。翻譯成漢語是『大道心成眾生』，也稱為『開士』，也稱為『大勇心』，也稱為『善美』，這些都是根據菩薩的行為而命名的。

發隱：梵語菩薩，正確的翻譯是『大道心成眾生』，意思是說大道之心已經成就的眾生，也可以說是以大道之心來成就其他眾生。這是根據菩薩的行為而立的名。還有多種稱呼，『開士』是指內在能夠開闊增長自己的智慧，外在能夠開導他人的心。『大勇心』是指披著弘誓的鎧甲，繼承和發揚佛的種子，震懾和降伏魔軍，是勇猛剛健到了極點。『善美』是指積累功德，樹立德行，被人們讚揚稱頌。以上這些都是因為菩薩的行為稍微有所不同，所以名稱也不同。

○二說明其得名。

因為菩薩的用心廣大而普遍，因此而立下這個稱號。《大品般若經》闡明了這種人具有大道之心，不可摧毀，猶如金剛一般，從最初發心，直到最終證得等覺（與佛同等的覺悟），都可以稱為菩薩。又稱『佛子』，以紹繼為意義。三乘（聲聞乘、緣覺乘、菩薩乘）都是從佛陀那裡生出理解，都具有佛子的意義。《法華經》說：『如果像我的兒子一樣』，大士的紹繼最為殊勝，稱為真子。而且三乘共同修道，都具有這種意義。二乘（聲聞乘、緣覺乘）自己通達，只是達到小果（小乘的果位），狹隘而且短暫。大士廣大而長遠，自己通達也使他人通達，所以接受這個稱呼。《大般涅槃經》的偈頌說：『最初發心就已經成為天人的導師，勝過聲聞和緣覺。』所以說具有大道之心。

發隱：如上這些名號，都是因為菩薩的用心廣大而普遍，也就是所謂的大道之心。接下來引用經典來證明。《大品》指的是《摩訶般若經》，說

【English Translation】 English version Its root source. There are not two separate entities.

○4. Detailed Explanation of the Commentary (3) First, explain the name. Second, reveal the substance. Third, differentiate.

○First, Explain the Name (3) First, clarify the person's name. Second, distinguish the Dharma title. Third, clarify the rank.

○First, Clarify the Person's Name (2) First, indicate multiple names. Second, explain the origin of the name.

○First, Indicate Multiple Names.

In the Sanskrit language of India, it is 'Mahābodhisattvasattva' (Great being for Enlightenment). Now, it is simply called 'Bodhisattva', omitting the remaining syllables. Translated, it means 'Great Path Mind Accomplishing Beings'. It is also called 'Enlightenment Warrior', 'Great Courageous Mind', and 'Good and Beautiful'. The name varies according to the practice.

Elucidation: The Sanskrit word 'Bodhisattva' is accurately translated as 'Great Path Mind Accomplishing Beings', meaning beings who have already achieved the mind of the Great Path, or those who use the mind of the Great Path to accomplish other beings. The name is established according to the practice. There are also various other names. 'Enlightenment Warrior' refers to one who can internally broaden their own wisdom and externally guide the minds of others. 'Great Courageous Mind' refers to one who is clad in the armor of great vows, continues and promotes the Buddha's lineage, and intimidates and subdues the armies of demons, reaching the utmost in courage and strength. 'Good and Beautiful' refers to one who accumulates merit, establishes virtuous conduct, and is praised and extolled by people. All the above vary slightly according to the Bodhisattva's practice, and thus the names also differ.

○Second, Explain the Origin of the Name.

Because the Bodhisattva's mind is vast and universal, this title is established. The Mahaprajnaparamita Sutra clarifies that this person has the mind of the Great Path, which cannot be destroyed, like a diamond. From the initial aspiration to enlightenment up to the attainment of equal enlightenment (equal to the Buddha), all are called Bodhisattvas. They are also called 'Buddha's children', with the meaning of succession. All three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) arise from the Buddha's understanding and all have the meaning of being the Buddha's children. The Lotus Sutra says, 'If they are like my sons', the succession of the great beings is the most excellent and is called true sons. Moreover, all three vehicles cultivate the path together and all have this meaning. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only attain the small fruit (the fruit of the Hinayana), which is narrow and short. The Great Being is vast and long-lasting, benefiting both themselves and others, and therefore receives this title. The verse in the Mahaparinirvana Sutra says, 'The initial aspiration is already the teacher of gods and humans, surpassing the Śrāvakas and Pratyekabuddhas.' Therefore, it is said to have the mind of the Great Path.

Elucidation: The above names are all due to the Bodhisattva's vast and universal mind, which is the so-called mind of the Great Path. Next, scriptures are cited to prove this. 'The Mahaprajnaparamita Sutra' refers to the Mahaprajnaparamita Sutra, saying

從初心以至成佛。大心更不沮壞。故淺深雖殊。總名菩薩。又稱佛子者。當繼佛位。有子義也。三乘同紹一佛。而菩薩獨擅其稱者。以所紹者一乘無上之嫡種也。三乘同修一道。而菩薩獨專其美者。以所修者人己兼通之大道也。故初發心時。己師天人。勝二乘矣。何待成佛乎。云大心者此也。

○二辦法號(二)　初總標戒義。二詳陳戒相。

○初總標戒義。

法號即是戒義。梵音尸羅。大論云。秦言性善。亦云清涼。以其能止破戒熱惱。從能得名。亦云波羅提木叉。譯云保解脫。亦云凈命。亦言成就威儀。無所受畜。未來生處離三惡道。凈土受形。能止邪命。防非止惡。亦言戒是約義。訓義。復言勒義。禁義。並是隨義立名。大經云。如佛禁無常。汝猶說者。即破佛禁。舌則墮落又云。是人所有禁戒皆不具足。尚不能得二乘菩提。況無上道。

發隱。梵語尸羅。秦言性善者。大智度論譯自什師。故曰秦言。性善者。言性本自善。無所染污。戒體然也。隨義立名。復有多種清涼者。破戒之人。慾火炎燒。戒能止之也。保解脫者。保持三業。離諸縛也。凈命者。清凈自活也。成就威儀者。威嚴可畏。儀軌可則也。無受畜者。不貪求而妄受。不吝嗇而多畜也。未來生處者。報盡必離惡趣。生凈土

【現代漢語翻譯】現代漢語譯本：從最初發心直至最終成佛，菩薩的大愿之心都不會退轉或損壞。因此，雖然修行有深淺之別，但都可稱為菩薩。又被稱為『佛子』，意味著他們將繼承佛位，具有佛的後嗣的意義。聲聞乘、緣覺乘、菩薩乘共同繼承一位佛的教法，但唯有菩薩才獨享『佛子』的稱謂，因為他們所繼承的是一佛乘無上正法的嫡傳。聲聞乘、緣覺乘、菩薩乘共同修習一道，但唯有菩薩才獨享其殊勝之處，因為他們所修習的是既能利益自己又能利益他人之大道。所以，菩薩在最初發心之時，就已經可以作為天人的老師，勝過聲聞乘和緣覺乘了，又何必等到成佛之後呢？這就是所謂的大愿之心。

○二、辦法號（二）初、總標戒義。二、詳陳戒相。

○初、總標戒義。

法號，也就是戒的意義。梵語為『尸羅』（Śīla，戒律、德行），《大智度論》中說，用秦地的語言來說就是『性善』，也可以說是『清涼』，因為它能夠止息破戒所產生的熱惱，這是從它的作用而得名。也可以說是『波羅提木叉』（Prātimokṣa，別解脫戒），翻譯過來就是『保解脫』，也可以說是『凈命』，也可以說是『成就威儀』，不接受和積蓄不應接受和積蓄之物，未來所生之處能夠遠離三惡道，在凈土接受化生之身，能夠止息邪命，防止錯誤，停止惡行。也可以說，戒是約束之義、訓誡之義，又可以解釋為勒令之義、禁止之義，這些都是隨著戒的不同意義而建立的名稱。《大般涅槃經》中說，如果佛禁止無常，你仍然要說無常，那就是違犯了佛的禁令，舌頭就會墮落。又說，這個人所有的禁戒都不具足，尚且不能得到聲聞乘和緣覺乘的菩提，更何況是無上菩提呢？

發隱：梵語『尸羅』（Śīla），秦地語言翻譯為『性善』，這是因為《大智度論》是鳩摩羅什法師翻譯的，所以說是秦地語言。『性善』，是說本性本來就是善良的，沒有被任何事物所污染，這就是戒體的本然狀態。隨著意義而建立名稱，還有多種解釋：『清涼』，是因為破戒之人心中有如火焰燃燒，戒能夠止息這種燃燒。『保解脫』，是說保持身、口、意三業的清凈，遠離各種束縛。『凈命』，是說清凈地生活。『成就威儀』，是說威嚴令人敬畏，儀軌可以作為準則。『無受畜』，是不貪求而妄自接受，不吝嗇而大量積蓄。『未來生處』，是說報盡之後必定能夠脫離惡趣，往生凈土。

【English Translation】 English version: From the initial aspiration to the attainment of Buddhahood, the Bodhisattva's great mind will never be discouraged or corrupted. Therefore, although the practice may vary in depth, all are called Bodhisattvas. They are also called 'Buddha-sons,' meaning they will inherit the Buddha's position, having the significance of being the Buddha's successors. The Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna all inherit the teachings of one Buddha, but only Bodhisattvas exclusively hold the title of 'Buddha-sons,' because what they inherit is the direct lineage of the unsurpassed Dharma of the One Buddha Vehicle. The Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna all cultivate one path, but only Bodhisattvas exclusively enjoy its excellence, because what they cultivate is the great path that benefits both oneself and others. Therefore, when Bodhisattvas initially aspire to enlightenment, they can already be teachers of gods and humans, surpassing the Śrāvakayāna and Pratyekabuddhayāna. Why wait until becoming a Buddha? This is what is meant by the great mind.

○2. Establishing Dharma Names (2) First, generally outlining the meaning of precepts. Second, elaborating on the characteristics of precepts.

○First, generally outlining the meaning of precepts.

A Dharma name is the meaning of precepts. In Sanskrit, it is 'Śīla' (戒律、德行, discipline, virtue). The Mahāprajñāpāramitāśāstra says that in the language of Qin (秦, ancient China), it means 'inherently good,' or 'coolness,' because it can stop the heat and vexation of breaking precepts, named after its function. It can also be called 'Prātimokṣa' (別解脫戒, individual liberation precept), which translates to 'protecting liberation,' or 'pure life,' or 'achieving dignified conduct,' not accepting or accumulating what should not be accepted or accumulated. In future lives, one can be free from the three evil realms and receive a transformed body in the Pure Land, able to stop wrong livelihood, prevent errors, and stop evil deeds. It can also be said that a precept is the meaning of restraint, the meaning of instruction, and also explained as the meaning of command, the meaning of prohibition. These are all names established according to the different meanings of precepts. The Mahāparinirvāṇa Sūtra says that if the Buddha prohibits impermanence, and you still say impermanence, then you have violated the Buddha's prohibition, and your tongue will fall off. It also says that if a person's precepts are not complete, they cannot attain the Bodhi of the Śrāvakayāna and Pratyekabuddhayāna, let alone the unsurpassed Bodhi.

Explanation: The Sanskrit word 'Śīla' (尸羅) is translated as 'inherently good' in the language of Qin because the Mahāprajñāpāramitāśāstra was translated by Master Kumārajīva, hence it is said to be the language of Qin. 'Inherently good' means that the nature is originally good, without any defilement, which is the natural state of the precept body. Names are established according to their meanings, and there are various explanations: 'Coolness' is because those who break precepts have flames burning within them, and precepts can stop this burning. 'Protecting liberation' means maintaining the purity of body, speech, and mind, and staying away from all bonds. 'Pure life' means living a pure life. 'Achieving dignified conduct' means being dignified and awe-inspiring, with conduct that can be used as a standard. 'Non-acceptance and accumulation' means not greedily accepting what should not be accepted, and not stingily accumulating a lot. 'Future birth place' means that after the end of this life, one will surely be able to escape the evil realms and be reborn in the Pure Land.

也。止邪命者。能止不凈命。不以邪業自活也。防非止惡者。防閑過非使不侵。止息罪惡使不作也。約者。約束不放縱義。訓者。訓教。善規誡義。勒者。如馬受勒。自調服義。禁者。如王禁敕。靡敢違義。或云勒當作勤。勤修三業。其義亦通。勒字為勝。如佛禁者。但釋禁字以例其餘。佛禁汝說。招墮舌報。如王禁汝犯。自取誅戮也。以上皆有戒義。故云隨義立名也。

○二詳陳戒相(三)　初略標多種。二結歸三聚。三會通三諦。

○初略標多種。

今言戒者。有律儀戒。定共戒。道共戒。此名原出三藏。律是遮止。儀是形儀。能止形上諸惡。故稱為戒。亦曰威儀。威是清嚴可畏。儀是軌範行人。肅然可畏。亦曰調御。使心行調善也。定是靜攝。入定之時。自然調善。防止諸惡也。道是能通。發真以後。自無毀犯。初果耕地。蟲離四寸。道共力也。此二戒法既是心上勝用。力能發戒。道定與律儀並起。故稱為共。

發隱。律儀三義。遮止。正身也。威儀。化物也。調御。制情也。定共者。心寂則諸惡不行。道共者。心明則群妄自息。但修道定。戒即圓成。故曰與律僧並起。並者。共也。

薩婆多說律儀戒。禪戒。無漏戒。此名雖出三藏。今菩薩戒善亦有此三。若要誓所得。名曰律

【現代漢語翻譯】現代漢語譯本：也。止邪命者（斷除不正當的謀生手段的人）：能夠斷除不清凈的謀生方式，不以不正當的行業來養活自己。防非止惡者：防止過失和邪惡侵入，阻止罪惡產生。約者：有約束、不放縱的含義。訓者：訓誡，善意的規勸和告誡。勒者：如同馬被套上韁繩，自我調伏。禁者：如同國王的禁令，沒有人敢違抗。或者說，『勒』應當理解為『勤』，勤奮地修習身、口、意三業，這個解釋也說得通。但『勒』字更為貼切。如佛禁者：這裡只解釋『禁』字，其餘的可以類推。佛禁止你說的，會招致墮入地獄的舌頭之報。如同國王禁止你觸犯，否則會自取殺身之禍。以上這些都具有戒的含義，所以說是根據意義來建立名稱。 ○二詳陳戒相(三) 初略標多種。二結歸三聚。三會通三諦。 ○初略標多種。今言戒者：有律儀戒、定共戒、道共戒。此名原出三藏。律是遮止，儀是形儀，能止形上諸惡，故稱為戒，亦曰威儀。威是清嚴可畏，儀是軌範行人，肅然可畏。亦曰調御，使心行調善也。定是靜攝，入定之時，自然調善，防止諸惡也。道是能通，發真以後，自無毀犯，初果耕地，蟲離四寸，道共力也。此二戒法既是心上勝用，力能發戒，道定與律儀並起，故稱為共。發隱。律儀三義：遮止，正身也；威儀，化物也；調御，制情也。定共者：心寂則諸惡不行。道共者：心明則群妄自息。但修道定，戒即圓成。故曰與律僧並起。並者，共也。薩婆多說律儀戒、禪戒、無漏戒。此名雖出三藏，今菩薩戒善亦有此三。若要誓所得，名曰律

【English Translation】 English version: Also. 'Stopping wrong livelihood' (one who ceases improper means of living): able to cease impure means of living, not using improper occupations to support oneself. 'Guarding against wrong and stopping evil' (one who guards against wrong and stops evil): preventing faults and evils from intruding, stopping sins from arising. 'Restraint' (yue): has the meaning of restraint and non-indulgence. 'Instruction' (xun): instruction, kind persuasion and admonition. 'Rein' (le): like a horse being reined, self-taming. 'Prohibition' (jin): like a king's prohibition, no one dares to disobey. Or, 'rein' (le) should be understood as 'diligence' (qin), diligently cultivating the three karmas of body, speech, and mind; this explanation also makes sense. But the character 'rein' (le) is more fitting. 'Like the Buddha's prohibition' (ru fo jin zhe): here only the character 'prohibition' (jin) is explained, and the rest can be inferred by analogy. The Buddha prohibits what you say, which will bring the retribution of a tongue falling into hell. Just as the king prohibits you from violating, otherwise you will bring about your own execution. All of the above have the meaning of precepts, so it is said that names are established according to meaning. ○2. Detailed Explanation of the Characteristics of Precepts (3): First, briefly outline the various types; second, conclude with the Three Aggregates; third, reconcile the Three Truths. ○First, Briefly Outline the Various Types. Now, speaking of precepts, there are the Pratimoksha precepts (lǜyí jiè, precepts of discipline), Samadhi-born precepts (dìng gòng jiè, precepts arising from meditation), and Path-born precepts (dào gòng jiè, precepts arising from the path). These names originally come from the Tripitaka. 'Discipline' (lǜ) is to prevent and stop, 'Form' (yí) is appearance and demeanor, able to stop all evils in form, therefore it is called precepts, also called 'Dignity' (wēiyí). 'Dignity' (wēi) is solemn and awe-inspiring, 'Form' (yí) is a model for practitioners, respectfully awe-inspiring. Also called 'Taming' (tiáoyù), making the mind and actions harmonious and good. 'Samadhi' (dìng) is quiet and collected, when entering Samadhi, naturally harmonious and good, preventing all evils. 'Path' (dào) is able to penetrate, after developing truth, there is naturally no violation, when the first fruit tills the land, insects are four inches away, this is the power of the Path-born precepts. These two precepts are both superior functions of the mind, with the power to generate precepts, the Path and Samadhi arise together with the Pratimoksha precepts, therefore they are called 'together' (gòng). Explanation of the Hidden: The Pratimoksha precepts have three meanings: prevention and stopping, correcting the body; dignity, transforming beings; taming, controlling emotions. Samadhi-born precepts: when the mind is still, all evils do not arise. Path-born precepts: when the mind is clear, all delusions naturally cease. Only by cultivating the Path and Samadhi, the precepts are perfectly accomplished. Therefore it is said that they arise together with the monastic precepts. 'Together' (bìng) means 'common' (gòng). The Sarvastivadins speak of Pratimoksha precepts, Dhyana precepts (chán jiè, precepts of meditation), and Anāsrava precepts (wúlòu jiè, precepts free from outflows). Although these names come from the Tripitaka, the Bodhisattva precepts also have these three. If obtained through vows, they are called Discipline (lǜ).

儀。若菩薩定共道共。皆止三業。通稱戒也。

發隱。律儀同前。禪即定義。無漏即道義。要誓者。凡舉大事。必先立要。要者。期也。愿也。

若攝律儀。攝善法。攝眾生。此三聚戒名出方等地持。不通三藏。大士律儀。通止三業。今從身口相顯。皆名律儀也。攝善者。于律儀上起大菩提心。能止一切不修善事。勤修諸善。滿菩提愿也。攝生者。菩薩利益眾生有十一事。皆是益物。廣利眾生也。

發隱。戒兼三業。今律儀似偏屬身口者。從相顯也。戒以止惡為義。而曰攝善者。僅能免惡。無善可稱。安曰菩提大心。即止惡處眾善奉行。故曰律儀上起菩提心也言十一事者。一眾生饒益事悉與同事。二看病。三說法。四報恩。五救苦難。開解憂惱。六給貧。七以德畜眾。八安慰眾生。九稱有德。十折伏過惡令改。十一神通示現過惡。令人畏避也。

○二結歸三聚。

戒品廣列菩薩一切戒竟。總結九種戒。皆為三戒所攝。律儀能令心住。攝善自成佛法。攝產生就眾生。此三攝大士諸戒盡也。瓔珞經云。律儀戒。謂十波羅夷。攝善。謂八萬四千法門。攝生。謂慈悲喜捨。化及眾生。令得安樂也。

發隱。地持第十品明九種戒。一曰自性戒。二曰一切戒。一切戒中出三聚名。末結云。如

【現代漢語翻譯】現代漢語譯本儀。若菩薩的定和道共同起作用，都能止息身、口、意三業，統稱為戒。

發隱。律儀與前文相同。禪即是定義。無漏即是道義。要誓指的是，凡是舉動大事，必定先立下要誓。要誓，就是期許和願望。

若攝律儀戒、攝善法戒、攝眾生戒，這三聚戒的名字出自《方等持經》，不通於三藏。大士的律儀，能通於止息身、口、意三業。現在從身口之相來顯現，都稱為律儀。攝善指的是，在律儀的基礎上生起大菩提心，能止息一切不修善的事，勤奮地修習各種善事，圓滿菩提的願望。攝生指的是，菩薩利益眾生有十一件事，都是利益事物，廣泛地利益眾生。

發隱。戒兼顧身、口、意三業，現在說律儀似乎偏重於身口，是從相上來顯現的。戒以止惡為意義，而說攝善，是因為僅僅能夠免除惡，沒有善可以稱道的。安立菩提大心，就是止惡之處眾善奉行。所以說在律儀上生起菩提心。所說的十一件事是：一、眾生有饒益的事都一起做；二、看病；三、說法；四、報恩；五、救助苦難，開解憂愁煩惱；六、給予貧困者；七、用德行來畜養大眾；八、安慰眾生；九、稱揚有德者；十、折服過錯惡行使之改正；十一、用神通示現過錯惡行的後果，使人畏懼躲避。

○二、總結歸於三聚。

戒品廣泛地列舉了菩薩的一切戒條之後，總結說九種戒都為三戒所攝。律儀能使心安住，攝善能自然成就佛法，攝生能成就眾生。這三攝包含了大士的一切戒條。《瓔珞經》說，律儀戒，指的是十波羅夷（十重戒）；攝善，指的是八萬四千法門；攝生，指的是慈悲喜捨，教化以及眾生，使他們得到安樂。

發隱。《地持經》第十品闡明了九種戒。一叫做自性戒，二叫做一切戒。一切戒中出現了三聚戒的名字。最後總結說，如...

【English Translation】 English version The demeanor. If a Bodhisattva's Samadhi (定) and Path (道) work together, they can all cease the three karmas of body, speech, and mind, and are collectively called precepts.

Elucidation. The Vinaya (律儀) is the same as before. Samadhi (禪) is definition. Non-outflow (無漏) is the meaning of the Path. 'Essential vows' (要誓) refers to the fact that whenever a major event is undertaken, essential vows must first be established. 'Essential' means expectation and aspiration.

If one embraces the Vinaya precepts (攝律儀), embraces the good Dharma precepts (攝善法), and embraces sentient beings precepts (攝眾生), these three aggregates of precepts are named in the Laṅkāvatāra Sūtra and the Bodhisattvabhūmi Sūtra, and are not common to the three pitakas. The Vinaya of a great being (大士) can encompass the cessation of the three karmas of body, speech, and mind. Now, from the appearance of body and speech, they are all called Vinaya. 'Embracing the good' (攝善) refers to generating the great Bodhi mind on the basis of the Vinaya, which can cease all non-cultivation of good deeds, diligently cultivate all good deeds, and fulfill the aspiration for Bodhi. 'Embracing sentient beings' (攝生) refers to the eleven things that Bodhisattvas do to benefit sentient beings, all of which benefit things and broadly benefit sentient beings.

Elucidation. The precepts encompass the three karmas, but now the Vinaya seems to focus on body and speech, which is from the appearance. The precepts take stopping evil as their meaning, but saying 'embracing the good' is because one can only avoid evil and has no good to praise. Establishing the great Bodhi mind is to practice all good deeds in the place of stopping evil. Therefore, it is said that the Bodhi mind arises on the Vinaya. The eleven things mentioned are: 1. Doing everything together with sentient beings for their benefit; 2. Taking care of the sick; 3. Preaching the Dharma; 4. Repaying kindness; 5. Rescuing from suffering and difficulty, and resolving worries and troubles; 6. Giving to the poor; 7. Nurturing the masses with virtue; 8. Comforting sentient beings; 9. Praising the virtuous; 10. Subduing faults and evils to make them change; 11. Using supernatural powers to show the consequences of faults and evils, making people fear and avoid them.

○2. Concluding and returning to the three aggregates.

After the chapter on precepts extensively lists all the precepts of Bodhisattvas, it concludes that the nine types of precepts are all encompassed by the three aggregates of precepts. The Vinaya can make the mind abide, embracing the good can naturally accomplish the Buddha Dharma, and embracing sentient beings can accomplish sentient beings. These three embraces encompass all the precepts of the great being. The 瓔珞經 (Brahmajāla Sūtra) says that the Vinaya precepts refer to the ten pārājikas (十波羅夷, ten major prohibitions); embracing the good refers to the eighty-four thousand Dharma gates; embracing sentient beings refers to loving-kindness, compassion, joy, and equanimity, teaching and transforming sentient beings, and enabling them to obtain peace and happiness.

Elucidation. The tenth chapter of the Bodhisattvabhūmi Sūtra clarifies the nine types of precepts. The first is called the self-nature precept (自性戒), and the second is called the all-encompassing precept (一切戒). The names of the three aggregates of precepts appear in the all-encompassing precept. The final conclusion says, such as...

上自性等九種戒。當知三戒所攝三戒指三聚也。復引瓔珞者。彼經以十重為律儀。萬行為善法。無量四心為度生。亦不出三聚耳。觀此。則定道禪無漏等種種諸戒無不統括也。

○三會通三諦。

大論戒品列十種戒。一不缺。二不破。三不穿。四不雜。五隨道。六無著。七智所贊。八自在。九隨定。十具足。義推此十。不缺者。持于性戒。性重清凈。如護明珠。若毀犯者。如器已缺。佛法邊人也。不破者。持於十三。無有破損也。不穿者。波夜提等。若有所犯。如器穿漏。不堪受道也。不雜者。持定共戒。雖持律儀。念破戒事。名之為雜。定共持心。慾念不起。大經云。言語嘲調。壁外釧聲。男女相追。皆污凈戒也。隨道者。隨順諦理。能破見惑也。無著者。見真成聖。于思惟惑無所染著。此兩約真諦持戒也。智所贊戒。自在戒。約菩薩化他。為佛所贊。於世間中而得自在。此約俗諦論持戒也。隨定具足兩戒。即是隨首楞嚴。不起滅定。現諸威儀。示十法界像。導利眾生。雖威儀起動。任運常凈。故名隨定戒。前來諸戒。律儀防止。名不具足。中道之戒。無戒不備。故名具足。用中道慧。遍入諸法。故名具足。此是持中道第一義諦戒也。

發隱。缺者已全廢壞。故屬根本。破者損而未壞。故屬僧殘

【現代漢語翻譯】現代漢語譯本：關於自性等九種戒，應當瞭解它們被三戒所統攝，這三戒指的是三聚凈戒（指攝律儀戒、攝善法戒、饒益有情戒）。再次引用《瓔珞經》的內容，該經以十重戒為律儀，以萬行作為善法，以無量四心（慈、悲、喜、舍）作為度化眾生的方法，實際上也沒有超出三聚凈戒的範圍。由此可見，無論是定道禪、無漏等種種戒律，無不被三聚凈戒所統括。

○ 三會通三諦

《大智度論》的戒品中列舉了十種戒：一、不缺；二、不破；三、（原文如此）；四、不雜；五、隨道；六、無著；七、智所贊；八、自在；九、隨定；十、具足。推究這十種戒的含義：不缺，是指持守性戒（根本戒），性戒非常重要且清凈，如同保護明珠一般。如果毀犯性戒，就像器皿已經殘缺，是佛法中的邊緣人。不破，是指持守十三僧殘戒，沒有破損。，是指波夜提等戒（輕垢罪），如果有所違犯，就像器皿穿了孔洞，不堪用來盛受佛道。不雜，是指持守定共戒，雖然持守律儀，但心中念著破戒之事，這叫做雜。定共戒是持守心念，使慾念不起。《大般涅槃經》中說，言語嘲調、墻外的釧聲、男女相互追逐，都會玷污清凈的戒律。隨道，是指隨順真諦的道理，能夠破除見惑。無著，是指證悟真理成就聖果，對於思惟惑沒有染著。這兩種戒是就真諦而言的持戒。智所贊戒和自在戒，是就菩薩教化他人而言的，為佛所讚歎，在世間中能夠得到自在。這是就俗諦而言的持戒。隨定戒和具足戒，就是隨順首楞嚴三昧，在不起滅盡定的情況下，顯現各種威儀，示現十法界的形象，引導利益眾生。雖然威儀起動，但任運自然，恒常清凈，所以叫做隨定戒。前面所說的各種戒律，都是律儀的防止作用，所以說是不具足。中道之戒，沒有哪種戒不具備，所以叫做具足。用中道的智慧，普遍進入各種法，所以叫做具足。這是持守中道第一義諦的戒律。

《發隱》中說，缺是指已經完全廢壞，所以屬於根本罪。破是指損壞而未完全壞，所以屬於僧殘罪。

【English Translation】 English version: Regarding the nine precepts such as self-nature, it should be understood that they are encompassed by the three precepts, which refer to the three aggregates of pure precepts (referring to the precepts of restraining morality, gathering good dharmas, and benefiting sentient beings). Quoting again from the content of the 'Yingluo Sutra' (Garland Sutra), this sutra takes the ten major precepts as morality, ten thousand practices as good dharmas, and immeasurable four minds (loving-kindness, compassion, joy, and equanimity) as methods for liberating sentient beings, which in reality do not exceed the scope of the three aggregates of pure precepts. From this, it can be seen that whether it is meditation, the path of concentration, the undefiled, or various precepts, all are encompassed by the three aggregates of pure precepts.

○ The Three Connect to the Three Truths

The chapter on precepts in the 'Mahaprajnaparamita Shastra' (Great Treatise on the Perfection of Wisdom) lists ten kinds of precepts: 1. Not deficient; 2. Not broken; 3. **(as in the original text); 4. Not mixed; 5. Following the path; 6. Without attachment; 7. Praised by wisdom; 8. Unrestrained; 9. Following concentration; 10. Complete. Investigating the meaning of these ten precepts: 'Not deficient' refers to upholding the fundamental precepts (nature precepts), which are very important and pure, like protecting a bright pearl. If one violates the nature precepts, it is like a vessel that has been broken, a marginal person in Buddhism. 'Not broken' refers to upholding the thirteen Sanghavasesa precepts, without damage. ** refers to the Prayascittika precepts (minor offenses), if there is any violation, it is like a vessel with holes, unfit to hold the Buddhist path. 'Not mixed' refers to upholding the precepts of concentration, although upholding morality, but thinking about breaking the precepts, this is called mixed. The precepts of concentration are to uphold the mind, so that desires do not arise. The 'Mahaparinirvana Sutra' says that speech, ridicule, the sound of bracelets outside the wall, and men and women chasing each other will all defile the pure precepts. 'Following the path' refers to following the truth of reality, which can break through the delusions of views. 'Without attachment' refers to realizing the truth and achieving sainthood, without attachment to the delusions of thought. These two precepts are about upholding the precepts in terms of the truth of reality. The precepts 'praised by wisdom' and 'unrestrained' are about the Bodhisattva teaching others, praised by the Buddha, and being able to be unrestrained in the world. This is about upholding the precepts in terms of conventional truth. The precepts 'following concentration' and 'complete' are about following the Surangama Samadhi, manifesting various dignified behaviors without arising from the extinction of cessation, showing the images of the ten dharma realms, and guiding and benefiting sentient beings. Although the dignified behaviors arise and move, they are naturally and constantly pure, so it is called the precept of 'following concentration'. The various precepts mentioned earlier are all the preventive functions of morality, so it is said to be incomplete. The precepts of the Middle Way have no precepts that are not possessed, so it is called complete. Using the wisdom of the Middle Way to universally enter all dharmas, so it is called complete. This is upholding the precepts of the first meaning of the Middle Way.

The 'Fa Yin' (Explanation of the Hidden) says that 'deficient' refers to being completely destroyed, so it belongs to the fundamental offense. 'Broken' refers to being damaged but not completely destroyed, so it belongs to the Sanghavasesa offense.

。穿者漏而未損。故屬波夜。從粗至密也。身心俱攝。名曰不雜。則三失皆免矣。入理破見。純真滅思。真諦戒也。允可佛心。縱橫世法。俗諦戒也。滅定現示。則即真而俗。起動常凈。則即俗而真。隨定戒也。如是之戒。攝一切戒。又復入一切法。靡不周備。靡不圓融。故云具足。故云中道戒也。

○三明階位(二)　初略標四教。二備釋四教。

○初略標四教。

釋尊一化所說教門。準義推尋。具明四教。謂藏通別圓。如大論引迦旃延明六度齊限。尸毗代鴿。是檀滿。須摩提王不妄語。是尸滿。忍辱仙人。歌利王割。其心不動。是忍滿。大施抒海。是進滿。尚阇黎鳥巢。是禪滿。劬嬪大臣分地息諍。是等智滿。偏菩薩也。大品明有菩薩發心。與薩婆若相應。通菩薩也。有菩薩發心。遊戲神通。凈佛國土。凈名中不思議解脫。變身登座。而復受屈被呵者。別菩薩也。發心即坐道場。成正覺。轉法輪。度眾生。圓菩薩也。

發隱。委在教義。大意勤修六度。銖積寸累而成者。藏也。不曰藏而曰偏菩薩者。以藏中具有聲聞菩薩二門。而此經屬菩薩戒。故獨表菩薩。藏教菩薩。偏而未全。故曰偏菩薩也。前通藏。后通別圓。或鈍但見偏空。或利則發心與種智相應。徹上徹下者。通也。下別藏通。

【現代漢語翻譯】現代漢語譯本：持戒者即使戒體有所缺漏但未完全毀損，因此屬於波夜（Poye，懺悔罪），這是一個從粗略到精密的漸進過程。身心全部攝持，名為『不雜』，這樣就能避免三種過失。通過深入理解真理來破除錯誤的見解，使心純真並滅除思慮，這是真諦戒。允許並認可佛陀的心意，縱橫運用世間的法則，這是俗諦戒。在滅盡定中顯現，這就是即真而俗；起心動念時常保清凈，這就是即俗而真。隨順於禪定的戒律，就是隨定戒。這樣的戒律，能攝持一切戒律，又能進入一切法，無不周全完備，無不圓融通達，所以稱為『具足』，所以稱為『中道戒』。

○三明階位（二）初略標四教。二備釋四教。

○初略標四教。

釋迦牟尼佛一生所說的教法，根據其義理推究，可以明確地分為四教，即藏教、通教、別教和圓教。例如，《大智度論》（Mahaprajnaparamita-sastra）引用迦旃延（Katyayana，佛陀十大弟子之一）的說法，闡明六度（paramita，六種達到彼岸的方法）的齊限：尸毗王（Sibi Raja，本生故事中的國王）以身代鴿，是檀那（dana，佈施）圓滿；須摩提王（Sumati Raja，國王名）不妄語，是尸羅（sila，持戒）圓滿；忍辱仙人（Ksantri-rishi，忍辱的修行者）被歌利王（Kali Raja，國王名）割截身體，心不動搖，是忍辱（ksanti，忍耐）圓滿；大施抒海，是精進（virya，努力）圓滿；尚阇黎（Sanja Li，禪師名）的鳥巢，是禪定（dhyana，冥想）圓滿；劬嬪大臣（Qu Pin，大臣名）劃分土地平息爭端，是等智（samata-jnana，平等智慧）圓滿。這是藏教菩薩。《大品般若經》（Mahaprajnaparamita Sutra）闡明有菩薩發菩提心，與薩婆若（sarvajna，一切智）相應，這是通教菩薩。有菩薩發菩提心，遊戲神通，清凈佛國土，《維摩詰經》（Vimalakirti Sutra）中不思議解脫，變身登座，卻又受到委屈和呵斥的，這是別教菩薩。發菩提心后立即坐在菩提道場，成就正覺，轉法輪，度化眾生，這是圓教菩薩。

發揚隱微之處，詳細內容在教義中。大意是勤奮修習六度，一點一滴積累而成，這是藏教。不說藏教而說偏菩薩的原因是，藏教中既有聲聞乘（sravaka-yana，聲聞乘）也有菩薩乘（bodhisattva-yana，菩薩乘）兩種法門，而此經屬於菩薩戒，所以只標明菩薩。藏教菩薩，偏頗而不全面，所以稱為偏菩薩。通教，向前通於藏教，向後通於別教和圓教，或者根器遲鈍的只見到偏空，或者根器銳利的則發菩提心與一切種智相應，徹上徹下，這是通教。向下區別于藏教和通教。

【English Translation】 English version: Those who uphold the precepts, even if there are omissions or deficiencies but not complete violations, belong to Poye (confession of offenses), which is a gradual process from coarse to refined. To encompass both body and mind is called 'non-mixture,' thus avoiding the three faults. To break through erroneous views by deeply understanding the truth, purifying the mind and extinguishing thoughts, is the precept of the true reality (paramartha-satya). To allow and acknowledge the Buddha's intention, and to apply worldly laws in a versatile manner, is the precept of conventional reality (samvriti-satya). To manifest in the state of cessation (nirodha-samapatti), is to be true yet conventional; to constantly maintain purity in arising thoughts, is to be conventional yet true. The precepts that accord with samadhi (meditative absorption) are the precepts that follow samadhi. Such precepts encompass all precepts and enter all dharmas (teachings), being all-encompassing and perfectly harmonious, hence they are called 'complete,' and hence they are called 'Middle Way precepts'.

○ Three Levels of Enlightenment (2) First, a brief outline of the Four Teachings. Second, a detailed explanation of the Four Teachings.

○ First, a brief outline of the Four Teachings.

The teachings expounded by Shakyamuni Buddha throughout his life, when examined according to their principles, can be clearly divided into the Four Teachings: the Tripitaka Teaching (藏教), the Shared Teaching (通教), the Distinct Teaching (別教), and the Perfect Teaching (圓教). For example, the Mahaprajnaparamita-sastra (大智度論) quotes Katyayana (迦旃延, one of the Buddha's ten great disciples) to clarify the limits of the Six Perfections (paramita, 六度, six ways to reach the other shore): King Sibi (尸毗王, a king in a Jataka tale) sacrificing his body for a dove is the perfection of dana (檀那, giving); King Sumati (須摩提王, a king's name) not lying is the perfection of sila (尸羅, morality); the Ksantri-rishi (忍辱仙人, a practitioner of patience) having his body cut by King Kali (歌利王, a king's name) without his mind wavering is the perfection of ksanti (忍辱, patience); the great giving of emptying the sea is the perfection of virya (精進, effort); Sanja Li's (尚闍黎, a Zen master's name) bird's nest is the perfection of dhyana (禪定, meditation); Minister Qu Pin (劬嬪, a minister's name) dividing land to quell disputes is the perfection of samata-jnana (等智, equality wisdom). This is the Tripitaka Teaching Bodhisattva. The Mahaprajnaparamita Sutra (大品般若經) clarifies that there are Bodhisattvas who generate bodhicitta (菩提心, the mind of enlightenment) in accordance with sarvajna (薩婆若, all-knowing wisdom), which is the Shared Teaching Bodhisattva. There are Bodhisattvas who generate bodhicitta, play with supernatural powers, and purify Buddha lands; in the Vimalakirti Sutra (維摩詰經), the inconceivable liberation, transforming the body to ascend the seat, yet being wronged and scolded, is the Distinct Teaching Bodhisattva. Generating bodhicitta and immediately sitting in the bodhimanda (菩提道場, the place of enlightenment), attaining perfect enlightenment, turning the Dharma wheel, and liberating sentient beings is the Perfect Teaching Bodhisattva.

To reveal the subtle and hidden, the detailed content is in the doctrines. The main idea is to diligently cultivate the Six Perfections, accumulating them bit by bit, which is the Tripitaka Teaching. The reason for not saying Tripitaka Teaching but saying Partial Bodhisattva is that within the Tripitaka Teaching, there are both the Sravaka-yana (聲聞乘, Hearer Vehicle) and the Bodhisattva-yana (菩薩乘, Bodhisattva Vehicle) paths, and this sutra belongs to the Bodhisattva precepts, so it only indicates the Bodhisattva. The Tripitaka Teaching Bodhisattva is partial and not complete, hence called Partial Bodhisattva. The Shared Teaching connects forward to the Tripitaka Teaching and backward to the Distinct and Perfect Teachings; those with dull faculties only see the partial emptiness, while those with sharp faculties generate bodhicitta in accordance with all-knowing wisdom, penetrating from top to bottom, which is the Shared Teaching. Downward, it distinguishes itself from the Tripitaka and Shared Teachings.

上別於圓。離二。故變身登座。未圓。故受屈被呵。別為一教者。別也。初發心時。便能成佛度生者。圓也。問。六度滿相。行所難行。功德如斯。云何屬小。答。此是事六度。漸行漸滿。有齊限故。尸毗割肉飼鷹。行施而至身份血肉。施斯極矣。普明視死如歸。以全其信。捨身不捨戒。戒斯極矣。羼提仙人忍支解。心不動搖。忍斯極矣。大施太子以失珠故。抒海欲干。心無退倦。進斯極矣。尚阇黎入定。而鵲巢頂上。出定乃知。禪斯極矣。劬嬪均分閻浮提城邑山川為七分。諸國息諍。智巧方便而至於此。慧斯極矣。然不出因果生滅之法。故屬小也。

○二備釋四教(四)　初藏教。二通教。三別教。四圓教。

○初藏教(二)　初旦舉聲聞。二次論菩薩。

○初且舉聲聞。

四菩薩中行位深淺。今當說。最初三藏正為小乘。聲聞有七賢聖。外凡有三。一五停。二別相念處。三總相念處。次入內凡。有四善根。第四暖法。五頂法。六忍法七世第一法。過此入聖位。一隨信行。二隨法行。三信解。四見得。五身證。六時解脫。七不時解脫。聲聞如此。

發隱。身居有漏。聖道未生。皆號曰凡。外凡則未見法性。尚在理外。內凡則漸見法性。心遊理內故也。外凡三者。五停以調伏為義。如

【現代漢語翻譯】現代漢語譯本上文說『別』高於『圓』，是因為『別』執著於二元對立。所以變身登座是不圓滿的。因為不圓滿，所以會受到委屈和呵斥。『別』是獨立的一教，所以是『別』。初發心時，就能成佛度眾生，這是『圓』。問：六度（檀那（Dāna，佈施）、尸羅（Śīla，持戒）、羼提（Kṣānti，忍辱）、毗梨耶（Vīrya，精進）、禪那（Dhyāna，禪定）、般若（Prajñā，智慧））圓滿的相，是修行中最難行的，功德如此之大，為什麼屬於『小』乘？答：這是事相上的六度，是漸修漸滿的，有止境和限度。比如尸毗王割肉喂鷹，佈施到了身份血肉的程度，佈施到了極致。普明菩薩視死如歸，爲了成全他的信。捨棄身體也不捨棄戒律，持戒到了極致。羼提仙人忍受身體被肢解，內心不動搖，忍辱到了極致。大施太子因為丟失了寶珠，想要舀干大海，內心沒有退卻和厭倦，精進到了極致。尚阇黎入定，喜鵲在頭頂上築巢，出定后才知道，禪定到了極致。劬嬪平均分割閻浮提（Jambudvīpa，世界）的城邑山川為七份，各國停止了爭端，智慧巧妙方便到了這種程度，智慧到了極致。然而這些都沒有超出因果生滅的法則，所以屬於『小』乘。二、備釋四教（四）初、藏教。二、通教。三、別教。四、圓教。初、藏教（二）初、但舉聲聞。二、次論菩薩。初、且舉聲聞。四種菩薩中，行位的深淺，現在應當說明。最初的三藏教，正是爲了小乘而設。聲聞有七賢聖位。外凡有三：一、五停心觀（五種停止妄念的方法）；二、別相念處（分別觀身受心法）；三、總相念處（總體觀身受心法）。其次進入內凡位，有四善根：四、暖法（如火將生之暖相）；五、頂法（如登山至頂）；六、忍法（於法忍可）；七、世第一法（世間法中第一）。過了這些就進入聖位：一、隨信行（隨順信心而行）；二、隨法行（隨順法理而行）；三、信解（因信而解）；四、見得（見道而得）；五、身證（以身證得）；六、時解脫（有時才能解脫）；七、不時解脫（不需等待時機就能解脫）。聲聞就是這樣。發隱：身處在有漏之中，聖道尚未生起，都稱為凡夫。外凡是還沒有見到法性，還在真理之外。內凡是逐漸見到法性，心在真理之內。外凡有三種：五停心觀以調伏為意義，比如...

【English Translation】 English version The above says that 『Distinct』 is higher than 『Perfect』 because 『Distinct』 clings to duality. Therefore, transforming the body and ascending the seat is not perfect. Because it is not perfect, one will be subjected to grievances and reprimands. 『Distinct』 is an independent teaching, so it is 『Distinct』. Being able to become a Buddha and liberate sentient beings at the initial aspiration is 『Perfect』. Question: The perfect form of the Six Perfections (Dāna (charity), Śīla (discipline), Kṣānti (patience), Vīrya (diligence), Dhyāna (meditation), Prajñā (wisdom)), is the most difficult to practice, and the merit is so great, why does it belong to the 『Small』 Vehicle? Answer: These are the Six Perfections in terms of phenomena, which are gradually cultivated and fulfilled, and have limits. For example, King Śibi cut his flesh to feed the hawk, giving alms to the extent of his body and flesh, giving alms to the extreme. Bodhisattva Puming regarded death as returning home, in order to fulfill his faith. Abandoning the body but not abandoning the precepts, upholding the precepts to the extreme. The Kshanti Immortal endured the dismemberment of his body, his heart did not waver, enduring insult to the extreme. Prince Great Giver, because he lost the precious pearl, wanted to scoop up the sea, his heart did not retreat or tire, diligence to the extreme. Shang Sheli entered samadhi, and magpies built nests on his head, and he only knew after leaving samadhi, meditation to the extreme. Qu Pin equally divided the cities, mountains and rivers of Jambudvīpa (the world) into seven parts, and the countries stopped disputes, wisdom and skillful means to this extent, wisdom to the extreme. However, these have not gone beyond the law of cause and effect, birth and death, so they belong to the 『Small』 Vehicle. Two, Detailed Explanation of the Four Teachings (Four) First, the Tripiṭaka Teaching. Second, the Shared Teaching. Third, the Distinct Teaching. Fourth, the Perfect Teaching. First, the Tripiṭaka Teaching (Two) First, only mention the Śrāvakas. Second, discuss the Bodhisattvas. First, let's mention the Śrāvakas. Among the four types of Bodhisattvas, the depth of the stages of practice should now be explained. The initial Tripiṭaka Teaching is precisely for the Small Vehicle. The Śrāvakas have seven stages of sages. The outer ordinary beings have three: First, the Five Stopping Meditations (five methods to stop delusional thoughts); Second, the Separate Contemplation of the Four Foundations of Mindfulness (separately contemplating the body, feelings, mind, and dharmas); Third, the General Contemplation of the Four Foundations of Mindfulness (generally contemplating the body, feelings, mind, and dharmas). Next, entering the inner ordinary stage, there are four good roots: Fourth, the Warmth Dharma (like the warmth of fire about to be born); Fifth, the Peak Dharma (like climbing to the top of a mountain); Sixth, the Patience Dharma (accepting the Dharma with patience); Seventh, the World's First Dharma (the first among worldly dharmas). Passing these, one enters the stage of sages: First, Following Faith Practice (practicing according to faith); Second, Following Dharma Practice (practicing according to the Dharma); Third, Understanding through Faith (understanding through faith); Fourth, Attaining through Seeing (attaining through seeing the path); Fifth, Body Witness (attaining through bodily experience); Sixth, Liberation in Time (liberation only at certain times); Seventh, Liberation out of Time (liberation without waiting for the right time). This is how the Śrāvakas are. Explanation: Being in the realm of outflows, with the holy path not yet arisen, all are called ordinary beings. Outer ordinary beings have not yet seen the Dharma-nature and are still outside the truth. Inner ordinary beings are gradually seeing the Dharma-nature, and their minds are within the truth. There are three types of outer ordinary beings: The Five Stopping Meditations are meant to subdue, such as...

不凈停貪。數息停亂。慈悲停瞋。因緣停癡。唸佛停障也。別念者。身念不凈。受念是苦。心念無常。法念無我也。總念者。念身不凈。亦念受不凈。心不凈。法不凈也。次三念例此。內凡四者。即四加行。亦云四善根也。暖者。從總相念。生暖善根。具觀四諦。修十六行。發相似解。伏煩惱惑。得佛法氣分。如鉆木先熱。將春先和。名曰暖也。頂者。用觀同前。轉更明朗。如登高遠視。名曰頂也。忍者。堪忍。又忍可義。分下中上。下忍遍觀八諦。修三十二行。中忍漸減。乃至上忍。惟有一行二剎那在。名曰忍也。世第一者。從上忍二剎那心。一剎那盡。餘一剎那。猶在忍位。更一剎那心盡。即入世第一。有漏名世。世間最勝。名第一也。此七方便。入聖之階。過此則聖位。教義聖位分三。曰見修無學。今分七。隨信乃至不時解脫是也。配之。則隨信隨法屬見道。信解見得身證屬修道。時解脫不時解脫屬無學。蓋隨信為鈍根。依他而起故。隨法為利根。自以智入故。隨信。故信解時解脫。隨法。故見得不時解脫。唯身證則雙具利鈍。而為證各別也。問。此云菩薩中行位深淺。何舉聲聞。答。三藏正為小乘。傍為菩薩。又下云準望小乘而作深淺。故須先舉。

○二次論菩薩。

菩薩不論階位。不斷煩惱。

【現代漢語翻譯】現代漢語譯本以不凈觀對治貪慾（不凈停貪）。以數息觀對治散亂（數息停亂）。以慈悲觀對治嗔恚（慈悲停瞋）。以因緣觀對治愚癡（因緣停癡）。以唸佛對治業障（唸佛停障也）。別念是指：觀身體是不清凈的（身念不凈），觀感受是痛苦的（受念是苦），觀心念是無常的（心念無常），觀諸法是無我的（法念無我也）。總念是指：念身體不清凈，也念感受不清凈，心不清凈，法不清凈（念身不凈，亦念受不凈，心不凈，法不凈也）。其次的三念依此類推。內凡四位是指四加行位，也稱為四善根（內凡四者。即四加行。亦云四善根也）。暖位是指：從總相念開始，生起暖善根，具足觀察四諦，修習十六行相，發起相似的智慧，降伏煩惱惑障，得到佛法的氣息，如同鉆木取火前先發熱，將要到春天時先感到溫暖，所以叫做暖位（暖者。從總相念。生暖善根。具觀四諦。修十六行。發相似解。伏煩惱惑。得佛法氣分。如鉆木先熱。將春先和。名曰暖也）。頂位是指：用觀行和前面一樣，但是更加明朗，如同登上高處向遠處看，所以叫做頂位（頂者。用觀同前。轉更明朗。如登高遠視。名曰頂也）。忍位是指：堪能忍受，又有忍可的意思。分為下忍、中忍、上忍。下忍普遍地觀察八諦，修習三十二行相。中忍逐漸減少，乃至上忍，只剩下一行二剎那。所以叫做忍位（忍者。堪忍。又忍可義。分下中上。下忍遍觀八諦。修三十二行。中忍漸減。乃至上忍。惟有一行二剎那在。名曰忍也）。世第一位是指：從上忍位的二剎那心中，一剎那結束，剩下一剎那，仍然在忍位，再一剎那心結束，就進入世第一位。有漏法稱為世間（世），世間最殊勝的稱為第一（第一）（世第一者。從上忍二剎那心。一剎那盡。餘一剎那。猶在忍位。更一剎那心盡。即入世第一。有漏名世。世間最勝。名第一也）。這七個方便位，是進入聖位的階梯，超過這些就是聖位。教義上聖位分為三個階段，即見道位、修道位、無學位。現在分為七個階段，隨信行乃至不時解脫就是（此七方便。入聖之階。過此則聖位。教義聖位分三。曰見修無學。今分七。隨信乃至不時解脫是也）。如果對應起來，那麼隨信行和隨法行屬於見道位，信解、見得和身證屬於修道位，時解脫和不時解脫屬於無學位。大概來說，隨信行是鈍根人，依靠他人而生起（智慧），所以這樣說。隨法行是利根人，自己憑藉智慧進入（真理），所以這樣說（配之。則隨信隨法屬見道。信解見得身證屬修道。時解脫不時解脫屬無學。蓋隨信為鈍根。依他而起故。隨法為利根。自以智入故）。因為隨信行，所以有信解和時解脫；因為隨法行，所以有見得和不時解脫。只有身證是同時具備利根和鈍根的特點，而證悟的境界各有不同（隨信。故信解時解脫。隨法。故見得不時解脫。唯身證則雙具利鈍。而為證各別也）。問：這裡說的是菩薩中修行位次的深淺，為什麼舉聲聞乘（阿羅漢）為例？（問。此云菩薩中行位深淺。何舉聲聞）。答：三藏教義主要是為小乘（聲聞乘）而說，附帶提及菩薩乘。而且下面說的是參照小乘來確定深淺，所以必須先舉小乘（答。三藏正為小乘。傍為菩薩。又下云準望小乘而作深淺。故須先舉）。第二次討論菩薩。菩薩不討論階位，也不斷除煩惱（菩薩不論階位。不斷煩惱）。

【English Translation】 English version Impermanence contemplation stops greed (不凈停貪, Bu Jing Ting Tan). Counting breaths stops distraction (數息停亂, Shu Xi Ting Luan). Loving-kindness stops anger (慈悲停瞋, Ci Bei Ting Chen). Dependent origination stops delusion (因緣停癡, Yin Yuan Ting Chi). Mindfulness of Buddha stops obstacles (唸佛停障也, Nian Fo Ting Zhang Ye). Separate mindfulness refers to: contemplating the body as impure (身念不凈, Shen Nian Bu Jing), contemplating feelings as suffering (受念是苦, Shou Nian Shi Ku), contemplating the mind as impermanent (心念無常, Xin Nian Wu Chang), and contemplating phenomena as without self (法念無我也, Fa Nian Wu Wo Ye). General mindfulness refers to: being mindful that the body is impure, and also being mindful that feelings are impure, the mind is impure, and phenomena are impure (念身不凈，亦念受不凈，心不凈，法不凈也, Nian Shen Bu Jing, Yi Nian Shou Bu Jing, Xin Bu Jing, Fa Bu Jing Ye). The next three mindfulness practices follow this pattern. The four inner stages of an ordinary person refer to the four preparatory practices, also called the four roots of goodness (內凡四者。即四加行。亦云四善根也, Nei Fan Si Zhe. Ji Si Jia Xing. Yi Yun Si Shan Gen Ye). 'Warmth' refers to: from contemplating the general characteristics, generating the root of goodness of warmth, fully observing the Four Noble Truths, cultivating the Sixteen Aspects, developing similar understanding, subduing afflictions and delusions, and obtaining the atmosphere of the Buddha's teachings, like wood that heats up before catching fire when drilled, and like the harmony that precedes spring, it is called the 'warmth' stage (暖者。從總相念。生暖善根。具觀四諦。修十六行。發相似解。伏煩惱惑。得佛法氣分。如鉆木先熱。將春先和。名曰暖也, Nuan Zhe. Cong Zong Xiang Nian. Sheng Nuan Shan Gen. Ju Guan Si Di. Xiu Shi Liu Xing. Fa Xiang Si Jie. Fu Fan Nao Huo. De Fo Fa Qi Fen. Ru Zuan Mu Xian Re. Jiang Chun Xian He. Ming Yue Nuan Ye). 'Peak' refers to: using contemplation the same as before, but becoming even clearer, like climbing high and looking far, it is called the 'peak' stage (頂者。用觀同前。轉更明朗。如登高遠視。名曰頂也, Ding Zhe. Yong Guan Tong Qian. Zhuan Geng Ming Lang. Ru Deng Gao Yuan Shi. Ming Yue Ding Ye). 'Forbearance' refers to: being able to endure, and also having the meaning of acceptance. It is divided into lower, middle, and upper forbearance. Lower forbearance universally observes the Eight Truths and cultivates the Thirty-two Aspects. Middle forbearance gradually decreases, until upper forbearance, where there is only one aspect and two moments of thought remaining. Therefore, it is called the 'forbearance' stage (忍者。堪忍。又忍可義。分下中上。下忍遍觀八諦。修三十二行。中忍漸減。乃至上忍。惟有一行二剎那在。名曰忍也, Ren Zhe. Kan Ren. You Ren Ke Yi. Fen Xia Zhong Shang. Xia Ren Bian Guan Ba Di. Xiu San Shi Er Xing. Zhong Ren Jian Jian. Nai Zhi Shang Ren. Wei You Yi Xing Er Cha Na Zai. Ming Yue Ren Ye). 'World's First' refers to: from the two moments of thought in the upper forbearance stage, one moment ends, and the remaining moment is still in the forbearance stage. When another moment of thought ends, one enters the 'World's First' stage. Conditioned phenomena are called the 'world' (世, Shi), and the most excellent in the world is called 'first' (第一, Di Yi) (世第一者。從上忍二剎那心。一剎那盡。餘一剎那。猶在忍位。更一剎那心盡。即入世第一。有漏名世。世間最勝。名第一也, Shi Di Yi Zhe. Cong Shang Ren Er Cha Na Xin. Yi Cha Na Jin. Yu Yi Cha Na. You Zai Ren Wei. Geng Yi Cha Na Xin Jin. Ji Ru Shi Di Yi. You Lou Ming Shi. Shi Jian Zui Sheng. Ming Di Yi Ye). These seven expedient stages are the steps to enter the holy stages. Beyond these are the holy stages. In doctrine, the holy stages are divided into three stages, namely the stage of seeing the path (見道位, Jian Dao Wei), the stage of cultivating the path (修道位, Xiu Dao Wei), and the stage of no more learning (無學位, Wu Xue Wei). Now they are divided into seven stages, namely the follower of faith (隨信, Sui Xin) up to the liberation out of season (不時解脫, Bu Shi Jie Tuo) (此七方便。入聖之階。過此則聖位。教義聖位分三。曰見修無學。今分七。隨信乃至不時解脫是也, Ci Qi Fang Bian. Ru Sheng Zhi Jie. Guo Ci Ze Sheng Wei. Jiao Yi Sheng Wei Fen San. Yue Jian Xiu Wu Xue. Jin Fen Qi. Sui Xin Nai Zhi Bu Shi Jie Tuo Shi Ye). If we match them up, then the follower of faith and the follower of Dharma belong to the stage of seeing the path, the one who understands through faith, the one who sees, and the one who attains bodily realization belong to the stage of cultivating the path, and the liberation in season and the liberation out of season belong to the stage of no more learning. Generally speaking, the follower of faith is a person of dull faculties, arising from reliance on others, hence this is said. The follower of Dharma is a person of sharp faculties, entering (the truth) through their own wisdom, hence this is said (配之。則隨信隨法屬見道。信解見得身證屬修道。時解脫不時解脫屬無學。蓋隨信為鈍根。依他而起故。隨法為利根。自以智入故). Because of the follower of faith, there is the one who understands through faith and the liberation in season; because of the follower of Dharma, there is the one who sees and the liberation out of season. Only the one who attains bodily realization possesses both sharp and dull faculties, and the states of realization are different (隨信。故信解時解脫。隨法。故見得不時解脫。唯身證則雙具利鈍。而為證各別也). Question: Here, it speaks of the depth of the practice stages among Bodhisattvas, why are examples given from the Shravaka Vehicle (聲聞乘, Sheng Wen Cheng)? (問。此云菩薩中行位深淺。何舉聲聞, Wen. Ci Yun Pu Sa Zhong Xing Wei Shen Qian. He Ju Sheng Wen). Answer: The Tripitaka (三藏, San Zang) teachings are mainly for the Shravaka Vehicle (小乘, Xiao Cheng), with incidental mention of the Bodhisattva Vehicle. Moreover, it is said below that the depth is determined by reference to the Shravaka Vehicle, so it is necessary to first mention the Shravaka Vehicle (答。三藏正為小乘。傍為菩薩。又下云準望小乘而作深淺。故須先舉, Da. San Zang Zheng Wei Xiao Cheng. Bang Wei Pu Sa. You Xia Yun Zhun Wang Xiao Cheng Er Zuo Shen Qian. Gu Xu Xian Ju). The second discussion concerns Bodhisattvas. Bodhisattvas do not discuss stages, nor do they cut off afflictions (菩薩不論階位。不斷煩惱, Pu Sa Bu Lun Jie Wei. Bu Duan Fan Nao).

惟修六度。若論次位。祗可準望小乘作深淺耳。從初發心。起慈悲誓願。觀察四諦。以道諦為初門。專修六度。檀破餓鬼。尸救地獄。忍濟畜生。進拔修羅。禪靜人中。慧照天眾。從釋迦至罽那尸棄。名初僧祇。得五種功德。一不生三惡道。二不生邊地。三諸根完具。四不受女身。五常識宿命。而自不知作佛不作佛。準望位在五停別總念處也。從尸棄至然燈。名二僧祇。爾時雖自知作佛。而口不說。準望位在暖法性地。既有證法之信。必知作佛。修六度行。心未分明。口不向他說也。從燃燈至毗婆尸。三僧祇滿。是時內心了了。自知作佛。口自發言。準望在頂法位中。修行六度。四諦解明。如登山頂。了見四方。故口向他說。若過三僧祗。種三十二相業。準望此是下忍之位。若坐道場。位在上忍。后一剎那入真。三十四心斷結。得三菩提。則為佛也(罽那四教義作罽那。存考)。

發隱。聲聞之法。怖怕生死。速求解脫。瑣瑣焉計階位。遑遑乎厭煩惱。菩薩不以階位為慕。不以煩惱為憂。廣大其心。慵慨其志。銳然但知修行六度。救濟眾生而已。而亦有自然位次與小乘相望。道諦為初者。不專為自身避苦。故先道諦。即勤修六度等也。檀屬餓鬼者。慳貪獨食。不肯施故。尸屬地獄者。十惡五逆。不持戒故。忍屬

【現代漢語翻譯】現代漢語譯本：只是修習六度（六種達到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）。如果論及次第位階，只能參照小乘佛法的深淺程度來衡量。從最初發菩提心，發起慈悲誓願，觀察四諦（苦、集、滅、道），以道諦（解脫之道）為入門。專心修習六度：佈施能破除餓鬼道的業因，持戒能救脫地獄道的苦難，忍辱能救濟畜生道的眾生，精進能拔濟修羅道的眾生，禪定能使人在人道中獲得安寧，智慧能照亮天道的眾生。從釋迦佛至罽那尸棄佛（過去七佛之一），名為第一阿僧祇劫（極長的時間單位），獲得五種功德：一是不生於三惡道（地獄、餓鬼、畜生），二是不生於邊地（沒有佛法傳播的地方），三是諸根完具（身體健全），四是不受女身，五是常能憶識宿命。但自己並不知道是否能成佛。參照小乘的位階，相當於五停心觀（用以對治煩惱的五種禪觀方法）和別相念住、總相念住的階段。從尸棄佛至燃燈佛（過去佛），名為第二阿僧祇劫。這時雖然自己知道將來能成佛，但口中不說。參照小乘的位階，相當於暖位和性地。既然有了對佛法的堅定信心，必定知道自己將來能成佛，只是專心修習六度，心中尚未完全明瞭，所以口中不向他人宣說。從燃燈佛至毗婆尸佛（過去七佛之一），三個阿僧祇劫圓滿。這時內心清清楚楚，自己知道將來能成佛，口中也開始宣說。參照小乘的位階，相當於頂位。修行六度，對四諦的理解也更加透徹，如同登上山頂，能清楚地看到四面八方，所以開始向他人宣說。如果超過三個阿僧祇劫，種下三十二相（佛的特殊身相）的業因，參照位階，這相當於下忍位。如果在菩提道場，相當於上忍位。最後一剎那進入真如實相，以三十四個心念斷除煩惱，證得三菩提（三種智慧），就成佛了。（罽那，在四教義中寫作罽那，此處存疑）。發隱：聲聞乘的修行者，因為怖畏生死輪迴，所以急於求解脫，瑣碎地計算階位，惶恐地厭離煩惱。菩薩不以階位為追求的目標，不以煩惱為憂慮，廣大其心胸，慷慨其志向，銳意精進地修習六度，救濟眾生。但也自然有與小乘佛法相對應的位次。以道諦為入門，不是隻為自身逃避痛苦，所以先修道諦，也就是勤奮修習六度等。佈施對應餓鬼道，是因為慳吝貪婪，獨自享用，不肯佈施的緣故。持戒對應地獄道，是因為造作十惡五逆等惡業，不持守戒律的緣故。忍辱對應

【English Translation】 English version: One merely cultivates the Six Perfections (Six Pāramitās: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā). If discussing the order of stages, one can only use the Lesser Vehicle (Hīnayāna) as a reference for depth and shallowness. From the initial arising of the aspiration for enlightenment (Bodhi-citta), generating vows of loving-kindness and compassion, observing the Four Noble Truths (catvāri-ārya-satyāni), with the Truth of the Path (Mārga-satya) as the initial gateway, wholeheartedly cultivating the Six Perfections: Charity (Dāna) breaks the causes of the Pretas (hungry ghosts), morality (Śīla) rescues from the hells (Narakas), patience (Kṣānti) aids beings in the animal realm (Tiryagyoni), diligence (Vīrya) extracts beings from the Asura realm, meditation (Dhyāna) brings peace to beings in the human realm, and wisdom (Prajñā) illuminates the heavenly beings (Devas). From Śākyamuni Buddha to Krakucchanda Buddha (one of the past seven Buddhas), this is called the first Asaṃkhyeya-kalpa (an immeasurably long period of time), obtaining five kinds of merits: first, not being born in the three evil realms (hell, hungry ghost, animal); second, not being born in border regions (where the Dharma is not propagated); third, having complete faculties (wholesome body); fourth, not receiving a female body; fifth, constantly remembering past lives. However, one does not know whether one will become a Buddha or not. Referring to the stages of the Lesser Vehicle, this is equivalent to the Five Stopping-the-Mind Contemplations (pañca citta-sthāpanāni) and the Separate and General Mindfulness Foundations (smṛtyupasthāna). From Śikhī Buddha to Dīpaṃkara Buddha (a past Buddha), this is called the second Asaṃkhyeya-kalpa. At this time, although one knows that one will become a Buddha in the future, one does not speak of it. Referring to the stages of the Lesser Vehicle, this is equivalent to the stage of Warmth (ūṣmagata) and the Ground of Nature (prakṛti-bhūmi). Since one has firm faith in the Dharma, one certainly knows that one will become a Buddha in the future, but one wholeheartedly cultivates the Six Perfections, and one's mind is not yet fully clear, so one does not speak of it to others. From Dīpaṃkara Buddha to Vipaśyī Buddha (one of the past seven Buddhas), the three Asaṃkhyeya-kalpas are completed. At this time, one's mind is perfectly clear, one knows that one will become a Buddha in the future, and one begins to speak of it. Referring to the stages of the Lesser Vehicle, this is equivalent to the stage of Summit (mūrdhan). Cultivating the Six Perfections, one's understanding of the Four Noble Truths is even more thorough, like climbing to the top of a mountain, one can clearly see all directions, so one begins to speak of it to others. If one exceeds three Asaṃkhyeya-kalpas, planting the causes for the Thirty-two Marks (of a Buddha), referring to the stages, this is equivalent to the Lower Endurance (kṣānti) stage. If one is in the Bodhi-maṇḍa (enlightenment seat), it is equivalent to the Upper Endurance stage. In the final moment, one enters true Suchness (tathatā), severing afflictions with thirty-four thoughts, attaining the Three Bodhis (three kinds of wisdom), and thus becomes a Buddha. (Krakucchanda, in the Four Teachings Doctrine, is written as Krakucchanda, here it is questionable). Elucidation: Practitioners of the Śrāvakayāna (Vehicle of Listeners), because they fear the cycle of birth and death (saṃsāra), are eager to seek liberation (mokṣa), meticulously calculating stages, and anxiously detesting afflictions (kleśas). Bodhisattvas do not pursue stages as their goal, nor do they worry about afflictions, but broaden their minds, generously express their aspirations, and diligently cultivate the Six Perfections to save sentient beings. However, there are also natural stages corresponding to the Lesser Vehicle. Taking the Truth of the Path as the initial gateway is not solely for escaping suffering for oneself, so one first cultivates the Truth of the Path, which is diligently cultivating the Six Perfections, etc. Charity corresponds to the realm of hungry ghosts because of stinginess and greed, enjoying things alone, and being unwilling to give. Morality corresponds to the hell realm because of creating evil deeds such as the ten evils and five rebellious acts, and not upholding the precepts. Patience corresponds to

畜生者。強弱吞[日*筮]。不能忍故。進屬修羅者。貢高自負。不修進故。乃至人習攀援。失定意故。天迷欲樂。喪慧心故。故各以六度分度之也。初僧祗不知作佛者。未有證法信。位準外凡。聖凡太隔故。二僧祗心知作佛。口不言作者。已有證法之信。信己是佛。位準暖處。雖信未了不決定故。三僧祗心知作佛。口稱作佛者。信分已極。位準頂處。見極明瞭。更無疑故。下忍上忍者。即忍位分三。不言中忍者。意含上下。六度種相好因。準下忍。登補處至坐道場。準中忍。一剎那準上忍。又一剎那入世第一。發真無漏。三十四心。頓斷見思結習。得三菩提也。

○二通教。

通教菩薩。即三乘共十地。一干慧地者。事相名同三藏。觀行心別。體陰界入如幻如化。總破見愛八倒。名身念處。心受法亦如是。住是觀中。修正勤如意根力覺道。雖未得暖法相似理水。總相智慧深利。故稱干慧地。二性地者。得過干慧地。得暖法已。能增進初中後心。入頂法。乃至世第一法。皆名性地。得無漏性水。故言性地也。

發隱。名同觀異。體折別故。體色即空。故五陰十八界六入。皆如幻化也。總破者。對下別破。見愛者。即見思也。見思二惑共有八倒。皆總破也。八倒不行。正四念處。故曰住是觀中。繇是

【現代漢語翻譯】現代漢語譯本畜生道的眾生，互相殘殺，弱肉強食，因為無法忍受痛苦的緣故。進入修羅道的眾生，貢高我慢，自以為是，不肯精進修行。乃至人道眾生，喜歡攀緣外物，因此失去禪定。天道眾生，沉迷於五欲之樂，喪失智慧之心。所以（諸佛菩薩）各自用六度來調伏他們。最初一個阿僧祇劫（Asamkhya kalpa，極長的時間單位），不知道自己能夠成佛的眾生，還沒有證得正法的信心，他們的位階相當於外凡位，因為聖人和凡人之間差距太大。第二個阿僧祇劫，心裡知道自己能夠成佛，但是口頭上不說出來的眾生，已經有了證得正法的信心，相信自己就是未來的佛，他們的位階相當於四加行位的暖位，雖然相信但是還沒有完全明白，所以不堅定。第三個阿僧祇劫，心裡知道自己能夠成佛，口頭上也說自己能夠成佛的眾生，他們的信心已經到了極點，位階相當於四加行位的頂位，見解非常明瞭，不再有任何懷疑。下忍、上忍，就是忍位的三個階段。這裡沒有說中忍，是因為中忍包含在上下忍之中。用六度來種植相好之因，相當於下忍位。從登地菩薩到坐在菩提道場，相當於中忍位。一剎那（ksana，極短的時間單位）之間，相當於上忍位。又在一剎那之間，進入世第一位，發起真正的無漏智慧，用三十四個心念，頓然斷除見惑、思惑以及習氣，證得三菩提（Tri-bodhi，三種智慧）。二、通教通教的菩薩，與聲聞、緣覺二乘人共同修習十地。第一干慧地，在事相和名稱上與三藏教相同，但是觀行用心不同。他們體悟五陰、十二入、十八界如夢如幻，總破見惑和愛惑所生的八種顛倒，稱為身念處。心、受、法也是如此。安住在這種觀行中，修正勤、如意足、五根、五力、七覺支、八正道。雖然還沒有得到暖法的相似理水，但是總相智慧非常深刻銳利，所以稱為干慧地。第二性地，是超過干慧地，得到暖法之後，能夠增進初、中、後心，進入頂法，乃至世第一法，都稱為性地。得到無漏的性水，所以稱為性地。發隱：名稱相同，但是觀行不同，因為體悟空性的方式不同。體悟色即是空，所以五陰、十八界、六入，都如夢如幻。總破，是相對於下面要說的別破。見愛，就是見惑和思惑。見惑和思惑共有八種顛倒，都要全部破除。八種顛倒不起作用，就是真正的四念處，所以說安住在這種觀行中。因此

【English Translation】 English version Beings in the animal realm devour the weak, because they cannot endure suffering. Beings entering the Asura (demi-gods) realm are arrogant and self-conceited, and do not cultivate diligently. Even humans are fond of clinging to external things, thus losing their concentration. Devas (gods) are deluded by the pleasures of the five desires, losing their wisdom. Therefore, (all Buddhas and Bodhisattvas) use the Six Paramitas (Six Perfections) to subdue them. In the first Asamkhya kalpa (an immeasurably long period of time), those who do not know that they can become Buddhas have not yet attained faith in the Dharma, and their position is equivalent to that of an ordinary person, because the gap between saints and ordinary people is too great. In the second Asamkhya kalpa, those who know in their hearts that they can become Buddhas but do not say it out loud have already attained faith in the Dharma, believing that they are future Buddhas, and their position is equivalent to the stage of 'warmth' in the Four Preparatory Practices, although they believe but have not fully understood, so they are not firm. In the third Asamkhya kalpa, those who know in their hearts that they can become Buddhas and also say it out loud have reached the extreme of faith, and their position is equivalent to the stage of 'peak' in the Four Preparatory Practices, their views are very clear, and they no longer have any doubts. Lower patience and upper patience are the three stages of patience. The middle patience is not mentioned here because it is included in the upper and lower patience. Using the Six Paramitas to plant the causes of the marks and characteristics of a Buddha is equivalent to the lower patience stage. From the Bodhisattva who has attained the bhumi (ground) to sitting in the Bodhi-mandala (enlightenment place), is equivalent to the middle patience stage. In a ksana (instant), it is equivalent to the upper patience stage. And in a ksana, entering the highest mundane dharma, generating true non-outflow wisdom, using thirty-four thoughts, suddenly cutting off the delusions of views, delusions of thought, and habitual tendencies, attaining the Three Bodhis (Three Wisdoms). 2. The Common Teaching The Bodhisattvas of the Common Teaching cultivate the Ten Grounds together with the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). The first is the Dry Wisdom Ground, which is the same as the Tripitaka Teaching in terms of phenomena and names, but different in terms of contemplation and practice. They realize that the five skandhas (aggregates), twelve entrances, and eighteen realms are like illusions, and they completely break the eight inversions arising from the delusions of views and the delusions of love, which is called the mindfulness of the body. The mind, sensations, and dharmas are also the same. Abiding in this contemplation, they cultivate right diligence, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path. Although they have not yet attained the similar principle of the water of warmth, their overall wisdom is very profound and sharp, so it is called the Dry Wisdom Ground. The second is the Nature Ground, which is beyond the Dry Wisdom Ground. After attaining the warmth dharma, they can increase the initial, middle, and final minds, entering the peak dharma, and even the highest mundane dharma, all of which are called the Nature Ground. They attain the non-outflow nature water, so it is called the Nature Ground. Explanation: The names are the same, but the contemplation is different, because the way of realizing emptiness is different. Realizing that form is emptiness, so the five skandhas, eighteen realms, and six entrances are all like illusions. Completely breaking means breaking all of them, as opposed to breaking them separately as mentioned below. The delusions of views and the delusions of love are the delusions of views and the delusions of thought. There are eight inversions in the delusions of views and the delusions of thought, and all of them must be broken. When the eight inversions do not arise, it is the true four mindfulnesses, so it is said to abide in this contemplation. Therefore

備修助道三十七品。斯則已具智慧。但未入理性之水。干有其慧。云干慧地。猶蛟龍已具變化。未乘雲雨。猶在土也。以上號外凡位。齊藏教五停總別也。進此入暖法。精勤不休。得入無漏性水。故云性地。頂至第一。皆屬性地。但淺深異耳。以上號內凡位。齊藏教四善根也。

三八人地者。三乘信行法行。體見假髮真斷惑。在無間三昧中。八忍具足。智少一分。名八人地也。四見地者。三乘同見第一義無生四諦之理。同斷見惑八十八使盡。五薄地者。體愛假髮真。斷欲界思。證第六解脫。煩惱薄也。六離欲地者。三乘體愛假即真。斷欲界五下分結。身見戒取疑貪瞋。故言離欲地也。七已辦地者。三乘之人。體色無色愛即真。發無漏斷五上分結。掉慢癡色染無色染七十二盡。三界事惑究竟。故云已辦地也。

發隱。人者忍也。八人即八忍也。體見假髮真者。體見即空而發起真理也。無間三昧者。三四二地以斷見之初後分。二地聯絡難間。云無間也。忍智斷見。分類分法各有其八。今忍周智缺。故智少一分。單名八忍地。見地者。通前八人地。斷八十八見。惑盡。名見地。齊藏教初果也。薄地者。體愛即空而發真。斷思惑六品。齊藏教二果也。離欲地者。體欲界受即真。斷欲界五下分結。九品思惑。故云離

【現代漢語翻譯】現代漢語譯本：備修助道三十七品（三十七種幫助修行的法門），這表示已經具備了智慧，但還沒有進入理性的水流中，只是乾燥的智慧，稱為干慧地。就像蛟龍已經具備了變化的能力，但還沒有乘上雲雨，仍然在陸地上一樣。以上稱為外凡位，相當於藏教的五停心觀和總相念住、別相念住。再進一步進入暖法位，精進勤奮不懈怠，就能進入無漏的自性之水，所以稱為性地。頂位到第一位，都屬於性地，只是深淺不同而已。以上稱為內凡位，相當於藏教的四善根。

三、八人地：三乘（聲聞乘、緣覺乘、菩薩乘）的信行和法行之人，體悟到見惑是虛假的，從而發起真智來斷除迷惑，在無間三昧（一種禪定）中，八忍（八種忍位）具足，但智慧還差一分，稱為八人地。四、見地：三乘之人共同證見第一義諦（最高的真理），即無生的四諦之理，共同斷除見惑的八十八使（八十八種見惑），使之完全斷盡。五、薄地：體悟到愛慾是虛假的，從而發起真智，斷除欲界的思惑，證得第六解脫，煩惱變得輕薄。六、離欲地：三乘之人，體悟到愛慾是虛假的，從而證悟真理，斷除欲界的五下分結（五種束縛眾生的煩惱），即身見、戒禁取見、疑、貪、嗔，所以稱為離欲地。七、已辦地：三乘之人，體悟到色界和無色界的愛慾是虛假的，從而證悟真理，發起無漏智，斷除五上分結（五種使眾生流轉于上界的煩惱），即掉舉、慢、無明、色愛、無色愛，七十二種煩惱全部斷盡，三界的事惑徹底斷除，所以稱為已辦地。

發隱：人，是忍的意思。八人就是八忍。體見假髮真，是指體悟到見惑是虛假的，從而發起真理。無間三昧，是指第三地和第四地，第二地以斷見惑的最初和最後部分，兩地連線緊密難以分割，稱為無間。忍和智在斷見惑時，分類和分法各有八種。現在是忍圓滿而智欠缺，所以智慧少一分，只稱為八忍地。見地，包括前面的八人地，斷除八十八種見惑，使之斷盡，稱為見地，相當於藏教的初果（須陀洹果）。薄地，是指體悟到愛慾是虛假的，從而發起真智，斷除思惑的六品，相當於藏教的二果（斯陀含果）。離欲地，是指體悟到欲界的感受是虛假的，從而證悟真理，斷除欲界的五下分結，九品思惑，所以稱為離欲地。

【English Translation】 English version: Preparing and cultivating the Thirty-seven Limbs of Enlightenment (thirty-seven practices that aid in enlightenment) indicates the possession of wisdom, but without entering the stream of rational understanding. It is merely 'dry' wisdom, hence called the 'Dry Insight Ground'. This is like a dragon that has the ability to transform but has not yet ridden the clouds and rain, remaining on the earth. The above is termed the 'Outer Ordinary Position', equivalent to the Five Stopping Meditations and the General and Specific Mindfulness in the Tripiṭaka teaching (藏教). Further advancing into the 'Warmth Dharma' position, with diligent and unceasing effort, one can enter the undefiled water of self-nature, hence called the 'Nature Ground'. The 'Summit' to the 'First' positions all belong to the 'Nature Ground', differing only in depth. The above is termed the 'Inner Ordinary Position', equivalent to the Four Roots of Goodness in the Tripiṭaka teaching (藏教).

Third, the 'Ground of the Eight Persons': These are individuals of the 'Faith-Conduct' and 'Dharma-Conduct' of the Three Vehicles (聲聞乘, 緣覺乘, 菩薩乘), who realize the falsity of the 'view-delusions' and generate true wisdom to sever these delusions. In the 'Uninterrupted Samadhi' (無間三昧, a type of meditation), the Eight Forbearances (八忍, eight types of forbearance) are complete, but wisdom is lacking by one part, hence called the 'Ground of the Eight Persons'. Fourth, the 'Ground of Vision': Individuals of the Three Vehicles commonly realize the principle of the First Noble Truth (第一義諦, the highest truth), the unproduced nature of the Four Noble Truths (四諦), and commonly sever all eighty-eight attachments of the 'view-delusions' (八十八使, eighty-eight types of view-delusions), completely eradicating them. Fifth, the 'Thin Ground': Realizing the falsity of desire and generating true wisdom, they sever the 'thought-delusions' of the Desire Realm and attain the sixth liberation, making afflictions thin. Sixth, the 'Ground of Detachment from Desire': Individuals of the Three Vehicles realize the falsity of desire and realize the truth, severing the Five Lower Fetters (五下分結, five afflictions that bind beings to the lower realms) of the Desire Realm: self-view, attachment to precepts, doubt, greed, and hatred. Hence, it is called the 'Ground of Detachment from Desire'. Seventh, the 'Ground of Accomplishment': Individuals of the Three Vehicles realize the falsity of desire in the Form and Formless Realms and realize the truth, generating undefiled wisdom and severing the Five Higher Fetters (五上分結, five afflictions that keep beings in the upper realms): restlessness, conceit, ignorance, attachment to form, and attachment to the formless. All seventy-two afflictions are completely eradicated, and the afflictions of the Three Realms are completely severed. Hence, it is called the 'Ground of Accomplishment'.

Explanation: 'Person' (人) means forbearance (忍). The 'Eight Persons' are the 'Eight Forbearances'. 'Realizing the falsity of views and generating truth' means realizing the falsity of view-delusions and generating truth. 'Uninterrupted Samadhi' (無間三昧) refers to the third and fourth grounds, with the second ground severing the initial and final parts of view-delusions. The two grounds are closely connected and difficult to separate, hence called 'uninterrupted'. When severing view-delusions, forbearance and wisdom each have eight categories and methods. Now, forbearance is complete, but wisdom is lacking, so wisdom is short by one part, and it is only called the 'Ground of the Eight Forbearances'. The 'Ground of Vision' includes the preceding 'Ground of the Eight Persons', severing the eighty-eight view-delusions, completely eradicating them, and is equivalent to the first fruit (Sotapanna, 須陀洹果) in the Tripiṭaka teaching (藏教). The 'Thin Ground' refers to realizing the falsity of desire and generating true wisdom, severing six grades of thought-delusions, and is equivalent to the second fruit (Sakadagami, 斯陀含果) in the Tripiṭaka teaching (藏教). The 'Ground of Detachment from Desire' refers to realizing the falsity of sensations in the Desire Realm and realizing the truth, severing the Five Lower Fetters of the Desire Realm, the nine grades of thought-delusions, hence it is called the 'Ground of Detachment from Desire'.

欲。齊藏教三果也。已辦地者。體色無色愛即真。斷五上分結七十二品。見思惑至此竭盡。所作已辦。無復煩惱。名已辦地。齊藏教四果也。

八辟支佛地者。緣覺發真無漏功德力大。能除習氣也。九菩薩地者。從空入假。道觀雙流。深觀二諦。進斷習氣。色心無知。得法眼道種智。遊戲神通。凈佛國土。成就眾生。學佛十力四無所畏。斷習氣將盡也。十佛地者。大功德力以資智慧。一念相應慧觀真諦究竟。習亦無餘。如劫火燒木。無復灰炭。香象渡河。到于邊底。雖佛菩薩名異二乘。通觀無生體法。同是無學。共歸灰斷。證果處一。稱為通也。

發隱。聲聞但斷正使。不侵習氣。漸除習氣者。支佛也。將盡習氣者。菩薩也。除習已盡者。如來也。道觀雙流。謂化道與空觀雙流。正從空入假也。色心無知者。染污不染污無知。今菩薩斷色心二種無知愚也。法眼照萬法。道種通俗諦。神通助化導。言凈國度生者。如是乃能莊嚴國土利眾生也。雖佛菩薩二乘名異而通者。言皆觀無生。體法即空。皆無學。皆灰斷。所謂同斷見思。同出分段。同證偏真也。故云通也。又其中但見空者。齊藏教極果。故通前兼見空不空者。受別圓接。故通后。又二中進位不同。及真似被接迥異等。委在教義。文繁不錄。

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【現代漢語翻譯】現代漢語譯本：欲。齊藏教三果（藏教的第三個果位）。已辦地者。體色無色愛即真。斷五上分結七十二品。見思惑至此竭盡。所作已辦。無復煩惱。名已辦地。齊藏教四果（藏教的第四個果位）。

八辟支佛地者。緣覺（通過觀察因緣而覺悟的人）發真無漏功德力大。能除習氣也。九菩薩地者。從空入假。道觀雙流。深觀二諦。進斷習氣。色心無知。得法眼（能照見一切法的智慧）道種智（通達一切道的智慧）。遊戲神通。凈佛國土。成就眾生。學佛十力（佛的十種力量）四無所畏（佛的四種無所畏懼的品質）。斷習氣將盡也。十佛地者。大功德力以資智慧。一念相應慧觀真諦究竟。習亦無餘。如劫火燒木。無復灰炭。香象渡河。到于邊底。雖佛菩薩名異二乘。通觀無生體法。同是無學。共歸灰斷。證果處一。稱為通也。

發隱。聲聞（聽聞佛法而悟道的人）但斷正使。不侵習氣。漸除習氣者。支佛也。將盡習氣者。菩薩也。除習已盡者。如來也。道觀雙流。謂化道與空觀雙流。正從空入假也。色心無知者。染污不染污無知。今菩薩斷色心二種無知愚也。法眼照萬法。道種通俗諦。神通助化導。言凈國度生者。如是乃能莊嚴國土利眾生也。雖佛菩薩二乘名異而通者。言皆觀無生。體法即空。皆無學。皆灰斷。所謂同斷見思。同出分段。同證偏真也。故云通也。又其中但見空者。齊藏教極果。故通前兼見空不空者。受別圓接。故通后。又二中進位不同。及真似被接迥異等。委在教義。文繁不錄。

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【English Translation】 English version: 'Desire'. Equivalent to the third fruit of the Tripitaka teaching (the third stage of attainment in the Tripitaka teaching). 'The stage of accomplished work'. The true nature is the love of form, formlessness, and desire. Severing the seventy-two categories of the five higher fetters. At this point, the delusions of views and thoughts are exhausted. What needs to be done is done. There are no more afflictions. This is called 'the stage of accomplished work'. Equivalent to the fourth fruit of the Tripitaka teaching (the fourth stage of attainment in the Tripitaka teaching).

The eighth is the stage of Pratyekabuddha (one who attains enlightenment through observing conditions). The power of the unconditioned merit of the Pratyekabuddha (one who attains enlightenment through observing conditions) is great. It can eliminate habitual tendencies. The ninth is the stage of Bodhisattva. Entering the false from the empty. The path of practice and the contemplation of emptiness flow together. Deeply contemplating the two truths. Progressively severing habitual tendencies. Ignorance of form and mind. Obtaining the Dharma Eye (wisdom that illuminates all dharmas) and the wisdom of the path of the seeds (wisdom that understands all paths). Playing with supernatural powers. Purifying the Buddha lands. Accomplishing sentient beings. Learning the ten powers of the Buddha (the ten powers of the Buddha) and the four fearlessnesses (the four qualities of fearlessness of the Buddha). Habitual tendencies are about to be exhausted. The tenth is the stage of Buddha. Great merit and power support wisdom. In a single thought, the wisdom of contemplating the ultimate truth is realized. Habitual tendencies are also completely eliminated. Like a fire at the end of a kalpa burning wood, leaving no ashes. Like an elephant crossing a river, reaching the bottom. Although the names of Buddha and Bodhisattva are different from the two vehicles, they all contemplate the unborn nature of reality. They are all beyond learning. They all return to ashes. The place of attaining the fruit is one. This is called 'common'.

Explanation. The Sravaka (one who attains enlightenment by hearing the Buddha's teachings) only severs the fundamental afflictions. They do not invade habitual tendencies. The one who gradually eliminates habitual tendencies is the Pratyekabuddha (one who attains enlightenment through observing conditions). The one who is about to exhaust habitual tendencies is the Bodhisattva. The one who has completely eliminated habitual tendencies is the Tathagata. The path of practice and the contemplation of emptiness flow together. This means that the path of transformation and the contemplation of emptiness flow together. It is precisely entering the false from the empty. Ignorance of form and mind refers to both defiled and undefiled ignorance. Now the Bodhisattva severs the two kinds of ignorance of form and mind. The Dharma Eye illuminates all dharmas. The wisdom of the path of the seeds penetrates conventional truth. Supernatural powers assist in transformation and guidance. To say 'purifying the land and delivering beings' means that in this way, one can adorn the land and benefit sentient beings. Although the names of Buddha, Bodhisattva, and the two vehicles are different, they are 'common' because they all contemplate the unborn, the nature of reality is emptiness, they are all beyond learning, and they all return to ashes. That is to say, they all sever views and thoughts, they all transcend the realm of desire, form, and formlessness, and they all realize partial truth. Therefore, it is called 'common'. Furthermore, among them, those who only see emptiness are equivalent to the ultimate fruit of the Tripitaka teaching. Therefore, it is 'common' to those who see both emptiness and non-emptiness, receiving the separate and perfect teachings. Therefore, it is 'common' to those who come after. Furthermore, the differences in advancement among the two, and the vast differences in how the true and the similar are received, are detailed in the teachings. The text is extensive and will not be recorded here.

○

三別教(二)　初位次。一料簡。

○初位次。

別教階位五十二地。一外凡十信。一信。二念。三進。四慧。五定。六不退。七回向。八護法。九戒。十愿。第二。內凡習種性。十住。一發心。二持地。三修行。四生貴。五方便具足。六正心。七不退。八童真。九法王子。十灌頂。盡三十心。皆名解行位。悉是內凡。盡名性地。第三。性種性。十行。一歡喜。二饒益。三無恚恨。四無盡。五離癡亂。六善現。七無著。八尊重。九善法。十真實。第四道種性。十回向。一救護一切眾生離眾生相。二不壞。三等一切諸佛。四遍至一切處。五無盡功德藏。六隨順一切堅固平等善根。七隨順等觀一切眾生。八真如相。九無縛無著解脫。十法界無量。第五聖種性。十地。一歡喜。二離垢。三明。四炎。五難勝。六現前。七遠行。八不動。九善慧。十法雲。第六等覺地。名金剛心菩薩。亦名無垢地。鄰真極聖。眾學之頂也。第七妙覺地。即見性究竟佛菩提果。了了見性。稱妙覺也。

發隱。此教獨菩薩法。故前別藏通。因歷次第。故后別圓教。名為別也。五十二位出瓔珞經。諸經惟瓔珞最詳。故用之也。束為七科。始信終妙。信為外凡。住行向為內凡。地等妙為聖位。信者。隨順常住。信之不疑。名信。住者

【現代漢語翻譯】現代漢語譯本三別教(二) 初位次。一料簡。

○初位次。

別教階位五十二地。一外凡十信。一信（對真理的信任）。二念（憶念佛法）。三進（精進修行）。四慧（智慧）。五定（禪定）。六不退（永不退轉）。七回向（功德迴向）。八護法（護持佛法）。九戒（持守戒律）。十愿（發廣大愿）。第二。內凡習種性。十住。一發心（發起菩提心）。二持地（安住于菩提心）。三修行（精進修行）。四生貴（生於佛家）。五方便具足（善用各種方便法門）。六正心（端正心念）。七不退（不退轉）。八童真（保持純真）。九法王子（繼承佛法）。十灌頂（接受佛的加持）。盡三十心。皆名解行位。悉是內凡。盡名性地。第三。性種性。十行。一歡喜（歡喜奉行）。二饒益（利益眾生）。三無恚恨（沒有嗔恨）。四無盡（功德無盡）。五離癡亂（遠離愚癡和散亂）。六善現（善於顯現）。七無著（沒有執著）。八尊重（尊重他人）。九善法（修習善法）。十真實（真實不虛）。第四道種性。十回向。一救護一切眾生離眾生相（救護眾生脫離眾生相的執著）。二不壞（不退轉）。三等一切諸佛（與諸佛平等）。四遍至一切處（遍及一切處）。五無盡功德藏（無盡的功德寶藏）。六隨順一切堅固平等善根（隨順一切堅固平等的善根）。七隨順等觀一切眾生（隨順平等地看待一切眾生）。八真如相（真如的實相）。九無縛無著解脫（沒有束縛，沒有執著，獲得解脫）。十法界無量（法界無量無邊）。第五聖種性。十地。一歡喜（歡喜地）。二離垢（離垢地）。三明（明地）。四炎（炎地）。五難勝（難勝地）。六現前（現前地）。七遠行（遠行地）。八不動（不動地）。九善慧（善慧地）。十法雲（法雲地）。第六等覺地。名金剛心菩薩（具有金剛心的菩薩）。亦名無垢地（也稱為無垢地）。鄰真極聖。眾學之頂也。第七妙覺地。即見性究竟佛菩提果（證見自性，達到究竟圓滿的佛果）。了了見性。稱妙覺也（完全徹悟自性，稱為妙覺）。

發隱。此教獨菩薩法。故前別藏通。因歷次第。故后別圓教。名為別也。五十二位出瓔珞經。諸經惟瓔珞最詳。故用之也。束為七科。始信終妙。信為外凡。住行向為內凡。地等妙為聖位。信者。隨順常住。信之不疑。名信。住者

【English Translation】 English version Threefold Distinct Teaching (Part 2): Initial Stages. 1. Examination.

○ Initial Stages.

The distinct teaching's stages are the fifty-two grounds. First, the ten faiths of outer ordinary beings. 1. Faith (trust in truth). 2. Mindfulness (recollection of the Buddha's teachings). 3. Progress (diligent practice). 4. Wisdom (insight). 5. Concentration (meditative absorption). 6. Non-regression (never turning back). 7. Dedication (transfer of merit). 8. Dharma protection (guarding the Dharma). 9. Precepts (upholding the precepts). 10. Vows (making vast vows). Second, the ten abodes of inner ordinary beings with habitual nature. 1. Arousing the mind (generating Bodhicitta). 2. Sustaining the ground (abiding in Bodhicitta). 3. Practice (diligent cultivation). 4. Noble birth (born into the Buddha's family). 5. Skillful means complete (adept in using various skillful means). 6. Correct mind (rectifying thoughts). 7. Non-regression (not regressing). 8. Virginity (maintaining purity). 9. Dharma prince (inheriting the Dharma). 10. Consecration (receiving the Buddha's blessing). All thirty minds are called the stage of understanding and practice. All are inner ordinary beings. All are called the nature ground. Third, the ten practices of the nature lineage. 1. Joy (joyful practice). 2. Benefiting (benefiting beings). 3. No anger or hatred (without anger or hatred). 4. Inexhaustible (inexhaustible merit). 5. Away from delusion and confusion (free from ignorance and distraction). 6. Skillful manifestation (skillful in manifesting). 7. Non-attachment (without attachment). 8. Respect (respecting others). 9. Good Dharma (cultivating good Dharma). 10. Truthfulness (true and not false). Fourth, the ten dedications of the path lineage. 1. Saving and protecting all beings, liberating them from the concept of beings (saving beings from attachment to the notion of beings). 2. Non-destruction (non-regression). 3. Equal to all Buddhas (equal to all Buddhas). 4. Pervading all places (reaching everywhere). 5. Inexhaustible treasury of merit (an inexhaustible treasure of merit). 6. Accordance with all firm, equal, and good roots (in accordance with all firm and equal good roots). 7. Accordance with equal observation of all beings (in accordance with equally regarding all beings). 8. Suchness aspect (the true aspect of Suchness). 9. Unbound, unattached liberation (without bondage, without attachment, attaining liberation). 10. Dharma realm immeasurable (the Dharma realm is immeasurable). Fifth, the ten grounds of the holy lineage. 1. Joyful (Joyful Ground). 2. Immaculate (Immaculate Ground). 3. Luminous (Luminous Ground). 4. Flaming (Flaming Ground). 5. Difficult to conquer (Difficult to Conquer Ground). 6. Manifest (Manifest Ground). 7. Far-reaching (Far-Reaching Ground). 8. Immovable (Immovable Ground). 9. Good wisdom (Good Wisdom Ground). 10. Dharma cloud (Dharma Cloud Ground). Sixth, the ground of Equal Enlightenment. Named Vajra-heart Bodhisattva (Bodhisattva with a diamond-like heart). Also called Immaculate Ground (also known as the Immaculate Ground). Adjacent to the true, the ultimate sage. The summit of all learning. Seventh, the ground of Wonderful Enlightenment. That is, seeing the nature, the ultimate fruit of Buddha's Bodhi (realizing one's nature, attaining the ultimate and perfect fruit of Buddhahood). Clearly seeing the nature. Called Wonderful Enlightenment (completely and thoroughly realizing one's nature, called Wonderful Enlightenment).

Explanation: This teaching is exclusively for Bodhisattvas. Therefore, it is distinct from the shared teachings of the Tripitaka and Common Vehicle. Because it goes through stages, it is distinct from the perfect teaching. Hence, it is called 'distinct'. The fifty-two stages come from the Inra Network Sutra. Among all sutras, the Inra Network Sutra is the most detailed, so it is used. It is summarized into seven categories. Beginning with faith and ending with the wonderful. Faith is the outer ordinary. Abiding, practice, and dedication are the inner ordinary. The grounds, equal enlightenment, and wonderful enlightenment are the holy stages. 'Faith' means following and abiding. Trusting without doubt is called 'faith'. 'Abiding' means...

。會理之心。又師言信立之後。慧住于理。得位不退。名住。此為習種性者。信與住皆研習空觀故也。行者。前既發真悟理。從此進趣名行。此為性種性者。行中分別十界差別種性也。迴向者。回事向理。回因向果。回己功德向眾生。名迴向。此為道種性者。迴向能通中道故也。地者。住持佛智。荷負眾生。名地。此為聖種性者。地地證入聖境故也。等覺者有二義。一云與佛無間。一云猶去一等。今兼之。言雖齊等。未極于妙。猶稍隔一等也。妙覺者。朗然大覺。妙智窮源。無明習盡。翛然無累。寂而常照。名妙覺地也。以上諸位名相。或與華嚴一二差別。名殊而實同也。詳解具見教義。

○二料簡(三)　初性習相先。二解行詳辨。三習種不退。

○初性習相先。

性習二性。若據位分。習種在前。性種在後。若據行論。性習同時。故前後不定。依體起用。先明性種。后明習種。尋用取體。先習后性。與教證二道相似。就位以論。教道在前。證道在後。據行論之證教同時。前後不定。依體起用。先證后教。尋用取體。先教后證也。

發隱。據位則先住後行。故習在先。性在後。據行。則體用互相先。故不定。依體起用者。依中道理。起觀行用。則性先。尋用取體者。從自行用。取中道體。

【現代漢語翻譯】現代漢語譯本：會理解理體之心。老師說，確立信心之後，智慧安住于理體，獲得果位而不退轉，名為『住』。這是習種性位的修行者。信心和安住都是因為研習空觀的緣故。『行』，之前已經啓發真智，領悟理體，從此精進修習名為『行』。這是性種性位的修行者。在修行中分別十法界的差別種性。『迴向』，把事相功德迴向于理體，把因地的功德迴向于果地，把自己所修的功德迴向給眾生，名為『迴向』。這是道種性位的修行者。迴向能夠通達中道。『地』，安住和保持佛的智慧，承擔眾生的重擔，名為『地』。這是聖種性位的修行者。在各個地位的修證中進入聖境。『等覺』有兩種含義，一是說與佛果位之間沒有間隔，一是說還差一等。現在兼顧這兩種說法，說雖然齊等，但還沒有達到最極微妙的境界，還稍微隔著一等。『妙覺』，光明朗然的大覺悟，妙智窮盡根源，無明煩惱習氣斷盡，無牽無掛，寂靜而常照，名為妙覺地。以上這些果位名相，或許與《華嚴經》中的說法有一兩處差別，名稱不同而實質相同。詳細解釋參見教義。

○二、料簡（三）一、性習相先後。二、解行詳辨。三、習種不退。

○初、性習相先後。

性種性和習種性這兩種種性，如果按照果位次第來分，習種性在前，性種性在後。如果按照修行來論，性種性和習種性是同時的。所以前後次序是不定的。依體起用，先說明性種性，后說明習種性。尋用取體，先習種性后性種性。這與教道和證道兩種道相似。就果位次第來論，教道在前，證道在後。如果按照修行來論，證道和教道是同時的，前後次序是不定的。依體起用，先證道后教道。尋用取體，先教道后證道。

發隱：按照果位次第來說，先是『住』位，后是『行』位，所以習種性在前，性種性在後。按照修行來說，本體和作用互相為先後，所以次序不定。『依體起用』，是依據中道的理體，生起觀行的作用，那麼性種性就先顯現。『尋用取體』，是從自身的觀行作用，去尋求中道的本體。

【English Translation】 English version: To understand the mind of the principle of reality. Furthermore, the teacher said, after faith is established, wisdom abides in the principle, attaining a position without regression, called 'Abiding' (住, zhù, abiding). This refers to practitioners of the Habitual Nature (習種性, xí zhǒng xìng). Both faith and abiding are due to studying the contemplation of emptiness. 'Practice' (行, xíng), having previously awakened to true wisdom and comprehended the principle, advancing from this point is called 'Practice'. This refers to practitioners of the Innate Nature (性種性, xìng zhǒng xìng). Within practice, one distinguishes the different natures of the Ten Realms. 'Dedication' (迴向, huí xiàng), turning affairs towards principle, turning causes towards effects, dedicating one's own merits to all beings, is called 'Dedication'. This refers to practitioners of the Path Nature (道種性, dào zhǒng xìng). Dedication enables one to penetrate the Middle Way. 'Ground' (地, dì), abiding in and upholding the wisdom of the Buddha, bearing the burden of sentient beings, is called 'Ground'. This refers to practitioners of the Saintly Nature (聖種性, shèng zhǒng xìng). In each ground, one enters the realm of the sacred. 'Equal Enlightenment' (等覺, děng jué) has two meanings: one is that there is no gap between it and Buddhahood, and the other is that it is still one degree away. Now, combining these two meanings, although they are said to be equal, they have not yet reached the ultimate subtle state, still slightly separated by one degree. 'Wonderful Enlightenment' (妙覺, miào jué), clear and bright great enlightenment, wonderful wisdom that exhausts the source, the habits of ignorance are exhausted, carefree and unburdened, still and constantly illuminating, is called the Ground of Wonderful Enlightenment. The names and characteristics of the above positions may have one or two differences from those in the Avatamsaka Sutra (華嚴經, Huáyán jīng), the names are different but the substance is the same. Detailed explanations can be found in the teachings.

○ 2. Analysis (3) 1. Priority of Innate and Habitual Characteristics. 2. Detailed Differentiation of Understanding and Practice. 3. Non-Regression of Habitual Nature.

○ First, the Priority of Innate and Habitual Characteristics.

The two natures, Innate Nature and Habitual Nature, if divided according to the stages, the Habitual Nature comes before, and the Innate Nature comes after. If discussed according to practice, the Innate and Habitual Natures are simultaneous. Therefore, the order is not fixed. According to the principle of arising from the substance, first clarify the Innate Nature, then clarify the Habitual Nature. Seeking the substance from the function, first the Habitual Nature, then the Innate Nature. This is similar to the two paths of teaching and realization. According to the stages, the path of teaching comes before, and the path of realization comes after. According to practice, realization and teaching are simultaneous, and the order is not fixed. According to the principle of arising from the substance, first realization, then teaching. Seeking the substance from the function, first teaching, then realization.

Explanation: According to the stages, 'Abiding' comes before 'Practice', so the Habitual Nature is first, and the Innate Nature is after. According to practice, the substance and function are mutually prior, so the order is not fixed. 'According to the principle of arising from the substance' means relying on the principle of the Middle Way to generate the function of contemplation and practice, then the Innate Nature appears first. 'Seeking the substance from the function' means seeking the substance of the Middle Way from one's own function of contemplation and practice.

則習先。教證者。引喻也。據位則繇教入證。故教在先。證在後。如習性也。據行亦同前不定。依體起用者。因望證道體。乃起教道用。故證先。尋用取體者。繇尋教道用。乃證中道體。故教先也。若通古難。則地前習種。登地性種。用地持意。

○二解行詳辨。

就解行中。復有四種。一名解行。二名發心。三名迴向。四名道種。于出世道解而勤行。故名解行。于大菩提起意趣求。故名發心。用己善法趣向菩提。故名迴向。當分之中。如觀道立。故名為道。望后佛果能生曰種也。習種性能生報佛。性種性能生法佛。

發隱。道種者。現前則依中觀之道而立。望后則生妙覺之果為種也。自行修習生報佛。自體證性生法佛也。

○三習種不退。

舊云。法才王子六心中退。即云十住第六心。難云。十住云性地。性以不改為義。云何退作二乘。其由。一答性是不作一闡提。不妨退大向小。終是難通。止觀師說是十法信中六心退耳。比釋論師。及金剛般若論師。皆作此解。是信習十心中六心耳。七心以上。永離二乘。爾時設為利弘經。不無輕漏。而度物心不失。恒有菩薩之名也。

發隱。此承上接下。言習種以去。能生佛果。焉得退。故法才退心。或難非住位六心也。其繇者。揆厥所

【現代漢語翻譯】現代漢語譯本：則習在先。教和證的順序，可以用引喻來說明。從位次上來說，要通過教才能進入證，所以教在先，證在後，就像學習一樣。從修行上來說，也和前面一樣不確定。從本體生起作用來說，因為希望證得道體，所以生起教道的用處，因此證在先。從尋找用處來取得本體來說，因為尋找教道的用處，才能證得中道體，所以教在先。如果通達古代的難題，那麼地前是習種，登地是性種，用地持意。二、解行詳辨在解和行中，又有四種：一是解行，二是發心，三是迴向，四是道種。對於出世之道，理解並且勤奮修行，所以叫做解行。對於大菩提，生起意願去追求，所以叫做發心。用自己的善法趨向菩提，所以叫做迴向。在自身所能達到的程度中，如觀道而立，所以叫做道。從未來的佛果來說，能夠產生佛果就叫做種。習種能夠產生報佛（Sambhogakaya-buddha），性種能夠產生法佛（Dharmakaya-buddha）。發隱：道種，從眼前來說，是依據中觀之道而立。從未來來說，是產生妙覺之果的種子。自行修習產生報佛（Sambhogakaya-buddha），自體證性產生法佛（Dharmakaya-buddha）。三、習種不退舊說認為，法才王子在六心中退轉，也就是十住的第六心。有人質疑說，十住說是性地，性的意思是不可改變，怎麼會退轉成二乘呢？原因是：一是回答說，性是不作一闡提（icchantika，斷善根的人），不妨礙退大向小，但終究難以說通。止觀師說是十法信中的六心退轉罷了。比較釋論師和金剛般若論師，都這樣解釋，是信習十心中的六心罷了。七心以上，永遠離開二乘。那時即使爲了利益而弘揚佛經，不免有輕微的過失，但是度化眾生的心不會失去，永遠有菩薩的名稱。發隱：這裡承接上文，連線下文，說習種以後，能夠產生佛果，怎麼會退轉呢？所以法才退心，或許不是住位的六心。原因是，推測他所

【English Translation】 English version: Then, practice comes first. The order of teaching and realization can be explained by analogy. From the perspective of stages, one enters realization through teaching, so teaching comes first and realization comes later, just like learning. From the perspective of practice, it is also uncertain as before. From the perspective of the essence giving rise to function, because one hopes to realize the essence of the path, the function of the teaching path arises, so realization comes first. From the perspective of seeking function to obtain the essence, because one seeks the function of the teaching path, one can realize the essence of the Middle Way, so teaching comes first. If one understands the ancient difficulties, then before the stages (bhumi), it is the seed of habit (xizhong), and upon entering the stages, it is the seed of nature (xingzhong), using the intention of upholding the earth. 2. Detailed Differentiation of Understanding and Practice Within understanding and practice, there are four types: first, understanding and practice; second, generating the aspiration (bodhicitta); third, dedicating merit (parinamana); and fourth, the seed of the path (marga-bija). For the path of transcending the world, understanding and diligently practicing is called understanding and practice. For the Great Bodhi, generating the intention to seek is called generating the aspiration. Using one's own good deeds to move towards Bodhi is called dedicating merit. Within one's own capacity, establishing oneself like the contemplation path is called the path. From the perspective of the future Buddha fruit, being able to produce the Buddha fruit is called the seed. The seed of habit can produce the Reward Body Buddha (Sambhogakaya-buddha), and the seed of nature can produce the Dharma Body Buddha (Dharmakaya-buddha). Elucidation: The seed of the path, from the present perspective, is established based on the Middle Way. From the future perspective, it is the seed that produces the fruit of wondrous enlightenment. Self-cultivation produces the Reward Body Buddha (Sambhogakaya-buddha), and self-realization of essence produces the Dharma Body Buddha (Dharmakaya-buddha). 3. Non-Regression of the Seed of Habit The old saying believes that Prince Dharma Talent regressed in the sixth mind, which is the sixth mind of the Ten Dwellings. Someone questioned, saying that the Ten Dwellings are said to be the ground of nature, and nature means unchangeable, so how could one regress to the Two Vehicles (sravakayana and pratyekabuddhayana)? The reasons are: first, the answer is that nature does not make one an 'icchantika' (one who has severed their roots of goodness), and it does not hinder regressing from the great to the small, but it is ultimately difficult to explain. The 'Zhǐguān' master says that it is the regression of the six minds in the Ten Faiths. Comparing the 'Shìlùn' master and the 'Vajra Prajna' master, they all explain it this way, that it is only the six minds in the Ten Minds of Faith and Habit. Above the seventh mind, one is forever separated from the Two Vehicles. At that time, even if one promotes the scriptures for benefit, there will inevitably be slight faults, but the mind of saving sentient beings will not be lost, and one will always have the name of Bodhisattva. Elucidation: This connects the preceding and following text, saying that after the seed of habit, one can produce the Buddha fruit, so how could one regress? Therefore, the regression of Dharma Talent's mind may not be the six minds of the dwelling stage. The reason is, inferring his

繇。一師言性本不作闡提。不妨退作小果。此意終強。而南嶽止觀師云。是法信六心。及釋論諸師亦云信習十心。則此信者。是六堅中信堅。習者。是六性中習種性。六定中習相定耳。三俱正當住位。則法才之退。是住六心明矣。本業瓔珞經廣明見思惑等。恐繁不引。言為利弘經者。正明輕漏不失大心。在七住始然。而所謂習種不退。乃習種七心。非六心也。良以別住非圓比故也。今人宜應自反。已登習種七心。則逆順弘經。無不可者。如或不然。菩薩之名未必恒有。可弗慎諸。

○四圓教(二)　初明位。二證成。

○初明位(二)　初列五品。二明七位。

○初列五品。

別教五十二位。次第修行。圓教圓修。一心具萬行。異於次第行也。外凡五品位。一初隨喜心。若人宿植深厚。或值善知識。或從經卷圓聞妙理。一法一切法。一切法一法。非一非一切。不可思議。起圓信解。信一心中具十法界。如一微塵有大千經卷。欲開此心。而修圓行。圓行者。一行一切行。略言為十。謂識一念平等具足。不可思議。傷己昏沉。慈及一切。又知此心常寂常照。用寂照心。破一切法。即空。即假。即中。又識一心諸心若通若塞。能於此心具足道品。向菩提路。又解此心正助之法。識己心。及凡聖心。

又安心不動。不墮不退不散。雖識一心無量功德。不生染著。十心成就。其心念念悉與諸波羅蜜相應也。

發隱。此明隨喜者。妙悟圓理。該羅圓行。非偏聞淺信之謂也。一多相即。不可思議者。中道圓理也。於此信解。是為圓信解。則知一念具十法界。十復具十。成百法界。一界具三十種世間。百界成三千世間。故曰。介爾有心。三千具足。推之無盡。不離一心。微塵大經。又何疑哉。依此而修。豈非圓行。且圓心雖不可分。略舉亦有十種。一解平等心。二傷己愍物。三知心寂照。四妙觀破惑。五知心通塞。六具足道品。七明曉正助。八了達聖凡。九安心堅固。十不著知見。此十心成就。豈不念念皆圓。度一切苦厄耶。初心順理。慶己慶人。故名隨喜。此十心亦名十乘觀法。詳見止觀教義。

二誦誦者。圓信始生。善須將養。涉事紛動。令道芽破。惟得內修理觀。外則讀誦大乘。聞有助觀之力。內外相藉。圓信轉明。十心堅固。如日光照。見種種色也。

發隱。此明讀誦者。外假薰聞。內資理觀。非文字口耳之謂也。圓心乍發。力尚尪羸。若非聖教冥資。恐為動境惑亂。相藉者。繇心契教。假教明心。麗澤交滋。云相藉也。前雖喜悅在懷。孤明未廣。今則見聞增益。開闡無窮。日光喻聖教。見種

【現代漢語翻譯】又安心不動搖，不墮落、不退轉、不消散。雖然了知一心具有無量的功德，卻不生起染著。成就十種心，其心念念都與諸波羅蜜（pāramitā，到彼岸）相應。

發隱（fā yǐn，闡發隱微之義）。這裡說明隨喜者，是妙悟圓滿之理，涵蓋圓滿之行，不是片面聽聞、淺薄相信所能比擬的。『一多相即，不可思議』，是中道圓理。於此信解，是為圓信解。那麼就知道一念具足十法界（dasa-dhātu，十種不同的存在境界），十法界又各自具足十法界，成就百法界。一界具足三十種世間，百界成就三千世間。所以說：『介爾有心，三千具足』。推演開來無窮無盡，不離一心。微塵與大經，又有什麼可懷疑的呢？依此而修，豈不是圓行？而且圓心雖然不可分割，略舉也有十種：一、解平等心；二、傷己愍物；三、知心寂照；四、妙觀破惑；五、知心通塞；六、具足道品（bodhipākṣika-dharmas，菩提分法）；七、明曉正助；八、了達聖凡；九、安心堅固；十、不著知見。這十種心成就，豈不是念念都圓滿，度脫一切苦厄嗎？初心順應真理，慶幸自己也慶幸他人，所以名叫隨喜。這十種心也叫作十乘觀法，詳細內容參見《止觀教義》。

二、誦。誦，是圓信開始生起，應當好好將養。涉入世事紛繁擾動，會使道芽破損。唯有內里修習理觀，外則讀誦大乘經典，聽聞有助益觀行的力量。內外互相輔助，圓信轉為明朗，十心堅固，如同日光照耀，顯現種種色彩。

發隱。這裡說明讀誦者，是外借薰習聽聞，內資助理觀，不是隻在文字口耳上做功夫。圓心剛剛生髮，力量還很薄弱，如果不是聖教暗中資助，恐怕會被動盪的環境迷惑擾亂。『相藉』，是因為心與教義相契合，藉助教義來明白心性，麗澤互相滋養，說的就是互相輔助。前面雖然喜悅在心，但孤立不明朗，現在則見聞增益，開闡無窮。日光比喻聖教，顯現種種...

【English Translation】 Furthermore, [the mind is] peacefully secure and unmoving, not falling, not regressing, not dissipating. Although recognizing that the one mind possesses limitless merits and virtues, one does not generate attachments. Accomplishing the ten minds, each thought is in accordance with all the pāramitās (pāramitā, perfections).

Elucidation: This explains that the one who rejoices is the one who has wonderfully awakened to the complete principle, encompassing complete practice, not merely one who has heard partially and believes shallowly. 'One and many interpenetrate, inconceivable' refers to the complete principle of the Middle Way. To have faith and understanding in this is complete faith and understanding. Then one knows that a single thought possesses the ten dharma realms (dasa-dhātu, ten realms of existence), and each of the ten realms possesses the ten realms, thus accomplishing the hundred dharma realms. Each realm possesses thirty kinds of worlds, and the hundred realms accomplish three thousand worlds. Therefore, it is said: 'A momentary thought possesses three thousand completely.' Extending this, it is endless, not apart from the one mind. How can one doubt the microcosm and the great sutra? Relying on this to cultivate, is it not complete practice? Although the complete mind cannot be divided, it can be summarized into ten types: 1. Understanding the mind of equality; 2. Grieving for oneself and having compassion for others; 3. Knowing the mind's stillness and illumination; 4. Using wonderful contemplation to break through delusion; 5. Knowing the mind's obstructions and openness; 6. Fully possessing the factors of enlightenment (bodhipākṣika-dharmas, factors of enlightenment); 7. Clearly understanding the proper and auxiliary practices; 8. Comprehending the distinction between the holy and the mundane; 9. Securing the mind firmly; 10. Not being attached to knowledge and views. With these ten minds accomplished, are not all thoughts complete, delivering one from all suffering? The initial mind accords with the truth, rejoicing for oneself and rejoicing for others, hence it is called rejoicing. These ten minds are also called the ten vehicles of contemplation, detailed in the 'Teachings of Cessation and Contemplation'.

Second, Recitation: Recitation is when complete faith begins to arise, and it must be well nurtured. Involvement in worldly affairs causes disturbances, which can damage the sprout of the path. One must cultivate internal contemplation and externally recite the Mahayana sutras, hearing which aids contemplation. With internal and external supporting each other, complete faith becomes clear, and the ten minds become firm, like sunlight shining, revealing various colors.

Elucidation: This explains that the one who recites relies on external hearing and internal contemplation, not merely focusing on words and sounds. The complete mind has just arisen, and its strength is still weak. If it is not aided by the subtle support of the sacred teachings, it may be confused and disturbed by the changing environment. 'Supporting each other' means that the mind aligns with the teachings, and the teachings clarify the mind. Mutual nourishment, like two marshes irrigating each other, refers to mutual support. Although joy is in the heart, it is isolated and not widespread. Now, with increased seeing and hearing, it opens up endlessly. Sunlight is a metaphor for the sacred teachings, revealing various...

種色。喻法法皆明也。世有小獲輕安。大縱歡喜。撥置聖教。碓守癡禪。盲瞽一生。誠可嘆矣。又或偏耽卷帙。不復禪思。估畢終身。空數他寶。大集月藏第一。經云。若有眾生。惟依讀誦。欲求阿耨菩提。是人多喜著於世俗。尚不能調己心煩惱。何能調伏他人煩惱。是故善星比丘誦十二部經。提婆達多誦六萬法聚。而此二人不修方便道中真佛性觀四念處等。起大逆罪。俱入地獄。此又讀誦者所當知也。

三說法者。內觀轉強。外資又著。圓解在懷。弘誓薰動。更加說法。如實衍布。但以大乘法答。設以方便。終令悟大。隨說法凈。則智慧凈。說法開導。是前人得道全因緣。化功歸己。十心三倍轉明也。

發隱。此明說法者。廣演大乘。普積功德。非無解謬說之謂也。本圓解以說法。故如實相理開衍流佈。彼以小來。此以大答。縱有時答小。乃逗機方便。權為按引。終令舍小得悟大也。然說法利人。何關自己。良以說法凈。則智慧凈。純說大乘。無有雜說。名說法凈。夫人心口往往相資。辨論日益精明。則知見日益增長。外宣妙義。內照靈心。互相資也。聞說得道。雖屬聽人。以法成人。功歸說主。是則誦教明心。已超隨喜。弘經利物。彌益光輝。過前二位。故曰十心三倍轉明也。問。止觀誡勿領徒。臺

【現代漢語翻譯】現代漢語譯本：『種色』（各種顏色）。比喻一切法都明白。世上有人稍微獲得輕微的安寧，就大大地縱情歡喜，拋棄聖教，固守愚癡的禪定，盲目無知地度過一生，實在可嘆。又或者有人偏執于書本，不再禪思，一生都在估量比較，空數他人的寶物。《大集月藏第一經》說：『如果有眾生，只依靠讀誦，想要尋求阿耨多羅三藐三菩提（無上正等正覺），這個人大多喜歡執著於世俗，尚且不能調伏自己的煩惱，怎麼能調伏他人的煩惱？』所以善星比丘誦讀十二部經，提婆達多誦讀六萬法聚，而這兩個人不修習方便道中的真佛性觀、四念處等，犯下大逆罪，都墮入地獄。這又是讀誦者應當知道的。

三、說法者。內在的觀照更加強大，外在的資助也更加顯著，圓滿的理解在心中，弘揚佛法的誓願在薰陶推動，再加上說法，如實地敷衍傳播。只用大乘佛法來回答，即使使用方便法門，最終也要使人領悟大乘。隨著說法清凈，智慧也就清凈。說法開導，是前人得道的全部因緣，教化的功勞歸於自己，十心（指菩薩的十種心）比之前更加明亮三倍。

發隱：這裡說明說法者，廣泛地演說大乘佛法，普遍地積累功德，不是指沒有理解就謬誤地說法。因為以圓滿的理解來說法，所以如實相的道理得以開衍流佈。別人用小乘來問，我用大乘來回答。縱然有時用小乘來回答，那也是爲了適應根機而採取的方便，權且作為引導，最終使人捨棄小乘而領悟大乘。然而說法利益他人，和自己有什麼關係呢？因為說法清凈，智慧也就清凈。純粹地說大乘佛法，沒有雜說，就叫做說法清凈。人的心和口往往互相資助，辯論日益精明，那麼知見也日益增長。對外宣揚妙義，對內照亮靈心，互相資助啊。聽聞說法而得道，雖然屬於聽法的人，但用法來成就人，功勞歸於說法的人。這樣，誦讀經典明白心性，已經超越了隨喜功德；弘揚佛經利益眾生，更加增益光輝，超過了前面的兩種地位，所以說十心比之前更加明亮三倍。問：止觀（止觀禪修）告誡不要收徒，天臺（天臺宗）

【English Translation】 English version: 'Various colors' (zhong se). This is a metaphor for understanding all dharmas clearly. In the world, some people, upon gaining a little peace and tranquility, indulge in great joy, abandon the sacred teachings, and cling to foolish meditation, spending their lives in blind ignorance, which is truly lamentable. Others become fixated on scriptures, neglecting meditation, spending their lives in estimation and comparison, merely counting the treasures of others. The first chapter of the Dàjí Yuèzàng Jīng (Great Collection Sutra, Moon Treasury Chapter) states: 'If there are sentient beings who rely solely on reading and reciting, seeking Anuttarā-samyak-saṃbodhi (阿耨菩提, unsurpassed complete enlightenment), these people are often attached to worldly matters, unable to subdue their own afflictions, how can they subdue the afflictions of others?' Therefore, Bhikshu Shanxing recited the twelve divisions of scriptures, and Devadatta recited sixty thousand collections of dharmas, but these two did not cultivate the true Buddha-nature contemplation in the expedient path, the Four Foundations of Mindfulness, etc., committing great rebellious sins and falling into hell. This is what those who read and recite should know.

Third, the Dharma speaker. The inner contemplation becomes stronger, and the external support becomes more evident. With complete understanding in mind and the vow to propagate the Dharma inspiring action, coupled with Dharma speaking, the truth is expounded and disseminated. Only answer with Mahayana Dharma, and even if using expedient means, ultimately lead people to realize the Great Vehicle. As the Dharma speaking becomes pure, so does wisdom. Dharma speaking and guidance are the complete cause and condition for others to attain the path, and the merit of transformation returns to oneself. The ten minds (referring to the ten types of minds of a Bodhisattva) become three times brighter than before.

Explanation: This explains that the Dharma speaker widely expounds the Mahayana Dharma and universally accumulates merit, not referring to speaking erroneously without understanding. Because Dharma is spoken with complete understanding, the truth of reality is unfolded and disseminated. Others ask with the Small Vehicle, and I answer with the Great Vehicle. Even if sometimes answering with the Small Vehicle, it is an expedient to suit the capacity, temporarily used as guidance, ultimately leading people to abandon the Small Vehicle and realize the Great Vehicle. However, how does benefiting others through Dharma speaking relate to oneself? Because pure Dharma speaking leads to pure wisdom. Purely speaking the Mahayana Dharma, without mixed teachings, is called pure Dharma speaking. People's minds and mouths often support each other, and as debate becomes more refined, knowledge and insight increase. Outwardly proclaiming the wonderful meaning, inwardly illuminating the spiritual mind, they support each other. Although attaining the path through hearing Dharma belongs to the listener, the merit of accomplishing people through Dharma belongs to the Dharma speaker. Thus, understanding the mind through reciting scriptures has already surpassed rejoicing in merit; propagating scriptures to benefit sentient beings further increases radiance, surpassing the previous two positions, therefore it is said that the ten minds become three times brighter than before. Question: Zhǐ Guān (止觀, cessation and contemplation) warns against taking disciples, Tiantai (天臺, Tiantai school)

衡皆曰損己。今之說法。何以成益。答。有師言三軌具足。方許領徒。四安樂行。乃可說法。此固一義。但南嶽天臺恐狂愚妄效。借己警人。未可以是而少二師。而說法一端。自分二種。一者證理而說。二者解理而說。末法未必盡證。要在說者何如耳。如其內守觀心。自當獲益。設使外貪名利。必有重愆。其害不可勝言。豈特為他損己。正法念處三十一。經云。不以善心為人說法。惟為財利。不能自身如說修行。如是法施。縱生天上。作智慧鳥。口說偈頌。是名下施。為名聞故。為勝他故。為欲勝餘大法師故。如是法施。生人天中。得中果報。是名中施。以清凈心。不為財利等事。惟欲眾生住于正法。增長智慧。如是法施。自利利人。無上最勝。乃至涅槃。其福不盡。是名上施。又大威德陀羅尼經。謂求食說法。名為販賣佛語。愿說法者擇于上中下三。母為販賣。戒之戒之。

四兼行六度。上來前熟觀心。未遑涉事。今正觀稍明。即傍兼利物。能以少施。與虛空等。使一切法趣檀。檀為法界。事相雖少。運懷甚大。理觀為正。事行為傍。故言兼行。事福資理。十心彌盛也。

發隱。此明兼行六度者。事偏心圓。行一該萬。非傍門小道之謂也。內觀之時。無暇外涉。故云未遑。今正觀稍明。堪宜涉事。惟明

【現代漢語翻譯】現代漢語譯本：衡禪師都說這是損己。現在的說法，為什麼反而成了有益的呢？回答：有的老師說，三軌（指軌範、軌則、軌持）都具備了，才允許帶領徒弟；四安樂行（指身安樂行、口安樂行、意安樂行、誓願安樂行）才能說法。這固然是一種道理。但是南嶽（指南嶽慧思禪師）、天臺（指天臺智顗大師）是擔心那些狂妄愚蠢的人胡亂效仿，所以借用損己來警示他人。這不能說是兩位大師的過錯。而說法這一方面，自分為兩種：一種是證悟真理后說法，一種是理解真理后說法。末法時代未必都能證悟真理，關鍵在於說法的人怎麼樣罷了。如果說法者內心堅守觀心，自然會獲得益處。假如貪圖名利，必定會有很重的罪過，其害處不可勝言，豈止是為他人而損己。正法念處經第三十一卷說：『不用善良的心為人說法，只爲了財利，不能自身按照所說的去修行，這樣的法施，縱然生到天上，也只是做智慧鳥，口裡說說偈頌，這叫做下施。爲了名聞利養的緣故，爲了勝過他人，爲了想要勝過其他大法師的緣故，這樣的法施，生在人天之中，得到中等的果報，這叫做中施。用清凈的心，不爲了財利等事，只希望眾生安住于正法，增長智慧，這樣的法施，自利利人，無上最殊勝，乃至證得涅槃，其福報也不會窮盡，這叫做上施。』又《大威德陀羅尼經》說，爲了求取食物而說法，叫做販賣佛語。希望說法的人選擇上、中、下三種施，不要成為販賣佛語的行為，要以此為戒，以此為戒。

四、兼行六度（檀那（佈施），尸羅（持戒），羼提（忍辱），毗梨耶（精進），禪那（禪定），般若（智慧））。上面所說的是先前專注于觀心，沒有時間涉及其他事務。現在正觀稍微明朗，就可以兼顧利益眾生。能以少許的佈施，與虛空相等同，使一切法都趨向于佈施，佈施即是法界。事相上雖然很少，但所包含的用心卻非常廣大。理觀是主要的，事行是輔助的，所以說是兼行。以事相上的福德來資助理觀，十種心（指信心、精進心、念心、定心、慧心、戒心、迴向心、護法心、舍心、慚愧心）就更加旺盛。

發隱：這裡說明兼行六度的人，事相上是偏頗的，但心是圓融的，行持一種法門就能涵蓋萬法，不是傍門小道。內觀的時候，沒有時間向外涉及，所以說沒有時間。現在正觀稍微明朗，就可以適宜地涉及其他事務，只是要明白這一點。

【English Translation】 English version: Heng always said it was self-diminishing. Why does today's teaching become beneficial instead? Answer: Some teachers say that only when the three standards (referring to norm, rule, and upholding) are fully equipped are they allowed to lead disciples; only with the Four Practices of Peaceful Abiding (referring to peaceful abiding in body, speech, mind, and vows) can one teach the Dharma. This is certainly one principle. However, Nanyue (referring to Chan Master Huisi of Nanyue) and Tiantai (referring to Great Master Zhiyi of Tiantai) were worried that those who are arrogant and foolish would imitate recklessly, so they used self-diminishment to warn others. This cannot be said to be the fault of the two masters. As for teaching the Dharma, it is divided into two types: one is teaching after realizing the truth, and the other is teaching after understanding the truth. In the Dharma-Ending Age, one may not necessarily realize the truth, but the key lies in how the teacher is. If the teacher inwardly adheres to contemplating the mind, they will naturally gain benefits. If they are greedy for fame and profit, they will certainly have heavy faults, and the harm cannot be overstated, not just diminishing oneself for others. The thirty-first chapter of the Zhengfa Nianchu Jing (Sutra on the Establishment of Right Mindfulness) says: 'If one does not use a kind heart to teach the Dharma, but only for wealth and profit, and cannot practice according to what is said, such Dharma giving, even if born in the heavens, is only like a wise bird, speaking verses, which is called inferior giving. For the sake of fame and gain, to surpass others, to want to surpass other great Dharma masters, such Dharma giving, born in the human and heavenly realms, obtains medium rewards, which is called medium giving. With a pure heart, not for wealth and profit, but only wishing sentient beings to abide in the right Dharma and increase wisdom, such Dharma giving benefits oneself and others, is supremely excellent, even to attaining Nirvana, its blessings will not be exhausted, which is called superior giving.' Furthermore, the Great Powerful Virtue Dharani Sutra says that teaching the Dharma to seek food is called selling the Buddha's words. May those who teach the Dharma choose from the superior, medium, and inferior giving, and not become a seller of the Buddha's words, take this as a warning, take this as a warning.

Concurrently Practicing the Six Paramitas (Dāna (Generosity), Śīla (Discipline), Kṣānti (Patience), Vīrya (Diligence), Dhyāna (Meditation), Prajñā (Wisdom)). What was said above refers to focusing on contemplating the mind earlier, without time to involve in other matters. Now that right contemplation is slightly clearer, one can concurrently benefit sentient beings. One can use a small amount of giving to be equal to space, so that all dharmas tend towards giving, and giving is the Dharmadhatu. Although the phenomena are few, the intention contained is very vast. Theoretical contemplation is the main thing, and practical action is auxiliary, so it is said to be concurrent practice. Using the merit of practical phenomena to support theoretical contemplation, the ten minds (referring to faith, diligence, mindfulness, concentration, wisdom, precepts, dedication, protection of the Dharma, renunciation, and shame) become even more vigorous.

Elucidation: This explains that those who concurrently practice the Six Paramitas are biased in phenomena, but the mind is complete and harmonious, and practicing one Dharma can encompass all dharmas, not a minor path. When contemplating internally, there is no time to involve externally, so it is said that there is no time. Now that right contemplation is slightly clearer, it is appropriate to involve in other matters, but one must understand this point.

也。不可不利物。惟稍明也。不可全利物。故曰兼行也。般若謂離相佈施。福如虛空。故小施能等大空也。當爾之時。一切法皆趣于檀。蓋法界為萬法所歸。施既等空。施即法界。是故以戒趣即曰舍戒。舍諸毀犯故。以忍趣即曰舍忍。舍諸剛暴故。以進趣即曰舍進。舍諸懈怠故。余各例此。以大懷運少施。如飯犬投醪是也。正行理觀。傍兼事相。則前惟講說其言。今乃踐履其實。理得事彰。十心彌盛也。

五正行六度。圓觀稍熟。事理欲融。事不妨理。理不隔事。具行六度。權實二智。空了通達。治生產業。皆與實相不相違背。具足解釋佛之知見。而於正觀如火益薪。力用光猛也。

發隱。此明正行六度者。理事圓通。權實無礙。非有為事相之謂也。事理欲融者。以圓觀稍熟。故事理欲融。言雖未能渾化。而其勢兩相和合。將融會為一也。是以涉事則百為紛若。而一理恒如。與理何妨。入理則一念湛然。而萬法俱備。與事何隔。其於六度。非少分兼行。乃全體具足。言施則三輪空寂。財法無畏。身肉手足。三界依正。一切舍故。言戒則不見戒相。性遮止作。五部重輕。威儀細行。悉無犯故。余各例此。是則終日世法。終日實相。佛之知見通達無礙也。前兼行如火始然。今正行如火大熾。前之十心至此。則

【現代漢語翻譯】現代漢語譯本也不可只利於物，要普遍利益一切。只有稍微明白事理的人，才不會完全只利於物。所以說要兼顧並行。般若（Prajna，智慧）說要離相佈施，福德就像虛空一樣廣大。所以小小的佈施也能等同於廣大的虛空。當那個時候，一切法都歸向于佈施。因為法界是萬法所歸之處，佈施既然等同於虛空，佈施也就是法界。因此，用持戒的心去行佈施就叫做舍戒，捨棄一切毀犯戒律的行為。用忍辱的心去行佈施就叫做舍忍，捨棄一切剛強暴戾的行為。用精進的心去行佈施就叫做舍進，捨棄一切懈怠的行為。其餘的以此類推。用廣大的胸懷來施捨少許財物，就像用美酒來餵狗一樣。端正行為，從理上觀照，同時兼顧事相，那麼之前只是講說這些道理，現在則是真正去實踐它。理明白了，事相也顯現了，十種心更加旺盛。五種正行和六度（Paramita，到達彼岸），圓滿的觀照逐漸成熟，事和理想要融合。事不妨礙理，理不隔絕事。全面地修行六度，權巧的智慧和真實的智慧，空性都通達明瞭。治理生產事業，都與實相不相違背。完全解釋了佛的知見，對於正觀來說，就像火加上了柴，力量更加猛烈。闡發隱義。這裡說明修行正行六度的人，事和理圓融通達，權巧和真實沒有障礙，不是指有為的事相。事和理想要融合，是因為圓滿的觀照逐漸成熟，所以事和理想要融合。意思是說雖然還不能完全融合，但是它們的趨勢是互相和合，將要融合爲一體。因此，涉入世事則各種事務紛繁複雜，但是一個道理始終如一，與理有什麼妨礙呢？進入理則一念清凈湛然，而萬法都具備，與事有什麼隔絕呢？對於六度，不是少部分兼顧並行，而是全體都具足。說到佈施，則是三輪體空寂靜（施者、受者、施物），財施、法施、無畏施，身體、血肉、手足，三界（欲界、色界、無色界）的依報和正報，一切都捨棄。說到持戒，則不見戒相，性戒和遮戒，五部（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）的輕重戒律，威儀細行，都沒有違犯。其餘的以此類推。這樣就是整天都在世法中，整天都在實相中，佛的知見通達無礙。之前的兼行就像火剛剛燃起，現在的正行就像火勢旺盛。之前的十心到了這裡，就更加...

【English Translation】 English version Also, it is not permissible to only benefit things; one must universally benefit all. Only those who understand the principles slightly will not completely benefit only things. Therefore, it is said to practice both concurrently. Prajna (wisdom) says that giving without attachment results in blessings as vast as the empty space. Therefore, a small act of giving can be equivalent to the vast empty space. At that time, all dharmas (laws, principles) converge on giving. Because the Dharmadhatu (realm of reality) is where all dharmas return, and giving is equivalent to the empty space, giving is the Dharmadhatu. Therefore, using the mind of precepts to practice giving is called relinquishing precepts, abandoning all actions that violate the precepts. Using the mind of patience to practice giving is called relinquishing patience, abandoning all stubborn and violent actions. Using the mind of diligence to practice giving is called relinquishing diligence, abandoning all laziness. The rest can be inferred by analogy. Using a vast mind to give a small amount of wealth is like feeding a dog with fine wine. Correcting actions, contemplating from the perspective of principle, and also attending to phenomena, then previously one was only speaking about these principles, but now one is truly practicing them. When the principle is understood and the phenomena are manifested, the ten minds become even more vigorous. The five correct practices and the six Paramitas (perfections, reaching the other shore), the complete contemplation gradually matures, and phenomena and principle want to merge. Phenomena do not hinder principle, and principle does not separate from phenomena. Fully practicing the six Paramitas, the expedient wisdom and the real wisdom, emptiness are all understood and penetrated. Managing production and business, all are not contrary to the true nature. Completely explaining the Buddha's knowledge and vision, for correct contemplation, it is like adding firewood to the fire, the power is even more intense. Revealing the hidden meaning. This explains that those who practice the correct practice of the six Paramitas, phenomena and principle are perfectly interconnected, and expediency and reality are without hindrance, not referring to conditioned phenomena. Phenomena and principle want to merge because complete contemplation gradually matures, so phenomena and principle want to merge. It means that although they cannot be completely merged, their trend is to mutually harmonize and will merge into one. Therefore, engaging in worldly affairs, all kinds of affairs are complex and chaotic, but one principle is always the same, what hindrance is there to principle? Entering into principle, then one thought is clear and serene, and all dharmas are complete, what separation is there from phenomena? Regarding the six Paramitas, it is not a small part of concurrent practice, but the whole is fully complete. Speaking of giving, then the three wheels are empty and silent (giver, receiver, and object of giving), wealth giving, Dharma giving, fearlessness giving, body, flesh, hands, and feet, the dependent and retribution of the three realms (desire realm, form realm, formless realm), all are relinquished. Speaking of precepts, then the characteristics of precepts are not seen, the nature precepts and prohibitive precepts, the light and heavy precepts of the five groups (bhikshu, bhikshuni, shikshamana, shramanera, shramanerika), dignified and subtle actions, there are no violations. The rest can be inferred by analogy. Thus, all day long in worldly dharmas, all day long in true nature, the Buddha's knowledge and vision are unobstructed. The previous concurrent practice is like a fire just starting to burn, and the current correct practice is like a fire burning vigorously. The previous ten minds, when they reach here, become even more...

資力強盛。妙用輝𤾗。功德巍巍。故曰光猛也。

○二明七位。

第一內凡十信。圓聞圓信。修于圓行。善巧增益。五倍深明。因此圓行。得入圓位。善修平等法果。即入信心。善修慈愍。即入念心。善修寂照。即入進心。善修破法。即入慧心。善修通塞。即入定心。善修道品。即入不退心。善修正助。即入迴向心。善修凡聖。即入護心。善修不動。即入戒心。善修無著。即入願心。是名圓教鐵轉十信位。圓教似解。六根清凈也。

發隱。圓聞圓信。而修圓行。此五品位也。繇此增進。倍位深明。得入圓位。圓位。十信也。前隨喜十心。正解已具。特未善修。是故一念平等。不可思議第一心也。善修此心。便能常住法界。純真無妄。即入信心。善修云者。非別有作為。即此圓心方便滋培。權巧磨鍊耳。此初信與藏教初果齊。通教八人見地齊。別教初住齊。證位不退也。善修慈愍者。大悲貫徹。能於三世憶念不忘。故入念心。善修寂照者。止觀雙運。進趣中道。無所雜糅。故入精進心。善修破法者。以妙止觀。雙破有無。妄盡純智。故入慧心。善修通塞者。別識心體。隨宜闔辟。寂妙常凝。故入定心。善修道品者。道品具足。速入菩提。有進無退。故入不退心。善修正助者。緩急主賓。妙得其宜。回

【現代漢語翻譯】現代漢語譯本：資力非常強盛，妙用光輝閃耀，功德無比巍峨，所以稱之為光猛。

○二、闡明七個位次：

第一是內凡十信位。圓滿地聽聞、圓滿地信受，並依此修習圓滿的行持，善巧地增進和利益，使理解加深五倍。因此通過圓滿的行持，得以進入圓滿的位次。善於修習平等法果，就進入信心；善於修習慈悲憐憫，就進入念心；善於修習寂靜觀照，就進入精進心；善於修習破除法執，就進入慧心；善於修習通達與阻塞，就進入定心；善於修習道品，就進入不退心；善於修習正行與助行，就進入迴向心；善於修習凡夫與聖人，就進入護法心；善於修習不動搖，就進入戒心；善於修習無所執著，就進入願心。這被稱為圓教如鐵一般不可動搖的十信位。圓教的相似解，是六根清凈的境界。

發隱：圓滿地聽聞、圓滿地信受，並修習圓滿的行持，這是五品位的修行。由此增進，使位次加深理解，得以進入圓滿的位次，即十信位。之前隨喜的十心，正解已經具備，只是尚未善於修習。因此，一念平等，是不可思議的第一心。善於修習此心，便能常住法界，純真無妄，就進入信心。所謂『善修』，並非另外有所作為，而是對此圓心方便地滋養培育，權巧地磨練而已。這初信位與藏教的初果相等，與通教的八人見地相等，與別教的初住相等，是證得位不退的境界。善於修習慈悲憐憫，使大悲心貫徹始終，能於三世憶念不忘，所以進入念心。善於修習寂靜觀照，使止觀雙運，進趣中道，沒有絲毫雜糅，所以進入精進心。善於修習破除法執，用精妙的止觀，同時破除有與無的執著，使妄念消盡，純粹是智慧，所以進入慧心。善於修習通達與阻塞，分別認識心體，隨順時宜開合，寂靜微妙，恒常凝聚，所以進入定心。善於修習道品，使道品具足，迅速進入菩提，只有前進沒有退轉，所以進入不退心。善於修習正行與助行，使緩急主賓，巧妙地恰到好處，回

【English Translation】 English version: The resources are extremely strong, the wonderful functions shine brightly, and the merits are incomparably majestic, therefore it is called 'Guang Meng' (光猛, Radiant and Vigorous).

○2. Explaining the Seven Stages:

The first is the Ten Faiths of Inner Ordinary Stage. Fully hearing and fully believing, cultivating through complete practice, skillfully increasing and benefiting, deepening understanding fivefold. Therefore, through complete practice, one can enter the complete stage. Skillfully cultivating the fruit of equality, one enters the Faith Mind (信心, Xin Xin); skillfully cultivating compassion, one enters the Mindfulness Mind (念心, Nian Xin); skillfully cultivating stillness and illumination, one enters the Progress Mind (進心, Jin Xin); skillfully cultivating breaking through attachments, one enters the Wisdom Mind (慧心, Hui Xin); skillfully cultivating understanding and obstruction, one enters the Samadhi Mind (定心, Ding Xin); skillfully cultivating the Paths to Enlightenment, one enters the Non-Regression Mind (不退心, Bu Tui Xin); skillfully cultivating the main and auxiliary practices, one enters the Dedication Mind (迴向心, Hui Xiang Xin); skillfully cultivating the ordinary and the holy, one enters the Protecting Mind (護心, Hu Xin); skillfully cultivating non-movement, one enters the Precept Mind (戒心, Jie Xin); skillfully cultivating non-attachment, one enters the Vow Mind (願心, Yuan Xin). This is called the Iron-Turning Ten Faiths Stage of the Perfect Teaching. The approximate understanding of the Perfect Teaching is the purification of the six senses.

Elucidation: Fully hearing and fully believing, and cultivating complete practice, this is the Five Grades Stage. Through this advancement, the stage deepens in understanding, allowing one to enter the complete stage, which is the Ten Faiths. The ten minds of rejoicing before already possess the correct understanding, but have not yet been skillfully cultivated. Therefore, one thought of equality is the first inconceivable mind. Skillfully cultivating this mind allows one to constantly abide in the Dharma Realm, purely and without falsehood, thus entering the Faith Mind. 'Skillfully cultivating' does not mean doing something else, but rather conveniently nourishing and cultivating this complete mind, skillfully refining it. This initial Faith is equivalent to the first fruit of the Treasury Teaching, equivalent to the seeing the truth of the Eight Persons of the Common Teaching, and equivalent to the Initial Abiding of the Distinct Teaching, which is the stage of non-regression. Skillfully cultivating compassion allows great compassion to permeate throughout, enabling one to remember without forgetting in the three times, thus entering the Mindfulness Mind. Skillfully cultivating stillness and illumination allows cessation and contemplation to operate in tandem, advancing towards the Middle Way without any mixture, thus entering the Progress Mind. Skillfully cultivating breaking through attachments uses subtle cessation and contemplation to simultaneously break through attachments to existence and non-existence, eliminating delusions and purely becoming wisdom, thus entering the Wisdom Mind. Skillfully cultivating understanding and obstruction separately recognizes the essence of the mind, opening and closing according to circumstances, silently and wonderfully constantly condensing, thus entering the Samadhi Mind. Skillfully cultivating the Paths to Enlightenment allows the Paths to Enlightenment to be complete, quickly entering Bodhi, only advancing and not retreating, thus entering the Non-Regression Mind. Skillfully cultivating the main and auxiliary practices allows urgency and leisure, principal and guest, to be skillfully and appropriately managed, turning

佛慈光。向佛安住。故入迴向心。善修凡聖者。知佛眾生。體同位別。保持不失。故入護法心。善修不動者。對境常寂。安住無為。得無遺失。故入戒心。善修無著者。於法不染。一切自在。能於十方。所去如願。故入願心。言鐵輪者。借輪王統御之大小。喻菩薩階位之淺深。此信位正配鐵輪也。似解者。凡聖交際。相似解生。彷彿欲同。猶未真實。故曰相似。六根清凈者。雖未得天耳眼等。即父母所生六根。清凈無染。具諸功德也。此名道種智。與別教向位齊。行不退也。

第二聖位。前明十任。真中智也。初發心住。發時三種心發。一緣因善心發。二了因慧心發。三正因理心發。即是境智行妙三種開發。緣因心發。即是住不可思議解脫首楞嚴定。了因心發。即摩訶般若畢竟空也。正因心發。即是住實相法身中道第一義諦也。華嚴云。初住所有功德。三世諸佛嘆不能盡。初發心時。便成正覺。了達諸法真實之性。所有聞法。不由他悟。凈名云。知一切法。是坐道場。亦是入不二法門。大品從初發心。即坐道場。轉法輪。度眾生。謂如佛阿字門。一切法初不生也。

發隱。聖位。承上內凡今始入聖也。前明者。先明住。后及行向也。住次信者。從信趣入。生如來家。依無住智。永不退還。名之曰住。真中

【現代漢語翻譯】現代漢語譯本佛慈光。面向佛安住。所以進入迴向心。善於修習凡聖之道的修行者，明白佛與眾生，本體相同而位階有別。保持這種認知不失，所以進入護法心。善於修習不動之道的修行者，面對外境常保寂靜，安住于無為之境，獲得而無所遺失，所以進入戒心。善於修習無著之道的修行者，對於諸法不生染著，一切自在，能夠於十方世界，所去之處如願。所以進入願心。所說的鐵輪，是借用輪王統治天下的大小來比喻菩薩階位的深淺。這信位正對應鐵輪。相似解，指凡夫與聖人交接之際，產生相似的理解，彷彿相同，卻還不是真實的理解，所以說是相似。六根清凈，指雖然沒有得到天耳、天眼等神通，但父母所生的六根，清凈沒有染污，具備各種功德。這稱為道種智，與別教的向位齊平，屬於行不退的階段。

第二聖位。前面說明的十任，是真中智。初發心住，發心時有三種心生起：一是緣因善心生起，二是了因慧心生起，三是正因理心生起。也就是境、智、行三種妙用同時開發。緣因心生起，就是安住于不可思議解脫首楞嚴定（Samādhi）。了因心生起，就是摩訶般若（Mahā-prajñā）的畢竟空。正因心生起，就是安住于實相法身中道第一義諦。華嚴經說，初住菩薩的所有功德，三世諸佛讚歎也無法窮盡。初發心時，便成就正覺，了達諸法真實的體性。所有聽聞的佛法，不需依靠他人就能領悟。凈名經說，知曉一切法，就是坐在道場，也是進入不二法門。大品經說，從初發心，就坐在道場，轉法輪，度眾生，如同佛的阿字門，一切法本來不生。

發隱。聖位。承接上面的內凡位，現在開始進入聖位。前面說明的，是先說明住位，然後及於行、向位。住次信，是從信位趣入，生於如來之家，依靠無住的智慧，永遠不會退轉，所以稱為住。真中

【English Translation】 English version 'Buddha's compassionate light. Facing the Buddha and abiding. Therefore, entering the dedicating mind. Those who skillfully cultivate the path of the mundane and the sacred, understand that the Buddha and sentient beings are the same in essence but different in position. Maintaining this understanding without losing it, therefore entering the Dharma-protecting mind. Those who skillfully cultivate the immovable, are constantly tranquil when facing external circumstances, abiding in non-action, obtaining without loss, therefore entering the mind of precepts. Those who skillfully cultivate non-attachment, are not tainted by the Dharma, are completely free, and can go wherever they wish in the ten directions. Therefore, entering the mind of vows. The 'iron wheel' refers to the size of the wheel-turning king's dominion, used as a metaphor for the depth of the Bodhisattva's stages. This stage of faith corresponds to the iron wheel. 'Similar understanding' refers to the emergence of similar understanding at the intersection of the mundane and the sacred, seemingly the same, but not yet truly understanding, hence the term 'similar'. 'Six roots purified' refers to the six roots born of parents, although not having attained divine ears, eyes, etc., are pure and untainted, possessing all merits. This is called the seed of the wisdom of the path, equivalent to the 'heading towards' position of the Separate Teaching, and is the stage of non-regression in practice.'

'The second sacred stage. The ten responsibilities mentioned earlier are the true middle wisdom. The initial arising of the mind of abiding. When the mind arises, three types of minds arise: first, the causal good mind arises; second, the enlightening wisdom mind arises; and third, the correct principle mind arises. That is, the three wonderful functions of object, wisdom, and practice are developed simultaneously. When the causal mind arises, it is abiding in the Samādhi of the Unthinkable Liberation Śūraṅgama. When the enlightening mind arises, it is the ultimate emptiness of Mahā-prajñā. When the correct principle mind arises, it is abiding in the first principle of the Middle Way of the Dharma-body of Reality. The Avataṃsaka Sūtra says that the merits of the first abiding Bodhisattva cannot be exhausted even by the praises of the Buddhas of the three worlds. At the initial arising of the mind, one attains perfect enlightenment, understanding the true nature of all dharmas. All the Dharma heard is understood without relying on others. The Vimalakīrti Sūtra says that knowing all dharmas is sitting in the Bodhimaṇḍa, and it is also entering the non-dual Dharma gate. The Mahāprajñāpāramitā Sūtra says that from the initial arising of the mind, one sits in the Bodhimaṇḍa, turns the Dharma wheel, and liberates sentient beings, like the Buddha's 'A' syllable gate, all dharmas are originally unborn.'

'Revealing the Hidden. The sacred stage. Continuing from the previous stage of inner-worldliness, now beginning to enter the sacred stage. What was explained earlier was first explaining the stage of abiding, and then extending to the stages of practice and heading towards. 'Abiding next to faith' is entering from the stage of faith, being born into the family of the Tathāgata, relying on the wisdom of non-abiding, never regressing, hence the name 'abiding'. True middle.'

智者。秘密不定二教。以藏通別圓為當體體。真中為所依體。今則以對似言真。對偏言中。圓修言智。良繇此十住乃入聖始事。位位證一分真如中道。智慧證此體。曰真中智也。境智行妙者。正因理心屬境。了因慧心屬智。緣因善心屬行。三心圓發。故稱妙也。緣因發者。眾生無量劫來。低頭合掌。彈指散華。發菩提心。慈悲誓願。佈施持戒忍辱精進禪定等善心。一時開發。一心具足諸波羅蜜。一心具萬善。故曰不思議解脫首楞嚴定也。了因發者。眾生無量劫來。聞大乘經。乃至一句一偈。受持讀誦。解脫書寫。觀行修習所有智慧。一時開發。成真無漏。真無漏智成。故曰摩訶般若畢竟空也。正因發者。眾生無始以來佛性真心。常為無明之所隱覆。緣了兩因力。破無明暗。朗然圓顯也。佛性真心圓顯。故曰住實相中道也。便成正覺者。初發心時。成佛已竟。一位具一切位也。不繇他悟者。自心自悟。無假于外。是真悟也。即坐道場者。證即成正覺也。一切法不生者。阿字義也。四十二字。初阿后茶。以阿字表初住。此初住斷一品無明。證一分三德。名發心住。念不退也。次從二住至十住。各斷各證。與別教十地齊也。此九住義。備見華嚴楞嚴等經。恐煩不釋。行向準此。

第三明十行者。即是十住后實相真明。

【現代漢語翻譯】現代漢語譯本：智者認為，秘密不定二教以藏、通、別、圓四教為當體之體，以真和中為所依之體。現在則是針對相似而言真，針對偏頗而言中，圓滿修習而言智。這是因為這十住位是進入聖位的開始，每一位都證得一分真如中道，智慧證得此體，稱為真中智。境、智、行三者皆妙，正因理心屬於境，了因慧心屬於智，緣因善心屬於行，三心圓滿發起，所以稱為妙。緣因發起，是說眾生無量劫以來，低頭合掌，彈指散花，發菩提心，慈悲誓願，佈施、持戒、忍辱、精進、禪定等善心，一時開發，一心具足諸波羅蜜，一心具萬善，所以說不可思議解脫首楞嚴定。了因發起，是說眾生無量劫以來，聽聞大乘經典，乃至一句一偈，受持讀誦，解脫書寫，觀行修習所有智慧，一時開發，成就真無漏。真無漏智成就，所以說摩訶般若畢竟空。正因發起，是說眾生無始以來佛性真心，常被無明所隱覆，憑藉了因和緣因的力量，破除無明黑暗，朗然圓滿顯現。佛性真心圓滿顯現，所以說安住于實相中道。便成正覺，是說初發心時，成佛已經完成，一位具足一切位。不依賴他人開悟，是說自心自悟，不假借于外，是真悟。即坐道場，是說證得即成就正覺。一切法不生，是阿字的含義。四十二字，初為阿字，后為茶字，以阿字表示初住，此初住斷一品無明，證一分三德，名為發心住，念不退。其次從二住到十住，各自斷除各自證得，與別教十地相等。這九住的含義，詳見《華嚴經》、《楞嚴經》等經典，恐怕繁瑣不作解釋。行向也準照此理。現代漢語譯本：第三，說明十行，即是十住后實相真明。

【English Translation】 English version: The wise consider the Secret and Indeterminate Two Teachings to take the Four Teachings of the Tripitaka (藏), Shared (通), Distinct (別), and Perfect (圓) as their inherent substance, and Truth (真) and the Middle (中) as the substance they rely on. Now, 'Truth' is spoken of in contrast to semblance, 'Middle' in contrast to bias, and 'Wisdom' in terms of perfect cultivation. This is because these Ten Dwellings (十住) are the beginning of entering the holy state, and each position realizes a portion of True Thusness (真如), the Middle Way (中道). The wisdom that realizes this substance is called True-Middle Wisdom (真中智). The realms (境), wisdom (智), and practice (行) are all wonderful: the Principle-Mind of the Direct Cause (正因理心) belongs to the realm, the Wisdom-Mind of the Enabling Cause (了因慧心) belongs to wisdom, and the Goodness-Mind of the Conditioning Cause (緣因善心) belongs to practice. The three minds arise perfectly, hence the term 'wonderful'. The arising of the Conditioning Cause refers to sentient beings, for countless eons, bowing their heads, joining their palms, snapping their fingers, scattering flowers, generating the Bodhi Mind (菩提心), making vows of loving-kindness and compassion, practicing generosity, upholding precepts, patience, diligence, meditative concentration, and other good deeds. These are developed all at once, with one mind fully possessing all the Paramitas (波羅蜜), and one mind encompassing all virtues, hence it is called the Inconceivable Liberation Shurangama Samadhi (不可思議解脫首楞嚴定). The arising of the Enabling Cause refers to sentient beings, for countless eons, hearing the Great Vehicle Sutras (大乘經), even a single verse or line, receiving, upholding, reciting, understanding, writing, contemplating, and cultivating all wisdom. This is developed all at once, achieving True Non-Outflow (真無漏). With the True Non-Outflow Wisdom achieved, it is called Maha Prajna Ultimately Empty (摩訶般若畢竟空). The arising of the Direct Cause refers to the Buddha-nature True Mind (佛性真心) of sentient beings from beginningless time, which is always concealed by ignorance (無明). Relying on the power of the Enabling and Conditioning Causes, the darkness of ignorance is broken, and it is clearly and perfectly revealed. With the Buddha-nature True Mind perfectly revealed, it is said to abide in the Middle Way of Reality (住實相中道). 'Then becomes perfectly enlightened' means that at the time of the initial arising of the mind, becoming a Buddha is already accomplished, and one position encompasses all positions. 'Not through others' enlightenment' means that one's own mind is enlightened by itself, without relying on external sources, which is true enlightenment. 'Immediately sits on the Bodhi-mandala' means that realization is the accomplishment of perfect enlightenment. 'All dharmas are unproduced' is the meaning of the letter 'A' (阿). The forty-two letters begin with 'A' and end with 'Cha' (茶). The letter 'A' represents the Initial Dwelling (初住). This Initial Dwelling cuts off one grade of ignorance and realizes a portion of the Three Virtues (三德), called the Dwelling of Initial Aspiration (發心住), the non-retreat of thought. Next, from the Second Dwelling (二住) to the Tenth Dwelling (十住), each cuts off and realizes its own portion, equivalent to the Ten Grounds (十地) of the Distinct Teaching. The meaning of these Nine Dwellings is fully explained in the Avatamsaka Sutra (華嚴經), Shurangama Sutra (楞嚴經), and other scriptures. Fearing prolixity, I will not explain them. The Practices and Directing-Merit follow this principle. English version: Third, explaining the Ten Practices (十行), which is the True Brightness of Reality after the Ten Dwellings.

不可思議。更十番智斷。破十品無明。一行一切行。唸唸進趣流入平等法界海。諸波羅蜜任運生長。自行化他。與虛空等也。

發隱。行次住者。即此實相體上自然明覺。具足不可思議妙用。更加以十番智慧斷惑。便能繁興萬行。自利利人。以修圓行。一行一切行者。如修一行即通萬行。故名圓行。以此為因。是以唸唸趣入平等果海。如百川勢向東流。必涓涓趣入滄海也。任運者。猶自然也。與虛空等者。廣大無盡也。此皆圓行致之也。清涼云。隨緣順理造脩名行。亦此意也。此經中又名十長養。以長養五根故。故云初行與別教等覺齊。二行與別教妙覺齊。三行以去。別教之人不知名字矣。何況伏斷。

第四十回曏者。十行之後。無功用道。不可思議。真明唸唸開發。一切法界願行事理。自然和融。回入平等法界海。更證十番智斷。破十品無明。故名迴向也。

發隱。向次行者。十行以去。任運設施。無功用道也。此道廣大。猶如虛空。不可思議。其中真明。自然唸唸開發。令其所作願行事理。悉皆和融。流入法界。斯乃更以十番智斷。破十分無明。故能回真向俗。回智向悲。使真俗圓融。智悲不二。到于菩提實際名迴向也。

第五十地者。即是無漏真明。入無功用道。猶如大地。能生一切

【現代漢語翻譯】現代漢語譯本：不可思議。更以十番智斷（通過十個方面智慧來斷除煩惱），破除十品無明（十種根本的迷惑）。修一行即一切行，唸唸之間都趨向並流入平等法界海（所有事物平等存在的境界）。諸波羅蜜（到達彼岸的方法）自然而然地增長，既能自我修行，又能教化他人，其功德與虛空一樣廣大。

發隱（對經文的闡釋）：行次位（修行次第）的修行者，即在此實相（事物真實面貌）本體上，自然具有明覺，具足不可思議的妙用。如果再加以十番智慧來斷除迷惑，便能廣泛地興起各種修行，既能利益自己，又能利益他人，從而修成圓滿的修行。所謂『一行一切行』，是指修習一種行門，就能通達萬種行門，所以稱為圓行。以此為因，所以唸唸之間都趨入平等的果海，就像百川奔騰向東流，必定涓涓細流都匯入滄海一樣。『任運』，就是自然的意思。『與虛空等』，就是廣大無盡的意思。這些都是圓滿修行所達到的境界。清涼國師說，『隨順因緣和真理而進行修造，就叫做行』，也是這個意思。此經中又名十長養，因為能長養五根（眼、耳、鼻、舌、身）的緣故。所以說初行與別教（區別于圓教的教法）的等覺菩薩齊等，二行與別教的妙覺菩薩齊等，三行以後，別教的人就不知道名字了，更何況是降伏和斷除煩惱呢。

第四，十回向位（將功德迴向給眾生）：在十行之後，進入無功用道（不需刻意努力的修行狀態），不可思議的真明唸唸開發，一切法界的願行事理，自然而然地和諧融合，回入平等法界海。更進一步證得十番智斷，破除十品無明，所以稱為迴向。

發隱：向次位的修行者，在十行之後，任運設施，進入無功用道。此道廣大，猶如虛空，不可思議。其中的真明，自然唸唸開發，使其所作的願行事理，全部和諧融合，流入法界。這乃是更以十番智斷，破除十分無明，所以能夠回真向俗（將真如之理迴向世俗），回智向悲（將智慧迴向慈悲），使真俗圓融，智悲不二，到達菩提（覺悟）的實際，就叫做迴向。

第五，十地位（菩薩修行的十個階段）：即是無漏真明（沒有煩惱污染的真實智慧），進入無功用道，猶如大地，能夠生長一切。

【English Translation】 English version: Inconceivable. Furthermore, through the ten kinds of wisdom and severance (ten aspects of wisdom to sever afflictions), one breaks through the ten grades of ignorance (ten fundamental delusions). Practicing one practice is practicing all practices. In every moment, one progresses and flows into the sea of the equal Dharma realm (the state where all things exist equally). All Pāramitās (methods to reach the other shore) naturally grow, benefiting oneself and others, being equal to the vastness of space.

Elucidation: The practitioner in the stage of 'practice' resides in the naturally bright awareness on the substance of true reality (the actual appearance of things), possessing inconceivable wonderful functions. If one further uses the ten kinds of wisdom to sever delusions, one can extensively initiate myriad practices, benefiting oneself and others, thereby cultivating perfect practice. 'Practicing one practice is practicing all practices' means that cultivating one practice can lead to understanding all practices, hence it is called perfect practice. Taking this as the cause, one progresses into the sea of equal fruition in every moment, just as hundreds of rivers flow eastward, inevitably converging into the vast ocean. 'Naturally' means spontaneously. 'Equal to space' means vast and endless. All these are achieved through perfect practice. Qingliang National Teacher said, 'Following conditions and aligning with principles to create and cultivate is called practice,' which is also the meaning here. This sutra is also called the ten growths because it nourishes the five roots (eye, ear, nose, tongue, body). Therefore, it is said that the initial practice is equal to the Equal Enlightenment Bodhisattva of the Separate Teaching (distinct from the Perfect Teaching), the second practice is equal to the Wonderful Enlightenment Bodhisattva of the Separate Teaching, and from the third practice onwards, people of the Separate Teaching do not even know the names, let alone subduing and severing afflictions.

Fourth, the ten dedications (dedicating merits to sentient beings): After the ten practices, one enters the path of no effort (a state of practice without deliberate effort), the inconceivable true brightness develops in every moment, and the vows, practices, affairs, and principles of all Dharma realms naturally harmonize and merge, returning to the sea of the equal Dharma realm. One further realizes the ten kinds of wisdom and severance, breaking through the ten grades of ignorance, hence it is called dedication.

Elucidation: The practitioner in the stage of 'dedication', after the ten practices, spontaneously implements and enters the path of no effort. This path is vast, like space, and inconceivable. The true brightness within naturally develops in every moment, causing all the vows, practices, affairs, and principles to harmonize and merge, flowing into the Dharma realm. This is further using the ten kinds of wisdom and severance to break through the ten parts of ignorance, so one can return from the true to the mundane (dedicating the principle of true reality to the mundane), return from wisdom to compassion (dedicating wisdom to compassion), making the true and mundane perfectly integrated, and wisdom and compassion non-dual, reaching the actual reality of Bodhi (enlightenment), which is called dedication.

Fifth, the ten grounds (ten stages of Bodhisattva practice): This is the undefiled true brightness (real wisdom without the defilement of afflictions), entering the path of no effort, like the earth, capable of growing everything.

佛法。荷負法界眾生。普入三世佛地。又證十番智斷。破十品無明也。

發隱。地次曏者。言此十地。即是前十向中無漏真智之明任運而入。積集廣厚如大地也。生起佛法則無窮。荷負眾生。則無盡。普入三世諸佛一切智地。又十番證智破惑。深而又深也。問。十品十品次第而斷。圓義安在。答。孩子頓具百骸。何妨歲歲增長。歲有所增。似存次第。生時具足。焉得非圓也耶。

第六等覺地者。觀達無始無明源底。邊際智滿。畢竟清凈。斷最後窮源微細無明。登中道山頂。與無明父母別。是名有所斷者名有上士也。

發隱。等覺次十地者。上來雖破無明。猶有纖存。是未盡其源。未窮其底。雖云證智。未圓滿也。雖云清凈。未究竟也。茲復觀察了達無始無明。窮盡源底。於是智極邊際。靡不圓滿。體極清凈。無復染污。所以然者。以其斷最後至微細之無明故也。夫斷一分無明。證一分中道。今則登中道之頂巔。別無明之父母矣。有所斷者。言此斷惑已極。何以不名妙覺。良繇既有所斷。是乃見有惑在。我從斷之。故為等覺。名有上士。蓋等者。比擬之辭。未能為一。猶有上也。

第七妙覺地者。究竟解脫。無上佛智。故言無所斷者。名無上士。此即三德不縱不橫。不併不別。究竟後心大涅槃

【現代漢語翻譯】現代漢語譯本：佛法。承擔法界所有眾生，普遍進入過去、現在、未來三世諸佛的智慧之地，並且證得十種智慧，斷除十品無明（根本煩惱）。

發隱（對經文的闡釋）。關於地的次第，這裡所說的十地，就是前面十向中無漏真智的光明顯現，自然而然地進入。這種智慧的積累廣大深厚，如同大地一般。由此生起的佛法則是無窮無盡的，所承擔的眾生也是沒有窮盡的。普遍進入過去、現在、未來三世諸佛的一切智慧之地。而且十種智慧的證得和對迷惑的破除，是深而又深的。問：十品無明按照次第來斷除，圓融的意義在哪裡呢？答：孩子雖然一下子就具備了所有的骨骼，不妨礙他隨著年齡增長。每年都有所增長，好像存在次第。但是出生的時候就已經具備了全部，怎麼能說不是圓融的呢？

第六等覺地（菩薩修行的一個階段）是指，觀察通達無始無明（根本愚昧）的根源和底細，智慧達到邊際，完全清凈，斷除最後窮盡根源的微細無明，登上中道（不偏不倚的道路）的山頂，與無明的父母告別。這就是所謂的『有所斷者』，被稱為『有上士』。

發隱：等覺地在十地之後，是因為之前雖然破除了無明，但仍然有細微的殘留，這是沒有窮盡其根源，沒有探究其底細。雖然說是證得了智慧，但還沒有圓滿。雖然說是清凈，但還沒有達到究竟。現在進一步觀察通達無始無明，窮盡其根源和底細，於是智慧達到邊際，沒有不圓滿的地方。本體達到清凈，沒有再被污染的地方。之所以這樣，是因為斷除了最後最微細的無明。斷除一分無明，就證得一分中道。現在則是登上中道的頂峰，與無明的父母告別了。『有所斷者』，是說斷除迷惑已經到了極點，為什麼不稱為妙覺（最高的覺悟）呢？因為既然有所斷，那就是還看到有迷惑存在，我才去斷除它。所以稱為等覺，被稱為『有上士』。『等』是比擬的說法，還未能達到唯一，所以還有『上』。

第七妙覺地（最高的覺悟階段）是指，究竟解脫，達到無上的佛的智慧，所以說『無所斷者』，被稱為『無上士』。這也就是法身德、般若德、解脫德三德不縱不橫，不併列也不分離，達到究竟的後心大涅槃（不生不滅的境界）。

【English Translation】 English version: The Buddha-dharma. Bearing the sentient beings of the Dharma realm, universally entering the Buddha-lands of the three times (past, present, and future), and also attesting to the ten kinds of wisdom, breaking through the ten grades of ignorance (fundamental afflictions).

Elucidation: Regarding the sequence of the grounds, the ten grounds mentioned here are the manifestation of the un-outflowed true wisdom in the previous ten directions, naturally entering. The accumulation of this wisdom is vast and profound, like the great earth. The Buddha-dharma arising from this is infinite, and the sentient beings it bears are inexhaustible. Universally entering the all-knowing lands of the Buddhas of the three times. Moreover, the attestation of the ten kinds of wisdom and the breaking of delusion are profound and even more profound. Question: The ten grades of ignorance are broken through in sequence, where is the meaning of completeness? Answer: A child possesses all the bones at once, what prevents them from growing year by year? Each year there is growth, seemingly existing in sequence. But at birth, everything is already complete, how can it not be complete?

The sixth, the Ground of Equivalent Enlightenment (a stage in the bodhisattva's practice), refers to observing and penetrating the source and bottom of beginningless ignorance (fundamental delusion), wisdom reaching its boundary, being completely pure, cutting off the final, extremely subtle ignorance that exhausts the source, ascending to the summit of the Middle Way (the path of non-attachment), and bidding farewell to the parents of ignorance. This is what is called 'having something to cut off', and is called 'Superior Being'.

Elucidation: The Ground of Equivalent Enlightenment follows the ten grounds because, although ignorance has been broken through before, there are still subtle remnants. This means that its source has not been exhausted, and its bottom has not been explored. Although it is said that wisdom has been attested, it is not yet complete. Although it is said to be pure, it has not yet reached the ultimate. Now, further observing and penetrating beginningless ignorance, exhausting its source and bottom, thus wisdom reaches its boundary, and there is no place that is not complete. The essence reaches purity, and there is no place that is not defiled. The reason for this is that the final, most subtle ignorance is cut off. Cutting off one part of ignorance, one attests to one part of the Middle Way. Now, one ascends to the peak of the Middle Way, bidding farewell to the parents of ignorance. 'Having something to cut off' means that the cutting off of delusion has reached its limit. Why is it not called Wonderful Enlightenment (highest enlightenment)? Because since there is something to cut off, that means one still sees that there is delusion, and I cut it off. Therefore, it is called Equivalent Enlightenment, and is called 'Superior Being'. 'Equivalent' is a term of comparison, not yet able to reach oneness, so there is still 'superior'.

The seventh, the Ground of Wonderful Enlightenment (the stage of highest enlightenment), refers to ultimate liberation, reaching the unsurpassed wisdom of the Buddha, so it is said 'having nothing to cut off', and is called 'Unsurpassed Being'. This is the Dharma-body virtue, Prajna virtue, and Liberation virtue, which are neither vertical nor horizontal, neither parallel nor separate, reaching the ultimate final mind of Great Nirvana (the state of non-birth and non-death).

也。一切大理。大誓願。大莊嚴。大智斷。大遍知。大道。大用。大權實。大利益。大無住。即是十觀成乘圓極。竟在於佛。過茶無字可說。盧舍那名凈滿。一切皆滿也。南獄師云。四十二字門是佛密語。何必不表四十二位。諸學人執釋論無此解。多疑不用。但論本文千卷。什師九倍略之。何必無此解。深應冥會。何者。經云。初阿后茶。中間四十二字門。具諸字功德。華嚴云。從初一地。具足諸地功德。此義即同阿字門。諸法初不生故。此豈非圓教初住。初得無生忍。過茶無字可說。豈非妙覺無上無過。廣乘品明一切法皆是摩訶衍竟。即說四十二字門。豈非圓菩薩從初發心。得諸法實相。具一切法。至妙覺地。窮一切法底。此義與圓位甚是分明。

發隱。妙次等者。言究竟於一切解脫。窮極于最上佛智。無惑可斷。天中天。聖中聖無上士也。此即一心三德。縱之莫知其前後。橫之不辨其東西。並之忽見其非同。別之難析其為異。蓋究竟金剛後心。深入大涅槃海。至妙至玄。不可復加之極果也。問。此圓妙覺方名盡斷無明。云何教義別妙覺中亦曰無明習盡。答。彼習盡者。十二品無明習盡。非今教四十二品無明也。別教斷至十二。其斷已極。無復更斷。各就所極。皆稱盡也大理者。一念即空假中也。大誓者。發

【現代漢語翻譯】現代漢語譯本：也。一切大理（偉大的真理）。大誓願（偉大的誓言）。大莊嚴（偉大的莊嚴）。大智斷（偉大的智慧決斷）。大遍知（偉大的普遍知曉）。大道（偉大的道路）。大用（偉大的作用）。大權實（偉大的權巧真實）。大利益（偉大的利益）。大無住（偉大的無所住）。即是十觀（十種觀法）成就的乘（乘載）圓滿至極。最終在於佛。過了『茶』字（梵文字母）就沒有文字可以說了。盧舍那（佛名，光明遍照）的意思是清凈圓滿，一切都圓滿。南獄師說，四十二字門（四十二個梵文字母）是佛的秘密語言，為什麼不能表示四十二個位次呢？一些學人執著于《釋論》中沒有這種解釋，大多懷疑而不採用。但《釋論》本文有千卷，鳩摩羅什法師省略了九倍，為什麼一定沒有這種解釋呢？應該深入領會。為什麼呢？經中說，最初是『阿』字，最後是『茶』字，中間四十二字門，具備各種字的功德。《華嚴經》說，從最初一地，具足各種地的功德。這個意義與『阿』字門相同，諸法最初不生。這難道不是圓教的初住位，初次獲得無生法忍嗎？過了『茶』字就沒有文字可以說了，難道不是妙覺（佛果）無上無過嗎？《廣乘品》說明一切法都是摩訶衍（大乘）的終結，就說四十二字門，難道不是圓教菩薩從最初發心，得到諸法實相，具足一切法，到達妙覺地，窮盡一切法的底蘊嗎？這個意義與圓教的位次非常分明。

發隱。妙次等，是說究竟於一切解脫，窮盡于最上佛智，沒有迷惑可以斷除，是天中天（天人中的天人），聖中聖（聖人中的聖人），無上士（無上的人）。這就是一心三德（法身德、般若德、解脫德），縱向排列不知道其前後，橫向排列不辨其東西，並在一起忽然發現它們並非相同，分開來又難以分析它們的不同。大概是究竟金剛後心（最後的心），深入大涅槃海（寂滅的境界），至妙至玄，是不可再增加的極果。問：這個圓妙覺才算完全斷盡無明，為什麼教義中說別教妙覺中也說無明習氣斷盡？答：那裡說的習氣斷盡，是十二品無明習氣斷盡，不是現在圓教的四十二品無明。別教斷到十二品，其斷已經到了極點，沒有再要斷的。各自就其所達到的極點，都稱為斷盡。大理（偉大的真理）是指一念即空假中（空、假、中三諦）。大誓（偉大的誓言）是指發心。

【English Translation】 English version: Also. All Great Truth (great principle). Great Vow (great vow). Great Adornment (great adornment). Great Wisdom-Judgment (great wisdom and discernment). Great Universal Knowledge (great universal knowledge). Great Path (great path). Great Function (great function). Great Expedient Truth (great skillful means and truth). Great Benefit (great benefit). Great Non-Abiding (great non-attachment). This is the complete and ultimate achievement of the Ten Contemplations (ten kinds of contemplation). Ultimately, it lies in the Buddha. Beyond the letter 'cha' (Sanskrit letter), there are no words to describe. Vairocana (Buddha's name, light pervading everywhere) means pure and complete, everything is complete. The Master of Southern Prison said that the Forty-Two Syllable Doors (forty-two Sanskrit letters) are the Buddha's secret language. Why can't they represent the forty-two stages? Some scholars are attached to the fact that there is no such explanation in the Shastra (commentary), and mostly doubt and do not use it. However, the text of the Shastra has thousands of volumes, and Master Kumarajiva abbreviated it by nine times. Why is it certain that there is no such explanation? One should deeply understand it. Why? The Sutra says that the first is the letter 'a' and the last is the letter 'cha', and the forty-two syllable doors in between possess the merits of various letters. The Avatamsaka Sutra says that from the first ground, all the merits of the various grounds are fully possessed. This meaning is the same as the 'a' syllable door, because all dharmas are initially unborn. Isn't this the initial dwelling stage of the perfect teaching, the first attainment of the non-origination forbearance? Beyond the letter 'cha', there are no words to describe. Isn't this the Wonderful Enlightenment (Buddhahood) that is supreme and without fault? The 'Vast Vehicle Chapter' explains that all dharmas are the end of the Mahayana (Great Vehicle), and then speaks of the forty-two syllable doors. Isn't it that the perfect Bodhisattva, from the initial aspiration, obtains the true aspect of all dharmas, possesses all dharmas, reaches the Wonderful Enlightenment ground, and exhausts the depths of all dharmas? This meaning is very clear with the stages of the perfect teaching.

Elucidation. Wonderful Sequence, etc., means ultimately in all liberation, exhausting the supreme Buddha wisdom, with no delusion to be cut off. It is the Heaven Above Heavens (the heaven among heavenly beings), the Saint Among Saints (the saint among saints), the Unsurpassed One (the unsurpassed person). This is the One Mind Three Virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue), vertically arranged, one does not know its beginning and end; horizontally arranged, one does not distinguish its east and west; put together, one suddenly discovers that they are not the same; separated, it is difficult to analyze their differences. It is probably the ultimate Vajra final mind (last mind), deeply entering the Great Nirvana Sea (state of quiescence), supremely wonderful and profound, the ultimate fruit that cannot be added to. Question: Only this perfect Wonderful Enlightenment is considered to have completely cut off ignorance. Why does the teaching say that in the Separate Teaching's Wonderful Enlightenment, it is also said that the habits of ignorance are exhausted? Answer: The exhaustion of habits there refers to the exhaustion of the habits of the twelve grades of ignorance, not the forty-two grades of ignorance of the present perfect teaching. The Separate Teaching cuts off up to twelve grades, and its cutting off has reached its limit, with nothing more to cut off. Each, according to what it has reached, is called exhaustion. Great Truth (great principle) refers to the one thought that is emptiness, provisionality, and the middle way (the three truths of emptiness, provisionality, and the middle way). Great Vow (great vow) refers to the aspiration.

無作四弘誓也。大莊嚴者。寂照安心也。大智斷者。一心三觀斷諸惑也。大遍知者。諸法通塞無不達也。大道者。無作道品。一一調停。隨宜而入也。大用者。善修事助。以開圓理驅魔障也。大權實者。知位次不增上慢也。大利益者。遇境不動。䇿進五品而入六根也。大無住者。不住十信相似之道也。繇此十觀。成就圓乘。至此則一切滿。更無虧少。故名舍那也。千卷九略者。釋論卷有百千今十存一。此四十二字配位之說。安知不在所略中耶。始阿字門表初住。終茶字門表妙覺。此明釋論與經合。故云與圓義甚自分明。廣乘品。釋論品名也。問。天臺論圓教以十信為內凡。十住即為聖位。論別教以十信為外凡。住行向為內凡。謂之三賢。至十地乃名聖位。而華嚴五十二位正與別同。遂有以別議華嚴者。夫清涼贊天臺四教。曰理致圓備。而己所宗。則賢首小始終頓圓五教也。五教之終。正準四教之別。奈何繇終而頓而圓。地位遠隔。而反同於別乎。若以賢聖行布為別。則華嚴初發心時便成正覺。住位也。何礙賢之不聖。凡夫心中有如來安坐不動。凡聖尚融。何礙賢之不聖。大師止謂華嚴兼別。未嘗以兼別病華嚴之不圓也。別議華殿。失大師意矣。

○二證成。

次發趣品明別教十地。后明三乘共十地。三教

【現代漢語翻譯】現代漢語譯本：無作四弘誓也。（無作：不刻意造作，自然而然；四弘誓：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。）大莊嚴者，寂照安心也。（大莊嚴：偉大的莊嚴；寂照：寂靜而明照。）大智斷者，一心三觀斷諸惑也。（大智斷：以大智慧斷除煩惱；一心三觀：於一心中觀空、假、中三諦。）大遍知者，諸法通塞無不達也。（大遍知：普遍的知曉；通塞：通達與阻礙。）大道者，無作道品，一一調停，隨宜而入也。（大道：通往真理的道路；無作道品：不刻意造作的修行方法；調停：調整使之和諧。）大用者，善修事助，以開圓理驅魔障也。（大用：偉大的作用；事助：通過實踐來輔助修行；圓理：圓滿的道理。）大權實者，知位次不增上慢也。（大權實：權巧方便與真實智慧；位次：修行的階段；增上慢：未證得的境界以為已證得。）大利益者，遇境不動，策進五品而入六根也。（大利益：巨大的利益；遇境不動：面對境界心不為所動；五品：五種修行階段；六根：眼、耳、鼻、舌、身、意。）大無住者，不住十信相似之道也。（大無住：不住于任何地方；十信：十種信心；相似之道：相似於真理的道路。）繇此十觀，成就圓乘，至此則一切滿，更無虧少，故名舍那也。（十觀：十種觀行；圓乘：圓滿的教法；舍那：盧舍那佛。）千卷九略者，釋論卷有百千今十存一。此四十二字配位之說，安知不在所略中耶？始阿字門表初住，終茶字門表妙覺。此明釋論與經合，故云與圓義甚自分明。廣乘品，釋論品名也。問：天臺論圓教以十信為內凡，十住即為聖位。論別教以十信為外凡，住行向為內凡，謂之三賢，至十地乃名聖位。而華嚴五十二位正與別同，遂有以別議華嚴者。夫清涼贊天臺四教，曰理致圓備，而己所宗，則賢首小始終頓圓五教也。五教之終，正準四教之別。奈何繇終而頓而圓，地位遠隔，而反同於別乎？若以賢聖行布為別，則華嚴初發心時便成正覺，住位也。何礙賢之不聖？凡夫心中有如來安坐不動，凡聖尚融，何礙賢之不聖？大師止謂華嚴兼別，未嘗以兼別病華嚴之不圓也。別議華殿，失大師意矣。次發趣品明別教十地。后明三乘共十地。三教 English version: 'Non-contrived Four Great Vows' (無作四弘誓): This refers to the Four Great Vows made naturally, without artificial effort: to liberate all sentient beings, to eradicate endless afflictions, to learn limitless Dharma teachings, and to attain the unsurpassed Buddha-hood. 'Great Adornment' (大莊嚴) means peaceful illumination and settling the mind (寂照安心). 'Great Wisdom and Severance' (大智斷) means using the Three Contemplations in One Mind (一心三觀) to sever all delusions. 'Great Universal Knowledge' (大遍知) means understanding the unobstructed and obstructed aspects of all dharmas (諸法通塞). 'Great Path' (大道) refers to the Non-contrived Path Practices (無作道品), each adjusted and harmonized, entering according to suitability. 'Great Function' (大用) means skillfully cultivating auxiliary practices (事助) to reveal the complete and perfect principle (圓理) and dispel demonic obstacles. 'Great Expedient and Real' (大權實) means knowing one's position in the stages of practice and not developing arrogance (增上慢). 'Great Benefit' (大利益) means remaining unmoved when encountering circumstances, and diligently advancing through the Five Grades (五品) to enter the Six Roots (六根). 'Great Non-Abiding' (大無住) means not dwelling in the path of resemblance of the Ten Faiths (十信). Through these Ten Contemplations (十觀), the Perfect Vehicle (圓乘) is accomplished. Reaching this point, everything is complete, with nothing lacking, hence the name 'Vairocana' (舍那). 'One in Ten Thousand Chapters' (千卷九略) refers to the fact that the commentary originally had hundreds of thousands of chapters, but now only one in ten remains. The explanation of the forty-two letters corresponding to the stages of practice – who knows if it was not among those omitted? The 'A' letter gate (阿字門) represents the initial dwelling (初住), and the 'Tra' letter gate (茶字門) represents the Wonderful Enlightenment (妙覺). This clarifies that the commentary aligns with the sutra, hence it is said that the meaning is very clear and distinct with the perfect teaching. The 'Vast Vehicle Chapter' (廣乘品) is the name of a chapter in the commentary. Question: The Tiantai school considers the Ten Faiths (十信) as the inner stage of ordinary beings in the Perfect Teaching (圓教), and the Ten Dwellings (十住) as the stage of sages. In the Distinct Teaching (別教), the Ten Faiths are considered the outer stage of ordinary beings, and the Dwellings, Practices, and Dedications (住行向) are the inner stage of ordinary beings, called the Three Worthies (三賢), and only the Ten Grounds (十地) are called the stage of sages. However, the fifty-two stages of the Avatamsaka Sutra (華嚴) are the same as both the Distinct and Perfect Teachings, leading some to discuss the Avatamsaka Sutra in terms of the Distinct Teaching. Master Qingliang praises the Tiantai's Four Teachings (四教), saying that the principles are complete and perfect, while his own school is the Five Teachings (五教) of the Xianshou school: Small, Initial, Final, Sudden, and Perfect. The end of the Five Teachings is precisely aligned with the Distinct Teaching of the Four Teachings. How can it be that from the end, to the Sudden, to the Perfect, the stages are far apart, yet they are the same as the Distinct Teaching? If the arrangement of the practices of the worthy and the sage is considered Distinct, then in the Avatamsaka Sutra, the moment one generates the initial aspiration, one attains Right Enlightenment, which is the dwelling stage. What prevents the worthy from being a sage? In the mind of an ordinary being, the Tathagata sits still and unmoved. The ordinary and the sage are already integrated. What prevents the worthy from being a sage? The Great Master only said that the Avatamsaka Sutra combines the Distinct Teaching, but he never criticized the Avatamsaka Sutra for not being perfect because of the combination with the Distinct Teaching. Discussing the Avatamsaka Sutra in terms of the Distinct Teaching misses the Great Master's intention. Next, the 'Arising Aspiration Chapter' (發趣品) explains the Ten Grounds of the Distinct Teaching. Later, it explains the Ten Grounds shared by the Three Vehicles. Three Teachings.

【English Translation】 'Non-contrived Four Great Vows'. 'Great Adornment' means peaceful illumination and settling the mind. 'Great Wisdom and Severance' means using the Three Contemplations in One Mind to sever all delusions. 'Great Universal Knowledge' means understanding the unobstructed and obstructed aspects of all dharmas. 'Great Path' refers to the Non-contrived Path Practices, each adjusted and harmonized, entering according to suitability. 'Great Function' means skillfully cultivating auxiliary practices to reveal the complete and perfect principle and dispel demonic obstacles. 'Great Expedient and Real' means knowing one's position in the stages of practice and not developing arrogance. 'Great Benefit' means remaining unmoved when encountering circumstances, and diligently advancing through the Five Grades to enter the Six Roots. 'Great Non-Abiding' means not dwelling in the path of resemblance of the Ten Faiths. Through these Ten Contemplations, the Perfect Vehicle is accomplished. Reaching this point, everything is complete, with nothing lacking, hence the name 'Vairocana'. 'One in Ten Thousand Chapters' refers to the fact that the commentary originally had hundreds of thousands of chapters, but now only one in ten remains. The explanation of the forty-two letters corresponding to the stages of practice – who knows if it was not among those omitted? The 'A' letter gate represents the initial dwelling, and the 'Tra' letter gate represents the Wonderful Enlightenment. This clarifies that the commentary aligns with the sutra, hence it is said that the meaning is very clear and distinct with the perfect teaching. The 'Vast Vehicle Chapter' is the name of a chapter in the commentary. Question: The Tiantai school considers the Ten Faiths as the inner stage of ordinary beings in the Perfect Teaching, and the Ten Dwellings as the stage of sages. In the Distinct Teaching, the Ten Faiths are considered the outer stage of ordinary beings, and the Dwellings, Practices, and Dedications are the inner stage of ordinary beings, called the Three Worthies, and only the Ten Grounds are called the stage of sages. However, the fifty-two stages of the Avatamsaka Sutra are the same as both the Distinct and Perfect Teachings, leading some to discuss the Avatamsaka Sutra in terms of the Distinct Teaching. Master Qingliang praises the Tiantai's Four Teachings, saying that the principles are complete and perfect, while his own school is the Five Teachings of the Xianshou school: Small, Initial, Final, Sudden, and Perfect. The end of the Five Teachings is precisely aligned with the Distinct Teaching of the Four Teachings. How can it be that from the end, to the Sudden, to the Perfect, the stages are far apart, yet they are the same as the Distinct Teaching? If the arrangement of the practices of the worthy and the sage is considered Distinct, then in the Avatamsaka Sutra, the moment one generates the initial aspiration, one attains Right Enlightenment, which is the dwelling stage. What prevents the worthy from being a sage? In the mind of an ordinary being, the Tathagata sits still and unmoved. The ordinary and the sage are already integrated. What prevents the worthy from being a sage? The Great Master only said that the Avatamsaka Sutra combines the Distinct Teaching, but he never criticized the Avatamsaka Sutra for not being perfect because of the combination with the Distinct Teaching. Discussing the Avatamsaka Sutra in terms of the Distinct Teaching misses the Great Master's intention. Next, the 'Arising Aspiration Chapter' explains the Ten Grounds of the Distinct Teaching. Later, it explains the Ten Grounds shared by the Three Vehicles. Three Teachings.

階位。其文現也。

發隱。此言論中復明別教所歷十地。三乘所共十地。即三教位。知圓獨勝。皆詳顯可證也。問。四教分屬諸經。此經四教並陳。當是何教所屬。答。此經名菩薩戒。不問偏圓淺深。一切菩薩所共學也。若單約。則文中座起次第而說。屬別教攝。若約五教。則文中受佛戒即入佛位。屬頓教攝。又一舍那化千百億。千百億即舍那本身。屬圓教攝。蓋別也。頓也。而兼乎圓者也。判教者毋拘焉。

○二出體(二)　初明無作。二明止行。

○初明無作(六)　初無無作。二有無作。三折諍論。四明定道。五論興廢。六出三聚。

○初無無作。

戒體者。不起而已。起即性。無作假色。經論互說。諍論有無。一云都無無作。色心假合。共成眾生。善惡本繇心起。不應別有頑善頑惡。皆是指心。誓不為惡。即名受戒。瓔珞經云。一切聖凡戒。盡以心為體。心無盡故。戒亦無盡。或言教為戒體。或云真諦為戒體。或言愿為戒體。無別無作。大經聖行觀析無常。阿阇世王觀析境界。但明色心。不道無作。五陰名教通大小乘。惟有一色四心。小乘引接小根。恐其輕慢因果。權言重惡口能別生。一法無作牽報。善法須行。惡法須止。行一則有兩力。豈可不慎。方便假說。適會一時。直

【現代漢語翻譯】現代漢語譯本階位：指菩薩修行的不同層次。（階位）這些文字現在就闡述了這些內容。

發隱：這一部分在論述中進一步闡明了別教所經歷的十地（菩薩修行的十個階段），以及三乘（聲聞乘、緣覺乘、菩薩乘）所共同經歷的十地，也就是三教的階位。從中可知圓教的獨特殊勝之處，這些都詳細而明顯，可以作為證明。問：四教（藏教、通教、別教、圓教）分別歸屬於不同的經典，這部經同時陳述了四教，那麼應該屬於哪一教呢？答：這部經名為《菩薩戒》，不問偏圓、深淺，一切菩薩都可以共同學習。如果單獨來說，那麼文中按照座次起立的順序進行講述，屬於別教所攝。如果按照五教（實教、權教、半字教、滿字教、頓教）來說，那麼文中接受佛戒就進入佛的階位，屬於頓教所攝。而且一尊盧舍那佛化現出千百億化身，千百億化身就是盧舍那佛本身，屬於圓教所攝。可以說是兼具別教、頓教，而又歸於圓教。判教的人不要拘泥於此。

○二出體 (二)：分為兩個部分，首先闡明無作，然後闡明止行。

○初明無作 (六)：分為六個部分，首先闡明無無作，然後闡明有無作，接著駁斥爭論，闡明定道，論述興廢，最後闡明三聚。

○初無無作

戒體：指的是不起心動念的狀態。一旦起了心念，那就是自性。無作是假借的色法。經典和論著對此有不同的說法，從而引發了關於有無無作的爭論。一種觀點認為根本沒有無作，色法和心法假合在一起，共同構成眾生。善惡的根源在於心念的生起，不應該另外存在頑固的善和頑固的惡，一切都指向心。發誓不做惡事，就叫做受戒。《瓔珞經》說：『一切聖人和凡夫的戒，都以心為本體。心沒有窮盡，戒也就沒有窮盡。』或者說教法是戒體，或者說真諦是戒體，或者說愿是戒體，沒有另外的無作。《大般涅槃經》中聖行觀分析無常，阿阇世王觀分析境界，都只是闡明色法和心法，沒有說到無作。五陰（色、受、想、行、識）的名稱通行於大小乘。只有一色四心。小乘爲了引導小根器的人，恐怕他們輕慢因果，所以權且說重大的惡業可以通過口業而單獨產生一種無作，牽引果報。善法必須修行，惡法必須停止。修行一種善法就有兩種力量，怎麼可以不謹慎呢？這只是方便的假說，適應一時的情況，直接...

【English Translation】 English version Grade: Refers to the different levels of practice for Bodhisattvas. (Grade) These words now explain these contents.

Revealing the Hidden: This section further clarifies the ten stages (ten stages of Bodhisattva practice) experienced by the Separate Teaching (Distinct Teaching), and the ten stages commonly experienced by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), which are the grades of the Three Teachings. From this, we can know the unique superiority of the Perfect Teaching (Complete Teaching), which is detailed and obvious and can be used as proof. Question: The Four Teachings (Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Complete Teaching) belong to different scriptures respectively. This scripture presents the Four Teachings simultaneously, so to which teaching should it belong? Answer: This scripture is called 'Bodhisattva Precepts'. Regardless of partial or complete, shallow or deep, all Bodhisattvas can learn together. If speaking separately, then the text narrates according to the order of standing up from the seats, belonging to the Separate Teaching. If according to the Five Teachings (Real Teaching, Provisional Teaching, Half-Word Teaching, Full-Word Teaching, and Sudden Teaching), then receiving the Buddha's precepts in the text means entering the Buddha's grade, belonging to the Sudden Teaching. Moreover, one Vairocana Buddha manifests billions of incarnations, and the billions of incarnations are Vairocana Buddha himself, belonging to the Complete Teaching. It can be said that it combines the Separate Teaching and the Sudden Teaching, and yet returns to the Complete Teaching. Those who classify teachings should not be bound by this.

○2 Emerging the Substance (2): Divided into two parts, first clarifying Non-arising, then clarifying Stopping and Acting.

○First Clarifying Non-arising (6): Divided into six parts, first clarifying No Non-arising, then clarifying Having Non-arising, then refuting disputes, clarifying Fixed Path, discussing Rise and Fall, and finally clarifying the Three Aggregates.

○First No Non-arising

The Substance of Precepts: Refers to the state of not arising thoughts. Once a thought arises, that is self-nature. Non-arising is a borrowed form of matter. Scriptures and treatises have different statements on this, thus triggering disputes about the existence or non-existence of Non-arising. One view is that there is no Non-arising at all. Matter and mind are falsely combined to form sentient beings. The root of good and evil lies in the arising of thoughts. There should be no stubborn good or stubborn evil existing separately. Everything points to the mind. Vowing not to do evil is called receiving precepts. The 'Yingluo Sutra' says: 'All precepts of saints and ordinary people take the mind as their substance. Since the mind has no end, the precepts also have no end.' Or it is said that the teaching is the substance of precepts, or that the true meaning is the substance of precepts, or that the vow is the substance of precepts. There is no separate Non-arising. The Saintly Conduct Contemplation in the 'Mahāparinirvāṇa Sūtra' analyzes impermanence, and King Ajātasattu analyzes realms, both only clarifying matter and mind, without mentioning Non-arising. The names of the Five Aggregates (form, feeling, perception, volition, and consciousness) are common in the Small and Great Vehicles. There is only one form and four minds. The Small Vehicle, in order to guide those with small roots, fearing that they would despise cause and effect, tentatively says that major evil karma can be produced separately through oral karma, attracting retribution. Good deeds must be practiced, and evil deeds must be stopped. Practicing one good deed has two forces, how can one not be cautious? This is just a convenient provisional saying, adapting to the situation at the time, directly...

如論主一產生四果法。勝別有凡夫法。豈可依此便是實耶。若因中別有頑善共為佛因。佛地亦別有此善共為佛果。當知心為因果。更無別法。

發隱。而己之而訓則。言此戒體不起則已。起師是性。性起交成。所謂全性是修。全修是性。故有無作。而此無作須假色法以為之表見也。所以者何。蓋戒雖非形礙之物。而止持作犯亦屬色法故也。以互諍無作有無。不得不辨。今先舉無無作者言也。頑善頑惡者。言戒即是心。更無頑然善惡製爲止行而名曰戒也。權言重惡者。言經中止說色心。並無無作。小乘以惡口為戒者。為防輕慢而權言之耳。行一兩力者。言行善兼能止惡。此一時方便之說。非真實語。假如論主身證四果。自謂權法。差勝凡夫。安可依此言便為實耶。論主。或云指慈氏也。頑善佛因者。言頑善既可作佛因。亦可作佛果矣。明不然也。故曰心為因果。更無別法。安得離心更有無作。

○二有無作。

二云大小乘經論盡有無作。皆是實法。何者。心力巨大。能生種種諸法。能牽果報。小乘明此別有一善。能制定佛法。憑師受發。極至盡形。或依定依道品別生。皆以心力勝用有此感發。成論有無作品。云是非色非心聚。律師用義亦依此說。若毗曇義。戒是色聚。無作是假色。亦言無教非對眼色

【現代漢語翻譯】現代漢語譯本：論主一生證得四果的修行方法，以及勝義諦和凡夫俗子的修行方法，難道可以依此就認為是真實的嗎？如果因為修行過程中有頑固的善念共同作為成佛的因，那麼在佛的境界中也應該有這種善念共同作為成佛的果。應當明白心才是因果，除此之外沒有其他方法。

闡釋：這裡用『而己之而訓則』，意思是說戒體如果不生起就算了，生起時，師長的教導就是本性。本性生起，相互交融，這就是所謂的『全性是修，全修是性』，所以才會有無作戒體。而這種無作戒體必須藉助色法來顯現。為什麼呢？因為戒雖然不是有形有礙的物質，但止持和作犯都屬於色法。因為互相爭論無作戒體的有無，所以不得不辨明。現在先舉出沒有無作戒體的人的觀點。『頑善頑惡』，意思是說戒就是心，沒有頑固的善惡需要制止或實行才能稱之為戒。權且說重惡，意思是說經典中只說了色和心，並沒有無作。小乘以惡口為戒，是爲了防止輕慢而權且這麼說。『行一兩力』，意思是說行善也能止惡，這只是一時的方便說法，不是真實之語。假如論主自身證得了四果，自認為這是權宜之法，比凡夫俗子稍微好一些，怎麼可以依此就認為是真實的呢？論主，或許指的是慈氏菩薩（Maitreya）。『頑善佛因』，意思是說頑固的善念既然可以作為成佛的因，也可以作為成佛的果了，這顯然是不對的。所以說心才是因果，除此之外沒有其他方法。怎麼能離開心而另外存在無作戒體呢？

○二有無作

第二種觀點認為，大小乘的經論中都有無作戒體，都是真實存在的。為什麼呢？因為心的力量巨大，能夠產生種種諸法，能夠牽引果報。小乘認為有一種善，能夠制定佛法，憑藉師長的傳授而生髮，直至終身。或者依靠禪定，或者依靠道品而生髮，都是因為心力強大而感發。成實論（Satyasiddhi Shastra）中有關於無作品的論述，認為它既不是色法也不是心法的集合。律師的解釋也依據這種說法。如果按照毗曇宗（Abhidharma）的觀點，戒是色法的集合，無作是假色，也說是無教，不是針對眼識所對的色法。

【English Translation】 English version: How can the Dharma of achieving the Four Fruits in one lifetime, as advocated by the author of the treatise (Lun Zhu), along with the Dharma of the superior and the ordinary, be considered the ultimate truth? If, during the causal stage, there are stubborn good thoughts that collectively serve as the cause for Buddhahood, then in the realm of Buddhahood, there should also be such good thoughts collectively serving as the fruit of Buddhahood. It should be understood that the mind is the cause and the effect; there is no other separate Dharma.

Explanation: The phrase 'Er Yi Zhi Er Xun Ze' means that if the precept body (戒體, jie ti) does not arise, then it does not arise. When it arises, the teacher's instruction is the nature (性, xing). The nature arises and intermingles, which is the so-called 'the whole nature is cultivation, and the whole cultivation is nature,' hence the existence of non-arising (無作, wu zuo). This non-arising must rely on form (色, se) to manifest. Why? Because although precepts are not tangible objects, the acts of stopping and holding (止持, zhi chi) and committing offenses (作犯, zuo fan) all belong to form. Because of the mutual dispute over the existence or non-existence of non-arising, it must be clarified. Now, let's first present the view of those who deny the existence of non-arising. 'Stubborn good and stubborn evil' means that precepts are the mind; there are no stubborn good or evil that need to be stopped or practiced to be called precepts. Speaking provisionally of grave evils means that the sutras only mention form and mind, without non-arising. The Small Vehicle (Hinayana) considers harsh speech as a precept to prevent disrespect, so it is a provisional statement. 'Practicing one or two strengths' means that practicing good can also stop evil; this is a temporary expedient, not the ultimate truth. If the author of the treatise personally attains the Four Fruits and considers it an expedient, slightly better than ordinary people, how can it be considered the ultimate truth? The author of the treatise may refer to Maitreya (慈氏, Ci Shi). 'Stubborn good as the cause of Buddhahood' means that since stubborn good can be the cause of Buddhahood, it can also be the fruit of Buddhahood, which is obviously incorrect. Therefore, it is said that the mind is the cause and the effect; there is no other separate Dharma. How can there be non-arising separate from the mind?

○ Two: Existence or Non-existence of Non-arising

The second view is that both the sutras and treatises of the Great Vehicle (Mahayana) and the Small Vehicle (Hinayana) contain non-arising, and they are all real. Why? Because the power of the mind is immense, capable of generating all kinds of Dharmas and leading to karmic retribution. The Small Vehicle believes that there is a kind of good that can establish the Buddha-dharma, arising through the transmission of teachers, until the end of life. Or it arises through meditation (定, ding) or the factors of enlightenment (道品, dao pin), all because of the great power of the mind. The Treatise on the Establishment of Truth (成實論, Chengshi Lun) has a discussion on non-arising, considering it neither an aggregate of form nor an aggregate of mind. The interpretation of the Vinaya masters also follows this view. According to the Abhidharma (毗曇, Pi Tan) school, precepts are an aggregate of form, and non-arising is a false form, also said to be non-teaching, not directed at the form perceived by the eye consciousness.

。

發隱。此明小乘有無作也。心力能生諸法牽果報。非單恃一心也。如無無作。何云生諸法牽果報耶。別有一善者。指無作。此無作戒力。能制定佛法不廢壞也。此戒或憑師受發。或依定道別生。皆因心力巨大。有此勝用。安得無無作也。成論以無作屬非色非心聚。則亦言有。古今律師多同此說。明可信也。亦言無教者。此無作亦名無教也。非對眼色者。非與眼相對之色。明與常色不同。

大乘所明戒是色法。大論云。多少思是心數。云何言多少耶。觀論意以戒是色。即問此是數義。大乘雲何而用數義解云。若用非色非心。復同成實。還是小乘。今言數自家是數。色大乘色。何關數家。中論云。語言雖同。其心則異。今大乘明戒是色聚也。大乘情期極果。憑師一受。遠至菩提。隨定隨道。誓修諸善。誓度含識。亦以此心力大。別發戒善。為行者所緣。止息諸惡。優婆塞戒經云。譬如有面有鏡。則有像現。如是因作便有無作。大論解戒度云。罪不罪不可得。具足尸羅。此是戒度正體復云。云何名戒。以心生口言。從今受息身口惡法。是名為戒。既有能持所持。則別有法。即無作也。地持戒品云。下軟心犯后四重。不失律儀。增上心犯。則失律儀。若不捨菩提愿。不增上心犯。亦不失律儀。若都無無作。何

【現代漢語翻譯】現代漢語譯本：

發隱。此段闡明小乘宗關於『無作』（Avijñapti-rūpa，無表色）的觀點。心識的力量能夠產生諸法，牽引果報，並非僅僅依賴一心的作用。如果不存在『無作』，又怎麼能說產生諸法，牽引果報呢？另外存在一種善法，指的就是『無作』。這種『無作』的戒力，能夠制定佛法，使其不被廢壞。這種戒律或者憑藉從師處受戒而生髮，或者依靠禪定之道而特別產生，都是因為心力巨大，才有這種殊勝的作用。怎麼能說沒有『無作』呢？《成實論》（Satyasiddhi Śāstra）認為『無作』屬於非色非心之聚，也就是承認其存在。古今的律師大多持有相同的觀點，這表明其可信。也有人說『無教』，這是因為『無作』也叫做『無教』。『非對眼色者』，不是與眼睛相對的色法，說明它與通常的色法不同。

大乘所闡明的戒是色法。《大智度論》（Mahāprajñāpāramitāśāstra）中說，『多少思是心數』，為什麼要說『多少』呢？《觀心論》的觀點認為戒是色法，因此問這個問題是關於數目的意義。大乘為什麼用數目的意義來解釋呢？如果用非色非心來解釋，又與《成實論》相同，還是屬於小乘的觀點。現在說數目，自家就是數目，色是大乘的色，與數家有什麼關係呢？《中論》（Mūlamadhyamakakārikā）中說，語言雖然相同，其心則異。現在大乘闡明戒是色聚。大乘的情意期望達到極果，憑藉從師處一次受戒，就能遠至菩提。隨著禪定，隨著道，發誓修習諸善，發誓度化一切眾生，也是因為這種心力巨大，特別生髮戒善，作為修行者所緣的對象，止息各種惡行。《優婆塞戒經》（Upāsakaśīla Sūtra）中說，譬如有面有鏡子，就會有影像顯現，如此因為『作』（karma，業）便有『無作』。《大智度論》解釋戒度時說，罪與非罪不可得，具足尸羅（Śīla，戒），這是戒度的正體。又說，什麼是戒？以心生口言，從今以後受持止息身口惡法，這叫做戒。既然有能持和所持，那麼就另有一種法，即『無作』。《地持戒品》（Bodhisattvabhūmi）中說，以下軟心違犯后四重戒，不失去律儀，以增上心違犯，則失去律儀。如果不捨棄菩提愿，不以增上心違犯，也不失去律儀。如果根本沒有『無作』，又怎麼...

【English Translation】 English version:

Elucidation of the Hidden. This clarifies the Sarvāstivāda's view on Avijñapti-rūpa (unmanifested form). The power of the mind can generate all dharmas and draw karmic retributions; it is not solely reliant on the one mind. If there were no Avijñapti-rūpa, how could it be said that it generates all dharmas and draws karmic retributions? There is another good dharma, referring to Avijñapti-rūpa. This power of the precepts of Avijñapti-rūpa can establish the Buddha-dharma and prevent it from being destroyed. These precepts either arise from receiving them from a teacher or are specially generated through the path of meditation, all because the power of the mind is immense, possessing this superior function. How can one say there is no Avijñapti-rūpa? The Satyasiddhi Śāstra considers Avijñapti-rūpa to belong to the aggregation of neither form nor mind, thus acknowledging its existence. Many lawyers, both ancient and modern, share this view, indicating its credibility. It is also said to be 'no-teaching,' because Avijñapti-rūpa is also called 'no-teaching.' 'Not in relation to the color of the eye' means it is not a form that is in relation to the eye, clarifying that it is different from ordinary forms.

The precepts explained in Mahāyāna are form. The Mahāprajñāpāramitāśāstra says, 'How much thought is a mental state,' why say 'how much'? The view of the Treatise on Mindful Observation considers precepts to be form, so this question is about the meaning of number. Why does Mahāyāna use the meaning of number to explain it? If one explains it as neither form nor mind, it would be the same as the Satyasiddhi Śāstra, still belonging to the Sarvāstivāda's view. Now, when we say number, the self is number, and form is Mahāyāna form, what does it have to do with the school of number? The Mūlamadhyamakakārikā says, although the words are the same, their minds are different. Now, Mahāyāna clarifies that precepts are an aggregation of form. Mahāyāna's intention is to reach the ultimate fruit, relying on receiving precepts from a teacher once, reaching far to Bodhi. Following meditation, following the path, vowing to cultivate all good deeds, vowing to liberate all sentient beings, also because this power of the mind is immense, specially generating the goodness of precepts, as an object for practitioners to focus on, ceasing all evil deeds. The Upāsakaśīla Sūtra says, for example, if there is a face and a mirror, there will be an image appearing; thus, because of karma (action), there is Avijñapti-rūpa. The Mahāprajñāpāramitāśāstra explains the perfection of precepts, saying that sin and non-sin are unattainable, possessing Śīla (precepts) completely, this is the true essence of the perfection of precepts. It also says, what is called a precept? With the mind generating verbal expression, from now on, upholding the cessation of evil deeds of body and speech, this is called a precept. Since there is that which can uphold and that which is upheld, then there is another dharma, which is Avijñapti-rūpa. The Bodhisattvabhūmi says, with a soft mind, violating the last four heavy precepts does not lose the precepts; violating with an intensified mind loses the precepts. If one does not abandon the Bodhi vow, violating without an intensified mind also does not lose the precepts. If there is no Avijñapti-rūpa at all, then how...

得言失。梵網大本即大乘教。下文云。若不見好相。雖佛菩薩前受。不名得戒。又云。若有七遮。雖發心欲受。不名得戒。若直以心為戒。發便是戒。何故言不得。大經云。非異色因果。又念戒中雖無形色。而可護持。雖無觸對。善修方便。可令具足。又如刀析灰汁。腳足橋樑。若即心為戒。何假言無形色無觸對。故知別有無作能持戒心以為真戒。聖行與世王中。不道觀析無作。直舉色心者。是易觀者耳。亦不言無無作。小乘說四果。大乘開之是權法。勝說凡夫法。䟦摩明其非有。未有大乘經開無作是權。又即頑義作佛因。此自非妨。如無常善亦作常善因。即其例也。

發隱。此明大乘有無作也。戒是色法者。大論雖舉心數。意在色法。故言非色非心及數者二俱未是何以故。非色非心。仍屬小乘。數自屬數家。今是大乘。其所恐自在色。何關數家。蓋大乘說戒是色法。不說戒是數法也。語同心異者。就使大乘說數。心異何妨。況今大乘自明戒是色聚耶。面鏡者。喻因緣和合而有像生。像不以無因生。戒亦如是。必因作得。則有無作明矣。大論先言罪不罪不可得。似無無作。既而言以心口受息惡法。則心口為能持。息惡法為所持。安得無無作也。下軟增上者。凡犯戒。所犯之罪為小。能犯之心為大。重心犯輕戒罪

【現代漢語翻譯】現代漢語譯本：問：如果說『得』與『失』，那麼《梵網經》大本就是大乘教義。下文說，『若不見好相，雖在佛菩薩前受戒，也不名為得戒。』又說，『若有七遮，雖發心想要受戒，也不名為得戒。』如果直接以心為戒，發心便是得戒，為何又說不得戒呢？《大般涅槃經》說，『非異色因果。』又念戒中雖無形色，但可以護持。雖無觸對，善修方便，可以令其具足。又如刀析灰汁，腳足橋樑，若以心為戒，為何要說無形色無觸對呢？』所以可知另有無作能持戒心，才是真正的戒體。聖行與世王中，不說道觀析無作，直接舉色心，是因為容易觀察。也不是說沒有無作。小乘說四果，大乘開顯，這只是權巧之法，勝義上說是凡夫法。跋摩認為無作非有，但沒有大乘經開顯無作是權巧之法。又以頑義作為成佛之因，這本身並沒有妨礙。如無常善也可以作為常善之因，就是這個例子。發隱：這段說明大乘有無作。如果說戒是色法，《大智度論》雖然舉了心數，但意在色法。所以說『非色非心及數』，這兩種說法都不對。為什麼呢？因為非色非心仍然屬於小乘，數則屬於數論學派。現在是大乘，所擔心的是自在色，與數論學派有什麼關係呢？大概是大乘說戒是色法，不說戒是數法。『語同心異』，就算大乘說數，心意不同又有什麼妨礙呢？何況現在大乘自己說明戒是色聚呢？『面鏡』，比喻因緣和合而有像產生，像不是無因而生，戒也是如此，必定因作而得，那麼就有無作可以證明了。《大智度論》先前說罪與不罪不可得，似乎沒有無作，既然又說以心口受息惡法，那麼心口就是能持，息惡法就是所持，怎麼能說沒有無作呢？下文說『軟增上』，凡是犯戒，所犯之罪為小，能犯之心為大，重心犯輕戒罪。

【English Translation】 English version: Question: If we speak of 'gain' and 'loss,' then the Brahma Net Sutra is a Mahayana teaching. The following passage says, 'If one does not see good signs, even if one receives the precepts before a Buddha or Bodhisattva, it is not called obtaining the precepts.' It also says, 'If there are seven obstructions, even if one aspires to receive the precepts, it is not called obtaining the precepts.' If one directly takes the mind as the precepts, and aspiration is the obtaining of the precepts, why is it said that one does not obtain them? The Mahaparinirvana Sutra says, 'Not a different cause and effect of form.' Furthermore, although there is no form or color in mindfulness of the precepts, it can be protected and maintained. Although there is no contact, with skillful means, it can be made complete. Also, like splitting ashes with a knife, or a bridge for feet, if the mind is taken as the precepts, why say there is no form, color, or contact?' Therefore, it can be known that there is another non-action (wu-zuo) that can uphold the mind of the precepts, which is the true precept body. In the Holy Conduct and Worldly King, it does not speak of observing and analyzing non-action, but directly mentions form and mind, because they are easy to observe. It is not to say that there is no non-action. The Theravada speaks of the four fruits, and the Mahayana reveals them, but this is only an expedient method, and in the ultimate sense, it is the Dharma of ordinary beings. Bhauma believes that non-action is non-existent, but no Mahayana sutra reveals that non-action is an expedient method. Furthermore, taking the stubborn meaning as the cause of Buddhahood, this itself is not an obstacle. For example, impermanent good can also be the cause of permanent good, which is the same example. Elucidation: This explains that Mahayana has non-action. If the precepts are said to be form (rupa), although the Mahaprajnaparamita Sastra mentions mental states, its intention is in form. Therefore, saying 'neither form, nor mind, nor number' is incorrect. Why? Because neither form nor mind still belongs to Theravada, and number belongs to the school of numbers. Now it is Mahayana, and what is worried about is self-existent form, what does it have to do with the school of numbers? Probably Mahayana says that the precepts are form, not that the precepts are number. 'Words are the same, but minds are different,' even if Mahayana speaks of number, what harm is there if the intentions are different? Moreover, now Mahayana itself explains that the precepts are a collection of form. 'A mirror,' is a metaphor for the arising of an image due to the harmony of conditions, the image does not arise without a cause, and the precepts are also like this, they must be obtained through action, then there is non-action that can be proven. The Mahaprajnaparamita Sastra previously said that sin and non-sin are unattainable, seemingly without non-action, since it also says that one receives and ceases evil dharmas with mind and mouth, then mind and mouth are the upholders, and ceasing evil dharmas is what is upheld, how can one say there is no non-action? The following says 'soft increase,' whenever one violates the precepts, the sin committed is small, and the mind that commits it is large, emphasizing the heavy mind committing a light precept sin.

重。輕心犯重戒罪輕也。又舍戒不捨大愿。破戒不破正見。斯人終得復還清凈也。無觸對者。非如眼色耳聲之類也。然人猶有視於無形。聽於無聲者。善修方便。豈不能令戒體具足。且如涅槃諸喻。刀劍能令斷物。灰汁繇之浣污。腳足賴以行趣。橋樑可使濟渡。世事亦資方便。戒體何獨不然。安得無無作也。聖行品阇王品所以不說觀析無作者。是舉色心之易觀者言耳。非謂無無作也。四果權法者。言大乘開四果為權。䟦摩故云非有。又焉有開無作是權之理乎。頑善佛因者。言無常善可作常善因。則色法頑善而為佛因。亦何礙也。

○三折諍論。

然此二釋。舊所諍論。言無于理極會。在文難愜。言有。于理難定。在文極便。既皆有文。何者當道理耶。然理非當非無當。當無當皆得。論理教義。若言無者。于理為當。若言有者。于教為當。理則為實。教則為權。在實雖無。教門則有。今之所用。有無作也。

發隱。此揀定諍論。斷其必有無作也。理者超情離見理無是。故非當。理無非。故非無當。當亦可。無當亦可。故云皆得也。理既如是。故單言理。則有無非所論。雙言理教。則言無合理。言有合教。理無為而教有跡也。實須假權以行。無必因有而顯。弘法利生。彰軌化物。焉得終無而已乎。故今

【現代漢語翻譯】現代漢語譯本重戒與輕戒：如果因為輕率之心而觸犯重戒，罪過也會減輕。此外，即使捨棄了戒律，也不要捨棄廣大的誓願；即使破了戒，也不要破除正確的見解。這樣的人最終還是能夠恢復清凈的。『無觸對者』：不是像眼睛對顏色、耳朵對聲音之類的接觸。然而，人仍然有能夠看到無形之物、聽到無聲之物的能力。如果能夠好好地修習方便法門，怎麼不能夠讓戒體具足呢？比如《涅槃經》中的各種比喻，刀劍能夠用來斬斷物體，灰汁可以用來洗滌污垢，腳和足可以用來行走，橋樑可以用來渡河。世間的事情也需要藉助方便法門，戒體又怎麼會不是這樣呢？怎麼能說沒有『無作戒體』呢？《聖行品》和《阇王品》之所以沒有說觀察和分析『無作』，是因為它們只是舉了色法和心法這些容易觀察的事物來說，並不是說沒有『無作』。『四果權法者』：是說大乘佛教認為聲聞乘的四果是權宜之法。䟦摩因此說四果『非有』。又怎麼會有開顯『無作』是權宜之法的道理呢？『頑善佛因者』：是說無常的善可以作為常善的因，那麼色法的頑固之善也可以作為成佛的因，又有什麼妨礙呢？ ○三次辯論諍論然而這兩種解釋，是過去一直爭論的問題。說『無』，在道理上非常契合，但在文字上難以滿足；說『有』，在道理上難以確定，但在文字上非常方便。既然都有經文依據，那麼哪一種才符合道理呢？然而，道理並非是『當』或『非當』，『當』和『非當』都可以。如果討論道理和教義，如果說是『無』，在道理上是契合的；如果說是『有』，在教義上是契合的。道理是真實的，教義是權宜的。在實相上雖然是『無』，但在教門中則是『有』。現在我們所用的，是有『無作戒體』。發隱：這是爲了辨別和確定爭論，斷定必定有『無作戒體』。『理』是指超越情感和見解的真理，真理沒有『是』，所以不是『當』；真理沒有『非』，所以不是『非當』。『當』也可以，『非當』也可以，所以說是『皆得』。道理既然是這樣，所以只說『理』，那麼『有』和『無』就不是所要討論的。如果同時說『理』和『教』，那麼說『無』是符合道理的，說『有』是符合教義的。真理是無為的，而教義是有跡象的。真實需要藉助權宜才能實行，『無』必定要通過『有』才能顯現。弘揚佛法，利益眾生，彰顯規範，教化萬物，怎麼能最終歸於『無』呢？所以現在...

【English Translation】 English version Heavy and Light Offenses: If one commits a grave offense with a light mind, the sin is also lightened. Furthermore, even if one abandons the precepts, one should not abandon the great vows; even if one breaks the precepts, one should not break the correct view. Such a person will eventually be able to restore purity. 'Those without contact': They are not like the contact between the eye and color, or the ear and sound. However, people still have the ability to see the formless and hear the soundless. If one can cultivate skillful means well, how can one not make the precepts complete? For example, in the various metaphors in the Nirvana Sutra, swords can be used to cut objects, lye can be used to wash away dirt, feet can be used to walk, and bridges can be used to cross rivers. Worldly affairs also require the aid of skillful means, so how could the precepts be any different? How can one say that there is no 'non-arising precept body' (wuzuojieti)? The reason why the Sacred Conduct Chapter (Shengxing Pin) and the Ajatashatru Chapter (Shewang Pin) do not discuss observing and analyzing 'non-arising' is because they only cite the easily observable phenomena of form (rupa) and mind (citta), and do not mean that there is no 'non-arising'. 'The expedient Dharma of the Four Fruits': It is said that Mahayana Buddhism considers the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat) of the Hearer Vehicle (Sravakayana) to be expedient. Therefore, Bamo says that the Four Fruits are 'non-existent'. How can there be a reason to reveal that 'non-arising' is an expedient Dharma? 'The Stubborn Goodness as the Cause of Buddhahood': It is said that impermanent goodness can be the cause of permanent goodness, then the stubborn goodness of form can also be the cause of attaining Buddhahood, so what is the hindrance? ○ Three Debates on Disputes However, these two interpretations have been a matter of contention in the past. To say 'non-existence' is very consistent in principle, but difficult to satisfy in the text; to say 'existence' is difficult to determine in principle, but very convenient in the text. Since both have scriptural basis, which one is in accordance with reason? However, reason is neither 'appropriate' nor 'inappropriate'; 'appropriate' and 'inappropriate' are both possible. If discussing reason and doctrine, if one says 'non-existence', it is in accordance with reason; if one says 'existence', it is in accordance with doctrine. Reason is real, and doctrine is expedient. Although it is 'non-existent' in reality, it is 'existent' in the teachings. What we use now is the 'non-arising precept body'. Revelation: This is to distinguish and determine the dispute, and to determine that there must be a 'non-arising precept body'. 'Reason' refers to the truth that transcends emotions and views; truth has no 'is', so it is not 'appropriate'; truth has no 'is not', so it is not 'inappropriate'. 'Appropriate' is also possible, and 'inappropriate' is also possible, so it is said that 'both are possible'. Since reason is like this, only 'reason' is mentioned, then 'existence' and 'non-existence' are not what is to be discussed. If 'reason' and 'doctrine' are mentioned at the same time, then saying 'non-existence' is in accordance with reason, and saying 'existence' is in accordance with doctrine. Reason is non-action, and doctrine has traces. Reality needs to be implemented through expediency, and 'non-existence' must be revealed through 'existence'. Promoting the Dharma, benefiting sentient beings, demonstrating norms, and transforming all things, how can it ultimately be reduced to 'non-existence'? Therefore, now...

所用者。有無作也。非無無作也問。既是無作何更云有。若有無作。還同有作。答。心雖無為。戒雖無像。而以無為心。受無像戒。豈得云無。然前云如是因作。便有無作。則一作之後。任運止惡。任運持善。功德自然增長。無作而作。作實無作也。

○四明定道。

次明道定。皆以無作為體。定共于定心中發無作。無復諸惡。道共者。見諦道中所發無作。與心上勝道俱。故言道共也。止觀師釋。未必見道所發無作是道共戒。祇取中道正觀心中發此無作。有防非止惡義。故云道共。大經云。一心法戒。二受世教戒。菩薩得心法戒。謂道共戒。得此戒者。終不為惡。不從師受。故稱為得。中道心中發得此戒也。受世教戒。謂白四羯磨然後乃得。必假憑師。故稱為受。差別約示。故言世教也。定共道共通大小乘。大乘道定入攝善法戒。有師言。惟入禪定能發無作。欲界定不發無作。惟假空解能發無作。有言但令證此定道。隨能止伏粗品成就。便發無作。欲界定。念處前。皆能發戒也。

發隱。定共者。因入定故。此無作戒與心上禪寂俱時發也。道共者。因見道故。此無作戒與心上智慧俱時發也。未必見道云者。言不必是見道所發無作方名道共。但中道觀心所發無作便名道共也。蓋方習觀時雖未見道。而

【現代漢語翻譯】現代漢語譯本：

『所用者，有無作也。』意思是說，（無作戒）是通過有作（行為）而獲得的。（有人）問：『並非沒有無作嗎？既然是無作，為何又說有？如果說有無作，那和有作又有什麼區別？』

答：心雖然是無為的，戒雖然沒有具體的形象，但是以無為的心，領受無像的戒，怎麼能說沒有呢？而且前面說過，像這樣通過因緣造作，便會產生無作。那麼，在一次造作之後，自然而然地停止作惡，自然而然地堅持行善，功德自然增長，這就是無作而作，實際上所作的也是無作。 ○四明定道：

接下來闡明道和定，都是以無作為本體。定共戒，是在禪定心中生髮的無作，不再有各種惡行。道共戒，是在見諦道中所生髮的無作，與心中的殊勝之道同時存在，所以稱為道共戒。止觀師解釋說，不一定見道所生髮的無作才是道共戒，只是取中道正觀心中生髮的這種無作，有防止過失、停止作惡的意義，所以稱為道共戒。《大般涅槃經》中說：『一心法戒，二受世教戒。』菩薩得到心法戒，就是指道共戒。得到這種戒的人，終究不會作惡，不需要從師父那裡接受，所以稱為『得』，是指在中道心中生髮而得到的這種戒。接受世教戒，是指通過白四羯磨（羯磨：僧團的議事方式）之後才能得到，必須依靠師父，所以稱為『受』。這種差別是根據所顯示的（內容）而定的，所以說是世教。定共戒和道共戒，大小乘都有。大乘的道和定，歸入攝善法戒。有法師說，只有進入禪定才能生髮無作，欲界的定不能生髮無作，只有通過假空觀才能生髮無作。也有人說，只要證得這種定和道，隨著能夠止伏粗品的煩惱，就能成就，便能生髮無作。欲界的定，在念處之前，都能生髮戒。發隱：定共戒，是因為進入禪定，這種無作戒與心中的禪寂同時生髮。道共戒，是因為見道，這種無作戒與心中的智慧同時生髮。『未必見道』的意思是說，不一定是見道所生髮的無作才叫做道共戒，只要是中道觀心所生髮的無作，就叫做道共戒。因為剛開始修習觀的時候，雖然還沒有見道，但是...

【English Translation】 English version:

'What is used is non-arising.' This means that (non-arising precepts) are obtained through arising (actions). (Someone) asks: 'Isn't it that there is no non-arising? Since it is non-arising, why say it exists? If there is non-arising, how is it different from arising?' Answer: Although the mind is non-active (Wuwei), and the precepts have no specific form, how can we say there is nothing when we receive formless precepts with a non-active mind? Moreover, it was said earlier that by creating causes and conditions in this way, non-arising will arise. Then, after one creation, one naturally stops doing evil and naturally persists in doing good, and merit naturally increases. This is non-arising acting, and what is actually done is non-arising. ○ Fourfold Clarification of Samadhi and the Path:

Next, it clarifies that both the Path and Samadhi take non-arising as their substance. The Samadhi-concomitant precept (Dinggong jie) is the non-arising that arises in the mind of Samadhi, and there are no more evil deeds. The Path-concomitant precept (Daogong jie) is the non-arising that arises in the Path of Seeing Truth (Jian di dao), and it exists simultaneously with the supreme Path in the mind, so it is called the Path-concomitant precept. The Zhi Guan (止觀) master explains that the non-arising that arises from seeing the Path is not necessarily the Path-concomitant precept, but only takes this non-arising that arises in the mind of the Middle Way Correct Contemplation (Zhongdao zhengguan), which has the meaning of preventing faults and stopping evil, so it is called the Path-concomitant precept. The Mahāparinirvāṇa Sūtra says: 'One is the Mind-Dharma Precept (Yixin fajie), and two is the Worldly Teaching Precept (Shou shijiao jie).' When a Bodhisattva obtains the Mind-Dharma Precept, it refers to the Path-concomitant precept. One who obtains this precept will never do evil, and does not need to receive it from a teacher, so it is called 'obtaining,' which refers to obtaining this precept that arises in the mind of the Middle Way. Receiving the Worldly Teaching Precept refers to obtaining it after going through the white four karmas (Bai si jiemo) (karma: procedures for monastic assemblies), and one must rely on a teacher, so it is called 'receiving.' This difference is based on what is shown, so it is called Worldly Teaching. Both the Great Vehicle and the Small Vehicle have the Samadhi-concomitant precept and the Path-concomitant precept. The Path and Samadhi of the Great Vehicle are included in the Precept of Accumulating Good Dharmas (Sheshan fajie). Some Dharma masters say that only entering Samadhi can generate non-arising, and the Samadhi of the Desire Realm (Yujie) cannot generate non-arising, and only through the contemplation of emptiness (Kongguan) can non-arising be generated. Others say that as long as one realizes this Samadhi and Path, and is able to subdue the coarse afflictions, one can achieve it and generate non-arising. The Samadhi of the Desire Realm, before the mindfulness (Nianchu), can generate precepts. Elucidation: The Samadhi-concomitant precept is because of entering Samadhi, this non-arising precept arises simultaneously with the Samadhi in the mind. The Path-concomitant precept is because of seeing the Path, this non-arising precept arises simultaneously with the wisdom in the mind. 'Not necessarily seeing the Path' means that the non-arising that arises from seeing the Path is not necessarily called the Path-concomitant precept, but as long as the non-arising that arises from the contemplation of the Middle Way is called the Path-concomitant precept. Because when one first begins to practice contemplation, although one has not yet seen the Path, but...

注心在道。道斯在焉。正觀之中。離非離惡。即道共也。如習射者。雖未中的。注心在的。的斯在焉。亦猶是耳。然二共中道共為勝。是故較量心法世教。以道共屬心法也。但令證此定道者。承上有言上界定始發無作欲界不能。有言得空解始發無作。未解不能。有言但證此定道二共。能止伏粗品成就。便發無作。欲界定內。四念處前。有何阻礙。豈必上界定與空解而後發耶。按經稱八念。初念三寶。第四念戒。解者曰。戒。謂律儀定共道共也。律凈身口。定遮煩惱。道破無明。如是。則戒兼定慧。學一得三。戒之時亦大矣。

○五論興廢。

初菩薩律儀方便求受。其體則興。若舍菩提愿。若增上煩惱犯十重。其體則廢。若無此二緣。至佛乃廢。定道兩戒。得定得道為因。初念定道未與戒俱。具足前心為因。第二念心方與戒俱。爾時是興。出定出道。最後一念。爾時即廢。二言入定入道時。戒與心俱。是時名興。出定出道時。戒與故心俱謝。是時名廢。俱稱心俱戒也。三言一發之後。出入恒有。后入勝定勝道。隨從勝受名。爾時恒興。退定退道。三藏盡壽。菩薩至菩提。爾時即廢。攝善攝生與律儀同。隨受則興。二緣則廢也。

發隱。承上戒體無作。而有興廢。其事多種。求受則興。舍犯則廢。此律

【現代漢語翻譯】現代漢語譯本：專注于道，道便存在於其中。在正確的觀照之中，遠離非善非惡，這就是與道共存的狀態。就像練習射箭的人，即使沒有射中靶心，但專注于靶心，靶心便存在於他的意念之中，情況也是如此。然而，在二共（律儀共、定共）之中，道共更為殊勝。因此，衡量心法和世俗教法，道共屬於心法。只要證得這種定道，就能止伏粗品煩惱，成就無作戒體。有人說，必須證得色界定才能發起無作戒體，在欲界定中無法發起；也有人說，必須獲得空解才能發起無作戒體，未獲得空解則無法發起。還有人說，只要證得這種定道二共，能夠止伏粗品煩惱的成就，便能發起無作戒體。那麼，在欲界定內、四念處之前，有什麼阻礙呢？難道必須是上界定與空解之後才能發起嗎？按照經典所說，有八念，最初念三寶（佛、法、僧），第四念戒。解釋的人說，戒，指的是律儀共、定共、道共。律儀清凈身口，定遮止煩惱，道破除無明。這樣看來，戒兼具定慧，學習一個便能得到三個，戒的作用非常大啊。

○五論興廢

最初，菩薩律儀通過方便的方式求受，其戒體便興盛。如果捨棄菩提愿，或者由於增上煩惱而犯十重戒，其戒體便廢棄。如果沒有這兩種情況，直到成佛才會廢棄。定道兩種戒，以得定得道為因，最初念定道時，戒未與心俱生，以具足前心為因，第二念心才與戒俱生，此時是興盛。出定出道，最後一念，此時便廢棄。第二種說法是，入定入道時，戒與心俱生，此時名為興盛；出定出道時，戒與過去的心一同消謝，此時名為廢棄。都稱為心俱戒。第三種說法是，一旦發起之後，出入恒常存在。後來進入更殊勝的定、更殊勝的道，隨著殊勝的受而得名，此時恒常興盛。退失定、退失道，三藏盡壽，菩薩直至菩提，此時便廢棄。攝善、攝生與律儀相同，隨著受持便興盛，遇到兩種情況便廢棄。

發隱：承接上文，戒體無作，而有興廢，其情況多種多樣。求受則興盛，捨棄或違犯則廢棄。此律（指菩薩戒）

【English Translation】 English version: Focusing the mind on the Dao (the Way, the Truth), the Dao is present therein. In correct contemplation, being apart from both non-virtue and evil, this is being together with the Dao. It is like a person practicing archery; even if they have not hit the bullseye, by focusing the mind on the target, the target is present in their mind. The situation is similar. However, among the two 'togethernesses' (Liyi-gong (律儀共, precepts-togetherness), Ding-gong (定共, samadhi-togetherness)), Dao-gong (道共, Dao-togetherness) is more superior. Therefore, when measuring the mind-methods and worldly teachings, Dao-gong belongs to the mind-methods. As long as one attains this Samadhi-Dao, they can subdue the coarse afflictions and accomplish the uncreated precepts. Some say that one must attain the Form Realm Samadhi to initiate the uncreated precepts, and it cannot be initiated in the Desire Realm Samadhi. Others say that one must obtain the understanding of emptiness to initiate the uncreated precepts, and it cannot be initiated without understanding emptiness. Still others say that as long as one attains this Samadhi-Dao two-togetherness, and is able to subdue the coarse afflictions, then one can initiate the uncreated precepts. Then, what obstacles are there within the Desire Realm Samadhi, before the Four Foundations of Mindfulness? Must it be after the Upper Realm Samadhi and the understanding of emptiness before it can be initiated? According to the sutras, there are eight recollections. The first recollection is of the Three Jewels (Buddha, Dharma, Sangha), and the fourth recollection is of the precepts. Those who explain say that the precepts refer to Liyi-gong, Ding-gong, and Dao-gong. Liyi purifies body and speech, Ding (samadhi) obstructs afflictions, and Dao destroys ignorance. In this way, the precepts encompass both Samadhi and Wisdom. Learning one yields three. The function of precepts is very great indeed.

○ Five Discussions on Flourishing and Declining

Initially, the Bodhisattva precepts are sought and received through expedient means, and their essence flourishes. If one abandons the Bodhi vow, or violates the ten major precepts due to increased afflictions, their essence declines. If there are neither of these two conditions, it will not decline until Buddhahood. The two precepts of Samadhi and Dao, with the attainment of Samadhi and Dao as the cause, in the initial thought of Samadhi and Dao, the precepts are not yet together with the mind, with the complete previous mind as the cause, in the second thought, the mind is together with the precepts, at this time it flourishes. When exiting Samadhi and Dao, in the last thought, at this time it declines. The second saying is that when entering Samadhi and Dao, the precepts are together with the mind, at this time it is called flourishing; when exiting Samadhi and Dao, the precepts and the past mind vanish together, at this time it is called declining. Both are called mind-together-precepts. The third saying is that once initiated, entering and exiting are constant. Later, entering a more superior Samadhi, a more superior Dao, following the superior reception, at this time it is constantly flourishing. Retreating from Samadhi, retreating from Dao, the Tripitaka lasts a lifetime, the Bodhisattva until Bodhi, at this time it declines. Gathering goodness and gathering life are the same as Liyi, flourishing with reception, and declining with the two conditions.

Revelation: Continuing from the above, the uncreated nature of the precepts has flourishing and declining, and there are many different situations. Seeking and receiving causes flourishing, abandoning or violating causes decline. These precepts (referring to the Bodhisattva precepts)

儀戒體興廢之大端也。若據道定兩戒而論。得定道后戒俱名興。出定道后戒不俱名廢者。此以難興難廢論興廢也。入定道戒心即俱名興。出定道戒心即謝名廢者。此以易興易廢論興廢也。若夫一發之後。出入恒有。入定道如是。出定道亦如是。中間更無廢緣。必退定道。及聲聞盡壽。菩薩成佛后廢者。此以常興鮮廢論興廢也。又上且舉攝律儀戒。若攝善攝生。興廢亦同此例。如前求受則興。舍犯二緣則廢也。二因字者。上言定道為戒因。下明所以為戒因者。以初念止是定道。未與戒俱。今據初念。故曰因也。

○六出三聚。

次三聚戒體者。律儀者。法戒儀則。規矩行人。令入道也。又云。律者埒也。如世馬埒。令馬調直。律亦如是。調直行人。不令作惡。大士誓心。不過止惡興善。若不動身口。即是止惡發戒。防動不動。即是律儀戒。若應動身口。即是興善。今發此戒。防其不動。攝善攝生。即是應動涉事。故開為兩。取䇿勵眾善。依六度門稱善法。起心兼物。依四弘門稱攝眾生。即是為人故動。下化眾生。中修萬善。上歸佛果也。律儀多主內德。攝生外化。攝善兼于內外。故立三聚戒也。

發隱。承上論無作戒體。今正明三聚戒法。此中不動應動。即止行也。馬埒者。短坦圍馬曰埒。如戒律守

【現代漢語翻譯】現代漢語譯本：持戒是關係到戒體興盛或衰敗的大事。如果根據入定之道和出定之道兩種情況來討論戒體的興廢，那麼證得入定之道后，戒體就可稱為興盛；離開入定之道后，戒體不一定稱為衰敗。這是以難以興盛和難以衰敗的角度來討論興廢。進入入定之道時，戒心和戒體同時稱為興盛；離開入定之道時，戒心消退，戒體就稱為衰敗。這是以容易興盛和容易衰敗的角度來討論興廢。如果一旦發起戒體，出入定之間恒常存在，進入入定之道是這樣，離開入定之道也是這樣，中間再沒有衰敗的因緣，除非退失入定之道，以及聲聞乘修行者壽命終盡，菩薩成佛之後，戒體才會衰敗。這是以常興盛而少衰敗的角度來討論興廢。此外，上面只是舉了攝律儀戒（防止惡行的戒律）為例，如果攝善戒（修習善行的戒律）和攝眾生戒（利益眾生的戒律）的興廢，也與此相同。如前面所說，求受戒時戒體就興盛，舍戒或犯戒兩種情況發生時戒體就衰敗。所說的『二因』，是指上面說入定之道是戒體的因，下面說明為什麼入定之道是戒體的因，因為最初的念頭只是入定之道，還沒有與戒體同時產生，現在根據最初的念頭，所以說是『因』。 ○六、出三聚。接下來是三聚戒體（菩薩戒的三種類別，包括攝律儀戒、攝善法戒和饒益有情戒）。攝律儀戒是法戒的儀則，是規範修行人的規矩，使修行人進入正道。又說，『律』的意思是『埒』，就像世間的馬埒（跑馬場），使馬匹調順正直，戒律也是這樣，調順正直修行人，不讓他們作惡。大士（菩薩）的誓願，不過是止惡行善。如果不動身口，就是止惡而發起戒體，防止身口動與不動，這就是攝律儀戒。如果應該動身口，就是行善，現在發起這種戒，防止身口不動。攝善（修習一切善法）和攝眾生（救度一切眾生），就是應該動身口去涉及事務，所以分為兩種。採取鞭策勉勵各種善行，依據六度（佈施、持戒、忍辱、精進、禪定、智慧）之門稱為善法，起心動念兼顧他人，依據四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）之門稱為攝眾生，就是爲了他人而行動，下化眾生，中修萬善，上歸佛果。攝律儀戒多注重內在的德行，攝眾生戒注重外在的教化，攝善戒兼顧內外，所以設立三聚戒。發隱。承接上面討論無作戒體，現在正式闡明三聚戒法。這裡所說的不動和應動，就是止和行。馬埒，是指短而平坦的圍起來的跑馬場地，就像戒律守護...

【English Translation】 English version: Holding precepts is a major matter concerning the flourishing or decline of the precept body. If we discuss the flourishing and decline of the precept body based on the two states of entering Samadhi and exiting Samadhi, then upon attaining the path of entering Samadhi, the precept body can be called flourishing; upon exiting the path of entering Samadhi, the precept body is not necessarily called declining. This discusses flourishing and decline from the perspective of difficulty in flourishing and difficulty in declining. When entering the path of Samadhi, the mind of precepts and the precept body are simultaneously called flourishing; when exiting the path of Samadhi, the mind of precepts fades, and the precept body is called declining. This discusses flourishing and decline from the perspective of ease in flourishing and ease in declining. If, once the precept body is initiated, it exists constantly between entering and exiting Samadhi, being so when entering the path of Samadhi and also being so when exiting the path of Samadhi, there are no causes for decline in between, unless one regresses from the path of Samadhi, and until the lifespan of a Shravaka (hearer) comes to an end, or after a Bodhisattva attains Buddhahood, will the precept body decline. This discusses flourishing and decline from the perspective of constant flourishing and rare declining. Furthermore, the above only uses the Samvara-sila (precept of restraining from evil) as an example. If the Kusala-dharma-sila (precept of accumulating good dharmas) and Sattva-artha-sila (precept of benefiting sentient beings) also have the same flourishing and decline. As mentioned earlier, the precept body flourishes when seeking and receiving precepts, and the precept body declines when abandoning precepts or committing offenses. The 'two causes' refer to what was said above, that the path of entering Samadhi is the cause of the precept body, and below explains why the path of entering Samadhi is the cause of the precept body, because the initial thought is only the path of entering Samadhi, and has not yet arisen simultaneously with the precept body. Now, based on the initial thought, it is therefore called 'cause'. ○6. Explanation of the Three Aggregates. Next are the three aggregates of precepts (Trisamvara) (the three categories of Bodhisattva precepts, including Samvara-sila, Kusala-dharma-sila, and Sattva-artha-sila). Samvara-sila (the precept of restraining from evil) is the rules and regulations of the Dharma precepts, which regulate practitioners and lead them onto the right path. It is also said that 'sila' means 'racetrack', like a racetrack for horses in the world, which makes the horses obedient and upright. Sila is also like this, regulating practitioners and preventing them from doing evil. The vows of a Bodhisattva are nothing more than stopping evil and doing good. If one does not move the body and mouth, it is stopping evil and initiating the precept body, preventing the movement and non-movement of body and mouth, this is the Samvara-sila. If one should move the body and mouth, it is doing good. Now, initiating this precept prevents the body and mouth from not moving. Kusala-dharma (accumulating all good dharmas) and Sattva-artha (saving all sentient beings) are when one should move the body and mouth to be involved in affairs, so they are divided into two. Adopting the encouragement and exhortation of various good deeds, based on the six paramitas (dana (generosity), sila (discipline), ksanti (patience), virya (diligence), dhyana (meditation), prajna (wisdom)) is called good Dharma, initiating thoughts that consider others, based on the four great vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it) is called benefiting sentient beings, which is acting for the sake of others, transforming sentient beings below, cultivating myriad virtues in the middle, and returning to the fruit of Buddhahood above. Samvara-sila focuses more on inner virtue, Sattva-artha focuses on external transformation, and Kusala-dharma combines both inner and outer, so the three aggregates of precepts are established. Revealing the Hidden. Continuing the discussion above on the non-active precept body, now formally elucidating the three aggregates of precepts. The non-movement and should-movement mentioned here are stopping and acting. A racetrack is a short and flat enclosed area for horse racing, like precepts guarding...

護身心。令不放逸也。風俗通云。虞舜造律。律訓詮。訓法。谷響云。律者詮也。詮量輕重犯不犯等。如世律法也。防動不動者。言防其動使不動也。律儀主止惡。故云不動。若攝善攝生。一則䇿勵眾善故應動。一則起心兼物故應動。夫兼物則下化。䇿善則中修。諸惡淨盡。豈不上歸佛果耶。攝善兼內外者。內以善修己。外以善導人也。

○二明止行(四)　初善惡。二道定。三小大。四料簡。

○初善惡。

次論止行二善。如百論。息惡不作。名之為止。信受修習。名之為行。佛教雖多。止行收盡。諸惡莫作。即是誡門。眾眾奉行。即是勸門。無作義該善惡。善惡無作。義總止行。今先明善。善戒不起而已。起則伐惡。皆是止義。皆有進趣。皆是行義。逐其強弱。故有止行差別者。逐興心止惡無作。是止善。興心修善無作。是行善。如造井橋樑。禮佛佈施。是善無作。如造漁獵等網。是惡無作。

發隱。止惡行善。戒之大端。然而無作義兼善惡。善惡各有止行。以善言之。善戒之體。不起則已。起即伐惡趣善。此善中止行二義。意例伐善趣惡為惡中止行二義也。所以然者。善強惡弱。則行善止惡。惡強善弱。則止善行惡。其勢然也。故有止行善惡差別。止惡無作。修善無作。即善正行也。

【現代漢語翻譯】現代漢語譯本護持身心，使之不放縱懈怠。正如《風俗通》所說，虞舜制定法律，法律在於詮釋，詮釋法則。《谷響》中說，『律』就是『詮』，詮釋衡量輕重，判斷是否違犯等等，就像世俗的法律一樣。『防動不動者』，意思是防止其動，使其不動。律儀主要在於止息惡行，所以說『不動』。如果攝取善法，攝取眾生，一方面是策勵各種善行，所以應當動；另一方面是發起心念兼顧萬物，所以應當動。如果能兼顧萬物，就能下化眾生；如果能策勵善行，就能中修自身。各種惡行都清凈了，難道不能上歸佛果嗎？『攝善兼內外者』，內在以善法修持自己，外在以善法引導他人。

○二、闡明止行（四）：首先是善惡，其次是道定，再次是小大，最後是料簡。

○首先是善惡。

接下來討論止和行兩種善法。如《百論》所說，停止作惡，稱為『止』；信受奉行，稱為『行』。佛教雖然內容繁多，但止和行可以概括一切。諸惡莫作，就是戒門；眾善奉行，就是勸門。『無作』的含義涵蓋善惡，善惡的『無作』，總括了止和行。現在先闡明善。善戒不起作用也就罷了，一旦起作用，就會討伐惡行，這都是『止』的含義，都有進取，都是『行』的含義。根據其強弱，所以有止和行的差別。追逐興起的心念，停止作惡的『無作』，是『止善』；興起心念，修習善法的『無作』，是『行善』。例如建造水井橋樑，禮佛佈施，是善的『無作』；例如製造漁獵等網，是惡的『無作』。

發隱：止惡行善，是戒律的大綱。然而『無作』的含義兼顧善惡，善惡各有止和行。以善來說，善戒的本體，不起作用也就罷了，一旦起作用，就會討伐惡行，趨向善法。這種善中包含止和行兩種含義，可以類比為討伐善行，趨向惡法，是惡中包含止和行兩種含義。之所以這樣說，是因為善強惡弱，就實行善，停止作惡；惡強善弱，就停止行善，實行作惡，這是必然的趨勢。所以有止行善惡的差別。停止作惡的『無作』，修習善法的『無作』，就是善的正行。

【English Translation】 English version Guarding the body and mind, preventing them from being lax and unrestrained. As the 'Feng Su Tong' (Comprehensive Customs) says, Yu Shun created laws, and the laws are for interpretation, interpreting the rules. 'Gu Xiang' (Valley Echo) says, 'Lü' (Law) is 'Quan' (Interpretation), interpreting and measuring the weight, judging whether it is a violation, etc., just like secular laws. 'Preventing movement from non-movement' means preventing its movement and making it non-movement. The Vinaya (discipline) mainly lies in stopping evil deeds, so it is called 'non-movement'. If one gathers good deeds and gathers sentient beings, on the one hand, it is to encourage all kinds of good deeds, so it should move; on the other hand, it is to initiate thoughts and take care of all things, so it should move. If one can take care of all things, one can transform sentient beings below; if one can encourage good deeds, one can cultivate oneself in the middle. If all kinds of evil deeds are purified, can one not return to the Buddha fruit above? 'Gathering good and combining inside and outside' means cultivating oneself with good Dharma internally, and guiding others with good Dharma externally.

○2. Explaining Stopping and Acting (Four): First, good and evil; second, Dao (path) determination; third, small and large; fourth, material selection.

○First, good and evil.

Next, discuss the two kinds of good Dharma of stopping and acting. As the 'Bai Lun' (Hundred Treatises) says, stopping evil deeds is called 'stopping'; believing, accepting, and practicing is called 'acting'. Although Buddhism has many contents, stopping and acting can summarize everything. Do no evil, which is the precept door; practice all good, which is the exhortation door. The meaning of 'non-action' covers good and evil, and the 'non-action' of good and evil summarizes stopping and acting. Now, first explain good. It's okay if the good precept doesn't work, but once it works, it will attack evil deeds, which are all the meanings of 'stopping', all have progress, and are all the meanings of 'acting'. According to its strength, there are differences between stopping and acting. Pursuing the arising of thoughts, stopping the 'non-action' of evil deeds is 'stopping good'; arousing thoughts and practicing the 'non-action' of good Dharma is 'acting good'. For example, building wells and bridges, worshiping Buddha and giving alms are 'non-action' of good; for example, making nets for fishing and hunting is 'non-action' of evil.

Fa Yin (Revelation): Stopping evil and doing good are the outline of precepts. However, the meaning of 'non-action' takes into account both good and evil, and good and evil each have stopping and acting. In terms of good, the essence of good precepts is that it's okay if it doesn't work, but once it works, it will attack evil deeds and move towards good Dharma. This kind of good contains both the meanings of stopping and acting, which can be compared to attacking good deeds and moving towards evil Dharma, which is that evil contains both the meanings of stopping and acting. The reason for this is that if good is strong and evil is weak, then practice good and stop evil; if evil is strong and good is weak, then stop doing good and practice evil, which is an inevitable trend. Therefore, there are differences between stopping, acting, good, and evil. Stopping the 'non-action' of evil deeds and practicing the 'non-action' of good Dharma are the correct practices of good.

惡止行者例上可知。橋樑漁獵。舉一二以例其餘也。

○二道定。

道定二無作有行有止。道定二戒。義判為止。道定二心。義判為行。尋無作從因緣息。從止緣息後生無作。是止善。從行緣息後生無作。名為行善。又誡門是止善。勸門悉屬行善。又解行惟是作。止惟無作。又云止行二善皆有無作。

發隱。此言道定有止行二義也。戒判止。戒能防制故。心判行。心能運用故。尋者。究也。究此無作何緣息後生也。止緣後生無作者。惡盡而不動之體見也。行緣後生無作者。善極而無為之道成也。行惟作。止惟無作者。別是一說。非無作本義。止行皆有無作。重明上義為正也。

○三小大。

聲聞七眾戒。皆是律儀戒體。但止身口二惡。菩薩律儀。備防三業。復申之至佛。長短闊狹為異。無作義從緣。增上心發。下劣不發。無記心劣。不發無作。如欲界修道。惑有九品。前六品發無作。后三品不發。故云斯陀含出無作表。阿那含出不善表。羅漢出無記表。

發隱。此言小大有止行二義也。聲聞身口有止無行。極之惟證小果。菩薩三業。止行雙備。申之乃至佛乘。是聲聞菩薩戒有長短闊狹之異也。此之無作增上心發者。以志願高勝。慧解精明故耳。下劣不發者。弱也。無記不發者。

【現代漢語翻譯】現代漢語譯本惡止行者的例子可以從以上得知。如橋樑和漁獵，這裡僅舉出一兩個例子來代表其餘的情況。

○二道定

道定二包含無作（wú zuò，指自然而然產生的善或惡）的止和有作（yǒu zuò，指通過行為產生的善或惡）的行，有止有行。道定二屬於戒，從意義上判斷屬於止。道定二屬於心，從意義上判斷屬於行。探究無作從因緣止息而來，從止的因緣止息后產生無作，這是止善。從行的因緣止息后產生無作，這被稱為行善。此外，戒門是止善，勸門都屬於行善。另外，解和行都屬於有作，止屬於無作。還有一種說法是止和行兩種善都有無作。

發隱：這裡說的是道定有止和行兩種意義。戒屬於止，因為戒能夠防止和制止惡行。心屬於行，因為心能夠運用。『尋』是探究的意思。探究這無作從什麼因緣止息后產生呢？從止的因緣后產生無作，是因為惡盡而清凈的本體顯現了。從行的因緣后產生無作，是因為善達到極致而無為的道成就了。行只是有作，止只是無作，這是一種特別的說法，並非無作的本義。止和行都有無作，這是爲了再次說明上面的意義才是正確的。

○三小大

聲聞（shēng wén，通過聽聞佛法而證悟的修行者）七眾所受持的戒，都是律儀戒體。但僅僅是止息身口二業的惡行。菩薩（pú sà，立志成佛的修行者）所受持的律儀，全面地防止身口意三業的惡行，並且進一步提升到佛的境界，在長短寬窄上有所不同。無作的意義取決於因緣，增上心（zēng shàng xīn，強烈的善意願）能夠引發無作，下劣心（xià liè xīn，低劣的心）不能引發無作。無記心（wú jì xīn，非善非惡的心）低劣，不能引發無作。例如，在欲界（yù jiè，眾生有情慾和物質慾望的生存領域）修道，煩惱有九品，前六品能夠引發無作，后三品不能引發。所以說，斯陀含（sī tuó hán，二果阿羅漢）出無作表，阿那含（ā nuó hán，三果阿羅漢）出不善表，羅漢（luó hàn，四果阿羅漢）出無記表。

發隱：這裡說的是小大有止和行兩種意義。聲聞的身口有止而沒有行，最終只能證得小果。菩薩的三業，止和行都具備，並且提升到佛乘。這是聲聞和菩薩戒在長短寬窄上的不同。這裡的無作由增上心引發，是因為志願高尚，智慧理解精明。下劣心不能引發無作，是因為心力弱。無記心不能引發無作，是因為心性不明。

【English Translation】 English version The example of those who stop evil deeds can be understood from the above. Such as bridges and fishing, these are just a few examples to represent the rest.

○ Twofold Determination of the Path

The twofold determination of the path includes the cessation of non-action (wú zuò, spontaneous good or evil) and the action of action, with both cessation and action. The twofold determination of the path belongs to precepts, which are judged to be cessation in meaning. The twofold determination of the path belongs to the mind, which is judged to be action in meaning. Investigate how non-action ceases from causes and conditions; non-action arises after the cessation of the cause of cessation, which is the cessation of good. Non-action arises after the cessation of the cause of action, which is called the action of good. In addition, the precept gate is the cessation of good, and the exhortation gate belongs to the action of good. Furthermore, understanding and action both belong to action, while cessation belongs to non-action. Another saying is that both the cessation and action of good have non-action.

Elucidation: This says that the twofold determination of the path has two meanings: cessation and action. Precepts belong to cessation because they can prevent and restrain evil deeds. The mind belongs to action because it can be used. 'Investigate' means to explore. Investigate what causes and conditions cause this non-action to cease and then arise? Non-action arises after the cessation of the cause of cessation because the pure essence of the exhaustion of evil manifests. Non-action arises after the cessation of the cause of action because the path of non-action is achieved when good reaches its extreme. Action is only action, and cessation is only non-action; this is a special saying and not the original meaning of non-action. Both cessation and action have non-action, which is to reiterate the above meaning as correct.

○ Threefold Small and Large

The precepts upheld by the seven assemblies of Śrāvakas (shēng wén, practitioners who attain enlightenment by hearing the Buddha's teachings) are all the substance of the precepts of discipline. However, they only cease the evil deeds of body and speech. The precepts upheld by Bodhisattvas (pú sà, practitioners who aspire to become Buddhas) comprehensively prevent the evil deeds of body, speech, and mind, and further elevate to the state of Buddhahood, differing in length, width, and breadth. The meaning of non-action depends on causes and conditions; the superior mind (zēng shàng xīn, strong intention of good) can trigger non-action, while the inferior mind (xià liè xīn, inferior mind) cannot trigger non-action. The neutral mind (wú jì xīn, neither good nor evil mind) is inferior and cannot trigger non-action. For example, in the realm of desire (yù jiè, the realm of existence where beings have sensual and material desires) practicing the path, afflictions have nine grades; the first six grades can trigger non-action, while the last three grades cannot. Therefore, it is said that the Sakṛdāgāmin (sī tuó hán, second-stage Arhat) manifests the expression of non-action, the Anāgāmin (ā nuó hán, third-stage Arhat) manifests the expression of non-evil, and the Arhat (luó hàn, fourth-stage Arhat) manifests the expression of neutral.

Elucidation: This says that small and large have two meanings: cessation and action. The body and speech of Śrāvakas have cessation but no action, and they can only attain the small fruit. The three karmas of Bodhisattvas have both cessation and action, and they elevate to the Buddha vehicle. This is the difference in length, width, and breadth between the precepts of Śrāvakas and Bodhisattvas. The non-action here is triggered by the superior mind because of the noble aspiration and the clarity of wisdom and understanding. The inferior mind cannot trigger non-action because of its weakness. The neutral mind cannot trigger non-action because of its unclear nature.

昏也。欲界思惑前六品發者。此屬上中惑。惑強。則斷惑之心猛。如精兵戰勍敵。必奏大功。故無作發。后三品屬下惑。惑微。則斷惑之心弱。如田單不能下狄邑。神堯子孫不能以天下取河北是也。三果所出。或言陀含正斷後三品惑。已出無作之外。那含羅漢。出益遠矣。據文勢。則無作之發當在初果。或言陀含不發無作。后二果亦發。于文似通。于理未順。

○四料簡。

善惡無作。對心為論。各有四句。善四句者。一是戒非無作。息惡之心能止。故名戒也。二是無作非戒。謂造井橋樑。隨事隨用無作等。不能止惡。非是戒也。三是戒是無作。謂善律儀等。四非戒非無作者。謂余善心也。惡家四句。一是戒非無作。謂息善之心。二是無作非戒。謂殺盜等事。隨用無作也。三是戒是無作。謂惡律儀等。四非戒非無作。謂余噁心也。惡戒二種。一十六惡律儀。二外道邪戒惡律儀。如大經。外道惡戒九十五種。各有戒法。或苦行為戒。持牛馬等。事火服風。常翹一腳。赴火投崖等。以此為戒。即是邪戒。運心長短。皆是惡戒也。

發隱。上明戒有無作。今以戒與無作二相簡別。各即善惡而分四句。善四句者。蓋以息惡不行為戒。作善無所希望為無作。故上二句各專其一。第三句善律儀者。且息惡。且任

【現代漢語翻譯】現代漢語譯本：昏昧不明啊。欲界的思惑中，前六品引發無作，這屬於上等和中等的惑。惑的力量強大，那麼斷除惑的心就猛烈，就像精銳的士兵與強大的敵人作戰，必定建立大功，所以無作產生。后三品屬於下等的惑，惑的力量微弱，那麼斷除惑的心就軟弱，就像田單不能攻下狄邑，神堯的子孫不能用天下奪取河北一樣。三果聖人所證得的境界，或者說斯陀含（Sakadagamin，一來果）正是斷除了后三品的惑，已經超出了無作的範圍。阿那含（Anagamin，不來果）和阿羅漢（Arhat）所超出的就更遠了。根據文勢來看，無作的產生應當在初果須陀洹（Srotapanna，入流果）。或者說斯陀含不引發無作，后二果也引發，從文字上似乎說得通，但從道理上來說並不順暢。

四種料簡。

善的無作和惡的無作，針對心來討論，各有四句。善的四句是：一是戒律是非無作，止息惡的心能夠停止惡行，所以稱為戒。二是無作不是戒律，指建造水井、橋樑，隨著事情的發生而產生的無作等等，不能夠止息惡行，所以不是戒律。三是戒律就是無作，指善的律儀等等。四是非戒律非無作，指其餘的善心。惡的四句是：一是戒律不是無作，指止息善的心。二是無作不是戒律，指殺盜等等事情，隨著事情的發生而產生的無作。三是戒律就是無作，指惡的律儀等等。四是非戒律非無作，指其餘的噁心。惡戒有兩種：一是十六惡律儀，二是外道邪戒惡律儀。如《大般涅槃經》所說，外道的惡戒有九十五種，各有戒法，或者以苦行為戒，持牛戒、馬戒等等，事奉火、服食風，常常翹起一隻腳，赴火、投崖等等，以此為戒，這就是邪戒。運用的心念是長久還是短暫，都是惡戒。

發隱。上面說明戒律有無作，現在用戒律和無作兩種相來簡別，各自就善和惡而分為四句。善的四句是：大概是以止息惡行不作為戒律，作善事沒有所求為無作。所以上面兩句各自專指其中一種。第三句善律儀，既能止息惡行，又能任運。

【English Translation】 English version: Obscure indeed. Among the delusive thoughts of the Desire Realm, the first six grades give rise to 'non-action' (wu-zuo). These belong to the superior and middle grades of delusion. If the power of delusion is strong, then the mind that cuts off delusion will be fierce, like elite soldiers fighting a powerful enemy, surely achieving great merit. Therefore, 'non-action' arises. The latter three grades belong to the inferior delusions. If the power of delusion is weak, then the mind that cuts off delusion will be weak, like Tian Dan not being able to conquer Di Yi, and the descendants of Emperor Shenyao not being able to take Hebei with the whole country. The state attained by the Third Fruit (Trtiya-phala) saints, or the Sakadagamin (Once-Returner), precisely cuts off the latter three grades of delusion, already beyond the scope of 'non-action'. The Anagamin (Non-Returner) and Arhat (Worthy One) have gone even further beyond. According to the textual flow, the arising of 'non-action' should be at the First Fruit Srotapanna (Stream-Enterer). Or it is said that the Sakadagamin does not give rise to 'non-action', but the latter two Fruits do, which seems plausible in terms of the text, but not consistent in terms of principle.

Fourfold Categorization.

Good 'non-action' and evil 'non-action' are discussed in relation to the mind, each having four statements. The four statements for good are: first, precepts (jie) are not 'non-action', because the mind that ceases evil can stop evil deeds, hence it is called precepts. Second, 'non-action' is not precepts, referring to building wells and bridges, and the 'non-action' that arises with events, etc., which cannot stop evil deeds, so it is not precepts. Third, precepts are 'non-action', referring to good discipline (luyi), etc. Fourth, neither precepts nor 'non-action', referring to other good minds. The four statements for evil are: first, precepts are not 'non-action', referring to the mind that ceases good. Second, 'non-action' is not precepts, referring to killing, stealing, etc., and the 'non-action' that arises with events. Third, precepts are 'non-action', referring to evil discipline, etc. Fourth, neither precepts nor 'non-action', referring to other evil minds. There are two types of evil precepts: first, the sixteen evil disciplines; second, the heretical evil precepts of external paths. As the Mahaparinirvana Sutra says, there are ninety-five types of evil precepts of external paths, each with its own precepts, or taking ascetic practices as precepts, holding the cow vow, horse vow, etc., serving fire, eating wind, often standing on one foot, jumping into fire, throwing oneself off cliffs, etc., taking these as precepts, which are heretical precepts. Whether the mind used is long or short, they are all evil precepts.

Elucidation. The above explains that precepts have 'non-action'. Now, the two aspects of precepts and 'non-action' are distinguished, each divided into four statements based on good and evil. The four statements for good are: generally, ceasing evil deeds is taken as precepts, and doing good deeds without seeking anything in return is taken as 'non-action'. Therefore, the above two statements each refer specifically to one of them. The third statement, good discipline, can both cease evil deeds and operate naturally.

運為善也。第四句余散善心。既非專主息惡。又非無所希望之善也。惡四句者。蓋以息善不行為戒。以作惡無所顧忌為無作。故上二句亦各專其一第三句惡律儀者。且息善。且任運為惡也。第四句余散噁心。既非專主息善。又非無所顧忌之惡也。十六惡律儀者。一屠兒。二魁劊。三養豬羊。四捕魚。五獵師。六網鳥。七捕蛇。八養雞狗。九咒龍。十作賊。十一捕賊。十二獄史。十三淫女家。十四酤酒家。十五洗染家。十六壓油家。此謂顯惡。人易見也。九十五種外道邪戒者。或持牛馬。啖水草故。或持雞狗。甘食穢故。或事火。奉火為師。如迦葉事火龍故。或服風。吸外氣故。或翹腳自謂精進故。或五熱炙身。坐薪燔體。自謂苦盡得樂故。或投崖。自謂舍穢軀得凈身故。乃至涂灰臥棘裸形等事。不可悉數。降而末代。或覆水齋。自謂滌除五濁故或復餓七。自謂空寂四大故。或復赤腳隆冬。囊發盛夏。自謂寒暑不侵故。此謂隱惡。似善實惡。人所難見也。上二惡戒。雖運心長短稍有優劣。皆名惡戒。

○三料簡(三)　初須信心。二無三障。三人法緣。

○初須信心。

信心者。依三藏門略舉三種。一信因果善惡必有所招。二信觀諦得道。我能觀諦。必得聖道。三信有戒是觀諦入道初門。依方等戒。

故宜備此三信。復加三種。一信自他心識皆有佛性。二信勤行勝善必能得果。三信所得果常樂我凈。

發隱。招善果在觀諦得道。觀諦得道在持戒。故當戒信心持也。又三種者。一信心本是佛。二信繇心是佛。故因必得果。三信繇心是佛。故果必證佛。無此正信。戒不可得。故曰須信心也。

○二無三障(三)　初煩惱障。二業障。三報障。

○初煩惱障。

眾生障礙乃有三種。煩惱常有。故不說障。

發隱。不說為障者。蓋障而非障。以煩惱者眾生常有故也。天常有云霧。空界不動。海常有波濤。水性不動。人常有煩惱。覺體不動。是知煩惱雖障。其障輕微。故不說障。明煩惱障不障戒也。

○二業障。

業障乃有輕重。重業障戒。防因之義。謂七逆十重。現身有此。是則為障。前身非復可知。隔生事遠。七逆。一云懺滅非障。二云犯一悔與不悔悉皆是障。十重。一云前四性罪事同七逆。悔與不悔悉障。后六悔者非障。不悔則障。二云前四須悔。見相非障。后六不悔亦不障。三云十重不悔悉障。悔已悉非障。

發隱。防因者。重業障戒。因地不生。故須防也。隔生事遠者。出前身不知之繇。前身不知者。表現身乃成障也。殺盜淫妄法爾是戒。根本之罪。故曰性罪

【現代漢語翻譯】現代漢語譯本：因此，應當具備這三種信心。再增加三種：一是相信自己和他人心識中都有佛性（Buddha-nature）。二是相信勤奮修行殊勝的善行必定能夠得到結果。三是相信所得到的結果是常樂我凈（eternal bliss, true self, purity）。

發隱（Fa Yin，經文註釋者的名字）說：招感善果在於觀諦（insight）得道。觀諦得道在於持戒。所以應當以信心來持戒。又，這三種信心是：一是相信心本來就是佛。二是相信通過心修行可以成佛，所以因地努力必定能得到果報。三是相信通過心修行可以成佛，所以果地必定能證得佛果。沒有這種正信，戒律就無法獲得。所以說必須要有信心。

○二、無三障（沒有三種障礙）（三）一、煩惱障（Klesha-avarana，affliction-obstacle）。二、業障（Karma-avarana，action-obstacle）。三、報障（Vipaka-avarana，retribution-obstacle）。

○初、煩惱障。

眾生的障礙有三種。煩惱是常有的，所以不說它是障礙。

發隱說：不說它是障礙的原因是，它雖然是障礙但又不是真正的障礙。因為煩惱是眾生常有的。天空常常有云霧，但空界的本性是不動的。大海常常有波濤，但水的本性是不動的。人常常有煩惱，但覺悟的本體是不動的。由此可知，煩惱雖然是障礙，但它的障礙是輕微的，所以不說它是障礙。這說明煩惱障並不障礙持戒。

○二、業障。

業障有輕重之分。重業會障礙持戒，這是防範于未然的意思。例如七逆罪（seven heinous offenses）和十重戒（ten major precepts），如果今生犯了這些罪，那就是障礙。前世的事情無法得知，隔世的事情就更加遙遠了。關於七逆罪，一種說法是懺悔滅罪后就不是障礙，另一種說法是犯了其中任何一條，無論是否懺悔都是障礙。關於十重戒，一種說法是前四條性罪（inherently evil offenses）與七逆罪相同，無論是否懺悔都是障礙；后六條戒，懺悔了就不是障礙，不懺悔就是障礙。另一種說法是前四條需要懺悔，見到懺悔的相狀就不是障礙；后六條即使不懺悔也不是障礙。還有一種說法是十重戒不懺悔都是障礙，懺悔后就都不是障礙。

發隱說：防範于未然，是指重業會障礙持戒，導致在因地上就無法生起戒律，所以必須防範。隔世的事情遙遠，是因為無法得知前世的事情。無法得知前世的事情，是因為今生才形成障礙。殺盜淫妄本來就是戒律的根本之罪，所以說是性罪。

【English Translation】 English version: Therefore, one should possess these three faiths. Add three more: First, believe that both oneself and others' minds have Buddha-nature. Second, believe that diligently practicing superior good deeds will surely yield results. Third, believe that the results obtained are eternal bliss, true self, purity.

'Fa Yin' (name of the commentator) says: Attracting good results lies in observing the truth and attaining the Way. Attaining the Way through observing the truth lies in upholding the precepts. Therefore, one should uphold the precepts with faith. Furthermore, these three faiths are: First, believe that the mind is originally Buddha. Second, believe that one can become a Buddha through cultivating the mind, so effort in the causal stage will surely lead to fruition. Third, believe that one can become a Buddha through cultivating the mind, so one will surely realize Buddhahood in the resultant stage. Without this right faith, the precepts cannot be obtained. Therefore, it is said that faith is necessary.

○ Two, Without the Three Obstacles (Three) One, Klesha-avarana (affliction-obstacle). Two, Karma-avarana (action-obstacle). Three, Vipaka-avarana (retribution-obstacle).

○ First, Klesha-avarana.

Sentient beings have three kinds of obstacles. Afflictions are constant, so they are not said to be obstacles.

'Fa Yin' says: The reason for not calling them obstacles is that they are obstacles but not truly obstacles. Because afflictions are constant for sentient beings. The sky often has clouds and mist, but the nature of space is unmoving. The sea often has waves, but the nature of water is unmoving. People often have afflictions, but the essence of enlightenment is unmoving. From this, it can be known that although afflictions are obstacles, their obstruction is slight, so they are not said to be obstacles. This clarifies that the affliction-obstacle does not obstruct upholding the precepts.

○ Two, Karma-avarana.

Action-obstacles have varying degrees of severity. Heavy karma obstructs upholding the precepts, which is the meaning of preventing it at the cause. For example, the seven heinous offenses and the ten major precepts, if one commits these in this life, then they are obstacles. The affairs of the previous life cannot be known, and the affairs of a past life are even more distant. Regarding the seven heinous offenses, one view is that if one repents and eliminates the offenses, then they are not obstacles; another view is that committing any one of them, whether one repents or not, is an obstacle. Regarding the ten major precepts, one view is that the first four inherently evil offenses are the same as the seven heinous offenses, and whether one repents or not, they are all obstacles; for the latter six precepts, if one repents, they are not obstacles, but if one does not repent, they are obstacles. Another view is that the first four require repentance, and seeing the signs of repentance means they are not obstacles; the latter six, even if one does not repent, are not obstacles. Still another view is that not repenting for any of the ten major precepts is an obstacle, but repenting for all of them means they are not obstacles.

'Fa Yin' says: Preventing it at the cause means that heavy karma obstructs upholding the precepts, causing the precepts not to arise at the causal stage, so one must prevent it. The affairs of a past life are distant because one cannot know the affairs of the previous life. The reason one cannot know the affairs of the previous life is that the obstacle is formed in this life. Killing, stealing, adultery, and lying are inherently the fundamental offenses of the precepts, so they are called inherently evil offenses.

。不同下六佛制乃成戒也。或云悔非障。或云不悔亦非障。或云悔不悔俱障。或云不悔成障悔已非障。語不同而各具一義。言障者。所以寒頑夫之膽。威折義也。言非障者。所以廣遷善之門。慈攝義也。統而論之。后義為正。

○三報障。

報障者。地獄餓鬼二道重苦自隔。從多例判不說為因。非人畜生但能解語。皆得受戒。非人。是鬼神修羅。龍是畜生。人中男女。黃門二根。天。從六慾天上至十八梵。皆說為因。四空處既能聽法。亦應得戒。但業報虛妙。故略不說。非想倒執。脫若迴心慕善。亦能得戒。經說三塗長壽天邊地為難地。據不能修道義耳。薩婆多記云。龍等受八齋。止是得善。不得名齋。今依文準理。五戒既是菩薩戒根本。又不表定。佛法。五戒菩薩戒。許四道皆得。從八戒以上至具足戒。既是出家表定威儀。惟人中三天下能感。余道悉非因也。大論龍即得八齋戒。

發隱。此明報障惟地獄餓鬼。見余並非障也。四空虛妙。縱來受而莫知。非想雖沈。設迴心而亦得。經不許三塗長壽等者。豈真不許哉。據彼不能修道而言耳。若能起修道心。何礙得戒。故彼經所說。非今經義也。龍等不得名齋者。此薩婆多義。今非之。言戒體不一。有表定者。有不表定者。表定者。拘軌儀。嚴禁拒。

【現代漢語翻譯】現代漢語譯本：關於『不同下六佛制乃成戒也』，有人說懺悔可以消除業障，有人說不懺悔也不是業障，有人說懺悔和不懺悔都是業障，也有人說不懺悔會成為業障，懺悔后就不是業障了。這些說法雖然不同，但各自都包含一定的道理。說有業障，是爲了震懾那些愚頑之徒，使其心生畏懼，從而改過遷善；說沒有業障，是爲了廣開行善之門，以慈悲之心攝受眾生。總而言之，后一種說法更為正確。

○三報障

所謂報障，指的是地獄和餓鬼道的眾生，因其所受的巨大痛苦而與佛法隔絕。這裡是從多數情況來判斷，並非說他們沒有行善的因。非人（指鬼神、修羅）和畜生，只要能夠理解語言，都可以受戒。非人包括鬼神和修羅，龍屬於畜生。人道中的男女、黃門（指太監）和二根人（指雙性人），以及天道眾生，從六慾天到十八梵天，都可以說是受戒的因。四空處天的眾生既然能夠聽聞佛法，也應該可以受戒，只是因為他們的業報虛無縹緲，所以略而不提。非想非非想處天的眾生，雖然執迷不悟，但如果能夠迴心向善，也可以受戒。《經》中說三塗（地獄、餓鬼、畜生）和長壽天、邊地是修道的難處，只是就他們難以修道的角度而言。薩婆多部的論書中說，龍等受八齋戒，只能說是種善因，不能稱為齋戒。現在我們依據經文和道理來判斷，五戒是菩薩戒的根本，又不屬於表色戒（不表定），因此佛法認為四道眾生都可以受持五戒和菩薩戒。從八戒以上到具足戒，屬於出家眾所受的表色戒，具有一定的威儀，只有人道中的三大天下（指閻浮提、瞿耶尼、弗婆提）的眾生才能感得，其他道的眾生都不是受戒的因。但《大智度論》認為龍也可以得八齋戒。

發隱：這裡說明報障只有地獄和餓鬼道的眾生，認為其餘道的眾生都不是業障。四空處天的眾生虛無縹緲，即使來受戒也難以察覺；非想非非想處天的眾生雖然沉迷，但如果能迴心向善也可以得戒。《經》中不允許三塗和長壽天等眾生受戒，難道是真的不允許嗎？只是就他們不能修道的角度而言。如果他們能夠發起修道之心，又有什麼妨礙他們得戒呢？所以那部經所說的，和這部經的含義不同。薩婆多部認為龍等不能稱為齋戒，我們現在否定這種說法。戒體並不一樣，有表色戒，也有不表色戒。表色戒，拘泥於規範和儀式，嚴格禁止違越。

【English Translation】 English version: Regarding 'Different lower six, Buddha's system then becomes precepts,' some say repentance removes obstacles, some say non-repentance is also not an obstacle, some say both repentance and non-repentance are obstacles, and some say non-repentance becomes an obstacle, while repentance is no longer an obstacle. These statements differ, but each contains a certain truth. Saying there are obstacles is to intimidate the foolish and stubborn, instilling fear and encouraging them to correct their faults and do good; saying there are no obstacles is to broaden the gate of good deeds, compassionately embracing all beings. In summary, the latter statement is more correct.

○ Three Retribution Obstacles

The so-called retribution obstacles refer to beings in the hell and hungry ghost realms, who are isolated from the Dharma due to the immense suffering they endure. This is judged from the majority of cases, not saying they have no cause for good deeds. Non-humans (referring to spirits and asuras) and animals, as long as they can understand language, can receive precepts. Non-humans include spirits and asuras, and dragons belong to animals. Men and women in the human realm, eunuchs, and hermaphrodites, as well as beings in the heavenly realms, from the Six Desire Heavens to the Eighteen Brahma Heavens, can all be said to be the cause of receiving precepts. Since beings in the Four Formless Realms can hear the Dharma, they should also be able to receive precepts, but because their karmic retributions are ethereal and subtle, they are omitted. Beings in the Realm of Neither Perception Nor Non-Perception, although deluded, can also receive precepts if they turn their minds towards goodness. The Sutra says that the three evil paths (hell, hungry ghost, animal) and the long-life heavens, and borderlands are difficult places for cultivation, only from the perspective that they are difficult to cultivate. The Sarvastivada school says that dragons, etc., receiving the Eight Precepts is only planting good seeds, not called fasting. Now we judge according to the sutras and reason, the Five Precepts are the foundation of the Bodhisattva Precepts and are not representative (not definitive), so the Buddha-dharma believes that beings in the four paths can all uphold the Five Precepts and Bodhisattva Precepts. From the Eight Precepts upwards to the Full Precepts, which are precepts taken by renunciants and have a certain demeanor, only beings in the three great continents of the human realm (Jambudvipa, Godaniya, Purvavideha) can attain them, and beings in other paths are not the cause of receiving precepts. However, the Mahaprajnaparamita Shastra believes that dragons can also attain the Eight Precepts.

Elucidation: This explains that retribution obstacles only exist for beings in the hell and hungry ghost realms, believing that beings in other realms are not obstacles. Beings in the Four Formless Realms are ethereal and subtle, and even if they come to receive precepts, it is difficult to perceive; beings in the Realm of Neither Perception Nor Non-Perception, although immersed in delusion, can also attain precepts if they turn their minds towards goodness. Does the Sutra truly prohibit beings in the three evil paths and long-life heavens from receiving precepts? It is only from the perspective that they cannot cultivate. If they can generate the mind of cultivation, what hinders them from attaining precepts? Therefore, what that sutra says is different from the meaning of this sutra. The Sarvastivada school believes that dragons, etc., cannot be called fasting, and we now deny this statement. The precepts are not the same; some are representative, and some are not. Representative precepts adhere to norms and rituals, strictly prohibiting violations.

不泛授也。故諸佛常法。五戒菩薩戒相容四道。八戒比丘律。止許人中。今屬菩薩戒。云何龍不得戒。經稱有一金翅入海取龍而莫能得。龍受戒故。此其證也。又大論云。五百賈客航海采寶。將入摩竭魚王復中。惶怖號呼。稱南無佛。是魚先世曾受佛戒。即自悔責合口不吸。眾得免難。魚既念戒。云何龍不得戒。又海龍王經云。於是世尊脫身袈裟告龍王言。以是袈裟分與諸龍。值一縷者。金翅鳥王不能犯觸。龍分佛衣。終莫能盡。諸龍大悅。同聲說言。吾等今日奉受禁戒。永護佛法。云何龍不得戒。引大論龍即得八齋戒。正破薩婆多義也。

○三人法緣(二)　初人緣。二法緣。

○初人緣(三)　初諸佛。二聖人。三凡師。

○初諸佛。

諸佛有兩。一真佛。如妙海王子從盧舍那佛受菩薩戒。二像佛。金銅泥木等。千里內無師。許求得好相。自誓受也。舍利發爪缽杖牙齒皆起重敬。儘可為緣。而舍利真偽難知。或是小聖。敬重如佛。便可憑對。次大乘經卷也。三釋。一云不許。二云與佛像差次為授。千里無師。許對佛像。千里無像。許對經卷。三云莫問。有佛無佛。對大乘經卷即得為緣。大乘經典所在。如佛塔無異也。

發隱。像代佛。經代像。為千里內無師者通權變也。不可恃此

【現代漢語翻譯】現代漢語譯本：不隨意傳授。所以諸佛通常的做法是，五戒和菩薩戒可以同時適用於四種修行道路。八戒是比丘的戒律，只允許人類受持，現在（菩薩戒）屬於菩薩戒，為什麼說龍不能受戒呢？經典上說，有一隻金翅鳥進入海中捕捉龍，卻無法得逞，因為龍已經受戒的緣故，這就是證明。另外，《大智度論》中說，五百個商人航海采寶，將要進入摩竭魚王（Makara，一種海中怪魚）的腹中，他們驚恐地呼喊，稱念『南無佛』（Namo Buddha，皈依佛陀）。這條魚前世曾經受過佛戒，立刻後悔並責備自己，閉上嘴巴不再吞吸，眾人才得以免難。魚既然能憶念戒律，為什麼說龍不能受戒呢？還有《海龍王經》中說，當時世尊脫下身上的袈裟，告訴龍王說：『用這件袈裟分給眾龍，哪怕只是沾到一縷，金翅鳥王也不能侵犯。』龍分了佛的袈裟，始終也分不完，眾龍非常高興，一起說道：『我們今天奉受禁戒，永遠護持佛法。』為什麼說龍不能受戒呢？引用《大智度論》說龍可以得到八齋戒，正是爲了破斥薩婆多部（Sarvastivada，一切有部）的觀點。

○三人法緣(二) 初人緣。二法緣。

○初人緣(三) 初諸佛。二聖人。三凡師。

○初諸佛。

諸佛有兩種，一是真佛，比如妙海王子從盧舍那佛（Locana Buddha，報身佛）那裡受菩薩戒。二是像佛，比如金、銅、泥、木等製成的佛像。如果千里之內沒有師父，允許尋找品相好的佛像，自己發誓受戒。舍利、頭髮、爪、缽、杖、牙齒都可以作為敬重的對象，都可以作為（受戒的）因緣。但是舍利的真偽難以辨別，或許只是小聖的遺物，如果像佛一樣敬重，就可以憑藉它來（受戒）。其次是大乘經卷。三種解釋：第一種說法是不允許（對經卷受戒）。第二種說法是，（對經卷受戒）與對佛像受戒的地位有所差別，千里之內沒有師父，允許對著佛像受戒，千里之內沒有佛像，允許對著經卷受戒。第三種說法是不管有沒有佛，對著大乘經卷就可以作為（受戒的）因緣。大乘經典所在之處，與佛塔沒有區別。

發隱：佛像代替真佛，經卷代替佛像，這是為千里之內沒有師父的人開方便之門。不可依賴這種做法。

【English Translation】 English version: It should not be indiscriminately conferred. Therefore, the usual practice of all Buddhas is that the Five Precepts and the Bodhisattva Precepts can be applied to the four paths of practice simultaneously. The Eight Precepts are the precepts of Bhikshus (monks), only allowed for humans to uphold. Now (the Bodhisattva Precepts) belong to the Bodhisattva Precepts, so why is it said that dragons cannot receive the precepts? The scriptures say that a Garuda (a mythical bird) entered the sea to capture dragons but could not succeed because the dragons had already received the precepts. This is the proof. Furthermore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says that five hundred merchants sailed to collect treasures and were about to enter the belly of the Makara (a sea monster). They cried out in fear, reciting 'Namo Buddha' (Homage to the Buddha). This fish had received the Buddha's precepts in a previous life, immediately regretted and blamed itself, closed its mouth and stopped swallowing, and the people were saved from disaster. Since the fish could remember the precepts, why is it said that dragons cannot receive the precepts? Also, the Sagara-nagaraja-sutra (Sutra of the Dragon King of the Sea) says that the World Honored One took off his kasaya (robe) and told the Dragon King, 'Divide this kasaya among the dragons. If even a thread of it touches them, the Garuda King will not be able to harm them.' The dragons divided the Buddha's robe, and it was never exhausted. The dragons were very happy and said in unison, 'Today we receive the precepts and will forever protect the Dharma.' Why is it said that dragons cannot receive the precepts? Quoting the Mahaprajnaparamita-sastra that dragons can receive the Eight Precepts is precisely to refute the views of the Sarvastivada (the 'All Exists' school).

○ Three Kinds of Conditions for Dharma (2) First, conditions related to people. Second, conditions related to the Dharma.

○ First, Conditions Related to People (3) First, all Buddhas. Second, Sages. Third, Ordinary Teachers.

○ First, All Buddhas.

There are two kinds of Buddhas: first, the true Buddha, such as Prince Wonderful Sea receiving the Bodhisattva Precepts from Locana Buddha (the Reward Body Buddha). Second, the image of the Buddha, such as those made of gold, copper, clay, or wood. If there is no teacher within a thousand li (Chinese mile), it is permissible to seek a well-formed image and vow to receive the precepts oneself. Sarira (relics), hair, nails, bowls, staffs, and teeth can all be objects of reverence and can all serve as conditions (for receiving precepts). However, the authenticity of sarira is difficult to determine; they may be relics of minor saints. If they are revered as Buddhas, one can rely on them (to receive precepts). Next are the Mahayana sutras. There are three interpretations: The first is that it is not allowed (to receive precepts before the sutras). The second is that (receiving precepts before the sutras) is different from receiving precepts before the Buddha image. If there is no teacher within a thousand li, it is permissible to receive precepts before the Buddha image. If there is no Buddha image within a thousand li, it is permissible to receive precepts before the sutras. The third is that regardless of whether there is a Buddha or not, receiving precepts before the Mahayana sutras can serve as a condition. Where Mahayana sutras are located is no different from a pagoda.

Explanation: The image replaces the true Buddha, and the sutra replaces the image. This is to provide a convenient means for those who have no teacher within a thousand li. One should not rely on this practice.

而忽師範。佛塔者。金剛經云。是經所在。即為有佛。佛塔。如佛在塔也。

○二聖人。

聖人亦二。一真聖。二像聖。真者。謂十地等大士。對此為緣。故宜發戒。像聖者。謂金銅等作菩薩像。此經亦云于佛菩薩前自誓受戒。恐單菩薩像則成游漫。如凡夫發心是菩薩。作此人像。不能發戒。言佛菩薩者。是佛邊有菩薩。地持但言佛像。不道菩薩也。

發隱。此明佛得單對像受。菩薩不得。須佛像菩薩像雙在始得。所以者何。佛為主。菩薩為伴。主得兼伴。伴不得兼主故。如世君臣。亦復如是。千里無師。欲對像受。慎毋茍簡。

○三凡師(二)　初論人。二論德。

○初論人。

凡師者。有內凡外凡。並以真人為緣。不許形像。經中稱為智者。人數多少。地持瓔珞並止一師。梵網受法亦止一師。下制戒中。道和尚阇黎。故成七逆。亦不見請和尚法。有言和尚者。請諸佛為和尚。文又云。二師應問言汝有七遮罪否。似非指佛。雖有現前智者。猶應共在佛像前。若經卷前。助為發起。爾時智者在佛像前。若有智者。無經像。不應得戒。具十八物中制。佛像經典。恒應相隨故也。

發隱。以真人不以形像者。聖具天眼他心。乃可像授。凡非聖比。效則慢法。故不許也。成七逆

【現代漢語翻譯】現代漢語譯本而忽師範（Acharya，阿阇梨）。佛塔者，金剛經云：『是經所在，即為有佛，若尊重弟子。』佛塔，如佛在塔也。

○二聖人

聖人亦二：一真聖，二像聖。真者，謂十地等大士。對此為緣，故宜發戒。像聖者，謂金銅等作菩薩像。此經亦云于佛菩薩前自誓受戒。恐單菩薩像則成游漫。如凡夫發心是菩薩，作此人像，不能發戒。言佛菩薩者，是佛邊有菩薩。地持但言佛像，不道菩薩也。

發隱：此明佛得單對像受，菩薩不得。須佛像菩薩像雙在始得。所以者何？佛為主，菩薩為伴。主得兼伴，伴不得兼主故。如世君臣，亦復如是。千里無師，欲對像受，慎毋茍簡。

○三凡師（二）初論人，二論德。

○初論人

凡師者，有內凡外凡，並以真人為緣，不許形像。經中稱為智者。人數多少，地持瓔珞並止一師。梵網受法亦止一師。下制戒中，道和尚（Upadhyaya，親教師）阇黎（Acharya，阿阇梨）。故成七逆，亦不見請和尚法。有言和尚者，請諸佛為和尚。文又云：『二師應問言汝有七遮罪否？』似非指佛。雖有現前智者，猶應共在佛像前。若經卷前，助為發起。爾時智者在佛像前。若有智者，無經像，不應得戒。具十八物中制，佛像經典，恒應相隨故也。

發隱：以真人不以形像者，聖具天眼他心，乃可像授。凡非聖比，效則慢法。故不許也。成七逆。

【English Translation】 English version And also the Acharya (teacher). About stupas (Buddhist shrines), the Vajra Sutra says: 'Wherever this sutra is, there is the Buddha.' A stupa is like the Buddha in the stupa.

○ Two Types of Saints

There are two types of saints: true saints and image saints. True saints refer to great Bodhisattvas of the Ten Grounds (Dashabhumika). Taking them as a condition, it is appropriate to generate precepts. Image saints refer to Bodhisattva images made of gold, copper, etc. This sutra also says to vow to receive precepts before the Buddhas and Bodhisattvas. It is feared that a single Bodhisattva image would become frivolous. If an ordinary person aspires to be a Bodhisattva, making an image of this person cannot generate precepts. Saying 'Buddhas and Bodhisattvas' means there are Bodhisattvas beside the Buddha. The Bhumi-sparsha Sutra only mentions Buddha images, not Bodhisattvas.

Explanation: This clarifies that the Buddha can receive precepts alone before an image, but a Bodhisattva cannot. Both Buddha and Bodhisattva images must be present to begin. Why? The Buddha is the main one, and the Bodhisattva is the companion. The main one can include the companion, but the companion cannot include the main one. It is like the relationship between a ruler and his ministers in the world. If there is no teacher for thousands of miles, and one wants to receive precepts before an image, be careful not to be careless.

○ Three Ordinary Teachers (2) First, discuss the person; second, discuss the virtue.

○ First, discuss the person.

Ordinary teachers include inner ordinary and outer ordinary. Both take a real person as the condition and do not allow images. The sutra calls them 'wise ones'. Regarding the number of people, the Bhumi-sparsha Sutra and the Ingalaka Sutra both only allow one teacher. The Brahma Net Sutra also only allows one teacher for receiving the Dharma. In the lower precepts, it mentions Upadhyaya (preceptor) and Acharya (teacher). Therefore, committing the seven rebellious acts is possible. Also, there is no mention of inviting an Upadhyaya. Some say that inviting all Buddhas as Upadhyaya. The text also says: 'The two teachers should ask if you have the seven obstructive sins?' This does not seem to refer to the Buddha. Even if there is a wise one present, they should still be in front of the Buddha image or sutra scroll to help initiate. At that time, the wise one is in front of the Buddha image. If there is a wise one but no sutra or image, one should not receive the precepts. Among the eighteen items, it is stipulated that Buddha images and sutras should always be together.

Explanation: Using a real person instead of an image is because saints have heavenly eyes and telepathy, so they can transmit through images. Ordinary people are not comparable to saints, so imitating them would be disrespectful to the Dharma. Therefore, it is not allowed. Committing the seven rebellious acts.

者。第四十戒中。兼二師共成七逆也。二師問言者。舉能問證真人也。此經前文中說一師。後製戒中說二師。故二義皆得也。雖有智者。猶應在佛前。言有真人為緣。亦不可自尊。必在佛前也。謂在佛前。則佛在上。師從傍為眾授戒耳。若背佛高座而坐。是不主佛而僧獨尊矣。夫僧為佛傳戒。而可以背佛。臣為君宣敕。亦可以昔君乎。金口良謨。疏主明訓。不可忽也。若講演經論自宜建立法堂。如無法堂。而借坐佛殿。但勿高座過佛。切宜戒之。

○二論德。

次論德業。梵網經中。言為師必是出家菩薩。具足五德。一持戒。二十臘。三解律藏。四通禪思。五慧藏窮玄。什師所傳。融師筆授。流傳至今。此其正說。次地持云。必須戒德嚴明。善解三藏。堪能發彼敬心。方可從受不爾得罪也。

發隱。持戒者。既受之後。服之在膺。履之在躬。如執至寶而臨深淵。如秉明燭而入大闇。是謂持也。十臘者。受戒以來。十歷寒暑。今云僧臘幾許。正指戒臘。非生年也。解律藏者。律有大有小。有性有遮。有道有定。有世間有出世間。有解脫有別解脫。有止作持犯。有僧俗男女。乃至有三有五。有八有十。至三千八萬。其藏廣大。不可窮盡。無不通曉也。禪思者梵語禪那。此云思惟修。即靜慮也。而云通者

【現代漢語翻譯】現代漢語譯本：

關於第四十條戒律，兼有兩位阿阇黎（Acharya，導師）共同完成七逆罪（指殺父、殺母、殺阿羅漢等重罪）。『二師問言』是指能夠提問並驗證真人的阿阇黎。這部經的前文中說一位阿阇黎，後面的戒律中說兩位阿阇黎，所以兩種說法都成立。即使有智慧的人，也應該在佛前，說明有真人作為因緣，也不可自高自大，必須在佛前。所謂在佛前，是說佛在上座，阿阇黎在旁邊為大眾授戒。如果背對佛的高座而坐，就是不以佛為主，而是僧團獨自尊貴了。僧人為佛傳戒，難道可以背對佛嗎？臣子為君王宣讀詔令，難道可以背對君王嗎？佛的金口良言，疏主的明確訓誡，不可忽視啊。如果講演經論，自然應該建立法堂。如果沒有法堂，而借用佛殿，但切記不要高座超過佛，務必戒之。

○二、論德

其次討論德行。在《梵網經》（Brahma Net Sutra）中，說作為阿阇黎必須是出家菩薩，具足五種德行：一是持戒，二是十年戒臘，三是通解律藏，四是通達禪思，五是智慧深邃窮盡玄妙。鳩摩羅什（Kumarajiva）法師所傳，慧遠（Huiyuan）法師筆錄，流傳至今，這是正確的說法。其次，《地持論》（Bodhisattvabhumi Sutra）中說，必須戒德嚴明，善於理解三藏，能夠引發他人敬重心，才可以跟隨他受戒，否則會得罪。

發隱：持戒，是指受戒之後，將戒律銘記在心，實踐在行動中，如同手持至寶而面臨深淵，如同秉持明亮的蠟燭而進入黑暗之中，這就是所謂的持戒。十臘，是指受戒以來，經歷了十個寒暑。現在問『僧臘幾許』，正是指戒臘，而不是指年齡。解律藏，律有大有小，有性戒有遮戒，有道有定，有世間有出世間，有解脫有別解脫，有止作持犯，有僧俗男女，乃至有三有五，有八有十，到三千八萬，其藏廣大，不可窮盡，沒有不通曉的。禪思，梵語是禪那（Dhyana），這裡說是思惟修，也就是靜慮。而說通達，是

【English Translation】 English version:

Regarding the fortieth precept, it involves two Acharyas (teachers) jointly completing the seven heinous offenses (referring to grave sins such as killing one's father, mother, or an Arhat). 'Two teachers asking' refers to Acharyas who are capable of questioning and verifying the real person. The previous text of this Sutra mentions one Acharya, while the subsequent precepts mention two Acharyas, so both statements are valid. Even if one is wise, one should still be in front of the Buddha, indicating that even with a real person as the cause, one should not be arrogant and must be in front of the Buddha. Being in front of the Buddha means that the Buddha is on the high seat, and the Acharya is beside him, bestowing precepts to the assembly. If one sits with one's back to the Buddha's high seat, it means not regarding the Buddha as the master, but rather the Sangha (monastic community) alone is honored. Can monks transmit precepts for the Buddha and turn their backs on the Buddha? Can a minister read an imperial edict for the ruler and turn his back on the ruler? The Buddha's golden words and the commentator's clear instructions should not be ignored. If lecturing on Sutras and treatises, one should naturally establish a Dharma hall. If there is no Dharma hall and one borrows the Buddha hall, one must remember not to have a high seat that exceeds the Buddha's, and one must be mindful of this.

○ Two, on Virtue

Next, discussing virtue and conduct. In the Brahma Net Sutra, it says that as an Acharya, one must be an ordained Bodhisattva, possessing five virtues: first, upholding the precepts; second, ten years of monastic seniority (Vassa); third, thoroughly understanding the Vinaya Pitaka (collection of monastic rules); fourth, being proficient in Dhyana (meditative concentration); and fifth, having profound wisdom that exhausts the mysteries. Transmitted by Master Kumarajiva, recorded by Master Huiyuan, and passed down to this day, this is the correct explanation. Furthermore, the Bodhisattvabhumi Sutra states that one must have strict and clear moral conduct, be well-versed in the Tripitaka (three baskets of Buddhist scriptures), and be able to inspire respect in others before one can follow him to receive precepts; otherwise, one will incur offense.

Elucidation: Upholding the precepts means that after receiving the precepts, one keeps them in mind and practices them in action, like holding a precious treasure while facing a deep abyss, like holding a bright candle while entering a dark place. This is what is meant by upholding the precepts. Ten Vassa refers to having experienced ten rainy seasons since receiving the precepts. Now, when asking 'How many Vassa does a monk have?', it refers to monastic seniority, not age. Understanding the Vinaya Pitaka means that the Vinaya has large and small, binding and permissive, path and fixed, worldly and transcendental, liberation and individual liberation, prohibitive and permissible actions, monastic and lay, male and female, and even three, five, eight, ten, up to three thousand and eighty thousand. Its collection is vast and inexhaustible, and one must understand everything. Dhyana, in Sanskrit, is Dhyana, which here is said to be meditative cultivation, that is, tranquil contemplation. And to say proficient, is

。則是不但周知戒相。實能繇戒攝心。虛寂內凝。靈明返照。善曉出入。巧達沉浮。止觀安心。離諸昏散也。慧藏者。慧含萬法。喻如庫藏。有少慧者。不名窮玄。今則若心若境。若理若事。若凡若聖。若顯若幽。無不探其本原。究其極則。洞燭其細微曲折。貫徹其本末始終。故云慧藏窮玄也。此五德者。貴乎兼備。或戒具而臘卑。或臘高而解寡。或解通經法。而定力荒蕪。或見落枯禪。而慧心不朗。皆非全德也。什傳融受。賢聖流通。胡可勿信。今此經者。是其正說。無謬偽也。地持所明。文似缺略。然可以戒該臘。以慧該定。亦或末世五德難全。有戒無臘。德亦可師。猶勝徒老無知。不能誨人也。有慧無定。解亦可師。猶勝枯定啞羊。不能說法也。不爾得罪者。傳揚戒法。厥任匪輕。無知罔行。獲罪非小。授者受者。均不免焉。慎之重之。

○二法緣(七)　初總論。二梵網。三地持。四高昌。五瓔珞。六新撰。七制旨。

○初總論。

道俗共用。方法不同。略出六種。一梵網本。二地持本。三高昌本。四瓔珞本。五新撰本。六制旨本。優婆塞戒經。偏受在家。普賢觀受戒法。多似高位人自誓受法。今不具列。

發隱。優婆塞戒。及普賢觀。俱有受戒法。所以不列者。以其偏於在家。非

【現代漢語翻譯】現代漢語譯本：',那麼這不僅是全面瞭解戒相，而且確實能夠通過戒律來攝持內心，使內心虛空寂靜，向內凝聚，使靈明之心反過來照亮自身。能夠很好地瞭解（心的）出入，巧妙地通達（世事的）沉浮，通過止觀來安定內心，遠離各種昏沉和散亂。所謂的『慧藏』，是指智慧包含萬法，比喻就像一個寶藏的倉庫。只有少量智慧的人，不能被稱為窮盡玄妙。現在則是無論心還是境，無論理還是事，無論凡人還是聖人，無論顯現還是隱秘，沒有不探究其根本源頭，窮盡其最終法則的。能夠明察細微曲折之處，貫穿其本末始終，所以說『慧藏窮玄』。這五種德行，貴在兼備。有的人戒律具足但僧臘很低，有的人僧臘很高但理解很少，有的人理解通達經法但定力荒廢，有的人見解落入枯禪而慧心不朗，這些都不是具備全部德行的人。鳩摩羅什（Kumārajīva）所翻譯的，賢聖所流通的，怎麼可以不相信呢？現在這部經，是正確的說法，沒有謬誤和虛假。《瑜伽師地論·本地分·持戒品》（《地持》）所闡明的，文字似乎有所缺失和省略，然而可以用戒律來涵蓋僧臘，用智慧來涵蓋禪定。或許末世五種德行難以全部具備，有戒律而沒有僧臘，這種德行也可以作為老師，仍然勝過徒然年老而沒有智慧，不能教誨他人的人。有智慧而沒有禪定，這種理解也可以作為老師，仍然勝過枯坐禪定而不能說法的人。如果不是這樣，就會獲罪。傳揚戒法，責任非常重大。沒有智慧而胡亂行事，獲罪不小。傳授者和接受者，都不能免於罪責。要謹慎，要重視。關於二法緣（共有七個部分）：首先是總論，然後是《梵網經》，《瑜伽師地論·本地分·持戒品》（《地持》），《高昌戒本》，《瓔珞經》，《新撰戒本》，《制旨戒本》。首先是總論：道俗共同遵守，方法不同。簡略地列出六種：《梵網經》戒本，《瑜伽師地論·本地分·持戒品》（《地持》）戒本，《高昌戒本》，《瓔珞經》戒本，《新撰戒本》，《制旨戒本》。《優婆塞戒經》偏重於在家居士，《普賢觀經》的受戒法，大多像是高位之人自己發誓受戒的方法。現在不全部列出。闡明隱義：《優婆塞戒經》和《普賢觀經》都有受戒法，之所以不列出，是因為它們偏重於在家居士，不是...

【English Translation】 English version: 'Then, it is not only fully understanding the precepts, but also truly being able to subdue the mind through the precepts, making the mind empty and still, inwardly concentrated, and allowing the spiritual light to shine back on itself. Being able to understand well the coming and going (of the mind), skillfully comprehending the ebb and flow (of worldly affairs), stabilizing the mind through Śamatha-Vipassanā (止觀, calming and insight meditation), and staying away from all dullness and distraction. The so-called 『Wisdom Treasury』 (慧藏), refers to wisdom containing all dharmas, likened to a warehouse of treasures. Those with only a little wisdom cannot be called those who exhaust the mysteries. Now, whether it is mind or environment, whether it is principle or matter, whether it is ordinary people or saints, whether it is manifest or hidden, there is nothing that is not explored to its root source, exhausting its ultimate principles. Being able to discern subtle twists and turns, penetrating its beginning and end, therefore it is said 『Wisdom Treasury exhausts the mysteries.』 These five virtues are valued for being complete. Some have complete precepts but low seniority, some have high seniority but little understanding, some have understanding and are versed in the scriptures but their meditative power is barren, some views fall into dry Chan (枯禪, meditation without wisdom) and their wisdom mind is not bright, these are not people with complete virtues. What Kumārajīva (鳩摩羅什) translated and what the sages and saints circulated, how can one not believe? Now this scripture is the correct teaching, without falsehood and deception. What the Yogācārabhūmi-śāstra (地持, Bodhisattvabhūmi) explains, the text seems to be missing and abbreviated, but one can use precepts to cover seniority, and use wisdom to cover meditation. Perhaps in the degenerate age, the five virtues are difficult to fully possess, having precepts without seniority, this virtue can also be a teacher, still better than being old in vain without wisdom, unable to teach others. Having wisdom without meditation, this understanding can also be a teacher, still better than being a mute sheep in dry meditation, unable to expound the Dharma. If not, one will be guilty. Spreading the precepts, the responsibility is very heavy. Acting recklessly without wisdom, the guilt is not small. The giver and the receiver are both not exempt from guilt. Be cautious, take it seriously.' Regarding the two Dharma conditions (法緣, Dharma-hetu, conditions for the Dharma), (there are seven parts): First is the general discussion, then the Brahmajāla Sūtra (梵網經), Bodhisattvabhūmi (地持), Kaochang Precepts (高昌戒本), The Garland Sutra (瓔珞經), Newly Compiled Precepts (新撰戒本), Imperial Decree Precepts (制旨戒本). First is the general discussion: Both monastics and laity follow, but the methods are different. Briefly list six types: Brahmajāla Sūtra precepts, Bodhisattvabhūmi precepts, Kaochang Precepts, The Garland Sutra precepts, Newly Compiled Precepts, Imperial Decree Precepts. The Upāsaka Precepts Sūtra (優婆塞戒經) focuses on laypeople, the Samantabhadra Contemplation Sūtra (普賢觀經) precepts mostly resemble the method of high-ranking people vowing to take precepts themselves. Now, they are not all listed. Revealing the hidden meaning: The Upāsaka Precepts Sūtra and the Samantabhadra Contemplation Sūtra both have precept-taking methods, the reason for not listing them is that they focus on laypeople, not...

道俗共用故也。

○二梵網本。

梵網受法。是盧那佛為妙海王子受有戒法。釋迦從舍那所授誦。次傳與逸多菩薩。如是二十餘菩薩。次第相付。什師傳來。出律藏品。先受三歸云。我某甲從今身至佛身。于其中間。歸依常住佛。歸依常住法。歸依常住僧(三說)。次三結已(三說)。次悔十不善業(更起三拜)。次讚歎受約敕諦聽(三說)直說十重相問能持否(次第答能)。然後結撮。讚歎。發願。余所未解。問戒師。便散。後文言欲受戒者。應香火請一師至佛前受。師應問能忍十事否。割肉喂鷹投身餓虎等。恐性地以上方能此制。亦云千里內無師。許佛像前自誓受三歸懺悔。說十重如前無異。出口為別耳。

發隱。妙海先受。迦文次傳。又次傳彌勒。又次傳二十菩薩。其來久矣。喂鷹飼虎。皆世尊為菩薩時所修苦行。而言等者。等取剜肉燃燈。敲髓濟病。破脊而全逐鹿。碎形而飯饑民。以至舍國城妻子一切苦行也。然此須性地以上。已得無生慧解善巧。方堪忍此。非初心凡夫所及。師雖問此十事。蓋是發起其心。使生勝慕。非強其必爾也。出口為異者。明自誓受亦無異辭。但出師口及出己口為不同耳。

○三地持本。

地持經相傳是彌勒說。原本是燈明佛說。蓮華菩薩受持。次第

【現代漢語翻譯】現代漢語譯本：這是道士和俗人都可以使用的緣故。

○二、《梵網經》版本。

《梵網經》的受法，是盧舍那佛（Vairocana Buddha）為妙海王子傳授菩薩戒法。釋迦牟尼佛（Sakyamuni Buddha）從盧舍那佛處接受並背誦。之後傳給逸多菩薩（Itto Bodhisattva）。像這樣，經過二十多位菩薩依次相傳。鳩摩羅什法師（Kumarajiva）傳來。出自律藏品。先受三歸依，說：『我某甲從今生到成佛，在這期間，歸依常住佛（eternal Buddha），歸依常住法（eternal Dharma），歸依常住僧（eternal Sangha）。』（說三遍）。然後是三結（說三遍）。然後懺悔十不善業（再起身三拜）。然後讚歎，接受約束，諦聽（說三遍），直接說十重戒，相互詢問能否持守（依次回答能）。然後總結，讚歎，發願。其餘不理解的地方，詢問戒師。然後結束。後面的文字說想要受戒的人，應該焚香請一位戒師到佛前受戒。戒師應該問能否忍受十件事，如割肉喂鷹，投身喂餓虎等。恐怕只有性地以上的菩薩才能做到這些。也說千里之內沒有戒師，允許在佛像前自己發誓受三歸依，懺悔，說十重戒和之前一樣，只是由誰說出口不同罷了。

發隱：妙海王子先受戒，釋迦牟尼佛其次傳授，又其次傳給彌勒菩薩（Maitreya Bodhisattva），又其次傳給二十位菩薩，傳承由來已久。喂鷹飼虎，都是世尊（Lord Buddha）作為菩薩時所修的苦行。而說『等』字，是包括剜肉燃燈，敲髓濟病，破脊而全逐鹿，碎形而飯饑民，乃至捨棄國城妻子等一切苦行。然而這需要性地以上的菩薩，已經獲得無生智慧和善巧方便，才能忍受這些。不是初發心的凡夫所能做到的。戒師雖然問這十件事，大概是爲了發起他們的心，使他們產生殊勝的仰慕之心，不是強求他們一定要做到。『出口為異』，是說明自己發誓受戒，所說的內容也沒有不同，只是由戒師說出口和自己說出口不同罷了。

○三、《地持經》版本。

《地持經》（Bodhisattvabhumi Sutra）相傳是彌勒菩薩所說。原本是燈明佛（Dipankara Buddha）所說，蓮華菩薩（Padma Bodhisattva）受持，依次...

【English Translation】 English version: This is because it can be used by both Daoists and laypeople.

○ Two, the Brahma Net Sutra versions.

The precepts transmission of the Brahma Net Sutra is when the Rushana Buddha (Vairocana Buddha) transmitted the Bodhisattva precepts to Prince Wonderful Sea. Shakyamuni Buddha (Sakyamuni Buddha) received and recited it from Rushana Buddha. Then it was transmitted to Itto Bodhisattva. Like this, it was passed down sequentially through more than twenty Bodhisattvas. Kumarajiva transmitted it. It comes from the Vinaya section. First, take the Three Refuges, saying: 'I, so-and-so, from this life until Buddhahood, in between, take refuge in the Eternal Buddha, take refuge in the Eternal Dharma, take refuge in the Eternal Sangha.' (Say three times). Then the Three Bindings (say three times). Then repent the Ten Non-Virtuous Actions (rise again and bow three times). Then praise, accept the precepts, listen attentively (say three times), directly state the Ten Major Precepts, and ask each other if they can uphold them (answer 'can' in order). Then summarize, praise, and make vows. For anything not understood, ask the precept master. Then it ends. The later text says that those who wish to receive the precepts should burn incense and invite a master to receive them before the Buddha. The master should ask if they can endure ten things, such as cutting flesh to feed eagles, throwing themselves to hungry tigers, etc. It is feared that only Bodhisattvas above the level of inherent nature can do these things. It also says that if there is no master within a thousand miles, one is allowed to vow to take the Three Refuges and repent before the Buddha image, and recite the Ten Major Precepts as before, with no difference except for who speaks them.

Explanation: Prince Wonderful Sea received the precepts first, Shakyamuni Buddha transmitted them next, then Maitreya Bodhisattva (Maitreya Bodhisattva), then twenty Bodhisattvas, the transmission has been going on for a long time. Feeding eagles and tigers were all ascetic practices performed by the Lord Buddha (Lord Buddha) when he was a Bodhisattva. And saying 'etc.' includes cutting flesh to light lamps, breaking bones to save the sick, breaking the spine to completely chase deer, crushing the body to feed starving people, and even abandoning countries, cities, wives, and children, and all ascetic practices. However, this requires Bodhisattvas above the level of inherent nature, who have already attained the wisdom of non-origination and skillful means, to be able to endure these things. It is not something that ordinary people with initial aspirations can do. Although the master asks about these ten things, it is probably to arouse their minds and make them generate superior admiration, not to force them to do them. 'Different in who speaks them' means that there is no difference in what is said when vowing to take the precepts oneself, only that it is different when the precept master speaks them and when one speaks them oneself.

○ Three, the Bodhisattva Bhumi Sutra version.

The Bodhisattva Bhumi Sutra (Bodhisattvabhumi Sutra) is said to have been spoken by Maitreya Bodhisattva. Originally, it was spoken by Dipankara Buddha (Dipankara Buddha), and Padma Bodhisattva (Padma Bodhisattva) received and upheld it, sequentially...

三十餘菩薩傳化。後有伊波勒菩薩應跡托化。傳來此土。然地持是曇無讖所譯。疑讖即是伊波勒。第四戒品出受戒法。若菩薩發無上菩提愿已。于同法菩薩已發願者。有智有力。善義能誦能持。於此人所。先禮足已。作是言。我某甲從大德乞受菩薩戒。大德於我不憚勞苦。哀憫聽許(三說)。次起禮十方諸佛。更請師云。惟愿大德授我某甲菩薩戒(三說)。次生念不久。當得無盡無量大功德聚。師應問言。汝是菩薩否。已發菩提愿未。問竟。應言法弟聽。汝欲於我受一切菩薩戒。謂律儀戒。攝善法戒。饒益有情戒。此戒是過去未來現在一切菩薩所住戒。過去一切菩薩已學。未來一切菩薩當學。現在一切菩薩今學。汝能受否。答能(三說)。師應起自禮佛竟。作是言。某甲菩薩。於我某甲菩薩前。三說受菩薩戒。我為作證。一切十方無量諸佛。第一無上大師。於一切眾生。一切諸法。現前現學者。證知某甲菩薩。於我某甲菩薩前。三說受菩薩戒(三說)。然後結撮讚歎。便散席。依經本受法如此。

發隱。燈明可喻舍那。蓮華猶彼妙海。波勒迦文之侶。無讖羅什之流。今古聯輝。后先繼美。真萬世模楷也。中載五事。有智則窮玄。有力則住定。善義則解律。能誦則臘久。能持則有戒。亦前五德意也。

○四

【現代漢語翻譯】現代漢語譯本：三十多位菩薩傳法教化。後來有伊波勒菩薩（Iboluo Bodhisattva）應跡示現託生。傳來此土（指中國）。然而《地持經》是曇無讖（Tanwuchen）所翻譯。有人懷疑曇無讖就是伊波勒。第四戒品中闡述了受戒的方法。如果菩薩發了無上菩提愿之後，在同樣發了菩提愿的菩薩中，尋找有智慧、有能力、通達義理、能夠背誦和受持戒律的人。在這人面前，先禮拜他的雙足，然後說：『我某甲從大德處乞求受菩薩戒。大德您不要怕辛苦，請慈悲憐憫允許我。』（重複三次）。接著起身禮拜十方諸佛，再次請求師父說：『惟愿大德傳授我某甲菩薩戒。』（重複三次）。然後心中想著不久之後，將獲得無盡無量的大功德聚集。師父應該問：『你是菩薩嗎？已經發了菩提愿了嗎？』問完之後，應該說：『法弟聽著，你想要在我這裡受一切菩薩戒，也就是律儀戒、攝善法戒、饒益有情戒。這戒是過去、未來、現在一切菩薩所安住的戒。過去一切菩薩已經學過，未來一切菩薩將要學習，現在一切菩薩正在學習。你能夠受持嗎？』回答：『能。』（重複三次）。師父應該起身自己禮佛完畢，然後說：『某甲菩薩，在我某甲菩薩前，三次說要受菩薩戒。我為他作證。一切十方無量諸佛，第一無上的大師，對於一切眾生，一切諸法，現前現證知者，證明某甲菩薩，在我某甲菩薩前，三次說要受菩薩戒。』（重複三次）。然後總結讚歎，便結束儀式。依據經本受戒的方法就是這樣。

闡述隱義。《燈明經》可以比喻舍那佛（Loushana Buddha），蓮花好比那妙海。《波勒迦文》（Bolejiawen）如同曇無讖和鳩摩羅什（Jiumoluoshi）之流。古今相互輝映，前後相繼美好。真是萬世的模範啊。中間記載的五事，有智慧就能窮究玄妙，有能力就能安住禪定，通達義理就能理解戒律，能夠背誦就能積累資歷，能夠受持就有戒行。也是前面所說的五德的意義。

○四

【English Translation】 English version: More than thirty Bodhisattvas transmitted and transformed. Later, Iboluo Bodhisattva (Iboluo Bodhisattva) responded to the traces and entrusted himself to be born. It was passed down to this land (referring to China). However, the 'Bodhisattva-bhumi Sutra' was translated by Tanwuchen (Tanwuchen). Some suspect that Tanwuchen is Iboluo. The fourth precept chapter elaborates on the method of receiving precepts. If a Bodhisattva has made the supreme Bodhi vow, among the Bodhisattvas who have also made the Bodhi vow, find someone who is wise, capable, understands the meaning, and can recite and uphold the precepts. In front of this person, first bow to his feet, and then say: 'I, so-and-so, beg to receive the Bodhisattva precepts from the Great Virtue. Great Virtue, please do not be afraid of hardship, and please have compassion and allow me.' (Repeat three times). Then get up and bow to the Buddhas of the ten directions, and again request the master, saying: 'May the Great Virtue transmit the Bodhisattva precepts to me, so-and-so.' (Repeat three times). Then think in your heart that soon you will obtain endless and immeasurable great merits. The master should ask: 'Are you a Bodhisattva? Have you already made the Bodhi vow?' After asking, he should say: 'Dharma brother, listen, you want to receive all the Bodhisattva precepts from me, that is, the precepts of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings. These precepts are the precepts in which all Bodhisattvas of the past, future, and present abide. All Bodhisattvas of the past have already learned them, all Bodhisattvas of the future will learn them, and all Bodhisattvas of the present are learning them. Can you uphold them?' Answer: 'I can.' (Repeat three times). The master should get up and bow to the Buddha himself, and then say: 'Bodhisattva so-and-so, in front of me, Bodhisattva so-and-so, said three times that he wants to receive the Bodhisattva precepts. I will be his witness. All the immeasurable Buddhas of the ten directions, the first and supreme master, for all sentient beings, all dharmas, the one who is present and knows, testifies that Bodhisattva so-and-so, in front of me, Bodhisattva so-and-so, said three times that he wants to receive the Bodhisattva precepts.' (Repeat three times). Then summarize and praise, and then end the ceremony. The method of receiving precepts according to the sutra is like this.

Elaborating on the hidden meaning. The 'Lamp Light Sutra' can be compared to Loushana Buddha (Loushana Buddha), and the lotus flower is like that wonderful sea. Bolejiawen (Bolejiawen) is like Tanwuchen and Jiumoluoshi (Jiumoluoshi). Ancient and modern reflect each other, and the past and the future continue to be beautiful. It is truly a model for all ages. The five things recorded in the middle, with wisdom, one can exhaust the mystery, with ability, one can abide in meditation, with understanding of the meaning, one can understand the precepts, with the ability to recite, one can accumulate qualifications, and with the ability to uphold, one has precepts. It is also the meaning of the five virtues mentioned earlier.

○Four

高昌本(二)　初受法儀文。二題名所以。

○初受法儀文。

高昌本。或題暢法師本。原宗出地持。而作法小廣。先請師云。族姓大德。我某甲今從大德乞受菩薩戒。惟愿大德忍許聽受。憐愍故(三說)。次乞戒云。族姓大德。今正是時。愿時與我受菩薩戒(三說)。次問遮法。凡十問。師應起為白諸佛。唱言。一切諸佛。及大地諸菩薩僧聽此某甲菩薩。欲從諸佛菩薩僧乞受菩薩戒。此某甲已是真實菩薩。已發菩提愿。能生深信。已能捨一切所有。不惜身命。惟愿諸佛菩薩僧憐愍故。施與某甲菩薩戒(三說)。次問受戒者言。汝某甲聽。一切諸佛菩薩僧受菩薩戒。律儀戒。攝善法戒。攝眾生戒。是過去未來現在一切菩薩所住戒。如過去菩薩已學。未來菩薩當學。現在菩薩今學。汝如是學。汝能持否。答能(三說)。次白竟。唱言。此某甲菩薩。於一切佛菩薩前。從我某甲菩薩邊。已第二第三說受菩薩戒竟。我某甲菩薩為作證人。此受戒菩薩名某甲。復白十方無量諸佛。第一勝師。及柔和者。一切眾生軟覺者。此某甲菩薩。于某甲菩薩前。已三說受一切菩薩律儀戒竟(三說)。次說十重相竟。結撮讚歎便散。

發隱。曰第一勝師矣。次曰柔軟者何。夫剛柔妙合。慈威並運斯中道也。何取于柔軟。譬

【現代漢語翻譯】現代漢語譯本高昌本（二）初受法儀文。二題名所以。

○初受法儀文。

高昌本。或題暢法師本。原宗出《地持》（《瑜伽師地論·本地分》中《菩薩地》的一部分），而作法稍微擴充套件。先請師云：『族姓大德（尊稱有德行的出家人），我某甲（自稱）今從大德乞受菩薩戒。惟愿大德忍許聽受，憐愍故（三說）。』次乞戒云：『族姓大德，今正是時，愿時與我受菩薩戒（三說）。』次問遮法（受戒的障礙），凡十問。師應起為白諸佛，唱言：『一切諸佛，及大地諸菩薩僧聽，此某甲菩薩，欲從諸佛菩薩僧乞受菩薩戒。此某甲已是真實菩薩，已發菩提愿（立下成佛的誓願），能生深信，已能捨一切所有，不惜身命。惟愿諸佛菩薩僧憐愍故，施與某甲菩薩戒（三說）。』次問受戒者言：『汝某甲聽，一切諸佛菩薩僧受菩薩戒，律儀戒（防止惡行的戒律），攝善法戒（修習善行的戒律），攝眾生戒（利益眾生的戒律），是過去未來現在一切菩薩所住戒。如過去菩薩已學，未來菩薩當學，現在菩薩今學。汝如是學，汝能持否？』答能（三說）。次白竟，唱言：『此某甲菩薩，於一切佛菩薩前，從我某甲菩薩邊，已第二第三說受菩薩戒竟。我某甲菩薩為作證人，此受戒菩薩名某甲。』復白十方無量諸佛：『第一勝師，及柔和者，一切眾生軟覺者，此某甲菩薩，于某甲菩薩前，已三說受一切菩薩律儀戒竟（三說）。』次說十重相（菩薩十重戒的相狀）竟，結撮讚歎便散。

發隱。曰第一勝師矣，次曰柔軟者何？夫剛柔妙合，慈威並運斯中道也。何取于柔軟？譬

【English Translation】 English version Kao-ch'ang Version (II) 1. Initial Ceremony for Receiving the Dharma. 2. The Reason for the Title.

○ Initial Ceremony for Receiving the Dharma.

Kao-ch'ang Version. Sometimes titled 'The Version of Dharma Master Ch'ang.' Its original source is the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) - Bodhisattvabhūmi (The Bodhisattva Stage), but the ritual is slightly expanded. First, invite the master, saying: 'Virtuous One of noble lineage, I, so-and-so, now request from the Virtuous One to receive the Bodhisattva precepts. May the Virtuous One kindly permit and listen to my request, out of compassion (said three times).' Next, request the precepts, saying: 'Virtuous One of noble lineage, now is the right time. May you grant me the Bodhisattva precepts at this time (said three times).' Next, ask about the obstructive dharmas (obstacles to receiving the precepts), a total of ten questions. The master should rise and announce to all the Buddhas, proclaiming: 'All Buddhas and all Bodhisattva Sangha (community) of the great earth, listen. This Bodhisattva, so-and-so, wishes to request the Bodhisattva precepts from the Buddhas and the Bodhisattva Sangha. This so-and-so is already a true Bodhisattva, has already generated the Bodhi-citta (aspiration for enlightenment), is able to generate deep faith, and is able to relinquish all possessions, not sparing even their own life. May all Buddhas and Bodhisattva Sangha, out of compassion, bestow upon so-and-so the Bodhisattva precepts (said three times).' Next, ask the one receiving the precepts: 'You, so-and-so, listen. All Buddhas and Bodhisattva Sangha bestow the Bodhisattva precepts: the precepts of moral discipline (restraining from evil deeds), the precepts of gathering wholesome dharmas (cultivating good deeds), and the precepts of benefiting sentient beings (benefiting all beings). These are the precepts that all Bodhisattvas of the past, future, and present abide by. Just as the Bodhisattvas of the past have learned, the Bodhisattvas of the future will learn, and the Bodhisattvas of the present are now learning. You shall learn in this way. Are you able to uphold them?' Answer: 'I am able' (said three times). Next, after announcing, proclaim: 'This Bodhisattva, so-and-so, in the presence of all Buddhas and Bodhisattvas, from the side of me, Bodhisattva so-and-so, has already received the Bodhisattva precepts for the second and third time. I, Bodhisattva so-and-so, act as a witness. This Bodhisattva receiving the precepts is named so-and-so.' Again, announce to the countless Buddhas of the ten directions: 'The foremost and supreme teacher, and the gentle ones, the softly awakened ones of all sentient beings, this Bodhisattva, so-and-so, in the presence of Bodhisattva so-and-so, has already received all the precepts of moral discipline of the Bodhisattvas for the third time (said three times).' Next, after explaining the ten major aspects (the characteristics of the ten major Bodhisattva precepts), conclude with a summary of praise and then disperse.

Elucidation. It says 'the foremost and supreme teacher,' then it says, 'what about the gentle ones?' Indeed, firmness and gentleness are wonderfully combined, compassion and majesty are equally employed, this is the Middle Way. Why take gentleness? For example,

諸金礦。銷镕既極。則體自淳和。夾雜未融。則性猶粗梗。必精金乃能利物。非至德何以度生。軟而名覺。則軟亦善矣。焉可忽諸。上勝師指佛。下柔軟指僧。

○二題名所以。

自齊宋以來。多用此法。所以題作高昌本者。尋地持是曇無讖于河西所譯。有沙門道進。求讖授菩薩戒。讖不許。且令悔過。七日七夜竟。詣讖求授。讖大怒。不許。進自念正是我障業未消耳。復更竭誠禮懺。首尾三年。進夢見釋迦文佛授己戒法。明日詣讖。欲說所夢。未至數十步。讖驚起唱善哉。已感戒矣。我當爲汝作證。次第于佛像前更說戒相。時有道朗法師。是河西高足。當進感戒之時。朗亦通夢。乃自卑戒臘。求為法弟。於是從進受者千有餘人。河西王。沮渠蒙遜子景環。后移據高昌。既奉進為師。進亦隨往。值高昌荒餓。進生割己身以救饑者。因此捨命。進弟子僧遵。姓趙。高昌人。傳師戒法。復有比丘曇景。亦傳此法。宗出彼郡。故名高昌本。又元嘉末有玄暢法師。從魏國度在荊囑之門。宣授菩薩戒法。大略相似。不無小異。故別有暢法師本。此出曇無讖。而小廣地持。恐讖誓願。發起人情。有此重複也(按荊囑之門。囑疑蜀字。門疑間字。存以備考)。

發隱。夢中感戒。非進之精誠莫致。非讖之神明莫識

【現代漢語翻譯】現代漢語譯本：就像金礦一樣，當完全熔化后，其本質自然變得純凈和諧；如果夾雜著未熔化的雜質，其性質仍然粗糙堅硬。只有精煉的金才能用來製造有用的東西，如果沒有最高的道德，又怎麼能幫助眾生脫離苦海呢？如果柔軟反而能使人覺悟，那麼柔軟也是好的，怎麼可以忽視它呢？『上勝師』指的是佛，『下柔軟』指的是僧。

○ 關於題名的由來

自從齊宋以來，大多采用這種方法。之所以題名為『高昌本』，是因為《地持經》是曇無讖（Dharmakshema）（譯經師）在河西翻譯的。當時有沙門道進，請求曇無讖授予菩薩戒，曇無讖沒有答應，並且讓他懺悔。七天七夜結束后，道進再次請求授戒，曇無讖大怒，仍然不答應。道進心想，這一定是我自己的業障還沒有消除。於是更加竭誠地禮拜懺悔，前後三年。道進夢見釋迦文佛親自授予他戒法。第二天去見曇無讖，想要說出自己的夢境，還沒走到幾十步遠，曇無讖就驚起，唱『善哉』，說：『你已經感得戒體了，我應當為你作證。』於是依次在佛像前重新宣說戒相。當時有道朗法師，是河西的高足弟子，當道進感得戒體的時候，道朗也做了同樣的夢。於是自謙戒臘淺薄，請求做道進的法弟。於是跟隨道進受戒的人有一千多人。河西王沮渠蒙遜的兒子沮渠景環，後來遷移到高昌，既然奉道進為師，道進也隨他前往。正趕上高昌發生饑荒，道進甚至割下自己的肉來救濟飢餓的人，因此捨棄了生命。道進的弟子僧遵，姓趙，是高昌人，傳授老師的戒法。還有比丘曇景，也傳授此法。宗派出自高昌郡，所以稱為『高昌本』。另外，元嘉末年有玄暢法師，從魏國來到荊蜀地區，宣講菩薩戒法，大體相似，但也不無細微的差異，所以另有『暢法師本』。這個版本出自曇無讖，是略微擴充的《地持經》。可能是因為曇無讖的誓願，容易引發人們的情感，所以才會有這樣的重複。（按：『荊囑之門』，『囑』字疑為『蜀』字，『門』字疑為『間』字，存疑以備考證）。

發隱：夢中感得戒體，如果不是道進的精誠，不可能達到；如果不是曇無讖的神明，不可能識別。

【English Translation】 English version: Like gold mines, when completely melted, their essence naturally becomes pure and harmonious; if mixed with unmelted impurities, their nature remains rough and hard. Only refined gold can be used to make useful things, and without the highest virtue, how can one help sentient beings escape the sea of suffering? If softness can awaken people, then softness is also good; how can it be ignored? 'Superior Victorious Teacher' refers to the Buddha, and 'Inferior Softness' refers to the Sangha (monastic community).

○ The Origin of the Title

Since the Qi and Song dynasties, this method has been widely used. The reason it is titled 'Kao-ch'ang Version' is that the Bodhisattva-bhumi Sutra was translated by Dharmakshema (translator) in Hexi. At that time, there was a shramana (monk) named Daojin, who requested Dharmakshema to bestow the Bodhisattva precepts. Dharmakshema did not agree and told him to repent. After seven days and seven nights, Daojin requested the precepts again, but Dharmakshema was furious and still refused. Daojin thought to himself, 'This must be because my own karmic obstacles have not yet been eliminated.' So he more sincerely prostrated and repented for three years. Daojin dreamed that Shakyamuni Buddha personally bestowed the precepts upon him. The next day, he went to see Dharmakshema, wanting to tell him about his dream. Before he had walked even a few dozen steps, Dharmakshema was startled and exclaimed 'Excellent!' saying, 'You have already received the precepts; I should bear witness for you.' So he sequentially re-explained the characteristics of the precepts before the Buddha image. At that time, there was Dharma Master Daolang, a top disciple of Hexi. When Daojin received the precepts, Daolang had the same dream. So he humbly acknowledged his junior monastic seniority and requested to become Daojin's Dharma brother. As a result, more than a thousand people followed Daojin to receive the precepts. Juqu Jinghuan, the son of King Juqu Mengxun of Hexi, later moved to Kao-ch'ang. Since he revered Daojin as his teacher, Daojin also went with him. It happened that there was a famine in Kao-ch'ang, and Daojin even cut off his own flesh to relieve the starving, thus sacrificing his life. Daojin's disciple Sengzun, whose surname was Zhao, was from Kao-ch'ang and transmitted his teacher's precepts. There was also the bhikshu (monk) Tanjin, who also transmitted this Dharma. The sect originated from Kao-ch'ang Prefecture, so it is called the 'Kao-ch'ang Version'. In addition, at the end of the Yuanjia era, there was Dharma Master Xuan Chang, who came from the Wei kingdom to the Jing-Shu area and propagated the Bodhisattva precepts. They were largely similar, but there were also minor differences, so there is also the 'Dharma Master Xuan Chang Version'. This version comes from Dharmakshema and is a slightly expanded Bodhisattva-bhumi Sutra. It may be because Dharmakshema's vows easily evoke people's emotions, so there is this repetition. (Note: In 'Jing Zhu's Gate', the character 'Zhu' is suspected to be 'Shu', and the character 'Gate' is suspected to be 'Space', retained for verification).

Revelation: Receiving the precepts in a dream could not have been achieved without Daojin's sincerity, and could not have been recognized without Dharmakshema's divine insight.

也。有宋高僧傳十四卷云。釋真表者。苦到懺悔。志求戒法。誓願彌勒親授。夜倍日功。心心無間。經七晝夜。見地藏菩薩手搖金錫。為作戒前䇿發。加復勇猛。二七日滿。有大鬼推表巖下。魔相百出。至三七日。感兜率天主儀衛陸離。來繞石壇。慈氏徐至。垂手摩頂曰。善哉大丈夫。求戒如是。蘇迷盧可手攘而卻。爾心終不退也。乃為授法。躬付三衣瓦缽。賜名真表。尋發天眼焉。又寄歸內法傳云。尼慧木者。母老無齒。嚼餔飴母。為口不凈。不敢受戒。悲號日夜。懺悔乞戒。忽見戒壇與天皆黃金色。舉頭仰視。南見一人。衣亦金色。語木云。我已授汝戒。按此二事。與進相類。皆精誠之極。故能感戒。非偶然之故也。今人一呵而退。掉頭長往矣。何以堪此。捨身求偈。斷臂安心。遐思古風。曷勝痛淚。得與戒者。可弗重歟。言河西高足者。朗亦讖弟子。猶目連身子等稱世尊神足。又顏曾等稱孔門高弟是也。沮渠蒙遜。河西王名。言景環者。經譯河西。而本號高昌。以環移據高昌。奉進彼地故也。言玄暢者。暢自有別本。今本是讖師所出故也。荊囑無出。或地名也。言小廣地持者。仍地持之舊本。而稍廣其文也。

○五瓔珞本。

瓔珞經受菩薩戒法。前禮三世三寶。次受四不壞信。歸依佛。歸依法。歸

【現代漢語翻譯】現代漢語譯本：也。《宋高僧傳》十四卷記載，釋真表，以苦行懺悔，立志求受戒法，發誓彌勒（Maitreya，未來佛）親自傳授。他夜以繼日，心無旁騖，經過七個晝夜，見到地藏菩薩（Ksitigarbha，佛教菩薩）手搖金錫杖，為他做了受戒前的剃髮儀式。他更加勇猛精進，到第二個七日圓滿時，有大鬼將真表推下巖石，各種魔相百出。到第三個七日，感得兜率天主（Tushita Heaven Lord，欲界天之一）儀仗隊伍隆重，環繞石壇。慈氏（Maitreya的別稱）緩緩到來，垂下手來摩他的頭頂，說：『善哉大丈夫，求戒如此！蘇迷盧山（Mount Sumeru，佛教宇宙觀中的聖山）都可以用手推開，你的心終究不會退轉。』於是為他授法，親自交付三衣瓦缽，賜名真表。不久之後，他便開了天眼。還有《寄歸內法傳》記載，尼慧木，因為母親年老無齒，她嚼爛食物餵養母親，但因為口不乾淨，不敢受戒。她日夜悲號，懺悔乞求受戒。忽然見到戒壇與天空都變成黃金色。抬頭仰望，南方出現一人，衣服也是金色。對慧木說：『我已經授你戒了。』按照這兩件事來看，與進（指前文提到的僧人）的情況類似，都是精誠到了極點，所以能夠感得戒法，並非偶然。現在的人稍微呵斥一下就退縮了，掉頭就走，怎麼能做到這樣呢？捨身求偈，斷臂安心，遙想古代的風範，怎能不痛哭流涕！能夠得到戒法的人，能不重視嗎？說到河西高足，朗也是讖的弟子，就像目連（Maudgalyayana，佛陀十大弟子之一）身子（Sariputra，舍利弗，佛陀十大弟子之一）等人稱世尊為神足，又像顏回、曾參等人被稱為孔門高弟一樣。沮渠蒙遜（Juqu Mengxun），是河西王的名字。說到景環，經書翻譯于河西，而他的本籍是高昌，因為景環移居並佔據高昌，奉進那裡的經書的緣故。說到玄暢，暢有其他的版本，現在的版本是讖師所出的緣故。荊囑沒有出處，或許是地名。說到小廣地持，仍然是《地持經》的舊本，而稍微擴充了其中的文字。 ○五瓔珞本《瓔珞經》受菩薩戒法，先禮敬三世三寶，其次受四不壞信，歸依佛，歸依法，歸依僧。

【English Translation】 English version: Also, the fourteen-volume work 'Biographies of Eminent Monks Compiled During the Song Dynasty' records that the monk Zhenbiao, through diligent repentance, aspired to receive the precepts, vowing that Maitreya (the future Buddha) would personally bestow them. He worked day and night, with unwavering focus, and after seven days and nights, he saw Ksitigarbha (a Bodhisattva) shaking a golden staff, performing the pre-ordination tonsure for him. He became even more courageous and diligent, and at the completion of the second seven-day period, a great demon pushed Zhenbiao down a rock, with various demonic forms appearing. By the third seven-day period, he sensed the majestic entourage of the Lord of Tushita Heaven (one of the heavens in the Desire Realm) surrounding the stone altar. Maitreya slowly arrived, lowered his hand to touch his head, and said, 'Excellent, great man! To seek the precepts in this way! Mount Sumeru (the sacred mountain in Buddhist cosmology) could be pushed away by hand, but your heart will never retreat.' Thereupon, he bestowed the Dharma upon him, personally handing over the three robes and alms bowl, and named him Zhenbiao. Soon after, he attained the divine eye. Furthermore, the 'Record of the Buddhist Practices Sent Home from the Southern Sea' records that the nun Huimu, because her mother was old and toothless, chewed food to feed her mother, but because her mouth was unclean, she dared not receive the precepts. She wept day and night, repenting and begging to receive the precepts. Suddenly, she saw the ordination platform and the sky turn golden. Looking up, she saw a person in the south, whose clothes were also golden. He said to Huimu, 'I have already bestowed the precepts upon you.' According to these two events, similar to the case of Jin (the monk mentioned earlier), they were all extremely sincere, and therefore able to receive the precepts, not by chance. People today retreat at the slightest scolding, turning away and leaving. How can they endure this? To sacrifice one's life for a verse, to cut off one's arm for peace of mind, to yearn for the ancient ways, how can one not weep with sorrow! Those who are able to receive the precepts, can they not cherish them? Speaking of the outstanding disciples of Hexi, Lang was also a disciple of Chen, just as Maudgalyayana (one of the Buddha's ten great disciples) and Sariputra (one of the Buddha's ten great disciples) referred to the World-Honored One as the 'divine foot,' and Yan Hui and Zeng Shen were called the 'outstanding disciples of Confucius.' Juqu Mengxun was the name of the King of Hexi. Speaking of Jinghuan, the scriptures were translated in Hexi, but his original home was Gaochang, because Jinghuan moved to and occupied Gaochang, presenting the scriptures from that place. Speaking of Xuanchang, there are other versions of 'Chang,' but the current version is from the Chen master. There is no source for 'Jingzhu,' perhaps it is a place name. Speaking of 'Lesser Expanded Bhumi-dhāraka,' it is still the old version of the Bhumi-dhāraka Sutra, but slightly expanded in its text. ○ The Five Inga Sutra Version The method of receiving the Bodhisattva precepts in the Inga Sutra: first, pay homage to the Three Jewels of the three times; second, receive the Four Incorruptible Faiths; take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.

依僧。歸依戒(三說)。次懺悔十惡五逆等(三說)。次說十重戒。犯者失四十二賢聖法。問能持否。答能。然後結撮三歸。重騰前十重戒。讚歎發願。言受菩薩戒者。超度四魔。越三界苦。生生不失。常隨行人。乃至成佛。若不受戒。不名有識。畜生無異。常離三寶海。非菩薩。是邪見外道。不近人情。勸化人受戒。功德。勝造八萬四千寶塔。有戒犯者。勝無戒不犯。若真佛菩薩前受者。名上品戒。若佛滅后。千里內無法師。從佛菩薩像前自誓受者。名下品戒。

發隱。四魔者。欲魔。身魔。死魔。天魔也。繇依此戒。永斷于欲。無慾則無身。無身則無死。無三者。則波旬不得便。云超四魔也。越三界者。或疑戒善止合生天。焉能遽越三界。前云菩薩大戒。兼定兼慧。學一得三。斷煩惱。破無明。何慮三界而不能越。言生生不失者。大戒持心。宿因不昧。常隨清凈行人修至佛地也。故知諸修行人。儻今生不蒙解脫。當來之世。生死海中。護持出家正因。培植菩提聖果。端于戒賴焉。戒可輕乎哉。言不名有識。而畜生有識。乃云畜生不異者。正以不受佛戒。頑冥不靈。如畜生雖有識而無識也。犯戒勝無犯者。昔繇有受。今乃有犯。繇知犯戒。則有愧心。暫時聖教薰心。終成作佛種子。夫受戒豈小因緣耶。優婆塞

【現代漢語翻譯】現代漢語譯本：依僧。皈依戒（唸誦三遍）。接著懺悔十惡五逆等罪（唸誦三遍）。然後宣說十重戒。違犯者喪失四十二賢聖法。問：『能持守嗎？』答：『能。』然後總結歸納三皈依。重申前面的十重戒。讚歎發願。說受菩薩戒的人，能夠超脫四魔，超越三界之苦，生生世世不會迷失，常隨清凈的修行人，乃至最終成佛。如果不受戒，就不能稱為有覺識，與畜生沒有區別，常常遠離三寶海，不是菩薩，而是邪見外道，不近人情。勸化他人受戒的功德，勝過建造八萬四千座寶塔。有戒律但犯戒的人，勝過沒有戒律而不犯戒的人。如果在真正的佛菩薩面前受戒，稱為上品戒。如果佛陀滅度后，千里之內沒有法師，從佛菩薩像前自己發誓受戒，稱為下品戒。

發隱：四魔指的是：欲魔（指貪慾）、身魔（指身體的束縛）、死魔（指死亡的威脅）、天魔（指障礙修行的魔）。因為依靠此戒，永遠斷除貪慾。沒有貪慾就沒有身體的束縛，沒有身體的束縛就沒有死亡的威脅。沒有這三者，魔王波旬就無法得逞。所以說超脫四魔。超越三界，有人或許會疑惑，戒律的善行只適合往生天界，怎麼能立刻超越三界呢？前面說菩薩大戒，兼具禪定和智慧，學習一門得到三門。斷除煩惱，破除無明，何必擔心不能超越三界。說生生世世不會迷失，是因為大戒持守內心，宿世的因緣不會被矇蔽，常常跟隨清凈的修行人修到成佛的境界。所以要知道各位修行人，如果今生不能得到解脫，在未來的生生世世中，護持出家的正因，培養菩提的聖果，完全依賴於戒律啊。戒律可以輕視嗎？說不稱為有覺識，而畜生有覺識，卻說與畜生沒有區別，正是因為不受佛戒，頑固愚昧，如同畜生雖然有覺識卻如同沒有覺識一樣。犯戒勝過沒有犯戒，是因為過去曾經受戒，現在才會有犯戒。因為知道犯戒，就會有慚愧心，暫時受到聖教的薰染，最終成為作佛的種子。受戒難道是小的因緣嗎？優婆塞（Upasaka，男居士）

【English Translation】 English version: Follow the Sangha. Take refuge in the precepts (recite three times). Next, repent of the ten evil deeds and five rebellious acts, etc. (recite three times). Then, recite the ten major precepts. Those who violate them lose the forty-two virtuous and holy dharmas. Ask: 'Can you uphold them?' Answer: 'Yes.' Then, summarize the Three Refuges. Reiterate the previous ten major precepts. Praise and make vows. It is said that those who receive the Bodhisattva precepts can transcend the four maras (demons), overcome the suffering of the three realms, and be reborn without losing their way, always following pure practitioners, until they attain Buddhahood. If one does not receive the precepts, one cannot be called conscious, and is no different from animals, constantly separated from the sea of the Three Jewels, not a Bodhisattva, but a heretical outsider, inhumane. The merit of persuading others to receive the precepts surpasses building eighty-four thousand precious stupas. One who has precepts but violates them is superior to one who has no precepts and does not violate them. If one receives the precepts in front of a true Buddha or Bodhisattva, it is called the superior grade of precepts. If, after the Buddha's Nirvana, there is no Dharma master within a thousand miles, and one vows to receive the precepts before an image of the Buddha or Bodhisattva, it is called the inferior grade of precepts.

Explanation: The four maras (Skt. Māra, demons) are: the Mara of desire (kāma-māra), the Mara of the skandhas (skandha-māra), the Mara of death (mṛtyu-māra), and the Mara of the devas (deva-māra). Because one relies on these precepts, one forever cuts off desire. Without desire, there is no attachment to the body. Without attachment to the body, there is no fear of death. Without these three, Mara Papiyas cannot take advantage. Therefore, it is said to transcend the four maras. To transcend the three realms, some may doubt that the good deeds of precepts are only suitable for rebirth in the heavens. How can one immediately transcend the three realms? It was previously said that the great Bodhisattva precepts combine both samadhi (concentration) and prajna (wisdom), learning one and gaining three. Cutting off afflictions and breaking through ignorance, why worry about not being able to transcend the three realms? It is said that one will not lose one's way in every life because the great precepts uphold the mind, and past causes are not obscured, constantly following pure practitioners to cultivate to the state of Buddhahood. Therefore, know that all practitioners, if they cannot attain liberation in this life, in future lives, in the sea of samsara, will protect the right cause of renunciation and cultivate the holy fruit of Bodhi, relying entirely on the precepts. Can the precepts be taken lightly? It is said that one is not called conscious, and animals are conscious, but it is said that there is no difference from animals, precisely because one does not receive the Buddha's precepts, and is stubborn and ignorant, like animals that have consciousness but are as if they have no consciousness. Violating precepts is superior to not violating precepts because one has received precepts in the past, and now one violates them. Because one knows that one has violated precepts, one will have a sense of shame, and be temporarily influenced by the holy teachings, eventually becoming a seed for becoming a Buddha. Is receiving precepts a small cause and condition? Upasaka (male lay Buddhist)

戒經云。阿那邠底長者子。雖為五百金錢受戒。亦得無量功德。況自至心為解脫者。有戒犯。勝無戒不犯。不為過語矣。雖然。此抑揚其辭。極言戒之當受云爾。恃此故犯。猶夸勝人。無羞無慚。為天下笑。則醍醐毒藥實惟自害。佛何尤哉。

○六新撰本。

新撰本者。是近代諸師所集。凡十八科。第一。師初入道場禮佛。在佛邊就座坐。第二。弟子入道場禮佛。胡跪。第三。師持三寶。第四。令起心念三寶。如在目前第五。懺悔十不善業。第六。請諸聖作師。第七。請現前師。第八。師讚歎弟子能發勝心。第九。正乞是戒。第十。教發菩薩心。第十一。問遮法(有十五問)。第十二。想念得戒。第十三。發戒時立誓。第十四。受菩薩三歸(亦以三歸發戒)。第十五。師起唱羯磨(［亦以羯磨發戒］)第十六。結竟。第十七。師還坐勸學。第十八。說十重相。結撮讚歎。作禮便去。

發隱。在佛邊就座。不背佛明矣。

○七制旨本。

制旨受戒。備有在家出家方法。廣不列也。

發隱。制旨者。制敕之旨。國王所立儀法。使四眾鹹得受戒。如今之萬善戒壇是也。故知國家本有大恩僧徒自宜報德。而或故違聖訓。肆作非儀。穢德彰聞。善事沮革。一惡而污連同類。積愆而禍及法門

【現代漢語翻譯】現代漢語譯本：《戒經》上說，阿那邠邸（Anathapindika，給孤獨長者）的長者之子，即使爲了五百金錢而受戒，也能獲得無量的功德。更何況是自己真心爲了解脫而受戒的人呢？有戒而犯戒，勝過沒有戒而不犯戒，這話並非過分。雖然如此，這只是用抑揚的語氣，極力說明受戒的重要性罷了。如果有人仗著這句話故意犯戒，還自誇勝過別人，真是毫無羞恥之心，會被天下人恥笑。那麼，醍醐（Ghee，比喻佛法）也會變成毒藥，實在是自己害了自己，佛又有什麼過錯呢？

○六、新撰本

所謂新撰本，是近代各位法師所編輯的，總共有十八科。第一，法師初入道場禮佛，在佛的旁邊就座。第二，弟子進入道場禮佛，胡跪（跪拜的一種姿勢）。第三，法師持三寶（佛、法、僧）。第四，讓弟子起心憶念三寶，如同三寶就在眼前。第五，懺悔十不善業。第六，迎請諸聖作為戒師。第七，迎請現前的法師。第八，法師讚歎弟子能夠發起殊勝的信心。第九，正式乞求受戒。第十，教導發起菩薩心。第十一，詢問遮難之法（有十五個問題）。第十二，想像自己得到戒體。第十三，發戒時立誓。第十四，受菩薩三歸依（也用三歸依來發戒）。第十五，法師起立唱羯磨（Karma，業，此處指受戒儀式）（也用羯磨來發戒）。第十六，結束。第十七，法師回到座位勸勉學習。第十八，宣說十重相（菩薩戒的十條根本戒），總結讚歎，作禮后離開。

發隱：在佛的旁邊就座，顯然是不能背對佛的。

○七、制旨本

制旨受戒，詳細記載了在家和出家受戒的方法，內容很多，這裡就不一一列舉了。

發隱：制旨，是指皇帝的旨意。是國王所制定的儀法，使四眾弟子都能受戒。就像現在的萬善戒壇一樣。由此可知，國家本來就有大恩德于僧徒，僧徒們自然應該報答恩德。然而，如果有人故意違背聖人的教誨，肆意妄為，做出不合儀軌的事情，敗壞德行，傳揚出去，美好的事情就會被阻止和革除。一個惡行就會牽連到同類，積累罪過就會給佛法帶來災禍。 English version: The Vinaya Sutra says: 'The son of Anathapindika (Anathapindika, the Elder who gives alms to the orphans), even if he receives the precepts for five hundred gold coins, will also gain immeasurable merit. How much more so for those who sincerely receive the precepts for liberation?' 'Having precepts and violating them is better than not having precepts and not violating them,' this statement is not an exaggeration. However, this is just using a rhetorical tone to emphasize the importance of receiving the precepts. If someone relies on this statement to deliberately violate the precepts and boasts that they are superior to others, they are truly shameless and will be ridiculed by the world. Then, ghee (Ghee, a metaphor for the Buddha's teachings) will also become poison, and it is truly harming oneself. What fault does the Buddha have?

○6. Newly Compiled Version

The so-called Newly Compiled Version is compiled by various modern masters, with a total of eighteen sections. First, the Dharma master enters the Dharma hall and bows to the Buddha, then sits next to the Buddha. Second, the disciples enter the Dharma hall and bow to the Buddha, kneeling on one knee (a type of prostration). Third, the Dharma master holds the Three Jewels (Buddha, Dharma, Sangha). Fourth, the disciples are instructed to bring to mind the Three Jewels, as if they are right before their eyes. Fifth, repent of the ten non-virtuous deeds. Sixth, invite all the saints to be the precept masters. Seventh, invite the present Dharma master. Eighth, the Dharma master praises the disciples for being able to generate supreme faith. Ninth, formally request to receive the precepts. Tenth, teach the generation of Bodhicitta (the mind of enlightenment). Eleventh, ask about the obstructive conditions (there are fifteen questions). Twelfth, imagine oneself receiving the precepts. Thirteenth, make vows when receiving the precepts. Fourteenth, take refuge in the Three Jewels of the Bodhisattva (also use the Three Refuges to generate the precepts). Fifteenth, the Dharma master stands up and chants the Karma (Karma, action, here referring to the precept-receiving ceremony) (also use the Karma to generate the precepts). Sixteenth, conclusion. Seventeenth, the Dharma master returns to the seat and encourages learning. Eighteenth, explain the ten major aspects (the ten fundamental precepts of the Bodhisattva precepts), summarize and praise, bow and leave.

Explanation: Sitting next to the Buddha clearly means not turning one's back to the Buddha.

○7. Imperial Decree Version

The Imperial Decree precept-receiving ceremony contains detailed methods for both lay and monastic precept-receiving. The content is extensive, so it will not be listed one by one here.

Explanation: 'Imperial Decree' refers to the decree of the emperor. It is a ritual established by the king, so that the fourfold assembly (monks, nuns, laymen, laywomen) can all receive the precepts. It is like the present-day Ten Thousand Good Deeds Precept Platform. From this, it can be known that the country originally has great kindness towards the Sangha, and the Sangha should naturally repay the kindness. However, if someone deliberately violates the teachings of the saints, acts recklessly, and does things that are not in accordance with the rituals, corrupts virtue, and spreads it around, good deeds will be prevented and abolished. One evil deed will implicate others of the same kind, and accumulating sins will bring disaster to the Dharma.

【English Translation】 The Vinaya Sutra says: 'The son of Anathapindika (Anathapindika, the Elder who gives alms to the orphans), even if he receives the precepts for five hundred gold coins, will also gain immeasurable merit. How much more so for those who sincerely receive the precepts for liberation?' 'Having precepts and violating them is better than not having precepts and not violating them,' this statement is not an exaggeration. However, this is just using a rhetorical tone to emphasize the importance of receiving the precepts. If someone relies on this statement to deliberately violate the precepts and boasts that they are superior to others, they are truly shameless and will be ridiculed by the world. Then, ghee (Ghee, a metaphor for the Buddha's teachings) will also become poison, and it is truly harming oneself. What fault does the Buddha have? ○6. Newly Compiled Version The so-called Newly Compiled Version is compiled by various modern masters, with a total of eighteen sections. First, the Dharma master enters the Dharma hall and bows to the Buddha, then sits next to the Buddha. Second, the disciples enter the Dharma hall and bow to the Buddha, kneeling on one knee (a type of prostration). Third, the Dharma master holds the Three Jewels (Buddha, Dharma, Sangha). Fourth, the disciples are instructed to bring to mind the Three Jewels, as if they are right before their eyes. Fifth, repent of the ten non-virtuous deeds. Sixth, invite all the saints to be the precept masters. Seventh, invite the present Dharma master. Eighth, the Dharma master praises the disciples for being able to generate supreme faith. Ninth, formally request to receive the precepts. Tenth, teach the generation of Bodhicitta (the mind of enlightenment). Eleventh, ask about the obstructive conditions (there are fifteen questions). Twelfth, imagine oneself receiving the precepts. Thirteenth, make vows when receiving the precepts. Fourteenth, take refuge in the Three Jewels of the Bodhisattva (also use the Three Refuges to generate the precepts). Fifteenth, the Dharma master stands up and chants the Karma (Karma, action, here referring to the precept-receiving ceremony) (also use the Karma to generate the precepts). Sixteenth, conclusion. Seventeenth, the Dharma master returns to the seat and encourages learning. Eighteenth, explain the ten major aspects (the ten fundamental precepts of the Bodhisattva precepts), summarize and praise, bow and leave. Explanation: Sitting next to the Buddha clearly means not turning one's back to the Buddha. ○7. Imperial Decree Version The Imperial Decree precept-receiving ceremony contains detailed methods for both lay and monastic precept-receiving. The content is extensive, so it will not be listed one by one here. Explanation: 'Imperial Decree' refers to the decree of the emperor. It is a ritual established by the king, so that the fourfold assembly (monks, nuns, laymen, laywomen) can all receive the precepts. It is like the present-day Ten Thousand Good Deeds Precept Platform. From this, it can be known that the country originally has great kindness towards the Sangha, and the Sangha should naturally repay the kindness. However, if someone deliberately violates the teachings of the saints, acts recklessly, and does things that are not in accordance with the rituals, corrupts virtue, and spreads it around, good deeds will be prevented and abolished. One evil deed will implicate others of the same kind, and accumulating sins will bring disaster to the Dharma.

。是乃國不負僧。僧自負國。可悲也夫。

問。前云五重玄義。此經不說。亦無妨礙。無礙云何。答。此意有三。一者義例昭然故。二者他宗融會故。三者本自絕言故。云義例昭然者。若依名體宗用教相。則此乃兼人法喻為名。實相心地為體。執持心戒為宗。滅惡生善為用。最初乳味為教相。其義彰顯。不言自見。故今不說亦無礙也。云他宗融會者。據賢首般若五門。謂教起。藏攝。宗趣。釋題。解文也。教起者有十。一傳揚諸佛授受常法故。二標示眾生入道根本故。三發明心地出生大戒故。四略開菩薩廣大行愿故。五廣顯戒門普納含靈故。六護持菩薩必不退墮故。七激勵小乘令學大乘故。八直指凡夫信己是佛故。九預扶末法作大導師故。十流通聖戒展轉無盡故。藏攝者。三藏之中。毗尼藏攝。二藏之中。菩薩藏攝。權實教中。實教所攝。宗趣者。總則心地大戒。止惡行善為宗。別則毗尼教相為宗。令悟心地妙義為趣。教義對也。又以心地真境為宗。令以智慧善持為趣。境智對也。又以善持心戒正因為宗。克成佛果為趣。因果對也。釋題則菩薩戒者。所詮之義。經者。能詮之教。教義對也。戒為法。梵網等為喻。法喻對也。心戒為體。止惡行善為用。體用對也。以融今疏。則宗趣之中。具體宗用。宗兼體。趣兼

【現代漢語翻譯】這實在是國家沒有辜負僧人，而是僧人辜負了國家，真是可悲啊！

問：前面說到的五重玄義，這部經中沒有提及，也沒有妨礙。為什麼說沒有妨礙呢？答：這其中有三個原因。一是義理顯明，二是能與其它宗派融合貫通，三是其本性是超越言語的。所謂義理顯明，如果按照名、體、宗、用、教相來分析，那麼這部經可以被認為是兼具人、法、喻三種名稱，以實相心地為本體，以執持心戒為宗旨，以滅惡生善為作用，以最初的乳味為教相。其義理彰顯，不言自明，所以現在不說也沒有妨礙。所謂能與其它宗派融合貫通，根據賢首宗（指華嚴宗，因其創始人法藏被封為賢首國師）般若五門，包括教起、藏攝、宗趣、釋題、解文。教起有十個方面：一是傳揚諸佛授受的常法，二是標示眾生入道的根本，三是發明心地出生的大戒，四是簡略地開示菩薩廣大的行愿，五是廣泛地顯明戒門普度包含一切眾生，六是護持菩薩必定不會退墮，七是激勵小乘修行者學習大乘，八是直接指出凡夫相信自己就是佛，九是預先扶持末法時代作為大導師，十是流通聖戒展轉無盡。藏攝方面，在三藏之中，屬於毗尼藏（Vinaya-pitaka，戒律藏）所攝；在二藏之中，屬於菩薩藏所攝；在權實教中，屬於實教所攝。宗趣方面，總的來說，以心地大戒、止惡行善為宗旨，特別來說，以毗尼教相為宗旨，使人領悟心地妙義為目的。這是教義的對應。又以心地真境為宗旨，使人以智慧善於執持為目的。這是境智的對應。又以善於執持心戒的正因為宗旨，最終成就佛果為目的。這是因果的對應。解釋題目，菩薩戒（Bodhisattva Precepts）是所要詮釋的義理，經是能詮釋的教法。這是教義的對應。戒為法，梵網經（Brahmajala Sutra）等為比喻。這是法喻的對應。心戒為本體，止惡行善為作用。這是體用的對應。用這些來融合現在的疏解，那麼在宗旨和目的之中，具體包含了宗旨和作用，宗旨兼顧本體，目的兼顧

【English Translation】 Truly, it is not the country that has failed the monks, but the monks who have failed the country. How lamentable!

Question: Earlier, you mentioned the five profound meanings (五重玄義). This sutra does not discuss them, yet there is no hindrance. Why is there no hindrance? Answer: There are three reasons for this. First, the principles are clearly evident. Second, it can be integrated with other schools. Third, its nature transcends words. Regarding the principles being clearly evident, if analyzed according to name, substance, purpose, function, and teaching characteristics, then this sutra can be considered to have names that combine person, dharma, and metaphor; to take the true nature of the mind-ground (實相心地) as its substance; to take upholding the mind-precepts (執持心戒) as its purpose; to take eliminating evil and generating good as its function; and to take the initial milk-taste (最初乳味) as its teaching characteristic. Its principles are manifest and self-evident, so there is no hindrance even if it is not discussed now. Regarding being able to integrate with other schools, according to the five gates of Prajna (般若) of the Xianshou School (賢首宗) (referring to the Huayan School, because its founder Fazang was titled Xianshou Guoshi), including the arising of teachings, the collection of canons, the purpose and aim, the explanation of the title, and the interpretation of the text. The arising of teachings has ten aspects: first, to propagate the constant dharma transmitted by all Buddhas; second, to indicate the fundamental basis for sentient beings to enter the path; third, to reveal the great precepts born from the mind-ground; fourth, to briefly expound the vast practices and vows of Bodhisattvas; fifth, to extensively reveal the precept gate to universally receive all sentient beings; sixth, to protect Bodhisattvas from inevitably falling back; seventh, to encourage Hinayana practitioners to learn Mahayana; eighth, to directly point out that ordinary people should believe that they are Buddhas; ninth, to proactively support the Dharma-ending Age as a great guide; tenth, to circulate the sacred precepts endlessly. Regarding the collection of canons, among the three pitakas (三藏), it is collected within the Vinaya-pitaka (毗尼藏, the collection of monastic rules); among the two pitakas, it is collected within the Bodhisattva-pitaka; among the provisional and real teachings, it is collected within the real teachings. Regarding the purpose and aim, generally speaking, the mind-ground great precepts, stopping evil and practicing good, are the purpose; specifically speaking, the Vinaya teaching characteristics are the purpose, and enabling people to realize the wonderful meaning of the mind-ground is the aim. This is the correspondence of teaching and meaning. Furthermore, taking the true realm of the mind-ground as the purpose, and enabling people to skillfully uphold it with wisdom as the aim. This is the correspondence of realm and wisdom. Furthermore, taking the right cause of skillfully upholding the mind-precepts as the purpose, and ultimately achieving Buddhahood as the aim. This is the correspondence of cause and effect. Explaining the title, Bodhisattva Precepts (菩薩戒) are the meaning to be explained, and Sutra is the teaching that can explain. This is the correspondence of teaching and meaning. Precepts are the dharma, and the Brahmajala Sutra (梵網經) etc. are metaphors. This is the correspondence of dharma and metaphor. The mind-precepts are the substance, and stopping evil and practicing good are the function. This is the correspondence of substance and function. Using these to integrate the current commentary, then within the purpose and aim, specifically includes the purpose and function, the purpose encompasses the substance, and the aim encompasses

用也。名相隨宗。自不待論。解文。則隨文銷釋。各就彼經而已。是知二宗名殊旨一。兩可通用。故今不說亦無礙也。云本自絕言者。實相中道。迥出有無。法界一真。泯然絕待。展之則萬有不窮。五奚能盡。卷之則一亦不立。又何五焉。心不可思。言不可議。故今不說亦無礙也。達本源之一致。略枝末之殊科。倏起諍端。俱成戲論而已。

梵網經心地品菩薩戒義疏發隱卷一

半月誦戒儀式

戒序

諸佛子等合掌至心聽。我今欲說諸佛大戒序。眾集默然聽。自知有罪當懺悔。懺悔即安樂。不懺悔罪益深。無罪者默然。默然故。當知眾清凈。諸大德。優婆塞優婆夷等諦聽。佛滅度后。于像法中。應當尊敬波羅提木叉。波羅提木義者。即是此戒。持此戒時。如闇遇明。如貧人得寶。如病者得瘥。如因系出獄。如遠行者得歸。當知此則是眾等大師。若佛住世無異此也。怖心難生。善心難發。故經云勿輕小罪。以為無殃。水滴雖微。漸盈大器。剎那造罪。殃墮無間。一失人身。萬劫不復。壯色不停。猶如奔馬。人命無常。過於山水。今日雖存。明亦難保。眾等各各一心勤修精進。慎勿懈怠懶惰。睡眠縱意。夜即攝心存念三寶。莫以空過。徒設疲勞。後代深悔。眾等各各一心謹依此戒。如法修行。應當

【現代漢語翻譯】現代漢語譯本：運用之妙，存乎一心。名相的運用取決於宗派，自然無需多加討論。解釋經文，則應根據經文字身進行消解和闡釋，各自依據其所依據的經典即可。由此可知，二宗（指不同的宗派）名相雖異，但旨歸一致，兩者可以通用，所以現在不說也沒有妨礙。所謂『本自絕言』，指的是實相中道，超越有無的對立，法界一真，泯滅一切對待。展開來說，萬有無窮無盡，五（指五蘊）又怎能窮盡？收捲起來，一也不成立，又哪裡來的五呢？心不可思議，言語無法表達，所以現在不說也沒有妨礙。領會根本源頭的一致性，忽略枝末細微的差別，如果突然引發爭端，都將成為無意義的戲論罷了。

《梵網經·心地品·菩薩戒義疏發隱》卷一

半月誦戒儀式

戒序

各位佛子，請合掌至誠諦聽。我現在將要宣說諸佛的大戒序。大眾保持沉默聽受。如果自知有罪，應當懺悔。懺悔就能得到安樂，不懺悔罪業會更加深重。沒有罪過的人保持沉默。因為沉默，應當知道大眾是清凈的。各位大德，優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）等，請仔細聽。佛陀滅度后，在像法時期，應當尊敬波羅提木叉（Pratimoksha，戒經）。波羅提木叉的意義，就是指這些戒律。持守這些戒律時，就像在黑暗中遇到光明，像貧窮的人得到珍寶，像生病的人得到痊癒，像被囚禁的人得到釋放，像遠行的人得以歸家。應當知道，這些戒律就是我們的大師，如同佛陀住世沒有差別。怖畏之心難以生起，善心難以發起，所以經中說，不要輕視小罪，認為不會有災殃。水滴雖然微小，逐漸也能充滿大的容器。剎那間造作罪業，災殃會墮入無間地獄。一旦失去人身，萬劫都難以恢復。壯盛的容顏不會停留，就像奔跑的駿馬。人的生命無常，快過山間的流水。今天雖然存在，明天也難以保證。各位應當一心勤修精進，切勿懈怠懶惰，貪圖睡眠放縱心意。夜晚應當收攝心神，存念三寶，不要虛度光陰，白白地疲勞，將來後悔莫及。各位應當一心謹慎地依照這些戒律，如法修行，應當...

【English Translation】 English version: The application of names and forms depends on the mind. The use of terms depends on the school, so there's naturally no need for further discussion. When interpreting texts, one should dissolve and explain them according to the text itself, each based on the scripture it relies on. From this, we can know that although the names of the two schools (referring to different schools) are different, their aims are the same, and the two can be used interchangeably, so there is no obstacle in not discussing it now. The so-called 'originally beyond words' refers to the true nature of the Middle Way, transcending the opposition of existence and non-existence, the one true Dharma Realm, obliterating all duality. Expanding on it, the myriad phenomena are endless, how can the five (referring to the five aggregates) exhaust them? When rolled up, even one cannot be established, so where do the five come from? The mind is inconceivable, and words cannot express it, so there is no obstacle in not discussing it now. Comprehending the consistency of the fundamental source, ignoring the trivial differences of the branches, if disputes suddenly arise, they will all become meaningless theatrical arguments.

Brahma Net Sutra, Mind-Ground Chapter, Commentary on the Bodhisattva Precepts, Revealing the Hidden, Volume 1

Semi-Monthly Recitation of Precepts Ceremony

Precept Preface

All Buddha-children, please join your palms and listen attentively with sincere hearts. I am now about to proclaim the preface to the great precepts of all Buddhas. The assembly remains silent and listens. If you know you have committed offenses, you should repent. Repentance brings peace and happiness, and not repenting will deepen your offenses. Those without offenses remain silent. Because of the silence, you should know that the assembly is pure. Virtuous ones, Upasakas (male lay practitioners), Upasikas (female lay practitioners), etc., please listen carefully. After the Buddha's Parinirvana, during the Semblance Dharma period, you should respect the Pratimoksha (code of monastic rules). The meaning of Pratimoksha refers to these precepts. When upholding these precepts, it is like encountering light in the darkness, like a poor person obtaining treasure, like a sick person being healed, like a prisoner being released, like a traveler returning home. You should know that these precepts are our great teacher, no different from the Buddha being in the world. Fearful thoughts are difficult to arise, and good thoughts are difficult to generate, so the sutra says, do not belittle small offenses, thinking there will be no calamity. Although a drop of water is small, it can gradually fill a large container. In an instant of creating offenses, calamity will fall into the Avici Hell. Once you lose human form, it will be difficult to recover for countless kalpas. The vigor of youth does not last, like a galloping horse. Human life is impermanent, faster than mountain streams. Although we exist today, tomorrow is difficult to guarantee. Each of you should diligently cultivate with one mind, and do not be lazy, indolent, or indulge in sleep. At night, you should gather your mind and contemplate the Three Jewels, and do not waste time, tiring yourselves in vain, and deeply regretting it in the future. Each of you should carefully follow these precepts with one mind, practice according to the Dharma, and should...

學。

歸命盧舍那。十方金剛佛。亦禮前論主。當覺慈氏尊。今說三聚戒。菩薩咸共聽。戒如大明燈。能消長夜闇。戒如真寶鏡。照法盡無遺。戒如摩尼珠。雨物濟貧窮。離世速成佛。唯此法為最。是故諸菩薩。應當勤護持。

諸大德。春分四月日為一時(此依西域。一年分三時。一時有四月。從臘月十六至四月十五。為春分。從四月十六至八月十五。為夏分。從八月十六至臘月十五。為冬分。今且標春分。應隨三時改之)。半月日已過(臘月盡為半月。正月十五為一月。正月盡為一月半。二月十五為兩月。二月盡為兩月半。三月十五為三月。三月盡為三月半。四月十五為四月。余夏分冬分。準此改之)。少一夜。余有一夜。三月半在(三月日在。兩月半在。兩月日在。一月半在。一月日在。半月日在)。老死至近。佛法欲滅。諸大德。優婆塞。優婆夷為得道故。一心勤求精進。所以者何。諸佛一心勤求精進。故得阿耨多羅三藐三菩提。何況余善道法。各聞強健時。努力勤修善。如何不求道。安可須待老。欲何樂乎。是日已過。命亦隨減。如少水魚。斯有何樂。

僧集否(答云僧集)。和合否(答雲和合)。僧集和合。何所作為(答云說戒布薩)。此中未受菩薩戒。及不清凈者。出否(此有二類。

【現代漢語翻譯】現代漢語譯本皈命盧舍那佛（Vairocana）。禮敬十方金剛佛。也禮敬前代的論主，當來下生的慈氏尊（Maitreya，即彌勒菩薩）。現在宣說三聚戒，愿菩薩們都來聽受。戒律如同大明燈，能消除漫漫長夜的黑暗。戒律如同真寶鏡，照見一切法而無遺漏。戒律如同摩尼珠（Mani），降下寶物救濟貧窮。想要迅速脫離輪迴成就佛果，只有此法最為殊勝。因此，各位菩薩，應當勤加守護奉持。

各位大德，春分四月日為一時（這是依照西域的歷法，一年分為三時，一時有四個月。從臘月十六到四月十五為春分；從四月十六到八月十五為夏分；從八月十六到臘月十五為冬分。現在暫且標明春分，應隨三時更改）。半個月日已經過去（臘月結束為半個月，正月十五為一個月，正月結束為一個半月，二月十五為兩個月，二月結束為兩個半月，三月十五為三個月，三月結束為三個半月，四月十五為四個月。其餘夏分冬分，依此類推更改）。衰老和死亡迫近，佛法將要衰滅。各位大德，優婆塞（Upasaka，男居士），優婆夷（Upasika，女居士），爲了證得菩提，應當一心勤求精進。為什麼呢？諸佛都是一心勤求精進，所以才證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。更何況其他的善道之法呢？各位應當趁著身強體健的時候，努力勤修善法。為何不求道呢？怎麼可以等待年老呢？想要得到什麼快樂呢？今天已經過去，壽命也隨著減少，如同淺水中的魚，這有什麼快樂可言呢？

僧眾集合了嗎？（回答：僧眾已集合）。是否和合？（回答：和合）。僧眾集合和合，要做什麼呢？（回答：說戒布薩）。這裡面有沒有尚未受菩薩戒，以及不清凈的人？（這裡有兩類人）

【English Translation】 English version I take refuge in Vairocana Buddha. I also pay homage to the Vajra Buddhas of the ten directions. I also pay homage to the previous masters of treatises, and to Maitreya, the Compassionate One who is to awaken in the future. Now I will speak of the Three Aggregates of Pure Precepts. May all Bodhisattvas listen attentively. Precepts are like a great bright lamp, capable of dispelling the darkness of the long night. Precepts are like a true precious mirror, reflecting all Dharmas without omission. Precepts are like a Mani jewel, raining down treasures to relieve the poor. To quickly leave the world and attain Buddhahood, this Dharma is the most supreme. Therefore, all Bodhisattvas should diligently protect and uphold them.

Virtuous ones, the period from the Spring Equinox to the fourth month is considered one season (this is according to the Western Regions, where a year is divided into three seasons, each lasting four months. From the sixteenth day of the twelfth month to the fifteenth day of the fourth month is the Spring Equinox season; from the sixteenth day of the fourth month to the fifteenth day of the eighth month is the Summer Equinox season; from the sixteenth day of the eighth month to the fifteenth day of the twelfth month is the Winter Equinox season. For now, we mark the Spring Equinox, and it should be changed according to the three seasons). Half a month has already passed (the end of the twelfth month marks half a month, the fifteenth day of the first month marks one month, the end of the first month marks one and a half months, the fifteenth day of the second month marks two months, the end of the second month marks two and a half months, the fifteenth day of the third month marks three months, the end of the third month marks three and a half months, the fifteenth day of the fourth month marks four months. The remaining Summer and Winter Equinox seasons should be changed accordingly). Old age and death are approaching, and the Buddha-dharma is about to decline. Virtuous ones, Upasakas and Upasikas, for the sake of attaining enlightenment, you should diligently seek progress with one mind. Why is this so? All Buddhas diligently sought progress with one mind, and therefore attained Anuttara-samyak-sambodhi. How much more so should you strive for other virtuous paths? Each of you should take advantage of your strength and health to diligently cultivate good deeds. Why not seek the Path? How can you wait until old age? What joy do you seek? Today has passed, and life is also decreasing, like a fish in shallow water. What joy is there in this?

Are the Sangha assembled? (Answer: The Sangha are assembled). Are they in harmony? (Answer: They are in harmony). The Sangha are assembled and in harmony. What are you going to do? (Answer: To recite the precepts and hold the Uposatha). Are there any among us who have not yet received the Bodhisattva precepts, or who are not pure? (There are two types of people here)

一者未受菩薩戒人。二者是曾受而犯未懺悔者。此二類不應共作布薩。有者遣出。無者答無)。不來。囑受菩薩有幾人。說欲及清凈(謂眾中或有為三寶父母疾病等緣不能來者。當囑知事人。或同伴于上座處。說欲及清凈。言說欲者。受囑者云。有某凈欲來布薩。有某事緣。不能親來。令某代說。言清凈者。彼某甲如法僧事。無見聞疑罪)。眾當一心聽。

持戒凈身口。攝心正憶念。多聞生實智。斯繇戒為本。戒為妙法藏。亦為出世財。戒為大舟船。能渡生死海。戒為清涼池。澡浴諸熱惱。戒為無畏術。消伏邪毒害。戒為究竟伴。能過險惡道。戒為甘露門。眾聖之所游。持戒心不高。專精不放逸。不取正戒相。亦無邪念心。是名清凈戒。諸佛所稱讚。持戒心不悔。所愿亦成就。戒為法城塹。能遮煩惱賊。戒為勇猛將。摧伏魔軍眾。戒為如意珠。能與商人寶。戒為妙樓觀。遊戲諸三昧。持戒為平地。禪定為屋宅。能生智慧光。次第得明照。定慧力莊嚴。萬行為具足。乃至成佛道。悉繇戒為本。是故有智人。堅心守護戒。寧喪失身命。慎勿有所犯。合十指爪掌。供養釋師子。我今欲說戒。眾當一心聽。乃至小罪中。心應大怖畏。有罪一心悔。后更不復犯。心馬馳惡道。放逸難禁制。佛說切誡行。亦如利轡勒。佛口說

【現代漢語翻譯】現代漢語譯本第一種是未受菩薩戒的人，第二種是曾經受戒但違犯且未懺悔的人。這兩類人不應該一起參加布薩（uposatha，佛教的齋戒儀式）。如果有人屬於這兩類，應該請他離開。如果沒有，就回答『沒有』）。不來的人，要囑託幾個人來代為受菩薩戒？（需要）說出『欲』和『清凈』（意思是說，大眾中或許有人因為三寶、父母、疾病等原因不能前來，應當囑託知事人，或者同伴，在上座處，說出『欲』和『清凈』。說『欲』是指，受囑託的人說：『有某某凈欲來參加布薩，因為某事某緣，不能親自前來，令某某代為說。』說『清凈』是指，那某某甲如法僧事，沒有見聞疑罪）。大眾應當一心諦聽。

持戒清凈身口意，收攝內心端正憶念。廣博聞法生真實智慧，這些都以持戒為根本。戒是微妙的法藏，也是出世間的財富。戒是大船，能渡過生死苦海。戒是清涼的池水，洗滌各種熱惱。戒是無畏的法術，能消除降伏邪毒侵害。戒是究竟的伴侶，能度過險惡的道路。戒是甘露之門，是眾聖賢所遊歷的地方。持戒內心不驕慢，專心精進不放逸，不執取戒相，也沒有邪念，這叫做清凈戒，是諸佛所稱讚的。持戒內心不後悔，所發的願望也能成就。戒是法城的護城河，能遮擋煩惱賊。戒是勇猛的將領，能摧伏魔軍。戒是如意寶珠，能給予商人珍寶。戒是美妙的樓閣，能遊戲于各種三昧（samadhi，禪定）。持戒是平坦的土地，禪定是屋宅，能生出智慧之光，次第得到明照。禪定和智慧的力量莊嚴自身，萬行都得以具足，乃至成就佛道，都以持戒為根本。因此有智慧的人，要堅定地守護戒律，寧可喪失生命，也不要違犯。合起十指掌心，供養釋迦牟尼佛。我現在要說戒，大眾應當一心諦聽。乃至對於小的罪過，心中也應該有大的怖畏。有了罪過要一心懺悔，以後不再犯。心如野馬奔馳于惡道，放縱難以禁止，佛說要切實地警戒行為，就像用鋒利的韁繩來控制（馬）。佛口說。

【English Translation】 English version The first are those who have not received the Bodhisattva precepts. The second are those who have received them but have violated them without repenting. These two types of people should not participate in the uposatha (Buddhist day of observance) together. If there are such people, they should be asked to leave. If not, answer 'no'). How many people who are not present should be entrusted to receive the Bodhisattva precepts on their behalf? (It is necessary to) state 'consent' and 'purity' (meaning that among the assembly, there may be those who cannot attend due to reasons such as the Three Jewels, parents, illness, etc. They should entrust a knowledgeable person or a companion to state 'consent' and 'purity' in the presence of the senior monk. Stating 'consent' means that the entrusted person says: 'So-and-so wishes to attend the uposatha with purity, but due to such-and-such reasons, cannot attend in person and asks so-and-so to speak on their behalf.' Stating 'purity' means that so-and-so is pure in accordance with the Dharma and monastic affairs, and has no faults of seeing, hearing, or suspicion). The assembly should listen attentively with one mind.

Uphold the precepts, purify body, speech, and mind, gather the mind, and correctly recollect. Extensive learning gives rise to true wisdom; all of this is rooted in precepts. Precepts are a subtle treasure of the Dharma, and also worldly wealth. Precepts are a great ship that can cross the sea of birth and death. Precepts are a cool pond that washes away all heat and afflictions. Precepts are a fearless art that subdues and eliminates evil poisons. Precepts are an ultimate companion that can pass through dangerous paths. Precepts are the gate of nectar, where all sages roam. Upholding the precepts with a humble mind, diligently and without negligence, not clinging to the appearance of precepts, and without evil thoughts, this is called pure precepts, praised by all Buddhas. Upholding the precepts without regret, wishes will also be fulfilled. Precepts are the moat of the Dharma city, which can block the thieves of afflictions. Precepts are a brave general who can subdue the armies of demons. Precepts are a wish-fulfilling jewel that can give merchants treasures. Precepts are a wonderful pavilion where one can play in various samadhis (meditative states). Upholding the precepts is like flat ground, and samadhi is like a house, which can generate the light of wisdom, gradually obtaining clear illumination. The power of samadhi and wisdom adorns oneself, and all practices are fully accomplished, even to the attainment of Buddhahood, all are rooted in precepts. Therefore, wise people should firmly guard the precepts, rather lose their lives than violate them. Join the ten fingers of the palms and offer to Shakyamuni Buddha. I am now about to speak the precepts, the assembly should listen attentively with one mind. Even for small offenses, one should have great fear in the heart. If there are offenses, one should repent wholeheartedly and not commit them again. The mind is like a wild horse galloping on evil paths, unrestrained and difficult to control. The Buddha said to earnestly warn against actions, just like using sharp reins to control (the horse). The Buddha said.

教戒。善者能信受。是人馬調順。能破煩惱軍。若不受教敕。亦不愛樂戒。是人馬不調。沒在生死軍。若人守護戒。如牦牛愛尾。繫心不放逸。亦如猴著鎖。日夜常精進。求實智慧故。是人佛法中。能得清凈命。諸大德。今(白黑)月十五日。作布薩說菩薩戒。眾當一心善聽。有罪者發露。無罪者默然。默然故當知諸大德清凈。堪說菩薩戒。已說菩薩戒序竟(向下問罪。有者懺悔。無者默然)。今問諸大德。是中清凈否(三問三答)。諸大德。是中清凈默然故。是事如是持。

誦戒之前。升座師白眾云。某甲稽首和南。敬白大眾。僧差誦戒。恐有錯誤。愿同誦者慈悲指示。

誦戒畢。下座謝眾云。某甲敬謝大眾。僧差誦戒。三業不勤。戒文生澀。坐久延遲。令眾生惱。望眾慈悲。佈施歡喜。

半月誦戒儀式卍新續藏第 38 冊 No. 0679 梵網菩薩戒經義疏發隱

梵網經心地品菩薩戒義疏發隱卷第二

姚秦三藏法師　鳩摩羅什　譯

陳隋天臺　智者大師　疏

明云棲寺沙門　袾宏　發隱

○二正解經文(三)　初重釋題。二標譯人。三解經義。

○初重釋題。

此經題名梵網。上卷文言佛觀大梵天王因陀羅網。千重文彩。不相障閡。為

【現代漢語翻譯】現代漢語譯本教誡。善人能夠信受奉行，這樣的人就像調馴好的馬，能夠摧破煩惱的軍隊。如果不接受教導和命令，也不喜愛戒律，這樣的人就像沒有調馴的馬，沉沒在生死的軍隊中。如果有人守護戒律，就像牦牛愛惜自己的尾巴一樣，繫念於心不放縱，也像猴子被鎖鏈束縛一樣。日夜常常精進，爲了尋求真實的智慧。這樣的人在佛法中，能夠得到清凈的生命。各位大德，今天（白月或黑月）十五日，舉行布薩儀式，宣說菩薩戒。大眾應當一心善聽，有罪的人發露懺悔，沒有罪的人保持沉默。因為沉默，應當知道各位大德是清凈的，可以宣說菩薩戒。菩薩戒序言已經說完（接下來問是否有罪，有罪的懺悔，沒有罪的保持沉默）。現在問各位大德，這裡面清凈嗎？（三次提問，三次回答）。各位大德，這裡面因為清凈而沉默，這件事就這樣保持。誦戒之前，升座的法師對大眾說：『某甲（自己的名字）稽首和南（敬禮），恭敬地告訴大眾，僧團委派我來誦戒，恐怕有錯誤，希望一同誦戒的人慈悲地指正。』誦戒完畢，下座後感謝大眾說：『某甲（自己的名字）恭敬地感謝大眾，僧團委派我來誦戒，身口意三業不夠勤勉，戒文生疏澀滯，坐的時間太久，讓大眾感到煩惱。希望大眾慈悲，佈施歡喜。』半月誦戒儀式《梵網菩薩戒經義疏發隱》《梵網經心地品菩薩戒義疏發隱》卷第二姚秦三藏法師鳩摩羅什（Kumārajīva）譯陳隋天臺智者大師（Zhiyi）疏明云棲寺沙門袾宏（Zhuhong）發隱 ○二正解經文（三）初重釋題。二標譯人。三解經義。 ○初重釋題。此經題名《梵網》。上卷文言佛觀大梵天王（Mahābrahmā）因陀羅網（Indra's net）。千重文彩，不相障礙。

【English Translation】 English version Precepts and Instructions. The virtuous are able to believe and accept them. Such a person is like a well-trained horse, able to break through the army of afflictions. If one does not accept teachings and commands, nor loves the precepts, such a person is like an untrained horse, sinking in the army of birth and death. If one guards the precepts, like a yak cherishing its tail, keeping the mind mindful and not lax, also like a monkey bound by chains. Day and night, constantly diligent, seeking true wisdom. Such a person in the Buddha-dharma, is able to obtain a pure life. Venerable ones, today, the fifteenth day of the (white or black) month, we hold the Uposatha ceremony and recite the Bodhisattva precepts. The assembly should listen attentively with one mind. Those with transgressions should confess and reveal them; those without transgressions should remain silent. Because of the silence, know that the venerable ones are pure and worthy to hear the Bodhisattva precepts. The introduction to the Bodhisattva precepts is now complete (next, inquire about transgressions; those with transgressions confess, those without remain silent). Now I ask the venerable ones, is there purity here? (Three questions, three answers). Venerable ones, because of purity, there is silence here; let this matter be maintained as such. Before reciting the precepts, the master ascending the seat says to the assembly: 'So-and-so (one's name) bows and pays respects, respectfully informing the assembly that the Sangha has appointed me to recite the precepts. Fearing there may be errors, I hope those reciting together will kindly point them out.' After reciting the precepts, descending from the seat, he thanks the assembly, saying: 'So-and-so (one's name) respectfully thanks the assembly. The Sangha appointed me to recite the precepts, but my three karmas of body, speech, and mind were not diligent enough. The text of the precepts was unfamiliar and difficult, and sitting for too long caused the assembly to be annoyed. I hope the assembly will be compassionate and bestow joy.' The Biannual Precept Recitation Ceremony 'Vanmo Pusa Jie Jing Yi Shu Fa Yin' (Elucidation of the Meanings and Subtleties of the 'Brahma Net Sutra Bodhisattva Precepts Commentary') 'Fanwang Jing Xin Di Pin Pusa Jie Yi Shu Fa Yin' (Elucidation of the Meanings and Subtleties of the 'Brahma Net Sutra's Chapter on the Ground of the Mind Bodhisattva Precepts Commentary') Volume 2 Translated by Tripiṭaka Master Kumārajīva (鳩摩羅什) of the Yao Qin Dynasty Commentary by Great Master Zhiyi (智者大師) of the Tiantai School of the Chen and Sui Dynasties Elucidated by Śrāmaṇa Zhuhong (袾宏) of Yunqi Temple in the Ming Dynasty ○II. Correctly Explaining the Sutra Text (3): First, Re-explaining the Title; Second, Indicating the Translator; Third, Explaining the Sutra's Meaning. ○First, Re-explaining the Title. This sutra is titled 'Brahma Net' ('梵網'). The text in the upper scroll states that the Buddha observes the net of Indra (因陀羅網) of the Great Brahma Heaven King (大梵天王). The thousands of layers of patterns do not obstruct each other.

說無量世界猶如網目。一一世界各各不同。諸佛教門亦復如是。莊嚴梵身。無所障閡。從譬立名。總喻一部所證。參差不同。如梵王網也。品名菩薩心地者。亦是譬名。品內所明大士要用。如人身之有心。能總萬事。能生勝果。為大士所依。義言如地也。

發隱。重釋者何。前中大部別本之意居多。梵網心地之意未悉。故重釋也。梵網者。以喻得名。因陀羅者。此雲天帝。又云天赤珠。今兼用之。言大梵天王赤珠羅網。紅光互射。寶色交輝。文彩千重。不相障閡也。引此以明十方世界安立無量。亦復如是。十方諸佛教門施設無量。亦復如是。十方諸菩薩依教修證。參差無量。亦復如是。莊嚴梵身者。諸佛本源清凈心體名曰梵身。列之為無量世界。開之為無量教門。化導之為無量修證。所以莊嚴此身。猶梵王之以珠網為華飾也。心地者。亦喻。言人身百骸並集。必有主宰之心。菩薩眾德交修。必有要妙之用。要用者。即本源心體戒也。萬事因之統總。猶地之承載一切也。勝果因之發生。猶地之長養一切也。經名梵網品名心地者以此。

○二標譯人。

姚秦三藏法師鳩摩羅什譯

發隱。姚秦與陳隋異。上姓下國。別符秦也。

○三解經義(二)　初一經首序。二三分列科。

發隱。

【現代漢語翻譯】現代漢語譯本：說無量世界猶如網的網眼一般。每一個世界都各不相同。諸佛的教法門徑也同樣如此。莊嚴清凈的佛身，沒有任何阻礙。這是從比喻來建立名稱，總括比喻了整部經所證悟的境界，參差不齊，就像梵天王的寶珠網一樣。品名叫做『菩薩心地』，也是一種比喻的名稱。這一品內所闡明的大菩薩修行的重要方法，就像人身有心臟一樣，能夠總攝萬事，能夠產生殊勝的果報，是大菩薩所依止的，其意義就像大地一樣。

闡發隱義。重新解釋的原因是什麼呢？因為前面大部分內容側重於不同版本的差異，而對於《梵網經》和『心地』的含義沒有詳細解釋，所以重新解釋。《梵網經》，是通過比喻來命名的。因陀羅（Indra），這裡翻譯為天帝，又稱為天赤珠。現在兩種說法都使用。說的是大梵天王的赤珠羅網，紅光互相照射，寶色交相輝映，文采千重，互不阻礙。引用這個來闡明十方世界安立無量，也是這樣。十方諸佛的教法門徑施設無量，也是這樣。十方諸菩薩依據教法修行證悟，參差無量，也是這樣。莊嚴梵身，諸佛本源清凈的心體，叫做梵身。展開來說就是無量世界，開示來說就是無量教門，教化引導來說就是無量修行證悟。所以用這些來莊嚴這個梵身，就像梵天王用珠網作為華麗的裝飾一樣。『心地』，也是一種比喻。說的是人身百骸聚集，必定有主宰的心。菩薩的各種功德交相修習，必定有重要而微妙的作用。這重要而微妙的作用，就是本源心體的戒律。萬事依靠它來統攝，就像大地承載一切一樣。殊勝的果報依靠它來發生，就像大地生長養育一切一樣。經名叫做《梵網》，品名叫做『心地』，就是因為這個原因。

○二、標明翻譯者。

姚秦三藏法師鳩摩羅什（Kumarajiva）譯

闡發隱義。姚秦與陳隋不同。上面是朝代的姓，下面是國名，用來區別于其他的秦。

○三、解釋經義（二）初一、經首序。二、三分列科。

闡發隱義。

【English Translation】 English version: It speaks of the immeasurable worlds as being like the meshes of a net. Each world is different. The Buddhist teachings are also like this. Adorning the pure Brahma-body, without any obstruction. This establishes a name from a metaphor, summarizing the realm of enlightenment testified to by the entire scripture, which is varied and uneven, like the jeweled net of Brahma. The chapter name 'Bodhisattva Mind-Ground' is also a metaphorical name. The important methods of practice for great Bodhisattvas explained in this chapter are like the heart in the human body, which can encompass all things and produce supreme fruits, and is what great Bodhisattvas rely on, its meaning being like the earth.

Elucidating the Hidden Meaning. What is the reason for re-explaining? Because the previous majority of the content focused on the differences between different versions, and the meaning of the 'Brahma Net Sutra' and 'Mind-Ground' was not explained in detail, so it is being re-explained. 'Brahma Net' is named through a metaphor. Indra (Indra), here translated as the Heavenly Emperor, also known as the Heavenly Red Pearl. Now both sayings are used. It speaks of the red pearl net of the Great Brahma King, with red light shining on each other, precious colors interweaving, and patterns in thousands of layers, without obstructing each other. Quoting this to clarify that the establishment of the ten directions of the world is immeasurable, and it is also like this. The establishment of the teachings of the Buddhas in the ten directions is immeasurable, and it is also like this. The cultivation and realization of the Bodhisattvas in the ten directions according to the teachings is immeasurable, and it is also like this. Adorning the Brahma-body, the pure mind-essence of the Buddhas' origin is called the Brahma-body. Expanding on it, it is immeasurable worlds; revealing it, it is immeasurable teachings; teaching and guiding it, it is immeasurable cultivation and realization. Therefore, these are used to adorn this Brahma-body, just as Brahma uses the jeweled net as a gorgeous decoration. 'Mind-Ground' is also a metaphor. It speaks of the gathering of hundreds of bones in the human body, there must be a ruling heart. The various merits of the Bodhisattvas are cultivated together, there must be an important and subtle function. This important and subtle function is the precepts of the original mind-essence. All things rely on it to be unified, just as the earth bears everything. Supreme fruits rely on it to arise, just as the earth grows and nurtures everything. The scripture is named 'Brahma Net' and the chapter is named 'Mind-Ground' because of this reason.

○2. Marking the translator.

Translated by Kumarajiva (Kumarajiva), Tripitaka Master of Yao Qin

Elucidating the Hidden Meaning. Yao Qin is different from Chen and Sui. The surname of the dynasty is above, and the name of the country is below, to distinguish it from other Qin.

○3. Explaining the meaning of the scripture (2) First, the preface to the beginning of the scripture. Second, dividing and listing the sections.

Elucidating the Hidden Meaning.

自爾時盧舍那佛。至本源自性清凈。此長行一段經文。原本無科。一本有科。以經后載澤山咸法師數語。人遂疑咸師所科。今就其科稍為更定。所以然者。諸經入文即屬序正流通。此經疏主判偈文方為序分。則首列長行無可安頓。或疏本原無。或傳寫脫失。未可知也。而詳上下文義。似長行是序。偈乃重宣耳。茲不改天臺舊文。但並以長行作序。兩無妨礙。理或通焉。至於疏之。或缺或略者。仍為補釋。補釋經文。則發經之未疏。補釋疏文。則發疏之未鈔。故名發隱。隱者含而未露。特為發揮而已。非敢曰有所加也。

○初一經首序(二)　初總陳廣略。二別明真化。

○初總陳廣略(二)　初正明。二顯證。

○初正明。

爾時盧舍那佛。為此大眾。略開百千恒河沙不可說法門中心地。如手頭許。

盧舍那者。寶梁經翻為凈滿。以諸患都盡。故稱為凈。眾德悉圓。名為滿也。

發隱。諸患盡則無妄不消。止惡果也。眾德圓則無美不集。行善果也。此大眾者。指千華上佛也。恒沙無盡。毛頭至微。于無窮盡之法門。開一絲毫之心地。廣中舉略。似拈撮土于泰山。用一滴于滄海。以少況多。極言法門之廣大也。

○二顯證。

是過去一切佛已說。未來佛當說。現在佛

【現代漢語翻譯】現代漢語譯本自從那時起，盧舍那佛（Vairocana Buddha，意為光明遍照佛）迴歸到本源自性清凈的狀態。這一段長行經文，原本沒有科判。有一個版本有科判，因為經文後面記載了澤山咸法師的幾句話，人們就懷疑是咸法師所作的科判。現在就按照他的科判稍作修改。之所以這樣做，是因為諸經的結構通常是序分、正宗分和流通分。而這部經的疏主判偈文為序分，那麼最開始的長行經文就無處安放了。或許是疏本原本就沒有，或許是傳抄時遺漏了，這都不得而知。但詳細考察上下文義，似乎長行是序分，偈文是重申而已。這裡不改變天臺宗的舊文，只是將長行也作為序分，兩者沒有妨礙，道理或許可以通順。至於疏文，有的缺失，有的簡略，就加以補充解釋。補充解釋經文，是爲了闡發經文中沒有疏通的地方；補充解釋疏文，是爲了闡發疏文中沒有抄錄的地方。所以名為『發隱』，『隱』是包含而未顯露，特意加以發揮而已，並非敢說有所增加。

○ 初、一經首序 (二) 初、總陳廣略。二、別明真化。

○ 初、總陳廣略 (二) 初、正明。二、顯證。

○ 初、正明。

爾時盧舍那佛，為此大眾，略開百千恒河沙不可說法門中心地，如手頭許。

盧舍那（Vairocana）者，《寶梁經》翻譯為凈滿。因為諸種疾患都已消除，所以稱為『凈』；各種功德都圓滿，名為『滿』。

發隱：諸種疾患消除，就沒有虛妄不能消滅，這是止息惡果。各種功德圓滿，就沒有美好不能聚集，這是行持善果。此大眾，指的是千華臺上的佛。恒河沙數無盡，毛頭至微。于無窮盡的法門中，開啟一絲一毫的心地。這是在廣大中舉出簡略，好像從泰山中拈取一撮土，從滄海中取用一滴水。以少來比況多，極力說明法門的廣大。

○ 二、顯證。

是過去一切佛已說，未來佛當說，現在佛

【English Translation】 English version From that time, Vairocana Buddha (Lushena fo, meaning 'the Buddha of radiant light') returned to the original, self-natured purity. This passage of prose originally had no divisions. One version has divisions, because the text contains several sentences by Dharma Master Zeshan Xian, people suspect that the divisions were made by Master Xian. Now, I will slightly modify his divisions. The reason for doing so is that the structure of most sutras is usually the introduction, the main body, and the conclusion. If the commentator of this sutra judges the verses as the introduction, then the initial prose passage has nowhere to be placed. Perhaps the original commentary did not have it, or perhaps it was omitted during transcription, which is unknown. However, upon detailed examination of the context, it seems that the prose is the introduction, and the verses are a restatement. Here, I will not change the old text of the Tiantai school, but simply treat the prose as the introduction as well, so that there is no conflict, and the reasoning may be consistent. As for the commentary, where it is missing or brief, I will supplement and explain it. Supplementing and explaining the sutra text is to elucidate what has not been explained in the sutra; supplementing and explaining the commentary is to elucidate what has not been copied in the commentary. Therefore, it is called 'Revealing the Hidden.' 'Hidden' means contained but not revealed, and it is specifically elaborated upon, not daring to say that anything has been added.

○ First, the Introduction to the Sutra (2) First, a general overview. Second, a separate explanation of truth and transformation.

○ First, a general overview (2) First, direct explanation. Second, evidence.

○ First, direct explanation.

At that time, Vairocana Buddha, for this assembly, briefly opened the central mind-ground of hundreds of thousands of Ganges-river-sands of unspeakable Dharma-gates, like the size of the palm of a hand.

Vairocana (Lushena) is translated as 'Pure Fullness' in the Bao Liang Sutra. Because all afflictions are exhausted, it is called 'Pure'; all virtues are complete, it is called 'Full'.

Revealing the Hidden: When all afflictions are exhausted, there is no delusion that cannot be eliminated, this is stopping evil consequences. When all virtues are complete, there is no beauty that cannot be gathered, this is practicing good consequences. This assembly refers to the Buddhas on the thousand-petaled lotus platform. Ganges-river-sands are endless, the tip of a hair is extremely small. Within the endless Dharma-gates, opening a tiny bit of the mind-ground. This is taking the brief from the vast, like picking up a handful of soil from Mount Tai, using a drop from the ocean. Using the small to illustrate the large, extremely describing the vastness of the Dharma-gates.

○ Second, evidence.

That is what all Buddhas of the past have spoken, what Buddhas of the future will speak, and what Buddhas of the present

今說。三世菩薩已學當學今學。

發隱。承上今所說法雖云少分。實三世如來所同說。三世菩薩所同學也。萬聖傳無異辭。千賢受無二法。可勿遵歟。

○二別明真化(二)　初明真佛垂敕。二明化佛傳通。

○初明真佛垂敕(二)　初舉自修證。二令轉誨人。

○初舉自修證。

我已百劫修行是心地。號吾為盧舍那。

發隱。先表此心地法門乃自己已試之成法。明可信也。

○二令轉誨人(二)　初略標。二廣述。

○初略標。

汝諸佛轉我所說。與一切眾生開心地道。

發隱。轉者。傳佛語而及眾生。上承而下布之謂也。開心地道者。本來心地。平直虛通。無始妄情。壅塞滯礙。制之以戒。則壅去礙除。蕩然平直。而廓爾虛通矣。植立眾德。荷負眾生。皆繇是起。喻如地也。此一經之要旨也。問。攝心為戒。云何名開。答。小乘之戒。僅收攝而自守。大乘之戒。兼開通而利生。故攝之義狹。開之義廣也。

○二廣述。

爾時蓮華臺藏世界。赫赫天光師子座上盧舍那佛放光。光告千華上佛。持我心地法門品而去。復轉為千百億釋迦。及一切眾生。次第說我上心地法門品。汝等受持讀誦。一心而行。

釋迦牟尼者。瑞應經譯為能儒

【現代漢語翻譯】現在來說。過去、現在、未來三世的菩薩都已經學習、將要學習、現在正在學習。

闡發隱義。承接上文，現在所說的法雖然只是少部分，實際上是過去、現在、未來三世如來共同宣說的，也是三世菩薩共同學習的。萬聖傳授沒有不同的言辭，千賢接受沒有第二種法門。怎麼可以不遵從呢？

○二、分別闡明真佛與化佛（二）初、闡明真佛垂示教敕。二、闡明化佛傳佈流通。

○初、闡明真佛垂示教敕（二）初、舉出自身修證。二、命令輾轉教誨他人。

○初、舉出自身修證。

我已於百劫中修行此心地法門，號我為盧舍那（Vairocana，光明遍照）。

闡發隱義。首先表明此心地法門乃是自己已經試驗成功的法門，說明它是可以相信的。

○二、命令輾轉教誨他人（二）初、簡略標示。二、詳細敘述。

○初、簡略標示。

你們這些佛，輾轉傳佈我所說的法，為一切眾生開啟心地之道。

闡發隱義。『轉』，就是傳達佛的語言而普及到眾生，是向上承接而向下傳播的意思。『開啟心地之道』，本來的心地，平正正直、空虛通達，由於無始以來的虛妄情識，壅塞阻礙。用戒律來制約它，那麼壅塞去除，阻礙消除，自然就平正正直，而廣大空虛通達了。建立各種功德，承擔各種眾生，都是由此而起。比喻如同大地一樣。這是一部經的要旨。問：攝心為戒，為什麼稱為『開』？答：小乘的戒律，僅僅是收攝自己而自我守護；大乘的戒律，兼顧開通而利益眾生。所以收攝的意義狹窄，開啟的意義廣闊。

○二、詳細敘述。

當時，在蓮華臺藏世界，赫赫天光師子座上的盧舍那佛（Vairocana Buddha）放出光明。光明告訴千華上佛：『持我心地法門品而去，又輾轉變為千百億釋迦（Sakyamuni），以及一切眾生，依次宣說我的上心地法門品。你們應當受持、讀誦，一心奉行。』

釋迦牟尼（Sakyamuni），在《瑞應經》中翻譯為能儒。

【English Translation】 Now I speak. Bodhisattvas of the past, future, and present are those who have already learned, will learn, and are now learning.

Revealing the Hidden. Continuing from above, although what is now spoken is said to be a small part, it is in reality what the Tathagatas of the three times commonly speak, and what the Bodhisattvas of the three times commonly learn. The transmission by the myriad sages has no different words, and the reception by the thousand worthies has no second Dharma. How can we not follow it?

○2. Separately Explaining the True and Manifested (Two) First, explaining the True Buddha's decree. Second, explaining the Manifested Buddha's transmission.

○First, Explaining the True Buddha's Decree (Two) First, citing self-cultivation and realization. Second, instructing to transmit and teach others.

○First, Citing Self-Cultivation and Realization.

I have cultivated this Mind-Ground Dharma for hundreds of kalpas, and I am called Vairocana (Vairocana, the Illuminator).

Revealing the Hidden. First, it indicates that this Mind-Ground Dharma is a method that I myself have already tested and succeeded in, making it clear that it is trustworthy.

○Second, Instructing to Transmit and Teach Others (Two) First, brief indication. Second, detailed description.

○First, Brief Indication.

You Buddhas, transmit what I have said, and open the path of the Mind-Ground for all sentient beings.

Revealing the Hidden. 'Transmit' means to convey the Buddha's words and extend them to sentient beings, which is to receive from above and spread below. 'Opening the path of the Mind-Ground' means that the original Mind-Ground is level, upright, empty, and unobstructed, but due to beginningless deluded emotions, it is blocked and hindered. Restraining it with precepts removes the blockage and eliminates the hindrance, naturally becoming level and upright, and broadly empty and unobstructed. Establishing all virtues and bearing all sentient beings all arise from this. It is like the earth. This is the essence of this sutra. Question: If gathering the mind is the precept, why is it called 'opening'? Answer: The precepts of the Hinayana only gather and guard oneself, while the precepts of the Mahayana also open and benefit sentient beings. Therefore, the meaning of gathering is narrow, and the meaning of opening is broad.

○Second, Detailed Description.

At that time, in the Lotus Flower Treasury World, Vairocana Buddha (Vairocana Buddha) on the Lion Throne of Radiant Heavenly Light emitted light. The light told the Buddha on a Thousand Flowers: 'Take my Mind-Ground Dharma chapter and go, and transform it into a thousand billion Sakyamunis (Sakyamuni), and all sentient beings, and successively speak my Supreme Mind-Ground Dharma chapter. You should receive, uphold, read, and recite it, and practice it with one mind.'

Sakyamuni (Sakyamuni) is translated as 'Able Sage' in the Sutra of Auspicious Responses.

。亦云能仁。又能忍。亦直林。牟尼者。身口意。或云度沃焦。此是異說。華嚴名號品或名盧舍。或名釋迦。今明不一不異。機緣宜開耳。

發隱。蓮華臺藏者。華藏世界也。光告者。華嚴雲臺等皆說法也。千百億者。西域億有四種。十萬百萬千萬萬萬。今千百億。謂千華上百億。取千萬為億。稱大千之數也。轉為連下句。言兼為諸佛眾生也。儒者和柔。仁者慈慧。忍者容耐。直林者。住直樹林。以林為姓。又林者生長也。皆釋迦義。身口意者。三業寂靜也。是牟尼義。度沃焦者。焦石干眾水而不溢。喻凡夫渴五欲而無厭。今能度之。兼釋迦牟尼義也。約華嚴。則舍那即是釋迦。分勝劣故非一。融本跡故非異。今乃逐機隨緣。在化度門理應開耳。

○二明化佛傳通(二)　初總舉諸界多佛。二別顯此界一佛。

○初總舉諸界多佛(二)　初惟明一界。二辨說余類。

○初惟明一界(三)　初受法將辭。二旋皈本界。三遵敕利生。

○初受法將辭。

爾時千華上佛。千百億釋迦。從蓮華臺藏世界赫赫師子座起。各各辭退。舉身放不可思議光。光皆化無量佛。一時以無量青黃亦白華供養盧舍那佛。受持上說心地法門品竟。

發隱。千佛化為千百億。千百億復化無量。表心地戒

法出生無窮盡也。身放光。光化佛者。表法身具無量智慧。所化之佛皆佛慧也。以無量妙華供佛者。表無量妙法從舍那心地中出。今還以妙華供本佛。表還以妙法嚴本性也。

○二旋歸本界。

各各從此蓮華臺藏世界而沒。沒已。入體性虛空華光三昧。還本源世界閻浮提菩提樹下。

發隱。體性三昧者。體性繇來本空。華光任運自現。如太虛遼闊。云霰日月。走飛草木。萬類紛紜。起滅隱顯。並行不悖。故佛於此定或入或出。隨心自在也。

○三遵敕利生(二)　初出三昧。二說法門。

○初出三昧。

從體性虛空華光三昧出。

發隱。承上入。今言出也。

○二說法門。

出已。方坐金剛千光王座。及妙光堂說十世界海。復從座起。至帝釋宮說十住。復從座起。至𦦨天中說十行。復從座起。至第四天說十回向。復從座起。至化樂天說十禪定。復從座起。至他化天說十地。復至一禪中說十金剛。復至二禪中說十忍。復至三禪中說十愿。復至四禪中摩醯首羅天王宮。說我本源蓮華臺藏世界盧舍那佛所說心地法門品。

釋迦在第四禪摩醯首羅宮說此心地品。尋文始末。有千釋迦。與千百億釋迦。各接有緣。皆至舍那所受菩薩戒藏。然後各坐道場。示成正覺

【現代漢語翻譯】現代漢語譯本法所生之法是無窮無盡的。佛身放光，光中化現佛，這表示法身具備無量的智慧。所化現的佛，都是佛的智慧。用無量的美妙蓮華供養佛，表示無量的美妙佛法從盧舍那佛（Vairocana Buddha）的心地中生出。現在又用美妙的蓮華供養本佛，表示用美妙的佛法莊嚴本有的佛性。

○二、迴旋歸於本來的世界。

他們各自從蓮華臺藏世界消失，消失之後，進入體性虛空華光三昧（the Samadhi of Essence, Emptiness, Flower and Light），回到本源世界閻浮提（Jambudvipa）菩提樹下。

闡發隱義：體性三昧，體性本來就是空寂的，華光隨順因緣自然顯現。就像廣闊的太虛，雲霧、冰雹、日月星辰，飛禽走獸、草木等等，萬物紛繁，生滅隱顯，同時並存而不相違背。所以佛在這種禪定中或入或出，隨心自在。

○三、遵從佛的敕令利益眾生（二）：初、出三昧。二、說法門。

○初、出三昧。

從體性虛空華光三昧出定。

闡發隱義：承接上文的『入』，這裡說的是『出』。

○二、說法門。

出定之後，才安坐于金剛千光王座，以及妙光堂，宣說十世界海。又從座位起身，到帝釋宮（Indra's Palace）宣說十住。又從座位起身，到兜率天（Tushita Heaven）中宣說十行。又從座位起身，到第四天宣說十回向。又從座位起身，到化樂天（Nirmanarati Heaven）宣說十禪定。又從座位起身，到他化自在天（Paranirmitavasavartin Heaven）宣說十地。又到初禪天中宣說十金剛。又到二禪天中宣說十忍。又到三禪天中宣說十愿。又到四禪天中摩醯首羅天王（Maheshvara）的宮殿，宣說我本源蓮華臺藏世界盧舍那佛（Vairocana Buddha）所說的心地法門品。

釋迦牟尼佛（Sakyamuni Buddha）在第四禪摩醯首羅宮宣說此心地品。尋繹經文的始終，有千釋迦，與千百億釋迦，各自接引有緣眾生，都到盧舍那佛（Vairocana Buddha）處接受菩薩戒藏，然後各自安坐于菩提道場，示現成就正覺。

【English Translation】 English version The Dharma born is infinite and inexhaustible. The body emits light, and the light transforms into Buddhas, signifying that the Dharmakaya possesses immeasurable wisdom. The transformed Buddhas are all the wisdom of the Buddha. Offering the Buddha with immeasurable wonderful lotuses signifies that immeasurable wonderful Dharmas emerge from the mind-ground of Vairocana Buddha (Vairocana Buddha). Now, offering the original Buddha with wonderful lotuses again signifies adorning the original nature with wonderful Dharmas.

○ Two, Returning to the Original Realm.

Each of them disappears from this Lotus Treasury World, and after disappearing, enters the Samadhi of Essence, Emptiness, Flower and Light, returning to the original world, Jambudvipa (Jambudvipa), under the Bodhi tree.

Elucidation of the Hidden Meaning: The Samadhi of Essence is originally empty, and the flower-light manifests naturally according to conditions. It is like the vast emptiness, with clouds, hail, sun, and moon, flying creatures, plants, and trees, all kinds of phenomena, arising, ceasing, appearing, and disappearing, coexisting without contradiction. Therefore, the Buddha enters or exits this Samadhi at will, freely according to his mind.

○ Three, Following the Buddha's Edict to Benefit Sentient Beings (2): First, Emerging from Samadhi. Second, Expounding the Dharma.

○ First, Emerging from Samadhi.

Emerging from the Samadhi of Essence, Emptiness, Flower and Light.

Elucidation of the Hidden Meaning: Following the 'entering' mentioned above, this speaks of 'emerging'.

○ Second, Expounding the Dharma.

After emerging from Samadhi, he then sits upon the Vajra Thousand Light King Seat, and in the Wondrous Light Hall, expounds the Ten World Seas. Then, rising from the seat, he goes to Indra's Palace (Indra's Palace) to expound the Ten Dwellings. Then, rising from the seat, he goes to the Tushita Heaven (Tushita Heaven) to expound the Ten Practices. Then, rising from the seat, he goes to the Fourth Heaven to expound the Ten Dedications. Then, rising from the seat, he goes to the Nirmanarati Heaven (Nirmanarati Heaven) to expound the Ten Dhyanas. Then, rising from the seat, he goes to the Paranirmitavasavartin Heaven (Paranirmitavasavartin Heaven) to expound the Ten Grounds. Then, in the First Dhyana Heaven, he expounds the Ten Vajras. Then, in the Second Dhyana Heaven, he expounds the Ten Forbearances. Then, in the Third Dhyana Heaven, he expounds the Ten Vows. Then, in the Fourth Dhyana Heaven, in the palace of Maheshvara (Maheshvara), he expounds the Chapter on the Dharma-Door of the Mind-Ground spoken by Vairocana Buddha (Vairocana Buddha) in my original Lotus Treasury World.

Sakyamuni Buddha (Sakyamuni Buddha) expounds this Chapter on the Mind-Ground in the Maheshvara Palace of the Fourth Dhyana Heaven. Examining the beginning and end of the sutra, there are thousands of Sakyamunis, and hundreds of billions of Sakyamunis, each receiving those with affinity, all going to Vairocana Buddha (Vairocana Buddha) to receive the Bodhisattva Precept Treasury, and then each sitting in the Bodhimanda, demonstrating the attainment of Perfect Enlightenment.

。覆述說法凡有十處。一在妙光堂說十世界海。二在帝釋宮說十住。三在夜摩宮說十行。四在兜率陀天說十回向。五在化樂天說十禪定。六在他化天說十地。七在初禪說十金剛。八在二禪說十忍。九在三禪說十愿。十在四禪說心地品。第十會。總更說前三十心十地。皆約無相義為解。

發隱。此明釋迦千百億身。皆先於舍那前受戒。乃於十處說法。而此心地法門在最後說者。表萬法至心而極也。皆約無相者。上來歷陳名相。恐人執相昧心。故明相本自空。因緣故有。即相無相也。

○二辨說余類。

其餘千百億釋迦亦復如是。無二無別。如賢劫品中說。

發隱。一百億世界佛如是覆述說法。推而例之。千百億皆然也。賢劫品見大本。后仿此。

○二別顯此界一佛(四)　初天上降魔。二人間利物。三普勸受持。四重說標結。

○初天上降魔。

爾時釋迦牟尼佛。從初現蓮華臺藏世界東方來入天王宮中。說魔受化經已。

發隱。前所說法遍指諸世界之一佛。今所說法。專指此世界之一佛。故語似重複。而實不濫。東方者。言此界當華藏中東也。問。魔受化經。與梵網同在天宮說。何一傳一泯。答。魔是一期嬈亂。受化即休。戒乃千佛流通。傳應無盡。一傳一泯。無足

【現代漢語翻譯】現代漢語譯本：覆述說法共有十處。一是在妙光堂說十世界海。二是在帝釋宮說十住。三是在夜摩宮說十行。四是在兜率陀天說十回向。五是在化樂天說十禪定。六是在他化天說十地。七在初禪說十金剛。八在二禪說十忍。九在三禪說十愿。十在四禪說心地品。第十會，總共再次宣說之前的三十心和十地，都以無相的意義來解釋。

發隱：這說明釋迦牟尼佛的千百億化身，都是先在毗盧遮那佛（Vairochana Buddha）前受戒，然後在十個地方說法。而這心地法門在最後說，表示萬法最終歸於心。都以無相來解釋，是因為前面歷數了各種名相，恐怕人們執著于相而迷惑了心，所以說明相的本質是空，因為因緣和合而有，即相就是無相。

辨說其餘種類：

其餘千百億釋迦牟尼佛也都是這樣，沒有兩樣，沒有區別，就像《賢劫品》中所說的那樣。

發隱：一百億世界的佛都是這樣覆述說法，由此推論，千百億佛也都是這樣。《賢劫品》見於大本，後面可以仿照。

特別顯示此界一佛（四）：一是天上降伏魔，二是在人間利益眾生，三是普遍勸人受持，四是再次宣說並總結。

天上降伏魔：

這時，釋迦牟尼佛（Shakyamuni Buddha）從最初顯現的蓮華臺藏世界（Lotus Treasury World）東方來到天王宮中，宣說了《魔受化經》。

發隱：前面所說的法普遍指各個世界中的一佛，現在所說的法，專門指這個世界的一佛，所以話語看似重複，但實際上並不混淆。東方，是指這個世界位於華藏世界（Avatamsaka World）的東方。問：為什麼《魔受化經》和《梵網經》都在天宮宣說，一個流傳下來，一個卻泯滅了？答：魔只是一時擾亂，受教化后就停止了，而戒律是千佛流通，應該無盡傳承。一個流傳一個泯滅，不足為奇。

【English Translation】 English version: There are ten places where the teachings are repeated. First, in the Wonderful Light Hall (妙光堂), the ten world-seas are taught. Second, in the Palace of Indra (帝釋宮), the ten abodes (十住, ten stages of dwelling) are taught. Third, in the Yama Palace (夜摩宮), the ten practices (十行, ten practices) are taught. Fourth, in the Tushita Heaven (兜率陀天), the ten dedications (十回向, ten dedications of merit) are taught. Fifth, in the Nirmanarati Heaven (化樂天), the ten concentrations (十禪定, ten concentrations) are taught. Sixth, in the Paranirmita-vasavartin Heaven (他化天), the ten grounds (十地, ten grounds/bhumis) are taught. Seventh, in the First Dhyana Heaven (初禪), the ten vajras (十金剛, ten diamond-like minds) are taught. Eighth, in the Second Dhyana Heaven (二禪), the ten forbearances (十忍, ten acceptances/kshanti) are taught. Ninth, in the Third Dhyana Heaven (三禪), the ten vows (十愿, ten vows/pranidhana) are taught. Tenth, in the Fourth Dhyana Heaven (四禪), the 'Mind-Ground Chapter' (心地品) is taught. In the tenth assembly, the previous thirty minds and ten grounds are taught again, all explained in terms of non-form (無相, absence of characteristics).

Elucidation: This explains that the billions of transformation bodies of Shakyamuni Buddha (釋迦牟尼佛) all first received precepts before Vairochana Buddha (舍那, the cosmic Buddha), and then taught the Dharma in ten places. The fact that this 'Mind-Ground Dharma' (心地法門) is taught last indicates that all dharmas ultimately return to the mind. The explanation in terms of non-form is because the previous enumeration of various names and forms might cause people to cling to forms and obscure the mind. Therefore, it is explained that the essence of forms is emptiness, arising due to conditions, meaning that form is non-form.

Distinguishing and Explaining Other Categories:

The other billions of Shakyamuni Buddhas are also like this, without difference or distinction, as described in the 'Bhadrakalpa Chapter' (賢劫品).

Elucidation: The Buddhas of one hundred billion worlds repeat the teachings in this way. By analogy, the billions of Buddhas are all like this. The 'Bhadrakalpa Chapter' can be found in the Great Sutra (大本), and later texts can follow this example.

Specifically Revealing One Buddha in This World (Four Parts): First, subduing demons in the heavens; second, benefiting beings in the human realm; third, universally encouraging acceptance and upholding; fourth, repeating the teachings and concluding.

Subduing Demons in the Heavens:

At that time, Shakyamuni Buddha (釋迦牟尼佛), coming from the east of the Lotus Treasury World (蓮華臺藏世界) where it first appeared, entered the palace of the Heavenly King and taught the 'Sutra of Demons Receiving Transformation' (魔受化經).

Elucidation: The Dharma previously taught refers generally to one Buddha in various worlds. The Dharma now taught refers specifically to one Buddha in this world. Therefore, the words seem repetitive, but in reality, they are not confused. 'East' refers to this world being located in the east of the Avatamsaka World (華藏世界). Question: Why is it that the 'Sutra of Demons Receiving Transformation' and the 'Brahma Net Sutra' (梵網經) were both taught in the heavenly palace, but one was transmitted while the other disappeared? Answer: Demons are only a temporary disturbance, and they cease after receiving transformation. Precepts, however, are circulated by a thousand Buddhas and should be transmitted endlessly. It is not surprising that one is transmitted while the other disappears.

異也。

○二人間利物(三)　初下產生道。二傳法利生。三生所獲益。

○初下產生道。

下生南閻浮提迦夷羅國。母名摩耶。父字白凈。吾名悉達。七歲出家。三十成道。號吾為釋迦牟尼佛。

發隱。此敘釋迦下生之世界國邑。父母姓氏。出家修道。成佛度生之大略也。下生者。佛本行集經云。護明菩薩住兜率天。滿四千歲。為彼諸天顯示法相。又以天眼觀察地獄。見其造業。受苦逼惱。為欲拔濟安樂。教化眾生。下生人間。出家成道。故下生也。閻浮提。此云勝金。河出金沙。樹流金汁。南天下也。四天下中惟此有三事勝。故佛出南洲也。迦夷羅。此云黃髮。昔有黃色仙人於此修道。大千世界此為最中。故佛于南洲生迦夷也。摩耶。此云大幻。以大幻術母諸佛也。白凈。梵語閱頭檀也。悉達。此云頓吉。亦云一切義成。生而吉祥。萬善畢具也。七歲三十。義極難辨。夫十九離宮。六年苦行。娶妃在室。生子羅云。今古共傳。經律具載。茲曰七歲出家。則童幻未應納配。三十成道。則苦行過歷多年。按普集經亦說三十成道。或謂苦行之後。尚有五年遊歷。正合三十。而因果經稱牧女獻糜。莊嚴經載諸天奉浴。皆即在六年之後。未見有遊歷之文。且本行雲八歲而學書論。普曜云長大而觀耕

【現代漢語翻譯】現代漢語譯本：不同之處。

○二人間利物(三) 初下產生道。二傳法利生。三生所獲益。

○初下產生道。

下生南閻浮提（Jambudvipa，指我們所居住的這個世界）迦夷羅國（Kapilavastu，古代印度的一個城邦）。母親名叫摩耶（Maya，意為『幻』），父親字白凈（Suddhodana，意為『純凈的稻米』）。我名叫悉達（Siddhartha，意為『一切義成』）。七歲出家，三十歲成道。人們稱我為釋迦牟尼佛（Sakyamuni Buddha，意為『釋迦族的聖人』）。

發隱：這裡敘述了釋迦牟尼佛降生的地方，包括世界、國都、父母的姓氏，以及他出家修行、成就佛道、度化眾生的大致情況。『下生』，根據《佛本行集經》記載，護明菩薩（Bodhisattva who protects the light）住在兜率天（Tushita Heaven，佛教欲界六天之一），在那裡度過了四千年，為諸天展示佛法。他又用天眼觀察地獄，看到眾生造業受苦，爲了救拔他們，使他們得到安樂，教化眾生，所以降生到人間，出家成道。因此稱為『下生』。閻浮提，意思是『勝金』，因為這裡有河流出產金沙，樹木流出金汁。指南方的天下。在四大部洲中，只有這裡有三種殊勝之處，所以佛陀才會出現在南瞻部洲。迦夷羅，意思是『黃髮』，過去有黃色的仙人在這裡修行。大千世界中，這裡是中心，所以佛陀在南瞻部洲的迦夷羅降生。摩耶，意思是『大幻』，因為她以大幻術孕育了諸佛。白凈，梵語是閱頭檀。悉達，意思是『頓吉』，也叫『一切義成』，出生時吉祥如意，具備一切善德。七歲和三十歲，這兩個數字的含義很難辨別。通常的說法是，十九歲離開王宮，六年苦行，娶妻生子羅睺羅（Rahula，意為『障礙』）。這些都是古今流傳的說法，經律中都有記載。這裡說七歲出家，那麼童年時就不應該結婚。三十歲成道，那麼苦行的時間就超過了多年。根據《普集經》的說法，也是三十歲成道。或者說，苦行之後，還有五年的遊歷時間，正好是三十歲。而《因果經》記載了牧女獻乳糜，《莊嚴經》記載了諸天供奉沐浴，都是在六年苦行之後，沒有提到遊歷的事情。而且《本行經》說八歲學習書論，《普曜經》說長大后觀看耕作。

【English Translation】 English version: Different.

○Two People Between Benefiting Beings (3) First, Descending and Achieving the Path. Second, Transmitting the Dharma and Benefiting Beings. Third, Benefits Obtained in Life.

○First, Descending and Achieving the Path.

I was born in Kapilavastu (ancient Indian city-state) in Jambudvipa (the world we live in). My mother's name was Maya (meaning 'illusion'), and my father's name was Suddhodana (meaning 'pure rice'). My name was Siddhartha (meaning 'all meanings accomplished'). I left home at the age of seven and attained enlightenment at the age of thirty. People call me Sakyamuni Buddha (Sage of the Sakya clan).

Explanation: This narrates the world, country, parents' names, leaving home to cultivate the path, attaining Buddhahood, and the general outline of saving sentient beings of Sakyamuni Buddha's descent. 'Descending', according to the Buddha's Acts Collection Sutra, the Bodhisattva who protects the light lived in Tushita Heaven (one of the six heavens of the desire realm in Buddhism), where he spent four thousand years, displaying the Dharma to the devas. He also used his heavenly eye to observe the lower realms, seeing beings creating karma and suffering. In order to rescue them, bring them peace and happiness, and teach sentient beings, he descended to the human world, left home, and attained enlightenment. Therefore, it is called 'descending'. Jambudvipa means 'victorious gold' because there are rivers that produce gold sand and trees that flow with gold juice. It refers to the southern continent. Among the four continents, only this one has three superiorities, so the Buddha appeared in the southern continent. Kapilavastu means 'yellow hair', because in the past there were yellow-haired immortals who practiced here. In the great chiliocosm, this is the center, so the Buddha was born in Kapilavastu in the southern continent. Maya means 'great illusion' because she conceived all the Buddhas with great illusion. Suddhodana, in Sanskrit, is 閱頭檀. Siddhartha means '頓吉', also called 'all meanings accomplished', born with auspiciousness and possessing all virtues. The meanings of the ages seven and thirty are extremely difficult to distinguish. The common saying is that he left the palace at the age of nineteen, practiced asceticism for six years, married a wife, and had a son named Rahula (meaning 'obstacle'). These are all sayings that have been passed down from ancient times, and are recorded in the sutras and vinaya. Here it says that he left home at the age of seven, so he should not have been married in childhood. He attained enlightenment at the age of thirty, so the time of ascetic practice exceeded many years. According to the Pujia Sutra, he also attained enlightenment at the age of thirty. Or it is said that after ascetic practice, there were still five years of travel, which is exactly thirty years. However, the Cause and Effect Sutra records that the shepherdess offered milk porridge, and the Adornment Sutra records that the devas offered bathing, all after six years of ascetic practice, and there is no mention of travel. Moreover, the Book of Deeds says that he studied books and theories at the age of eight, and the Puyao Sutra says that he watched farming when he grew up.

犁。則知七歲出家尤為不順也。又未曾有因緣經云。佛遣目連度羅睺羅。耶輸答曰。如來為太子時。取我為妻。未滿九年。逃入山澤。六年成佛。今復來求我子出家。抑何酷也。則十九出家亦復不合。不止是耳。只如生時亦復多說。有云夏桀時者。有云商末時者。有云周昭王穆王平王桓王惠王等者。即如宣律師之問天人。終亦遷就不定。劉德威之咨琳老。止得誕滅二時。夫以大藏經譜文各稍殊。而疏主於斯又無明釋。或謂大聖示現。何有常規。現相差殊。無足疑者。不知既已現同凡身。烏容變幻不一。大千界內。同日出家。百億國中。一時成佛。曾少異耶。當知此文或傳寫之訛耳。問。若云訛者。則昔賢何以因仍。天臺曾不改定。答。古人慎重闕疑。不敢輕舉。使人人恣意筆削。不出百年。古聖經律全脫舊模矣。五十學易。不敢更文。而微意陳諸解注。八十雜華。不敢增數。而普賢號曰別行者此也。然則竟誰從乎。約事。則十九六年。於事為近。吾從眾約見則機不一。見佛出家成道亦不一。吾從機。

○二傳法利生(二)　初應機垂化。二大愿重來。

○初應機垂化(二)　初橫指處會。二豎明往復。

○初橫指處會。

于寂滅道場。坐金剛華光王座。乃至摩醯首羅天王宮。其中次第十住處

【現代漢語翻譯】現代漢語譯本：犁（指耕犁）。由此可知，七歲出家尤其不合情理。又《未曾有因緣經》說，佛陀派遣目連（佛陀十大弟子之一，神通第一）去度化羅睺羅（佛陀的兒子）。耶輸陀羅（羅睺羅的母親，佛陀的妻子）回答說：『如來（佛陀的稱號）做太子時，娶我為妻，還沒滿九年，就逃入山林，六年成佛。現在又來求我的兒子出家，這又何其殘酷啊！』那麼，十九歲出家也不合適。不止這些，就像佛陀降生時也有很多說法，有的說是夏桀（夏朝最後一位君主）時期，有的說是商朝末年，有的說是周昭王、周穆王、周平王、周桓王、周惠王等時期。就像宣律師（唐代高僧道宣）詢問天人，最終也沒有確定。劉德威請教琳老（僧人），只得到了誕滅二個時間。由於大藏經的譜文各有細微差別，而疏主（經書的註釋者）對此又沒有明確解釋，有人說大聖（佛陀）的示現，哪裡有什麼常規？顯現的形象不同，沒有什麼可懷疑的。不知道既然已經顯現出和凡人一樣的身體，怎麼能容許變化不一呢？大千世界之內，同一天出家，百億國土之中，同一時間成佛，難道會有少許差異嗎？應當知道這些文字或許是傳抄的錯誤。問：如果說是錯誤，那麼以前的賢者為什麼因循不改呢？天臺宗（中國佛教宗派）為什麼不改正呢？答：古人謹慎，對不確定的地方存疑，不敢輕易改動。如果人人隨意修改，不出一百年，古代聖賢的經律就會完全脫離舊的模樣了。五十歲學習《易經》，不敢更改原文，而將細微的意義陳述在註解中。八十歲整理《雜華經》，不敢增加數字，而普賢菩薩被稱為別行者，就是這個道理。然而究竟應該聽從誰的呢？從事情上說，十九歲和六年，在事情上比較接近，我聽從多數的說法。從見地上說，根機不同，見到佛陀出家成道的時間也不同，我聽從根機。

○二傳法利生 (二) 初應機垂化。二大愿重來。

○初應機垂化 (二) 初橫指處會。二豎明往復。

○初橫指處會。

在寂滅道場（菩提樹下），坐在金剛華光王座上，乃至摩醯首羅天王宮（色界頂天），其中依次有十個住處。

【English Translation】 English version: Plow (referring to a farming plow). From this, it is known that leaving home at the age of seven is especially unreasonable. Furthermore, the Never Before Has There Been Such a Thing Sutra says that the Buddha sent Maudgalyayana (one of the Buddha's ten great disciples, foremost in supernatural powers) to ordain Rahula (the Buddha's son). Yashodhara (Rahula's mother, the Buddha's wife) replied, 'When the Tathagata (title of the Buddha) was a prince, he took me as his wife, and before nine years were complete, he fled into the mountains and forests, and became a Buddha after six years. Now he comes again to ask my son to leave home; how cruel is this!' Then, leaving home at the age of nineteen is also unsuitable. It's not just these; there are also many different accounts of the Buddha's birth, some saying it was during the time of Xia Jie (the last ruler of the Xia dynasty), some saying it was at the end of the Shang dynasty, some saying it was during the reigns of King Zhao, King Mu, King Ping, King Huan, or King Hui of the Zhou dynasty. Just as when Vinaya Master Xuan (Tang Dynasty high monk Daoxuan) asked the devas (heavenly beings), there was ultimately no definite answer. When Liu Dewei consulted Elder Lin (a monk), he only obtained two times: birth and extinction. Because the prefaces in the Great Treasury Sutra each have slight differences, and the commentators on the sutras have no clear explanation of this, some say that the manifestation of the Great Sage (the Buddha) has no fixed rules. The manifested appearances are different, and there is nothing to doubt. I don't know how, since he has already manifested a body like that of an ordinary person, he can allow for inconsistent changes. Within the great thousand world system, leaving home on the same day, becoming a Buddha at the same time in hundreds of billions of lands, could there be even the slightest difference? It should be known that these texts are perhaps errors in transmission. Question: If they are said to be errors, then why did the former sages follow them without changing them? Why didn't the Tiantai school (a school of Chinese Buddhism) correct them? Answer: The ancients were cautious and reserved doubts about uncertain matters, not daring to make changes lightly. If everyone arbitrarily modified them, within a hundred years, the scriptures and precepts of the ancient sages would completely depart from their original form. At fifty years old, studying the Book of Changes, one does not dare to change the original text, but presents subtle meanings in the annotations. At eighty years old, organizing the Avatamsaka Sutra, one does not dare to increase the numbers, and Samantabhadra Bodhisattva is called a 'separate practitioner' for this reason. However, who should one ultimately follow? In terms of events, nineteen years and six years are closer to the facts, so I follow the majority opinion. In terms of views, the capacities of beings are different, and the times when they see the Buddha leaving home and attaining enlightenment are also different, so I follow the capacities of beings.

○2. Transmitting the Dharma and Benefiting Sentient Beings (2): First, Responding to Opportunities and Transforming. Second, Great Vows Reappear.

○First, Responding to Opportunities and Transforming (2): First, Horizontal Indication of the Assembly. Second, Vertical Clarification of Coming and Going.

○First, Horizontal Indication of the Assembly.

At the Bodhimanda (place of enlightenment) of Nirvana, sitting on the Vajra (diamond) Flower Light King Seat, up to the Mahesvara (great lord) Heaven King Palace (highest heaven in the Realm of Form), within which there are ten abodes in sequence.

所說。時佛觀諸大梵天王網羅幢。因為說無量世界猶如網孔。一一世界各各不同。別異無量。佛教門亦復如是。

釋迦從初蓮華藏世界。入天宮。下閻浮提成道。號釋迦。始於道場說法。乃至十處。

發隱。此明次第周遍。說法教化。一佛與前多佛同也。十住非十住法。乃所住十處也。觀諸梵網者。正經所繇名。觀梵網萬目重重。各異無量。因知佛世界亦如是各異無量也。因知佛教化亦如是各異無量也。千百億國。有千百億釋迦宣揚佛化。故名梵網也。

○二豎明往復。

吾今來此世界八千返。為此娑婆世界坐金剛華光王座。乃至摩醯首羅天王宮。為是中一切大眾略開心地法門竟。

發隱。金剛座者。三世諸佛坐斯成道。無少變壞。即實相心地也。為此者。乃為此界眾生坐道場成正覺弘法化也。此是總說一代時教。摩醯宮中。為是中大眾。則正說此心地戒也。嗟惟世尊之為眾生也。悲願弘深。度化無盡。追思返此。歷數八千。且人臣覲君咫尺。尚有常期。明主巡狩國中。猶稽年載。今乃經世界之無量。勞往返于萬回。不為自求。憫我等故。云何我等睹此大恩。恬不知報。良可嗟夫。

○二大愿重來。

復從天王宮。下至閻浮提菩提樹下。為此地上一切眾生凡夫癡暗之人。

【現代漢語翻譯】現代漢語譯本：佛陀當時觀察諸大梵天王（諸天之王）的網羅幢（一種裝飾華麗的旗幟），因此宣說了無量世界猶如網孔一般，每一個世界都各不相同，差異無量。佛教的教化之門也是如此。釋迦牟尼佛從最初的蓮華藏世界（佛所居住的清凈世界）進入天宮，下生到閻浮提（我們所居住的這個世界）成道，號為釋迦（能仁，釋迦族聖者的意思）。開始在道場說法，乃至十處。發隱（對經文的闡釋）：這裡說明了次第周遍，說法教化。一佛與過去諸佛相同。十住並非指十住法門，而是指所住的十個地方。觀察諸梵網，正是此經得名的原因。觀察梵網的萬目重重疊疊，各自不同，差異無量。因此可知佛的世界也是如此，各自不同，差異無量。因此可知佛教的教化也是如此，各自不同，差異無量。千百億國土，有千百億釋迦牟尼佛宣揚佛的教化，所以名為梵網。二、豎明往復（豎向說明往返）：『我』（指佛陀）如今來到這個世界已經八千次，爲了這個娑婆世界（充滿缺陷和痛苦的世界）坐在金剛華光王座（堅固不壞的寶座），乃至摩醯首羅天王（色界頂天的天王）的宮殿，為這裡的一切大眾略微開啟心地法門（直指人心的修行法門）完畢。發隱：金剛座，是過去、現在、未來三世諸佛坐在這裡成道的，沒有絲毫變動損壞，就是實相心地。『為此』，就是爲了這個世界的眾生坐在道場成就正覺，弘揚佛法教化。這是總說佛陀一代時教。在摩醯首羅天王宮中，為這裡的大眾，則是正說這心地戒法。感嘆世尊爲了眾生，悲願弘深，度化無盡。追思返回此地，歷經八千次。況且人臣覲見君王，近在咫尺，尚且有固定的期限；英明的君主巡視國內，還要稽查年份記載。如今世尊經歷世界的無量，勞苦往返于萬次，不是爲了自己求取，而是憐憫我們這些眾生。我們這些眾生看到如此大恩，卻恬不知報，實在令人嘆息啊！二、大愿重來：又從天王宮，下至閻浮提菩提樹下，爲了這地上一切眾生凡夫癡暗之人。

【English Translation】 English version: It is said that at that time, the Buddha observed the Indra's net banner (a richly decorated flag) of the Great Brahma Kings (kings of the heavens), and therefore spoke of the immeasurable worlds as being like the holes in a net, each world being different and immeasurably diverse. The gate of Buddhist teachings is also like this. Shakyamuni (the Buddha) entered the heavenly palace from the initial Lotus Treasury World (the pure world where the Buddha resides), descended to Jambudvipa (the world we live in) and attained enlightenment, and was named Shakyamuni (meaning 'Sage of the Shakya clan'). He began to preach the Dharma in the Bodhimanda (place of enlightenment), and then in ten places. Elucidation: This explains the sequential and comprehensive preaching and teaching. One Buddha is the same as the many Buddhas of the past. The Ten Abodes do not refer to the Ten Abodes of Dharma, but to the ten places where one dwells. Observing the Brahma Net is the reason for the name of this sutra. Observing the myriad eyes of the Brahma Net, layer upon layer, each different and immeasurably diverse. Therefore, it can be known that the Buddha's world is also like this, each different and immeasurably diverse. Therefore, it can be known that the Buddhist teachings are also like this, each different and immeasurably diverse. In billions of countries, there are billions of Shakyamunis proclaiming the Buddha's teachings, hence the name Brahma Net. 2. Vertical Explanation of Coming and Going: 'I' (referring to the Buddha) have now come to this world eight thousand times, to sit on the Vajra Flower Light King Throne (an indestructible precious throne) in this Saha world (a world full of imperfections and suffering), and even to the palace of the Mahesvara Heavenly King (the king of the highest heaven in the Realm of Form), to briefly open the Dharma-gate of the Mind-ground (a practice that directly points to the human mind) for all the masses here. Elucidation: The Vajra Throne is where the Buddhas of the past, present, and future attain enlightenment, without the slightest change or damage, which is the true nature of the Mind-ground. 'For this' means to sit in the Bodhimanda to achieve perfect enlightenment and propagate the Dharma for the sentient beings of this world. This is a general statement of the Buddha's teachings throughout his life. In the palace of the Mahesvara Heavenly King, for the masses there, it is precisely about the precepts of the Mind-ground. Alas, the World-Honored One, for the sake of sentient beings, has profound compassion and vows, and endless deliverance. Recalling returning here, it has been eight thousand times. Moreover, a minister meeting a king, though close at hand, still has a fixed time; an enlightened ruler inspecting the country still needs to check the years recorded. Now, the World-Honored One has experienced the immeasurable of the worlds, laboring to return tens of thousands of times, not for his own sake, but out of compassion for us sentient beings. How can we, seeing such great kindness, be indifferent and ungrateful? It is truly lamentable! 2. Great Vow to Return: Again, from the Heavenly King's palace, descending to the Bodhi tree in Jambudvipa, for all the ordinary, ignorant, and deluded people on this earth.

說我本盧舍那佛心地中。初發心中常所誦一戒。光明金剛寶戒。是一切佛本源。一切菩薩本源。佛性種子。一切眾生皆有佛性。一切意識色心。是情是心。皆入佛性戒中。

復從天宮下至菩提樹下。為此眾生說盧舍那初發心所誦戒。即是十重四十八輕。華嚴所說。文來未盡。止有七處八會。多道不起本座。不道在化樂天說法。而此經多道座起復至余處。在化樂天說十禪定。又諸地多不相應。前後席或復同異。良繇聖蹟難思隨機異說耳。於三教中即是頓教。明佛性常住一乘妙旨。所被之人惟為大士。不為二乘。華嚴云。二乘在座。不知不覺。以大士階位非二乘所行。制戒輕重非小乘所學。大小乘戒。製法不同。菩薩一時頓制五十八事。聲聞待犯。隨犯隨結。理論關機宜。事論凡有三義。一大士深信。頓聞不逆。聲聞淺信。頓聞則不受。二者大士不恒侍左右。無有隨事隨白。故一時頓制。聲聞恒得隨侍。可有小欲白佛。故待犯方制。三者梵網所制。起盧舍那為妙海王子受菩薩戒。爾時諸大士法須說此五十八種。故一時頓制也。

發隱。初發心者。三世諸佛皆先受菩薩戒為初因也。一戒猶言此戒。又此戒是最上第一戒也。故疏云即是十重等。光明金剛寶戒者。贊此一戒破黑暗如光明。碎煩惱如金剛。具足法財功

【現代漢語翻譯】現代漢語譯本：說的是我本來的盧舍那佛（Vairocana Buddha，報身佛）心地之中，最初發心時常常誦持的一條戒律，名為光明金剛寶戒。這是所有佛的本源，所有菩薩的本源，是佛性的種子。一切眾生都具有佛性，一切意識、色身、心念，無論是情是心，都包含在這佛性戒律之中。

（盧舍那佛）又從天宮下降到菩提樹下，爲了這些眾生宣說盧舍那佛最初發心時所誦持的戒律，也就是《梵網經》中的十重戒和四十八輕戒，與《華嚴經》所說的內容相關。《華嚴經》的文句沒有完全展開，只說了七處八會，（其中）很多時候佛沒有離開本座，也沒有說在化樂天說法。而這部經（指《梵網經》）多次說到佛離開座位又到其他地方，在化樂天宣說十禪定。而且各地的說法很多地方不相應，前後順序有時相同有時不同，這是因為聖蹟難以思議，隨順不同根器的眾生而有不同的說法。在三教（指小乘、大乘、頓教）中，這部經屬於頓教，闡明佛性常住、一乘妙旨。所教化的對象只是大菩薩，不是二乘（聲聞、緣覺）。《華嚴經》說，二乘人即使在座，也是不知不覺。因為菩薩的階位不是二乘人所能達到的，所制定的戒律的輕重也不是小乘人所能學習的。大小乘戒律，制定的方法不同。菩薩是一次性地制定五十八條戒律，而聲聞是等待犯戒，隨犯隨結罪。理論上關係到根機和時宜，實際上有三種含義：一是大菩薩深信，即使是頓教也能聽聞而不違逆，而聲聞淺信，即使是頓教也不能接受。二是大菩薩不常在佛的左右，沒有機會隨時稟告，所以一次性地制定。聲聞常常在佛的左右，可以隨時稟告佛，所以等待犯戒才制定。三是《梵網經》所制定的戒律，是盧舍那佛作為妙海王子接受菩薩戒時，當時諸大菩薩的法則必須宣說這五十八種戒律，所以一次性地制定。

解釋：初發心，是說過去、現在、未來三世諸佛都是先受菩薩戒作為最初的因。『一戒』，可以理解為『此戒』，又可以理解為『此戒』是最上第一的戒律。所以疏鈔中說，『即是十重等』。光明金剛寶戒，是讚歎此戒能破除黑暗如同光明，能摧毀煩惱如同金剛，具足法財功德。

【English Translation】 English version: It speaks of the mind-ground of my original Vairocana Buddha (the Reward Body Buddha), in which the one precept that is constantly recited from the initial aspiration is called the 'Luminous Vajra Treasure Precept'. This is the origin of all Buddhas, the origin of all Bodhisattvas, and the seed of Buddha-nature. All sentient beings possess Buddha-nature, and all consciousness, form, mind, whether it is emotion or mind, are all included in this precept of Buddha-nature.

(Vairocana Buddha) also descended from the heavenly palace to the Bodhi tree, to explain to these sentient beings the precepts recited by Vairocana Buddha at the initial aspiration, which are the ten major and forty-eight minor precepts in the Brahma Net Sutra, related to what is said in the Avatamsaka Sutra. The sentences in the Avatamsaka Sutra are not fully elaborated, only mentioning seven locations and eight assemblies, in which the Buddha often did not leave the seat, nor did it say that the Dharma was preached in the Paranirmitavasavarti Heaven. However, this sutra (referring to the Brahma Net Sutra) repeatedly mentions the Buddha leaving the seat and going to other places, preaching the ten samadhis in the Paranirmitavasavarti Heaven. Moreover, the statements in various places are often inconsistent, and the order is sometimes the same and sometimes different. This is because the traces of the saints are difficult to fathom, and there are different explanations according to the different capacities of sentient beings. Among the three teachings (referring to the Hinayana, Mahayana, and Sudden Teachings), this sutra belongs to the Sudden Teaching, elucidating the permanence of Buddha-nature and the wonderful meaning of the One Vehicle. The objects of teaching are only great Bodhisattvas, not the Two Vehicles (Sravakas and Pratyekabuddhas). The Avatamsaka Sutra says that even if the Two Vehicles are present, they are unaware. Because the rank of Bodhisattvas is not attainable by the Two Vehicles, and the severity of the precepts is not something that the Hinayana can learn. The methods of formulating the precepts of the Mahayana and Hinayana are different. Bodhisattvas formulate fifty-eight precepts all at once, while Sravakas wait for violations, and the offenses are determined as they occur. In theory, it relates to the capacity and timing, and in practice, there are three meanings: First, great Bodhisattvas have deep faith and can hear and not resist even the Sudden Teaching, while Sravakas have shallow faith and cannot accept even the Sudden Teaching. Second, great Bodhisattvas are not always by the Buddha's side and do not have the opportunity to report at any time, so they are formulated all at once. Sravakas are often by the Buddha's side and can report to the Buddha at any time, so they wait for violations before formulating. Third, the precepts formulated in the Brahma Net Sutra are when Vairocana Buddha, as Prince Wonderful Sea, received the Bodhisattva precepts, and at that time, the laws of the great Bodhisattvas required the explanation of these fifty-eight precepts, so they were formulated all at once.

Explanation: The initial aspiration refers to the fact that all Buddhas of the past, present, and future first receive the Bodhisattva precepts as the initial cause. 'One precept' can be understood as 'this precept', and it can also be understood as 'this precept' being the supreme and foremost precept. Therefore, the commentary says, 'That is, the ten major precepts, etc.' The Luminous Vajra Treasure Precept praises this precept for being able to dispel darkness like light, destroy afflictions like vajra, and possess the merits of Dharma and wealth.

德如寶也。如來果海。此戒為本源也。菩薩因地。亦此戒為本源也。佛性種子者。言此戒是佛性德戒。而佛性乃眾生悉具。則此戒不獨如來菩薩本源。亦一切眾生從菩薩因至如來果之木源也。意識色心而等之以一切。蓋言不論是情是心。皆入佛性戒中。正明眾生皆有佛性也。佛性云戒者。此戒為佛性種子故也。華嚴不動而遍周。此經起座而次歷。地不相應者。如化樂不證。前後異席者。如定地參差。莫因小殊。輒生疑議。當知圓融行布。妙用隨宜。時實時權。神機罔測。信受而已。三教中頓者。此戒惟明佛性。專顯一乘。依此戒修。超越小果。所謂眾生受佛戒。即入諸佛位。故名頓也。言三教者。光統三教。曰漸頓圓。南中三教。曰漸頓不定。然天臺自有化儀四教。今言三者。名同南中而義異也。理論事論者。據理本無分別。自關本人具大機宜耳。據事則多種差別。故有三義也。一信有深淺故。二隨有久暫故。三受法本然故。小欲白佛者。小事欲白佛即得。以常隨故也。起盧舍那者。此戒起舍那授妙海。而菩薩戒法五十八篇一時頓說。古制應爾。不可變也。問。座起不起雖殊。皆明釋迦應身說法。但華嚴言釋迦以境本定身現起舍那。此經言舍那說。釋迦受。則先有舍那。后授釋迦。舍那又非釋迦現起者矣。二說差異。

【現代漢語翻譯】現代漢語譯本『德』猶如珍寶。如來（Tathagata，佛的稱號之一）的果海，此戒（戒律）是根本源頭。菩薩（Bodhisattva，立志成佛的修行者）的因地修行，也以此戒為根本源頭。所謂『佛性種子』，是指此戒是佛性之德的戒律，而佛性是所有眾生都具備的。那麼，此戒不僅是如來和菩薩的根本源頭，也是一切眾生從菩薩因地修行直至成就如來果位的根本源頭。『意識色心而等之以一切』，意思是說，不論是情是心，都包含在佛性戒中，這正是說明眾生皆有佛性。說『佛性云戒』，是因為此戒是佛性的種子。華嚴經（Avatamsaka Sutra）講不動而遍周，此經（梵網經）講起座而依次經歷。『地不相應』，比如化樂天（Nirmāṇarati）不證得。『前後異席』，比如定地參差不齊。不要因為細微的差別，就產生懷疑和議論。應當明白圓融和行布，妙用隨順時宜，時時是實，時時是權，神妙的機用難以測度，只需信受即可。三教中的『頓』，是指此戒只闡明佛性，專門彰顯一乘（Ekayana，唯一的成佛之道）。依照此戒修行，可以超越小乘的果位。所以說，眾生受佛戒，就進入諸佛的果位，因此稱為『頓』。所說的『三教』，光統律師所說的三教，是漸、頓、圓。南山律師所說的三教，是漸、頓、不定。然而天臺宗（Tiantai）自有化儀四教。現在所說的『三』，名稱與南山律師相同，但意義不同。『理論事論』，從理上說，本來沒有分別，只是關係到本人是否具備大的根基和機緣。從事相上說，則有多種差別，所以有三種意義。一是信有深淺的緣故，二是隨有長久的緣故，三是受法本然的緣故。『小欲白佛』，小事想要稟告佛陀就可以，因為常常跟隨在佛陀身邊。『起盧舍那』，此戒從盧舍那佛（Locana，報身佛）處發起，傳授給妙海，而菩薩戒法五十八篇一時頓說，古代的制度應當如此，不可改變。問：座起與不起雖然不同，都是說明釋迦牟尼佛（Sakyamuni，應身佛）應化之身說法。但華嚴經說釋迦牟尼佛以境本定身現起盧舍那佛，此經說盧舍那佛說，釋迦牟尼佛受，那麼先有盧舍那佛，后授給釋迦牟尼佛，盧舍那佛又不是釋迦牟尼佛現起的。這兩種說法有差異。

【English Translation】 English version 'Virtue' is like a precious jewel. For the ocean of fruition of the Tathagata (one of the titles of a Buddha), this precept (moral discipline) is the fundamental source. For the Bodhisattva's (one who aspires to become a Buddha) practice on the causal ground, this precept is also the fundamental source. The so-called 'seed of Buddha-nature' means that this precept is the precept of the virtue of Buddha-nature, and Buddha-nature is possessed by all sentient beings. Then, this precept is not only the fundamental source of the Tathagata and Bodhisattvas, but also the fundamental source for all sentient beings from the causal ground of Bodhisattvas to the attainment of the fruition of the Tathagata. 'Consciousness, form, mind, and so on, are all equated' means that whether it is emotion or mind, they are all included in the precept of Buddha-nature, which precisely explains that all sentient beings have Buddha-nature. Saying 'Buddha-nature is called precept' is because this precept is the seed of Buddha-nature. The Avatamsaka Sutra (Flower Garland Sutra) speaks of being unmoving yet universally present, while this sutra (Brahma Net Sutra) speaks of rising from the seat and experiencing sequentially. 'The grounds are not corresponding', such as the Nirmāṇarati Heaven (Heaven of Delight in Transformation) not being attained. 'Different seats before and after', such as the unevenness of the fixed grounds. Do not generate doubts and discussions because of minor differences. It should be understood that perfect harmony and orderly arrangement, wonderful functions follow the suitability of the time, sometimes real and sometimes expedient, the divine mechanisms are difficult to fathom, just believe and accept it. The 'sudden' (teaching) in the three teachings refers to this precept only elucidating Buddha-nature, exclusively manifesting the One Vehicle (Ekayana, the only path to Buddhahood). Practicing according to this precept can transcend the fruits of the Small Vehicle. Therefore, it is said that sentient beings receiving the Buddha's precepts immediately enter the positions of all Buddhas, hence it is called 'sudden'. The 'three teachings' mentioned, the three teachings spoken of by Lawyer Guangtong are gradual, sudden, and perfect. The three teachings spoken of by Lawyer Nanshan are gradual, sudden, and uncertain. However, the Tiantai School (Tiantai) has its own four teachings of transformation. The 'three' mentioned now have the same name as those of Lawyer Nanshan, but the meaning is different. 'Theoretical discussion and factual discussion', in terms of principle, there is originally no distinction, it only relates to whether the person possesses great roots and opportunities. In terms of phenomena, there are many differences, so there are three meanings. First, because faith has depths and shallows. Second, because it follows long or short durations. Third, because the reception of the Dharma is inherently so. 'Small matters desiring to report to the Buddha', small matters that one wants to report to the Buddha can be done, because one is always following the Buddha. 'Rising from Locana', this precept originates from Locana Buddha (Reward Body Buddha), transmitted to Wonderful Sea, and the fifty-eight sections of the Bodhisattva precepts are spoken of all at once, the ancient system should be like this, it cannot be changed. Question: Although the rising or not rising from the seat is different, both explain that Sakyamuni Buddha (Transformation Body Buddha) is teaching in a manifested body. However, the Avatamsaka Sutra says that Sakyamuni Buddha manifests Locana Buddha with the body fixed in the realm, and this sutra says that Locana Buddha speaks and Sakyamuni Buddha receives, then there was Locana Buddha first, and then it was given to Sakyamuni Buddha, and Locana Buddha was not manifested by Sakyamuni Buddha. These two statements are different.

云何會通。答。釋迦證清凈法身。及報應身。而法身無形。報身有象。故現起舍那說此戒法。復以應身流佈無盡。是知據跡。則華嚴乃釋迦現起舍那。梵網又舍那授法釋迦。原本。則釋迦舍那雖交相現授。而法身則本自常定。未嘗動也。要之佛證三身。非三非一。常一常三。可后可先。誰先誰后。不可思議者也。何言其異。

○三生所獲益。

噹噹常有因故。噹噹常住法身。

發隱。承上佛為眾生說此戒法。當有何益。當常有因。當常住法身也。蓋此戒既佛性種子故受之者當永為成佛正因。不墮邪因也。當永住于清凈法身。不為色身諸欲所染也。重言當者。決當獲如是大益也。

○三普勸受持。

如是十波羅提木叉出於世界。是法戒。是三世一切眾生頂戴受持。

發隱。專言十重。舉重以攝輕也。出於世界者。世所難值而今出焉。宜生慶幸。母空過也。法戒者。此戒既佛性種子。是乃眾生法則之戒。故當頂戴受持。頂戴。尊之至也。受持。執之固也。

○四重說標結。

吾今當爲此大眾。重說無盡藏戒品。是一切眾生戒本源自性清凈。

梵網大本一百一十二卷。六十一品。惟第十菩薩心地品。什師誦出。上下兩卷。上序菩薩階位。下明菩薩戒法。從大本出。

序及流通皆缺。即別部外稱菩薩戒經。

發隱。重說者。戒為道本。不厭頻宣。故諸佛半月自誦。宣公十遍為期。今之重說。未為多也。無盡藏者。此戒含攝無盡。廣之則無量戒法皆具足也。一切眾生戒者。此戒上傳千佛。下被群生。僧俗同歸。鬼畜得與。非如聲聞戒之局也。本源自性者。此戒是佛菩薩之本源。本源者。即一切眾生同然之自性也。性本清凈。無有污染。此戒乃復其本凈之體。非有加於自性之外也。疏舉大本者。以經說無盡戒品。因明此戒是梵網經多品中之一品。又一品中之下卷。例法華普門華嚴行愿之類是也。既從大本單出另行。則序正流通自備大本。今亦科三分者。細析之。亦自成首尾故也。

○二三分列科(二)　初約義分科。二隨科釋義。

○初約義分科。

就文為三。從初偈長行。訖清凈者為序。次十重。訖現在菩薩今誦為正說。余盡卷為勸說流通也。就序中。初偈明舍那發起。長行明釋迦勸發。偈中大意。四戒三勸。四戒者。一舍那戒。二釋迦戒。三菩薩戒。四眾生戒。舍那為本。傳授釋迦為跡。釋迦得此戒復授諸菩薩。諸菩薩得此戒復傳授凡夫眾生也。三勸者。一勸受。二勸持。三勸誦。此四品戒。得之有繇。根本冥傳。自下授作佛記。所以勸凡夫受。既受須

【現代漢語翻譯】現代漢語譯本

序言和流通部分都缺失了。這就像是另一部獨立的，但被稱為《菩薩戒經》的經典。

發隱：重複宣講的原因是，戒律是修道的根本，所以不厭其煩地宣講。因此，諸佛每半月都會自己背誦戒律。宣公（可能指某位法師）以宣講十遍為期。所以，現在重複宣講，並不算多。『無盡藏』的意思是，此戒包含無盡的功德，如果加以擴充套件，那麼無量的戒法都包含在其中。『一切眾生戒』的意思是，此戒上可傳給過去的千佛，下可普及給所有眾生，僧人和俗人都可以遵循，甚至鬼和畜生也可以接受，不像聲聞戒那樣有侷限性。『本源自性』的意思是，此戒是佛和菩薩的本源。本源，就是一切眾生共同擁有的自性。自性本來就是清凈的，沒有污染。此戒就是要恢復其本來的清凈狀態，而不是在自性之外增加什麼。『疏舉大本』的意思是，因為經文講述了無盡的戒品，所以說明此戒是《梵網經》眾多戒品中的一個戒品，而且是其中下卷的部分，類似於《法華經·普門品》和《華嚴經·行愿品》等。既然是從大本中單獨摘錄出來，那麼序言、正文和流通部分自然都具備了大本的內容。現在也分為三分，是因為仔細分析，它也自然形成了首尾完整的結構。

○二、三分列科（二）：首先按照意義進行分科，其次按照分科來解釋意義。

○首先按照意義進行分科。

從經文內容來看，可以分為三個部分。從最初的偈頌和長行，到『清凈者』為止，是序言部分。其次，從十重戒開始，到『現在菩薩今誦』為止，是正說部分。剩下的部分，直到經卷結束，是勸說流通部分。在序言部分中，最初的偈頌闡明了盧舍那佛（Vairocana）的發起，長行闡明了釋迦牟尼佛（Sakyamuni）的勸發。偈頌中的大意是，四種戒律和三種勸導。四種戒律是：一、盧舍那佛戒；二、釋迦牟尼佛戒；三、菩薩戒；四、眾生戒。盧舍那佛是根本，傳授給釋迦牟尼佛是示現的跡象。釋迦牟尼佛得到此戒后，又傳授給諸位菩薩。諸位菩薩得到此戒后，又傳授給凡夫眾生。三種勸導是：一、勸受戒；二、勸持戒；三、勸誦戒。這四種戒律，獲得是有來由的，根本上是秘密傳承的，從下文的授記來看，所以勸導凡夫受持，既然受了就必須

【English Translation】 English version

The preface and concluding remarks are both missing. It is like a separate scripture, but called the 'Bodhisattva Precepts Sutra'.

Elucidation: The reason for repeated exposition is that precepts are the foundation of the path, so they are expounded without weariness. Therefore, all Buddhas recite the precepts themselves every half month. Venerable Master Hsuan Hua (possibly referring to a certain Dharma master) set a goal of reciting them ten times. So, repeating the exposition now is not excessive. 'Inexhaustible Treasury' means that this precept contains inexhaustible merits, and if expanded, all limitless precept-dharmas are fully contained within it. 'Precepts for all sentient beings' means that this precept can be transmitted upwards to the past thousand Buddhas and downwards to all sentient beings. Monks and laypeople can both follow it, and even ghosts and animals can receive it, unlike the Shravaka precepts which are limited. 'Original Source Self-Nature' means that this precept is the original source of Buddhas and Bodhisattvas. The original source is the self-nature that all sentient beings share. The self-nature is originally pure and without defilement. This precept is to restore its original pure state, not to add anything outside of the self-nature. 'Commentary cites the Great Source' means that because the sutra speaks of inexhaustible precept categories, it explains that this precept is one of the many precept categories in the Brahma Net Sutra (梵網經), and it is the lower volume of one of those categories, similar to the 'Universal Gate Chapter' of the Lotus Sutra (法華經·普門品) and the 'Practices and Vows Chapter' of the Avatamsaka Sutra (華嚴經·行愿品). Since it is extracted separately from the Great Source, the preface, main text, and concluding remarks naturally possess the content of the Great Source. Now it is also divided into three parts because, upon careful analysis, it naturally forms a complete structure with a beginning and an end.

○2. Dividing into Three Sections (2): First, divide according to meaning; second, explain the meaning according to the division.

○First, divide according to meaning.

From the content of the text, it can be divided into three parts. From the initial verse and prose to 'those who are pure', it is the preface. Second, from the Ten Major Precepts to 'present Bodhisattvas now recite', it is the main exposition. The remaining part, until the end of the sutra, is the exhortation and dissemination. In the preface, the initial verse elucidates the initiation by Vairocana Buddha (盧舍那佛), and the prose elucidates the exhortation by Shakyamuni Buddha (釋迦牟尼佛). The main idea in the verse is four precepts and three exhortations. The four precepts are: 1. Vairocana Buddha Precepts; 2. Shakyamuni Buddha Precepts; 3. Bodhisattva Precepts; 4. Sentient Being Precepts. Vairocana Buddha is the root, and the transmission to Shakyamuni Buddha is a manifested trace. After Shakyamuni Buddha received this precept, he transmitted it to all the Bodhisattvas. After all the Bodhisattvas received this precept, they transmitted it to ordinary sentient beings. The three exhortations are: 1. Exhortation to receive the precepts; 2. Exhortation to uphold the precepts; 3. Exhortation to recite the precepts. These four precepts have a source for their attainment, and they are secretly transmitted from the root. From the prediction of Buddhahood in the following text, it is why ordinary people are exhorted to receive and uphold them. Since one has received them, one must

持。既持須誦。欲使相傳不斷也。一言三序是三佛各說。二言初序是舍那自說。餘二是此土釋迦說。今言三序悉是此土釋迦說。雜有經家之辭。

發隱。此總明大科。后乃細列。舍那本。釋迦跡。展轉相傳。則本跡遞互無盡也。勸凡夫者。此戒根本則上傳千聖。授記則下及凡夫故也。夫既受須持。既持須誦。而半月誦戒。千載不行。我何人斯。毅然舉復于久湮之後。譬諸蜻蛉捧柱。而欲救殿閣之將頹。蟭螟引繩。而欲活艨艟之在涸。所賴有力大人共為維持云爾。三序者。偈中三科。初明舍那授釋迦。二明釋迦授諸菩薩。諸菩薩授眾生。三明勸信受持是也。三佛者舍那千華百億也。今從第三說者。以釋迦即舍那也。中間敘事。是經家之辭耳。

○二隨科釋義(三)　初序分。二正宗分。三流通分。

○初序分(二)　初明舍那發起。二明釋迦勸發。

○初舍那發起(三)　初舍那始授。二釋迦轉授。三勸信受持。

○初舍那始授(二)　初明本跡。二明人法。

○初明本跡(三)　初舍那本身。二釋迦跡佛。三總結本跡。

○初舍那本身。

我今盧舍那　　方坐蓮華臺

上句明舍那本身。下句明舍那本土。此即依正兩報。佛身四種。一謂法身。二謂真應。三謂法

【現代漢語翻譯】現代漢語譯本：持守。既已持守，必須誦讀。這是爲了使戒律相傳不斷絕。『一言三序』是指三佛（指盧舍那佛（Vairocana），釋迦牟尼佛（Sakyamuni）和過去七佛）各自所說。『二言初序』是盧舍那佛自己所說。其餘兩種序分是此土釋迦牟尼佛所說。現在說『三序』都是此土釋迦牟尼佛所說，其中夾雜有經家的文辭。

發隱：這裡總括地說明大的綱目，後面再詳細列出。盧舍那是根本，釋迦是示現的形跡。輾轉相傳，那麼根本和形跡就相互遞進，沒有窮盡。勸勉凡夫，是因為此戒是根本，向上可以傳到千聖，授記則向下可以到達凡夫。既然受了戒就必須持守，既然持守就必須誦讀。然而半月誦戒的制度，已經一千多年沒有實行了。我是什麼人呢？竟然毅然決然地在長期埋沒之後重新提倡。這就像蜻蜓用身體去支撐柱子，想要挽救即將倒塌的殿閣；像小蟲拉著繩子，想要救活擱淺的巨艦。所依賴的是有能力的大人物共同來維持啊。『三序』是指偈頌中的三個部分。第一部分說明盧舍那佛傳授給釋迦牟尼佛，第二部分說明釋迦牟尼佛傳授給諸菩薩，諸菩薩傳授給眾生，第三部分說明勸人信受奉持。『三佛』是指盧舍那佛的千華百億化身。現在從第三部分開始說，是因為釋迦牟尼佛就是盧舍那佛。中間敘述事情，是經家的文辭罷了。

○二、隨科釋義（三）：初序分，二正宗分，三流通分。

○初序分（二）：初明盧舍那佛發起，二明釋迦牟尼佛勸發。

○初、盧舍那佛發起（三）：初、盧舍那佛開始傳授，二、釋迦牟尼佛轉授，三、勸信受持。

○初、盧舍那佛開始傳授（二）：初、明根本和示現，二、明人與法。

○初、明根本和示現（三）：初、盧舍那佛本身，二、釋迦牟尼佛跡佛，三、總結根本和示現。

○初、盧舍那佛本身：

『我今盧舍那，方坐蓮華臺』

上句說明盧舍那佛本身，下句說明盧舍那佛的本土。這就是依報和正報兩種。佛身有四種：一是法身（Dharmakaya），二是真應身，三是法

【English Translation】 English version: To uphold. Having upheld, one must recite. This is to ensure the continuous transmission of the precepts. 'One speech, three prefaces' refers to the three Buddhas (Vairocana, Sakyamuni, and the past seven Buddhas) each speaking. 'Two speeches, initial preface' is Vairocana Buddha speaking himself. The remaining two prefaces are spoken by Sakyamuni Buddha in this land. Now, saying 'three prefaces' all refers to Sakyamuni Buddha in this land speaking, interspersed with the words of the sutra compilers.

Elucidation: This broadly explains the major categories, which will be detailed later. Vairocana is the root, Sakyamuni is the manifested trace. Transmitting in turn, then the root and trace reciprocate endlessly. Exhorting ordinary people is because this precept is fundamental, upward it can be transmitted to a thousand sages, and the prediction of enlightenment extends downward to ordinary people. Since one has received the precepts, one must uphold them; having upheld them, one must recite them. Yet the practice of reciting the precepts every half-month has not been carried out for over a thousand years. Who am I to resolutely revive it after it has been buried for so long? It is like a dragonfly supporting a pillar, trying to save a collapsing palace; like a gnat pulling a rope, trying to revive a stranded warship. It relies on powerful individuals to jointly maintain it. 'Three prefaces' refers to the three sections in the verses. The first section explains Vairocana Buddha transmitting to Sakyamuni Buddha, the second section explains Sakyamuni Buddha transmitting to the Bodhisattvas, and the Bodhisattvas transmitting to sentient beings, and the third section explains exhorting people to believe, accept, and uphold. 'Three Buddhas' refers to Vairocana Buddha's billions of manifestations. Now, starting from the third section is because Sakyamuni Buddha is Vairocana Buddha. The narration of events in the middle is the words of the sutra compilers.

○2. Explanation Following the Categories (3): First, the Preface Section; Second, the Main Teaching Section; Third, the Transmission Section.

○First, the Preface Section (2): First, Explaining Vairocana Buddha Initiating; Second, Explaining Sakyamuni Buddha Exhorting.

○First, Vairocana Buddha Initiating (3): First, Vairocana Buddha Beginning to Transmit; Second, Sakyamuni Buddha Relaying the Transmission; Third, Exhorting Belief and Upholding.

○First, Vairocana Buddha Beginning to Transmit (2): First, Explaining the Root and Trace; Second, Explaining the Person and the Dharma.

○First, Explaining the Root and Trace (3): First, Vairocana Buddha Himself; Second, Sakyamuni Buddha as the Trace Buddha; Third, Summarizing the Root and Trace.

○First, Vairocana Buddha Himself:

'I am now Vairocana, Seated upon a lotus throne.'

The first line explains Vairocana Buddha himself, the second line explains Vairocana Buddha's native land. This is the dependent reward and the proper reward. There are four kinds of Buddha bodies: first is the Dharmakaya (法身), second is the True Response body, third is the Dharma

報應。毗盧遍耀正法為身。舍那行滿報果為身。釋迦應跡赴感為身也。舍光攝論名法應化。若更四身者。應身受純陀供。化身受大眾供。我今者。八自在我也。舍那者。無明塵垢永盡。智慧功德圓備。如凈滿月。以名錶德也。方坐蓮華下句明依報。方者正也。安住正法。故云坐也。何故坐蓮華臺。世界形相似蓮華。故云連華藏。華嚴云。華在下擎。蓮華二義。處穢不污。譬舍那居穢不染也。藏者。包含十方法界悉在中也。臺者。中也。表因能起果。故譬臺也。又以本佛坐于華臺。又表戒是眾德之本。

發隱。舍光攝論。攝論多本。言舍光以別也。佛有四身。舉一曰法。舉二曰真曰應。舉三曰法曰報曰應。而今云四身者。以應化分二身故。地持云。佛有二色身。實色修感。化色現形。即應化二身也。故云現同始終曰應。無而倏有曰化。既以現身受純陀最後之供。又有身別受大眾之供。則一應一化也。八自在我者。涅槃云。第一。能示一身多身。乃至第八。身如虛空。存沒隨宜。如是之我。非情見我相之我也。如凈滿月者。塵垢永盡。如無雲之凈月。功德周圓。如既望之滿月也。蓮華二義者。一處濁義。二不污義譬舍那不居凈土居穢土。又居穢土而不染也。藏者。華含法界。表戒含萬法也。臺者。臺以中位為因而成

【現代漢語翻譯】現代漢語譯本：報應是毗盧遮那佛（Vairocana，光明遍照）以正法為身，盧舍那佛（Locana，圓滿報身）以修行圓滿的報果為身，釋迦牟尼佛（Sakyamuni，應化之身）以應跡赴感為身。『舍光攝論』是指《攝大乘論》的多種版本之一，此處用『舍光』來區分。如果說有四身，則是將應身和化身份為兩個身。應身接受純陀（Cunda）的供養，化身接受大眾的供養。我如今具有八種自在。盧舍那佛是指無明塵垢永遠消除，智慧功德圓滿具備，就像清凈圓滿的月亮，用名稱來表達功德。『方坐蓮華下句』說明的是依報。『方』是正的意思，安住于正法，所以說『坐』。為什麼坐于蓮華臺？因為世界形狀相似於蓮華，所以說是蓮華藏。華嚴經說，蓮華在下面承托。蓮華有兩種含義：處於污穢而不被污染，比喻盧舍那佛居住於穢土而不被染污。『藏』是包含，包含十方法界都在其中。『臺』是中心，表示因能生果，所以比喻為臺。又因為本佛坐于蓮華臺，也表示戒是各種功德的根本。發隱：『舍光攝論』，是因為《攝大乘論》有多個版本，所以用『舍光』來區分。佛有四身，舉一個說是法身，舉兩個說是真身和應身，舉三個說是法身、報身和應身，而現在說四身，是因為將應身和化身份為兩個身。地持論說，佛有二種色身，實色是修習感得的，化色是顯現的形相，也就是應身和化身。所以說『現同始終』叫做應身，『無而倏有』叫做化身。既然有現身接受純陀最後的供養，又有另外的身接受大眾的供養，這就是一個應身一個化身。八自在的我，涅槃經說，第一是能示現一身為多身，乃至第八是身如虛空，存在或消失隨心所欲。這樣的我，不是情見上執著的我相。『如凈滿月』，是指塵垢永遠消除，像沒有云彩的清凈月亮，功德周遍圓滿，像過了十五的滿月。蓮華的兩種含義，一是處於污濁，二是不被污染，比喻盧舍那佛不居住在凈土而居住在穢土，而且居住在穢土而不被染污。『藏』是蓮華包含法界，表示戒包含萬法。『臺』是臺以中心的位置作為因而成就。

【English Translation】 English version: Retribution. Vairocana (the light shining everywhere) takes the Dharma as his body. Locana (the fulfilled reward body) takes the fulfilled reward of practice as his body. Sakyamuni (the manifested body) takes responding to sentient beings as his body. 'She Guang She Lun' refers to one of the various versions of 'Mahāyānasaṃgraha', here 'She Guang' is used to distinguish it. If there are four bodies, it is because the manifested body and the transformation body are divided into two bodies. The Bodhisattvabhumi says that the Buddha has two forms: the real form is cultivated and attained, and the transformation form is the manifested appearance, which are the manifested body and the transformation body. Therefore, 'appearing the same from beginning to end' is called the manifested body, and 'appearing suddenly from nothing' is called the transformation body. Since there is a manifested body that receives Cunda's last offering, and another body that receives the offering of the masses, this is one manifested body and one transformation body. The eight freedoms that I now possess are described in the Nirvana Sutra: first, the ability to manifest one body as many bodies, and eighth, the body is like empty space, existing or disappearing at will. This 'I' is not the 'I' clung to by emotional views. 'Like a pure full moon' means that the dust and defilements are forever eliminated, like a clear moon without clouds, and the merits and virtues are completely perfect, like a full moon after the fifteenth day. The two meanings of the lotus are: first, being in turbidity, and second, not being defiled, which is a metaphor for Locana not residing in the pure land but residing in the impure land, and residing in the impure land without being defiled. 'Garbha' means that the lotus contains the Dharma realm, indicating that the precepts contain all dharmas. 'Platform' means that the platform is based on the central position as the cause for achievement. Elucidation: 'She Guang She Lun' is used to distinguish it because there are multiple versions of 'Mahāyānasaṃgraha'. The Buddha has four bodies. Mentioning one is the Dharma body, mentioning two is the True body and the Manifested body, mentioning three is the Dharma body, the Reward body, and the Manifested body, and now saying four bodies is because the Manifested body and the Transformation body are divided into two bodies. The Bodhisattvabhumi says that the Buddha has two forms: the real form is cultivated and attained, and the transformation form is the manifested appearance, which are the manifested body and the transformation body. Therefore, 'appearing the same from beginning to end' is called the manifested body, and 'appearing suddenly from nothing' is called the transformation body. Since there is a manifested body that receives Cunda's last offering, and another body that receives the offering of the masses, this is one manifested body and one transformation body. The eight freedoms that I possess are described in the Nirvana Sutra: first, the ability to manifest one body as many bodies, and eighth, the body is like empty space, existing or disappearing at will. This 'I' is not the 'I' clung to by emotional views. 'Like a pure full moon' means that the dust and defilements are forever eliminated, like a clear moon without clouds, and the merits and virtues are completely perfect, like a full moon after the fifteenth day. The two meanings of the lotus are: first, being in turbidity, and second, not being defiled, which is a metaphor for Locana not residing in the pure land but residing in the impure land, and residing in the impure land without being defiled. 'Garbha' means that the lotus contains the Dharma realm, indicating that the precepts contain all dharmas. 'Platform' means that the platform is based on the central position as the cause for achievement.

華。表戒以中道為體而成聖也。本佛者。舍那坐于華臺而為諸佛之主。表戒法原於心地而為眾德之本也。

○二釋迦跡佛(三)　初明跡中之本。二明跡中之跡。三明本跡俱成。

○初明跡中之本。

周匝千華上　　復現千釋迦

周匝千釋迦。望百億國釋迦。千為本。百億為跡。故兩重本跡。千華者。人中華有十餘葉。天華百葉。佛菩薩華千葉。一葉有一佛世界。故有千佛凈土。表十地十波羅蜜圓因。起應果之本地。觀千釋迦一葉一凈土。即是一佛世界。起圓應身。又一世界中一佛國土。此猶略說。華嚴微塵世界也。十方方各一百也。

發隱。兩重本跡者。舍那為本。千釋迦為跡。千釋迦為本。百億為跡也。喻如國王為本。百官為跡。百官為本。萬民又為跡也。葉者。華瓣。十百千葉。據功德小大而成。今從千佛。且說千葉。細推。則自萬而億。亦應無量也。十地者。言凈土表十地。十地諸度。以圓因而起圓應之果。則度復含度。度度不窮。即凈土一佛。以圓心而起圓應之身。亦身復分身。身身不盡也。言略說者華嚴重重無盡世界如微塵然。乃名廣說。今猶略耳。十方方各一百者。十百為千。證千釋迦也。

○二明跡中之跡。

一華百億國　　一國一釋迦

一葉一世界

【現代漢語翻譯】華（Huá）：表示以中道為本體而成就聖果。本佛（Běn Fó）：指毗盧遮那佛（Vairocana），端坐于蓮花座上，為諸佛之主。表示戒法源於心地，是所有美德的根本。

○二、釋迦跡佛（Shìjiā Jì Fó）（三）：初、闡明跡中的根本。二、闡明跡中的示現。三、闡明根本與示現同時成就。

○初、闡明跡中的根本。

『周匝千華上，復現千釋迦。』

周匝千釋迦（Zhōuzā Qiān Shìjiā），相對於百億國土的釋迦（Shìjiā），千是根本，百億是示現。因此是雙重的根本與示現。千華（Qiān Huá），人間蓮花有十餘瓣，天上的蓮花有百瓣，佛菩薩的蓮花有千瓣。一片花瓣就有一個佛世界，所以有千佛凈土，表示十地（Shí Dì）、十波羅蜜（Shí Bōluómì）的圓滿因地，生起應化果報的本地。觀察千釋迦，一片花瓣一個凈土，就是一個佛世界，生起圓滿應化身。又一個世界中有一佛國土，這還是簡略的說法，華嚴經（Huáyán Jīng）中微塵數的世界也是如此。十方（Shí Fāng）每一方各有一百個。

發隱：雙重根本與示現，毗盧遮那佛是根本，千釋迦是示現；千釋迦是根本，百億是示現。比喻如同國王是根本，百官是示現；百官是根本，萬民又是示現。花瓣的多少，根據功德的大小而定，現在根據千佛，暫且說千瓣。仔細推究，則從萬到億，也應該是無量的。十地，指凈土表示十地，十地諸度，以圓滿的因地而生起圓滿的應化果報，那麼度又包含度，度度無窮盡。即凈土一佛，以圓滿的心地而生起圓滿的應化身，也是身又分身，身身無窮盡。說簡略的說法，華嚴經中重重無盡的世界如同微塵一樣，才稱得上是廣說，現在還是簡略的說法。十方每一方各有一百個，十個一百就是一千，證明千釋迦。

○二、闡明跡中的示現。

『一華百億國，一國一釋迦。』

一片花瓣就是一個世界

【English Translation】 English version: Huá: Indicates the attainment of sainthood by embodying the Middle Way. Běn Fó (Original Buddha): Refers to Vairocana Buddha, seated on a lotus pedestal as the lord of all Buddhas, symbolizing that the precepts originate from the mind and are the foundation of all virtues.

○2. Manifestation Buddhas of Shakyamuni (three parts): First, elucidating the root within the manifestation. Second, elucidating the manifestation within the manifestation. Third, elucidating the simultaneous accomplishment of both root and manifestation.

○First, elucidating the root within the manifestation.

'Around each of the thousand lotuses, there appear a thousand Shakyamunis.'

The thousand Shakyamunis (Zhōuzā Qiān Shìjiā), compared to the billions of lands' Shakyamunis (Shìjiā), the thousand are the root, and the billions are the manifestation. Hence, there is a double layer of root and manifestation. The thousand lotuses (Qiān Huá): human lotuses have ten-odd petals, heavenly lotuses have a hundred petals, and Buddhas' and Bodhisattvas' lotuses have a thousand petals. One petal contains a Buddha-world, hence there are a thousand Buddha Pure Lands, representing the perfect cause of the Ten Grounds (Shí Dì) and the Ten Paramitas (Shí Bōluómì), giving rise to the local ground of responsive fruition. Observing the thousand Shakyamunis, one Pure Land per petal, is one Buddha-world, giving rise to the perfect responsive body. Furthermore, one Buddha-land within one world is still a brief explanation; the countless worlds like dust motes in the Avatamsaka Sutra (Huáyán Jīng) are also like this. Each of the ten directions (Shí Fāng) has one hundred.

Elucidation: The double root and manifestation: Vairocana Buddha is the root, the thousand Shakyamunis are the manifestation; the thousand Shakyamunis are the root, the billions are the manifestation. It is analogous to the king being the root, the hundreds of officials being the manifestation; the hundreds of officials being the root, and the myriad people being the manifestation. The number of petals depends on the magnitude of merit; now, based on the thousand Buddhas, we temporarily say a thousand petals. Upon closer examination, from ten thousand to a billion, it should also be immeasurable. The Ten Grounds refer to the Pure Land representing the Ten Grounds; the various perfections of the Ten Grounds, with the perfect causal ground giving rise to the perfect responsive fruition, then perfection contains perfection, perfection after perfection is inexhaustible. That is, one Buddha of the Pure Land, with the perfect mind, gives rise to the perfect responsive body, also the body divides into bodies, body after body is inexhaustible. Saying it is a brief explanation, the infinitely layered worlds in the Avatamsaka Sutra are like dust motes, which can be called a broad explanation; now it is still a brief explanation. Each of the ten directions has one hundred; ten times one hundred is one thousand, proving the thousand Shakyamunis.

○2. Elucidating the manifestation within the manifestation.

'One lotus, billions of lands; one land, one Shakyamuni.'

One petal is one world.

。有百億國土。娑婆百億國。是一葉之上耳。

發隱。一華即一葉。非全華也。上明一葉上一釋迦。今明一葉之上覆有百億國。則有百億釋迦。前跡為本。復生后跡。故云跡中跡。猶賓中賓也。

○三明本跡俱成。

各坐菩提樹　　一時成佛道

發隱。本佛跡佛。不分前後。一時成佛。表體用無二道也。

○三總結本跡。

如是千百億　　盧舍那本身

初句結跡身。下句結本身。明千百億皆以舍那為本。

發隱。雖名本跡。勿生二想。千百億身。即舍那一身耳。千江散影。長空止見孤輪。萬口傳聲。空谷曾無二響。應化無窮。法身不動。亦猶是也。

○二明人法(二)　初明人。二明法。

○初明人(三)　初明能接。二明所接。三結能所接。

○初明能接。

千百億釋迦。

能接之人。是千百億釋迦也。

發隱。自覺已圓。力能覺他。名能接人。千百億釋迦。是也。

○二明所接。

各接微塵眾。

接者。取有緣之義也。微塵者。聽眾多也。

發隱。各接者。千百億佛。接千百億塵眾也。接取有緣。揀無緣不接也。問。接靳無緣。何名普度。答。青帝慈仁。無以芽焦核。越人神聖。不能生死人。無緣

【現代漢語翻譯】現代漢語譯本：有百億國土，這娑婆百億國土，只是在一片葉子上而已。

發隱：一片花瓣即是一片葉子，並非整個花。上面說明一片葉子上有一尊釋迦（釋迦牟尼佛），現在說明一片葉子上又有百億國土，那麼就有百億尊釋迦。前面的示現為根本，又生出後面的示現，所以說是跡中的跡，就像賓客中的賓客一樣。

○三、說明本跡俱成。

各自坐在菩提樹下，同一時間成就佛道。

發隱：本佛（根本佛）和跡佛（示現佛），不分先後，同一時間成就佛道，表明本體和作用沒有兩種道理。

○三、總結本跡。

像這樣千百億，都是盧舍那（盧舍那佛）的本身。

初句總結跡身，下句總結本身。說明千百億都是以盧舍那為根本。

發隱：雖然名為本跡，不要產生兩種想法。千百億身，就是盧舍那的一身而已。千條江河散佈倒影，長空中只見到一輪孤月。萬張口傳遞聲音，空曠的山谷里不會有第二個迴響。應化無窮，法身不動，也是這樣。

○二、說明人法（二）：初、說明人；二、說明法。

○初、說明人（三）：初、說明能接；二、說明所接；三、總結能所接。

○初、說明能接。

千百億釋迦（釋迦牟尼佛）。

能接引的人，是千百億釋迦。

發隱：自覺已經圓滿，有力量覺悟他人，名叫能接引人。千百億釋迦，就是這樣。

○二、說明所接。

各自接引微塵般的眾生。

接引，是取有緣分的含義。微塵，是聽眾眾多。

發隱：各自接引，是千百億佛，接引千百億微塵般的眾生。接引有緣分的，揀選沒有緣分的不接引。問：接引捨棄沒有緣分的，怎麼能叫普度眾生？答：青帝（春神）慈悲仁愛，沒有辦法讓已經焦枯的種子發芽。越人（良醫）神聖，也不能起死回生。沒有緣分

【English Translation】 English version: There are hundreds of billions of lands. These hundreds of billions of Saha (world system) lands are just on a single leaf.

Elucidation: One petal is one leaf, not the entire flower. The above explains that there is one Shakyamuni (Shakyamuni Buddha) on one leaf. Now it explains that there are hundreds of billions of lands on one leaf, then there are hundreds of billions of Shakyamunis. The previous manifestation is the root, and then the subsequent manifestations are produced, so it is said to be a trace within a trace, just like a guest within a guest.

○3. Explaining that the original and manifested are both accomplished.

Each sits under the Bodhi tree, attaining Buddhahood at the same time.

Elucidation: The original Buddha and the manifested Buddha are not distinguished by before or after, attaining Buddhahood at the same time, indicating that the essence and function are not two separate paths.

○3. Concluding the original and manifested.

Like this, thousands of hundreds of billions are all the very body of Vairocana (Vairocana Buddha).

The first sentence concludes the manifested body, and the next sentence concludes the original body. It explains that thousands of hundreds of billions all take Vairocana as the root.

Elucidation: Although named original and manifested, do not give rise to two separate thoughts. The thousands of hundreds of billions of bodies are just the one body of Vairocana. Thousands of rivers scatter reflections, but only a solitary moon is seen in the vast sky. Ten thousand mouths transmit sounds, but there is never a second echo in the empty valley. Transformations are infinite, but the Dharmakaya (Dharma body) does not move. It is also like this.

○2. Explaining the person and the Dharma (two): First, explaining the person; second, explaining the Dharma.

○First, explaining the person (three): First, explaining the one who can connect; second, explaining the one who is connected; third, concluding the one who can connect and the one who is connected.

○First, explaining the one who can connect.

Thousands of hundreds of billions of Shakyamunis (Shakyamuni Buddhas).

The person who can connect is thousands of hundreds of billions of Shakyamunis.

Elucidation: Self-awareness is already complete, and having the power to awaken others is called the person who can connect. Thousands of hundreds of billions of Shakyamunis are like this.

○Second, explaining the one who is connected.

Each connects with a multitude like dust particles.

Connecting is taking the meaning of having affinity. Dust particles are the many listeners.

Elucidation: Each connects, meaning thousands of hundreds of billions of Buddhas connect with thousands of hundreds of billions of multitudes like dust particles. Connecting takes those with affinity, selecting those without affinity not to connect. Question: Connecting and abandoning those without affinity, how can it be called universal salvation? Answer: The Blue Emperor (God of Spring) is kind and benevolent, but there is no way to make a scorched seed sprout. The Yue people (skilled doctors) are divine, but they cannot bring the dead back to life. Without affinity

可以盡度。今日當無眾生矣。故曰取有緣也。

○三結能所接。

俱來至我所。

俱至舍那所聽戒也。

發隱。我者。舍那自我。能所俱至。表體用歸一心也。

○二明法(二)　初說戒。二欺戒。

○初說戒。

聽我誦佛戒。

誡菩薩聽也。誦佛戒者。問。何故誦。不道說耶。答。此是三世十方諸佛之法。非始自作。故祗得稱誦。不得道說。

發隱。說者創陳己見。誦者讀習前言。猶述而不作意也。三界大師躬親誦戒。況其餘乎。

○二嘆戒。

甘露門即開。

甘露門者。譬服甘露。令人長壽不死。要因此戒得至涅槃常樂我凈。教能通理。譬之如門。又戒能濟拔。免離生死。譬如甘露。服得命長。大經云。有山從四方來。惟當持戒佈施也。

發隱。服持聖戒。而安住涅槃。喻如飲甘露者輕身不死也。依繇聖戒。而進趣佛境。喻如得其門者身入樓閣也。戒能濟拔下。文似濫前。然前云長壽。自永處涅槃之極位言也。如平時服之得仙道故。后云濟拔。自暫離生死之苦果言也。如病患服之得痊可故。故不相濫。

○二釋迦轉授(三)　初序釋迦傳授緣繇。二明釋迦授諸菩薩。三勸菩薩授諸眾生。

○初序釋迦傳授緣繇。

【現代漢語翻譯】現代漢語譯本：可以全部度化他們。今天應該沒有眾生了。所以說這是選取有緣之人。

○三、總結能所的連線。

都來到我的處所。

都來到盧舍那佛（Vairocana，報身佛）的處所聽受戒律。

發隱：『我』指的是盧舍那佛的自我。能（能聽者）和所（所聽之法）都來到這裡，表示本體和作用歸於一心。

○二、闡明法（二）：初、說戒。二、贊戒。

○初、說戒。

聽我誦唸佛戒。

告誡菩薩們聽受戒律。問：為什麼要誦唸，而不說是宣說呢？答：因為這是三世十方諸佛的法則，不是從我開始創造的，所以只能稱作誦唸，不能說是宣說。

發隱：『說』是創造性地陳述自己的見解，『誦』是閱讀和學習前人的言論，就像是敘述而不加以創作。三界大師（指佛陀）親自誦唸戒律，更何況其他人呢？

○二、讚歎戒律。

甘露之門即刻開啟。

甘露門，比喻服用甘露，使人長壽不死。要通過這戒律才能達到涅槃（Nirvana，寂滅）的常樂我凈（永恒的快樂，真我，純凈的境界）。教義能夠通達真理，就像門一樣。而且戒律能夠救濟拔除，免離生死輪迴，就像甘露一樣，服用后可以長命。《大經》說：如果有山從四方而來，唯有持戒佈施才能免除災難。

發隱：奉行聖戒，安住于涅槃，比喻像飲用甘露的人一樣，身體輕盈而不死。依靠聖戒，進而趨向佛的境界，比喻像得到門徑的人一樣，身體進入樓閣。『戒能濟拔』以下的內容，似乎與前面重複。然而，前面說『長壽』，是從永遠處於涅槃的極高位置來說的，就像平時服用甘露可以得道成仙一樣。後面說『濟拔』，是從暫時脫離生死痛苦的果報來說的，就像病人服用藥物可以痊癒一樣。所以並不重複。

○二、釋迦牟尼佛（Sakyamuni，現在佛）轉授（三）：初、敘述釋迦牟尼佛傳授的因緣。二、闡明釋迦牟尼佛傳授給諸位菩薩。三、勸勉菩薩傳授給諸位眾生。

○初、敘述釋迦牟尼佛傳授的因緣。

【English Translation】 English version: They can all be delivered. There should be no sentient beings today. Therefore, it is said that those with affinity are selected.

○3. Concluding the connection between the able and the object.

All come to my place.

All come to the place of Vairocana (the Reward Body Buddha) to listen to the precepts.

Elucidation: 'I' refers to the self of Vairocana. The able (the listener) and the object (the Dharma being listened to) both come here, representing the unity of essence and function in one mind.

○2. Explaining the Dharma (2): First, speaking the precepts. Second, praising the precepts.

○First, speaking the precepts.

Listen to me reciting the Buddha's precepts.

Admonishing the Bodhisattvas to listen to the precepts. Question: Why recite, and not say 'expound'? Answer: Because this is the Dharma of all Buddhas in the three times and ten directions, not created by me, so it can only be called reciting, not expounding.

Elucidation: 'Speaking' is creatively stating one's own views, 'reciting' is reading and learning the words of predecessors, like narrating without creating. The Great Master of the Three Realms (referring to the Buddha) personally recites the precepts, let alone others?

○Second, praising the precepts.

The gate of nectar is immediately opened.

The gate of nectar is a metaphor for taking nectar, which makes people live long and not die. It is through these precepts that one can reach Nirvana (extinction) of permanence, bliss, self, and purity (eternal happiness, true self, pure realm). The teachings can penetrate the truth, just like a gate. Moreover, the precepts can save and deliver, freeing one from the cycle of birth and death, just like nectar, which can prolong life after taking it. The Great Sutra says: If mountains come from all directions, only by upholding the precepts and giving alms can one avoid disaster.

Elucidation: Practicing the holy precepts and dwelling in Nirvana is like a person drinking nectar, whose body is light and does not die. Relying on the holy precepts and advancing towards the realm of the Buddha is like a person who has found the gate and enters the pavilion. The content below 'the precepts can save and deliver' seems to repeat the previous content. However, the previous 'longevity' is from the perspective of being eternally in the highest position of Nirvana, just like taking nectar in ordinary times can attain immortality. The latter 'save and deliver' is from the perspective of temporarily escaping the suffering of birth and death, just like a patient taking medicine can recover. Therefore, there is no repetition.

○2. Sakyamuni (the present Buddha) transmits (3): First, narrating the cause and condition of Sakyamuni's transmission. Second, explaining Sakyamuni's transmission to the Bodhisattvas. Third, exhorting the Bodhisattvas to transmit to all sentient beings.

○First, narrating the cause and condition of Sakyamuni's transmission.

是時千百億　　還至本道場　　各坐菩提樹　誦我本師戒

三句明千百億佛各還本處。然法身無在。今初明跡傳本戒。則本為跡師。以跡誦本故也。

發隱。本道場表本心。菩提樹表覺體。言以本心覺體持本戒也。法身無在。言法身雖無在。以跡誦本。亦有在也。

○二明釋迦授諸菩薩(三)　初戒體。二戒用。三勸持。

○初戒體。

十重四十八。

發隱。此一句攝全部戒法。奉持之要。良在於斯。故云體也。

○二戒用。

戒如明日月　　亦如瓔珞珠

持此戒能除罪霧。譬之於日。使得清涼。喻之若月富有善法。如瓔珞珠。又日能長萬物。戒亦如是。能生長萬善。又如瓔珞能差貧窮。戒亦如是。能差眾生貧。長善法財。又如日月麗天。無不瞻仰。持戒在體。無不歸崇。瓔珞在身。莊嚴第一。持戒離丑。如端正也。

發隱。開罪障霧。滅煩惱火。止惡益也。富有萬法。生長萬善。行善益也。差貧離丑。乃至歸崇。亦止行意離丑有二。一者以身心言。繇此戒故。內無邪念。離心丑也。外無過動。離身丑也。二者以因果言。今生持戒。來生當得相好端嚴。離報丑也。

○三勸持(二)　初能授人。二所受人。

○初能授人。

微塵

【現代漢語翻譯】現代漢語譯本當時，千百億佛都回到他們各自的道場（bodhimanda，證悟之地），各自坐在菩提樹（bodhi tree，覺悟之樹）下，誦讀我本師（指釋迦牟尼佛）所傳的戒律。

這三句經文說明千百億佛各自回到他們原來的處所。然而，法身（dharmakaya，佛的法性之身）無所不在。現在首先說明佛的應化事蹟傳授根本戒律，那麼根本就是應化之師，因為應化之身誦讀根本戒律的緣故。

發隱：本道場象徵本心，菩提樹象徵覺悟的本體。意思是說用本心和覺悟的本體來持守根本戒律。法身無所不在，意思是說法身雖然無所不在，但通過應化之身誦讀根本戒律，也是有所存在的。

○二、說明釋迦牟尼佛傳授戒律給諸位菩薩（分為三個部分）：第一是戒體，第二是戒用，第三是勸勉受持。

○第一、戒體。

十重四十八。

發隱：這一句概括了全部戒法。奉行和持守的關鍵就在於此。所以說是戒體。

○第二、戒用。

戒如明日月，亦如瓔珞珠。

持守戒律能夠消除罪惡的迷霧，就像太陽一樣，使人感到清涼。又像月亮一樣，富有善法，如同瓔珞珠（necklace of precious stones）。而且太陽能夠生長萬物，戒律也是這樣，能夠生長萬種善行。又像瓔珞能夠消除貧窮，戒律也是這樣，能夠消除眾生的貧困，增長善法的財富。又像日月懸掛在天空，沒有誰不仰望。持守戒律在身，沒有誰不歸順崇敬。瓔珞在身，是第一莊嚴。持守戒律能夠遠離醜陋，就像相貌端正一樣。

發隱：開啟罪障的迷霧，熄滅煩惱的火焰，這是止惡的益處。富有萬法，生長萬善，這是行善的益處。消除貧窮，遠離醜陋，乃至令人歸順崇敬，這也是止和行兩方面的意義，遠離醜陋包含兩層意思：一是就身心而言，因為持守戒律的緣故，內心沒有邪念，遠離了內心的醜陋。外在沒有過失的舉動，遠離了身體的醜陋。二是就因果而言，今生持守戒律，來生應當得到相貌端正莊嚴的果報，遠離了果報的醜陋。

○第三、勸勉受持（分為兩個部分）：第一是能夠傳授戒律的人，第二是所受戒律的人。

○第一、能夠傳授戒律的人。

微塵

【English Translation】 English version At that time, billions of Buddhas returned to their respective bodhimandas (bodhimanda, place of enlightenment), each sitting under a bodhi tree (bodhi tree, tree of enlightenment), reciting the precepts of my original teacher (referring to Shakyamuni Buddha).

These three lines of scripture explain that billions of Buddhas each returned to their original places. However, the Dharmakaya (dharmakaya, the body of the Buddha's Dharma nature) is omnipresent. Now, first, it is explained that the manifested traces of the Buddha transmit the fundamental precepts, then the fundamental is the teacher of the manifested traces, because the manifested body recites the fundamental precepts.

Elucidation: The bodhimanda symbolizes the original mind, and the bodhi tree symbolizes the essence of enlightenment. It means using the original mind and the essence of enlightenment to uphold the fundamental precepts. The Dharmakaya is omnipresent, meaning that although the Dharmakaya is omnipresent, it also exists through the manifested body reciting the fundamental precepts.

○2. Explaining Shakyamuni Buddha's transmission of precepts to the Bodhisattvas (divided into three parts): The first is the substance of the precepts, the second is the function of the precepts, and the third is the exhortation to uphold them.

○First, the substance of the precepts.

Ten major and forty-eight minor.

Elucidation: This sentence summarizes all the precepts. The key to upholding and maintaining them lies in this. Therefore, it is said to be the substance of the precepts.

○Second, the function of the precepts.

Precepts are like the bright sun and moon, also like jeweled necklaces.

Upholding the precepts can eliminate the fog of sins, just like the sun, making people feel cool and refreshed. It is also like the moon, rich in good dharmas, like a jeweled necklace (necklace of precious stones). Moreover, the sun can grow all things, and so can the precepts, which can grow all kinds of good deeds. Also, like a necklace that can eliminate poverty, the precepts are also like that, able to eliminate the poverty of sentient beings and increase the wealth of good dharmas. Also, like the sun and moon hanging in the sky, no one does not look up to them. Upholding the precepts in the body, no one does not submit and revere them. A necklace on the body is the most beautiful adornment. Upholding the precepts can get rid of ugliness, just like having a handsome appearance.

Elucidation: Opening the fog of sinful obstacles and extinguishing the fire of afflictions is the benefit of stopping evil. Being rich in all dharmas and growing all good deeds is the benefit of doing good. Eliminating poverty, getting rid of ugliness, and even causing people to submit and revere are also the meanings of both stopping and doing, and getting rid of ugliness includes two meanings: First, in terms of body and mind, because of upholding the precepts, there are no evil thoughts in the mind, and the ugliness of the mind is avoided. There are no faulty actions externally, and the ugliness of the body is avoided. Second, in terms of cause and effect, upholding the precepts in this life should result in the reward of having a handsome and dignified appearance in the next life, avoiding the ugliness of the karmic reward.

○Third, exhortation to uphold (divided into two parts): The first is the person who can transmit the precepts, and the second is the person who receives the precepts.

○First, the person who can transmit the precepts.

Dust Motes

菩薩眾　　由是成正覺　　是盧舍那誦　我亦如是誦

如人渡海。必假舟航。若渡生死。要因於戒。大經云如憑船筏。又喻浮囊。

發隱。微塵菩薩者。言無量賢聖繇受此戒成佛。況凡夫乎。故云勸持。持必繇授。能授者何。舍那自誦我亦隨誦。況諸菩薩乎。舟筏浮囊。濟川之具。喻持戒得超生死海。至涅槃岸也。浮囊。或革或脬或木。中空外浮。駕之而涉江湖。則不沉溺。故有羅剎乞浮囊之喻也。

○二所受人。

汝新學菩薩　　頂戴受持戒

發隱。始聞戒者。皆名新學。上言微塵菩薩繇茲成佛。則新學可知。舍那釋迦佛佛自誦。則餘人可知。

○三勸菩薩授諸眾生。

受持是戒已　　轉授諸眾生

三十心菩薩。轉授外凡發大乘心也。

發隱。三十心者。據別教住行向為內凡。十信為外凡。則此眾生指信位也。推而極之。先聞戒者轉授未聞。則次第無盡也。

○三勸信受持(二)　初出所誦法。二勸人信受。

○初出所誦法。

諦聽我正誦　　佛法中戒藏　　波羅提木叉

此戒簡異外道雞狗等戒。凈戒為因。木叉為果。

發隱。簡異者。簡別佛法中戒異於外道中戒也。波羅提木叉者。此云保解脫。保衛三業得解脫也。亦云別解

【現代漢語翻譯】現代漢語譯本菩薩眾由此成就正覺，這是盧舍那佛所誦持的戒律，我也像這樣誦持。

如同人要渡海，必須藉助船隻。如果要渡過生死輪迴，就要依靠戒律。《大經》中說，如同憑藉船筏，又像依靠浮囊。

發隱：『微塵菩薩』是指無量賢聖依靠受持此戒而成就佛果，更何況凡夫呢？所以說勸人受持。受持必定要通過傳授。誰能傳授呢？盧舍那佛親自誦持，我也隨之誦持，更何況其他菩薩呢？船筏和浮囊，是渡河的工具，比喻持戒可以超越生死苦海，到達涅槃的彼岸。浮囊，有的是用皮革做的，有的是用動物的膀胱做的，有的是用木頭做的，中間是空的，外面可以漂浮。駕著它就可以渡過江河，不會沉沒。所以有羅剎鬼乞討浮囊的比喻。

○二所受戒之人

你這位新學菩薩，要頂戴受持戒律。

發隱：剛開始聽聞戒律的人，都稱為『新學』。上面說微塵菩薩依靠此戒成就佛果，那麼新學菩薩就可知了。盧舍那佛和釋迦牟尼佛親自誦持，那麼其他人也就可知了。

○三勸菩薩傳授戒律給眾生

受持此戒之後，要轉而傳授給其他眾生。

三十心菩薩，轉而傳授給外凡，使其發起大乘之心。

發隱：『三十心』，按照別教的住、行、向來說，是內凡。十信是外凡。那麼這裡的眾生指的是十信位的眾生。推而廣之，先聽聞戒律的人轉而傳授給未聽聞的人，那麼這種傳授就會次第無盡。

○三勸人信受奉持 (二) 初出所誦之法，二勸人信受

○初出所誦之法

仔細聽我正確地誦讀，這是佛法中的戒律寶藏——波羅提木叉（保解脫）。

此戒律簡別于外道雞狗等戒。清凈的戒律是因，木叉是果。

發隱：『簡異』是指簡別佛法中的戒律不同於外道中的戒律。『波羅提木叉』，這裡翻譯為『保解脫』，保衛身口意三業得到解脫。也稱為『別解脫』。

【English Translation】 English version The Bodhisattva assembly thus attains perfect enlightenment. This is the precept recited by Vairocana (the embodiment of Dharma Body Buddha). I also recite it in this way.

Just as a person crossing the sea must rely on a boat, if one wants to cross the cycle of birth and death, one must rely on precepts. The Great Sutra says it's like relying on a raft or a floating bladder.

Explanation: 'Countless Bodhisattvas' means that countless virtuous sages attain Buddhahood by receiving these precepts, let alone ordinary people. Therefore, it is said to encourage upholding them. Upholding necessarily comes from transmission. Who can transmit them? Vairocana (the embodiment of Dharma Body Buddha) recites them himself, and I also recite them accordingly, let alone other Bodhisattvas? Boats and floating bladders are tools for crossing rivers, symbolizing that upholding precepts allows one to transcend the sea of birth and death and reach the shore of Nirvana. A floating bladder can be made of leather, an animal bladder, or wood, hollow inside and buoyant outside. Riding it allows one to cross rivers and lakes without drowning. Hence, there is the analogy of a Rakshasa (a type of demon) begging for a floating bladder.

○2. The Recipients of the Precepts

You, newly learning Bodhisattvas, should respectfully receive and uphold the precepts.

Explanation: Those who have just heard the precepts are all called 'newly learning'. The above says that countless Bodhisattvas attain Buddhahood through these precepts, so the newly learning Bodhisattvas are knowable. Vairocana (the embodiment of Dharma Body Buddha) and Shakyamuni Buddha recite them themselves, so other people are also knowable.

○3. Encouraging Bodhisattvas to Transmit the Precepts to Sentient Beings

Having received and upheld these precepts, you should transmit them to all sentient beings.

Bodhisattvas of the Thirty Minds transmit them to ordinary beings, causing them to generate the Mahayana (Great Vehicle) mind.

Explanation: 'Thirty Minds' refers to the stages of abiding, practice, and dedication in the Separate Teaching, which are considered inner ordinary beings. The Ten Faiths are outer ordinary beings. Therefore, these sentient beings refer to those in the stage of the Ten Faiths. Extending this further, those who have heard the precepts first transmit them to those who have not heard them, so this transmission will be endless.

○3. Encouraging Faith and Upholding (2) First, presenting the recited Dharma; second, encouraging people to believe and accept.

○First, presenting the recited Dharma.

Listen carefully to my correct recitation, this is the treasure of precepts in the Buddha-dharma—the Pratimoksha (Preserving Liberation).

These precepts are distinct from the precepts of external paths, such as those involving chickens and dogs. Pure precepts are the cause, and Moksha (liberation) is the result.

Explanation: 'Distinct' means distinguishing the precepts in the Buddha-dharma from the precepts in external paths. 'Pratimoksha' is translated here as 'Preserving Liberation', protecting the three karmas of body, speech, and mind to attain liberation. It is also called 'Separate Liberation'.

脫。持一事得一解脫。別別不同故也。因果者。依戒法因。至解脫果故也。

○二勸人信受(三)　初勸信。二勸受。三結勸。

○初勸信。

大眾心諦信　　汝是當成佛　　我是已成佛　常作如是信　　戒品已具足

所以爾者。信是入道初門。大論云。信為能入。我持此戒得成正覺。汝亦應爾。

發隱。諸佛已成。眾生當成。則生佛畢竟非殊。持戒定可作佛。當諦信如是事。勿懷疑也。戒已具足者。一念信心萬惑俱遣。防非止惡。盡在於斯。何待遮難重詢。羯磨三舉。然後為戒乎。佛唱善來。即成沙門。正此意也。是知放下屠刀。千佛一數。為有信故。毀訾不輕。千劫墮落為無信故。信為入道之門。豈虛言哉。

○二勸受。

一切有心者　　皆應攝佛戒　　眾生受佛戒　即入諸佛位　　位同大覺已　　真是諸佛子

凡有心者。皆得受菩薩大乘常樂等。明眾生有心所有佛性要當作佛。須受三戒。

發隱。有心者。言惟除木石無心則已。六道含靈皆應受戒。攝者。納義。外聞內納。永持而勿失也。佛位至遠。云何受戒即入。蓋此戒是千佛相傳心地。佛佛繇此成佛。受佛戒者。豈不即入佛位耶。大乘常樂等者。明佛戒是大乘常樂我凈之大戒也。三戒者。三聚大戒

【現代漢語翻譯】現代漢語譯本：脫（tuō）。持一事得一解脫。別別不同故也。因果者。依戒法因。至解脫果故也。 ○二勸人信受(三) 初勸信。二勸受。三結勸。 ○初勸信。大眾心諦信汝是當成佛我是已成佛常作如是信戒品已具足所以爾者。信是入道初門。《大論》云：『信為能入。』我持此戒得成正覺。汝亦應爾。發隱。諸佛已成。眾生當成。則生佛畢竟非殊。持戒定可作佛。當諦信如是事。勿懷疑也。戒已具足者。一念信心萬惑俱遣。防非止惡。盡在於斯。何待遮難重詢。羯磨三舉。然後為戒乎。佛唱善來。即成沙門。正此意也。是知放下屠刀。千佛一數。為有信故。毀訾不輕。千劫墮落為無信故。信為入道之門。豈虛言哉。 ○二勸受。一切有心者皆應攝佛戒眾生受佛戒即入諸佛位位同大覺已真是諸佛子凡有心者。皆得受菩薩大乘常樂等。明眾生有心所有佛性要當作佛。須受三戒。發隱。有心者。言惟除木石無心則已。六道含靈皆應受戒。攝者。納義。外聞內納。永持而勿失也。佛位至遠。云何受戒即入。蓋此戒是千佛相傳心地。佛佛繇此成佛。受佛戒者。豈不即入佛位耶。大乘常樂等者。明佛戒是大乘常樂我凈之大戒也。三戒者。三聚大戒

【English Translation】 English version: 'Tuo'. Holding to one thing, one attains one liberation. This is because each is distinct and different. 'Cause and effect' refers to relying on the cause of the precepts and dharma to reach the fruit of liberation. ○2. Encouraging Belief and Acceptance (3 parts): First, encouraging belief. Second, encouraging acceptance. Third, concluding the encouragement. ○First, encouraging belief. The assembly should sincerely believe: 'You are those who will become Buddhas, I am already a Buddha.' Always maintain such belief, for the precepts are already complete. The reason for this is that belief is the initial gateway to entering the path. The Mahāprajñāpāramitāśāstra (大論) says, 'Belief is what enables entry.' I hold these precepts and have attained perfect enlightenment; you should do the same. Elucidation: The Buddhas have already become enlightened, and sentient beings will become enlightened. Therefore, Buddhas and sentient beings are ultimately not different. Holding the precepts will definitely lead to becoming a Buddha. You should sincerely believe in this and not doubt it. 'The precepts are already complete' means that with one thought of faith, all delusions are dispelled. Preventing wrongdoing and stopping evil are entirely contained within this. Why wait for obstacles and repeated inquiries, or the three recitations of the karma (羯磨) before considering it a precept? When the Buddha calls out 'Welcome!' one immediately becomes a śrāmaṇa (沙門). This is precisely the meaning. It is known that laying down the butcher's knife makes one counted among the thousand Buddhas because of faith. Slander is not taken lightly, and one falls for thousands of kalpas (劫) because of lack of faith. Belief is the gateway to entering the path; these are not empty words. ○Second, encouraging acceptance. All those with a mind should embrace the Buddha's precepts. When sentient beings receive the Buddha's precepts, they immediately enter the position of all Buddhas. Having the same position as the Greatly Enlightened One, they are truly children of the Buddhas. All those with a mind can receive the Bodhisattva's (菩薩) Mahayana (大乘) constant joy, and so on. This clarifies that sentient beings with a mind possess Buddha-nature (佛性) and must become Buddhas. They must receive the three precepts. Elucidation: 'Those with a mind' means that only wood and stone, which are without mind, are excluded. All sentient beings in the six realms should receive the precepts. 'Embrace' means to accept, to hear externally and accept internally, and to eternally hold and not lose them. The position of the Buddha is extremely distant; how can one immediately enter it by receiving the precepts? This precept is the mind-ground transmitted by a thousand Buddhas. Buddhas become Buddhas through this. Those who receive the Buddha's precepts, do they not immediately enter the position of the Buddha? 'Mahayana constant joy, and so on' clarifies that the Buddha's precepts are the great precepts of Mahayana's constant joy, true self, purity, and bliss. The three precepts are the three aggregates of great precepts.

也。有佛性者皆當作佛。此三聚戒成佛正因。安得不受。是故惡無不除。善無不備。生無不度者。佛也。攝律儀。攝善法。攝眾生者。受戒所以入佛位也。問。位既同佛。何不名佛。而才名佛子。答位雖同佛。功德未圓。如儲君決當正位。今在東宮。則灌頂王子也。名之王子。必紹王位。名之佛子。必紹佛位。豈細故哉。

○三結勸。

大眾皆恭敬　　至心聽我誦

上句結。下句誡聽。總明諸佛傳授戒法。發起序竟。

發隱。佛自重戒。故敕大眾至心。今誦戒于千載之下。可不如對佛面。如聞佛語乎。恭者外肅。敬者內虔。內外精誠。是名至心。心地戒品。若非至心。何繇得入。

○二釋迦勸發(二)　初經家敘辭。二釋迦自說。

○初經家敘辭(三)　初佛欲結戒。二放光表瑞。三大眾愿聞。

○初佛欲結戒(四)　初標化主。二指處所。三明得道。四出戒法。

○初標化主。

爾時釋迦牟尼佛。

化主。大聖釋尊也。

發隱。化主者。先標人。大聖釋尊者。次表德也。居聖位之極果。故云大聖。為釋子之共宗。故云釋尊。化導之主。非此其誰能之。

○二指處所。

初坐菩提樹下。

樹下得道。因名道樹。亦曰思惟。梵音

【現代漢語翻譯】現代漢語譯本也。具有佛性的人都應當成佛。這三聚戒（攝律儀戒、攝善法戒、饒益有情戒）是成佛的正因。怎麼能不受持呢？因此，沒有惡不能去除，沒有善不能完備，沒有眾生不能度化，這就是佛啊。受持攝律儀戒、攝善法戒、攝眾生戒，是進入佛位的途徑。問：果位既然與佛相同，為什麼不稱為佛，而只稱為佛子？答：果位雖然與佛相同，但功德尚未圓滿。如同儲君必定會登上王位，現在身在東宮，就是灌頂王子。稱為王子，必定繼承王位；稱為佛子，必定繼承佛位。這難道是小事嗎？ ○三、總結勸勉。大眾都恭敬，至誠地聽我誦戒。上句是總結，下句是勸誡聽聞。總的說明諸佛傳授戒法，發起序分完畢。闡發隱義。佛重視戒律，所以告誡大眾要至誠。現在在千年之後誦戒，難道可以不如面對佛陀，如同聽聞佛語嗎？恭，是外在的肅敬；敬，是內在的虔誠。內外精誠，這叫做至誠。心地戒品，如果不是至誠，怎麼能夠進入？ ○二、釋迦勸發（二）初、經家敘辭。二、釋迦自說。 ○初、經家敘辭（三）初、佛欲結戒。二、放光表瑞。三、大眾愿聞。 ○初、佛欲結戒（四）初、標化主。二、指處所。三、明得道。四、出戒法。 ○初、標化主。爾時，釋迦牟尼佛（Śākyamuni Buddha）。化主。大聖釋尊（Śākya尊稱）也。闡發隱義。化主，是先標明人。大聖釋尊，是其次表明德。居於聖位的最高果位，所以稱為大聖。作為釋迦弟子的共同宗主，所以稱為釋尊。化導之主，不是他，還有誰能呢？ ○二、指處所。初坐菩提樹下。在菩提樹（bodhi tree）下得道，因此稱為道樹。也稱為思惟樹。梵語

【English Translation】 English version Also, all those who possess Buddha-nature will become Buddhas. These three clusters of precepts (the precepts of restraining the Vinaya, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings) are the direct cause of Buddhahood. How can one not receive them? Therefore, there is no evil that cannot be eliminated, no good that cannot be perfected, and no sentient being that cannot be delivered; this is a Buddha. Receiving and upholding the precepts of restraining the Vinaya, gathering good dharmas, and benefiting sentient beings is the path to entering the Buddha's position. Question: Since the position is the same as a Buddha, why is one not called a Buddha, but only a 'Buddha-child'? Answer: Although the position is the same as a Buddha, the merits and virtues are not yet complete. Just as a crown prince is destined to ascend the throne, but is currently in the Eastern Palace, he is a prince who has received the anointing. Being called a prince means he will surely inherit the throne; being called a Buddha-child means he will surely inherit the Buddha's position. Is this a trivial matter? ○3. Concluding Exhortation. The assembly all respectfully, with utmost sincerity, listen to my recitation. The first line is a conclusion, the second line is an exhortation to listen. It generally explains the transmission of the precepts by all Buddhas, the initiation of the prologue is complete. Elucidating the Hidden Meaning. The Buddha values the precepts, so he admonishes the assembly to be sincere. Now, reciting the precepts thousands of years later, can it be less than facing the Buddha, like hearing the Buddha's words? 'Respectful' means outwardly reverent; 'sincere' means inwardly devout. Inner and outer sincerity is called 'utmost sincerity.' The precepts of the mind-ground, if not with utmost sincerity, how can one enter? ○2. Śākyamuni's Exhortation (2) First, the Sutra compiler narrates. Second, Śākyamuni speaks for himself. ○First, the Sutra compiler narrates (3) First, the Buddha intends to establish the precepts. Second, emitting light manifests auspicious signs. Third, the assembly wishes to hear. ○First, the Buddha intends to establish the precepts (4) First, indicating the teaching master. Second, pointing out the location. Third, clarifying the attainment of enlightenment. Fourth, presenting the precepts. ○First, indicating the teaching master. At that time, Śākyamuni Buddha (Śākyamuni Buddha). The teaching master. The Great Sage Śākya (Śākya, a respectful title) is also. Elucidating the Hidden Meaning. 'The teaching master' is to first indicate the person. 'The Great Sage Śākya' is to then express the virtue. Residing in the ultimate fruit of the holy position, therefore called 'Great Sage.' As the common patriarch of the Śākya disciples, therefore called 'Śākya.' The master of guidance, if not him, who else could it be? ○Second, pointing out the location. First, sitting under the Bodhi tree. Enlightenment was attained under the Bodhi tree (bodhi tree), hence it is called the Tree of Enlightenment. It is also called the Tree of Contemplation. In Sanskrit,

貝多也。

發隱。今初字。聯後文初字為意。初成道果。即最初結戒。急先務也。菩提此云道。道即思惟。思惟者。梵語貝多也。道即思惟者。禪思不亂。乃道體也。

○三明得道。

成無上正覺已。

即正遍知號。

發隱。法無有差曰正。智無不周曰遍。破生死夢曰覺。合之。則所覺者既正且遍也。今曰正覺。正中自具正遍二義。無上者。此覺雖眾生同具。未至於佛猶為有上。成妙覺佛。智盡獨尊。曰無上也。

○四出戒法(四)　初標所結名。二能成勝因。三能得勝果。四正結名字。

○初標所結名。

初結菩薩波羅提木叉。

發隱。標菩薩者。簡非聲聞。是大乘菩薩波羅提木叉也。初竟見上。

○二能成勝因。

孝順父母師僧三寶。

寶藏經云。孝事父母。天主帝釋。在汝家中。又能行孝。大梵尊天。在汝家中。又能盡孝釋迦文佛。在汝家中。睒魔菩薩親服患愈。慈心童子火輪速滅。即其靈應。爾雅云。善事父母為孝。孝即順也。太史叔明用順釋孝。孝經鉤命訣云。孝字訓究竟。是了悉始終色養也。亦可訓度。度是儀法。溫清合宜也。

發隱。承上初結菩薩戒法。而戒雖萬行。以孝為宗。故曰孝順父母師僧三寶。言帝釋等者

【現代漢語翻譯】現代漢語譯本貝多也（Baiduoye）：梵語，意為思惟。

發隱：現在解釋『初』字。聯繫下文的『初』字來理解其含義。『初成道果』，即最初結戒，這是當務之急。菩提（Bodhi），這裡譯為『道』。道即思惟。思惟，梵語是貝多也（Baiduoye）。道即思惟，指禪思不亂，乃是道的本體。

○三明得道

成就無上正覺之後。

即是正遍知（Samyak-saṃbuddha）的稱號。

發隱：法無有差別叫做『正』，智慧無所不周叫做『遍』，破除生死之夢叫做『覺』。合起來說，所覺悟的既正且遍。現在說『正覺』，『正』中自然具備『正』和『遍』兩種含義。『無上』，指這種覺悟雖然眾生都具備，但在未成佛之前仍然是有上的。成就妙覺佛，智慧達到極致，獨一無二的尊貴，叫做『無上』。

○四出戒法（四）：一、標明所結之名；二、說明能成就殊勝之因；三、說明能獲得殊勝之果；四、正式結出名字。

○初標所結名

初結菩薩波羅提木叉（Pratimoksha）。

發隱：標明『菩薩』，是爲了區別于聲聞（Śrāvaka）。這是大乘菩薩的波羅提木叉（Pratimoksha）。『初』字的意思到上面為止。

○二能成勝因

孝順父母、師僧、三寶。

《寶藏經》說：『孝順父母，天主帝釋（Indra）就在你家中。又能行孝，大梵尊天（Mahābrahmā）就在你家中。又能盡孝，釋迦文佛（Śākyamuni Buddha）就在你家中。』睒魔菩薩（Śyāma）親自侍奉父母，疾病痊癒。慈心童子（Maitreya）的火輪迅速熄滅，就是這些靈驗的例子。《爾雅》說：『善於侍奉父母叫做孝。』孝就是順從的意思。太史叔明用『順』來解釋『孝』。《孝經鉤命訣》說：『孝字的意思是究竟，是完全瞭解始終，並且在衣食住行上供養父母。』也可以解釋為『度』，『度』是儀法，指對父母的照顧要寒溫適宜。

發隱：承接上文最初結菩薩戒法，而戒律雖然有萬行，但以孝為根本。所以說孝順父母、師僧、三寶。說到帝釋（Indra）等，是...

【English Translation】 English version Baiduoye: A Sanskrit term, meaning 'thinking'.

Explanation: Now explaining the word 'first'. Connect with the 'first' word in the following text to understand its meaning. 'Initially achieving the fruit of the path' means initially establishing precepts, which is a matter of utmost urgency. Bodhi, here translated as 'the Path'. The Path is thinking. Thinking, in Sanskrit, is Baiduoye. The Path is thinking, referring to meditative thought without confusion, which is the essence of the Path.

○ Threefold Enlightenment

Having attained unsurpassed perfect enlightenment.

This is the title of Samyak-saṃbuddha (Perfectly and Completely Enlightened One).

Explanation: Dharma without difference is called 'Perfect'. Wisdom that is all-encompassing is called 'Complete'. Breaking the dream of birth and death is called 'Enlightenment'. Combining them, what is awakened to is both perfect and complete. Now saying 'Perfect Enlightenment', 'Perfect' naturally includes the two meanings of 'Perfect' and 'Complete'. 'Unsurpassed' refers to this enlightenment, although all beings possess it, before becoming a Buddha, it is still surpassed. Achieving the Buddha of Wonderful Enlightenment, wisdom reaching its limit, uniquely honored, is called 'Unsurpassed'.

○ Four: Expounding the Precepts (Four parts): 1. Stating the name of what is being established; 2. Explaining that it can create superior causes; 3. Explaining that it can obtain superior results; 4. Formally establishing the name.

○ First: Stating the name of what is being established

Initially establishing the Bodhisattva Pratimoksha.

Explanation: Specifying 'Bodhisattva' is to distinguish it from Śrāvakas (Hearers). This is the Mahayana Bodhisattva Pratimoksha. The meaning of 'first' ends above.

○ Second: Can create superior causes

Filial piety towards parents, teachers, Sangha, and the Three Jewels.

The Ratnagotravibhāga Sutra says: 'Filial piety towards parents, the Lord of Gods, Indra, is in your home. Also, practicing filial piety, the Great Brahma Deva is in your home. Also, fully practicing filial piety, Śākyamuni Buddha is in your home.' Śyāma Bodhisattva personally served his parents, and his illness was cured. The fire wheel of Maitreya quickly extinguished, these are the miraculous examples. The Erya says: 'Being good at serving parents is called filial piety.' Filial piety means obedience. Taishi Shuming uses 'obedience' to explain 'filial piety'. The Xiaojing Goumingjue says: 'The meaning of the word filial piety is ultimate, it is fully understanding the beginning and the end, and providing for parents in clothing, food, shelter, and transportation.' It can also be explained as 'measure', 'measure' is ritual, referring to the care of parents being appropriate in warmth and coolness.

Explanation: Continuing from above, initially establishing the Bodhisattva precepts, and although the precepts have myriad practices, they take filial piety as their foundation. Therefore, it says filial piety towards parents, teachers, Sangha, and the Three Jewels. Speaking of Indra, etc., is...

。天心佛心皆欲人孝順而已。善事父母。謂奉養無方。服勤有道孝之始也。帝釋臨焉。又能行者。凡是孝道。無不舉行。孝之中也。梵王臨焉。又能盡者。現生父母。前生父母。歷生父母。無不酬報。孝之終也。釋迦臨焉。天能聽卑。佛遍一切。簡在冥加。理有之也。故睒魔割目救父。而沉疴愈於一朝。慈心發願代苦。而火輪消于頃刻。至行動天。真誠感佛。正猶是耳。恐世不信。謂云何天佛得在爾家。故引二事以證之也。爾雅。叔明訓孝以順。鉤命訓孝。目有五義。摘其二者。曰究曰度。然彼書以究屬士。度屬諸侯。今取其文。不用其意。略為三義。一曰順者。承顏養志。無所違忤。如曾參閔損之類是也。二曰究竟者。了悉始終。一心無間。現柔和色。務悅其親。如大舜萊子之類是也。三曰度者。昏定晨省。夏凊冬溫儀度周備如文王薛包之類是也。師僧者。是己和尚。非泛僧也。例寶藏義亦可分三。事者。奉養師身也。行者。遵循師調也。盡者。傳揚師道。普利眾生也。三寶亦然。事者供養三寶。未必能行。行者依從三寶。未必能盡。盡者紹隆三寶。上承下化。功德周隆也。經舉三種孝因。疏惟釋一者。父母於人最為切近。舉一以例余也。又師僧三寶亦名父母。法身繇和尚教誨之力而生。即法身父母也。慧命繇三寶

【現代漢語翻譯】現代漢語譯本：天心（指上天的意志）和佛心（指佛的慈悲心）都希望人們孝順父母。善待父母，指的是在供養方面沒有疏忽，在侍奉方面遵循正道，這是孝的開始。帝釋天（佛教中的護法神）會降臨保佑。如果能夠進一步做到凡是孝道的事情，沒有不做的，這是孝的中間階段。梵天（印度教和佛教中的創造神）會降臨保佑。如果能夠做到孝的極致，報答現世的父母、前世的父母、以及生生世世的父母的恩情，這就是孝的終極境界。釋迦牟尼佛（佛教的創始人）會降臨保佑。上天能夠傾聽卑微的祈求，佛陀的慈悲遍及一切，默默地加以護佑，這是有道理的。所以，睒魔（古代孝子）爲了救父親而割下自己的眼睛，父親的重病立刻痊癒。慈悲心發願代替他人受苦，火輪地獄的痛苦頃刻間消失。至誠的行動感動了上天，真誠的心意感應了佛陀，道理正是如此。恐怕世人不相信，會問：『為什麼天和佛會降臨到你家？』所以引用這兩個事例來證明。爾雅中說，叔明用『順』來訓導孝道。鉤命術中訓導孝道，眼睛有五種含義，摘取其中的兩種，叫做『究』和『度』。然而那本書中把『究』歸於士人，把『度』歸於諸侯。現在取用其中的文字，不採用其中的含義，大致分為三種含義。第一種叫做『順』，就是承順父母的顏色，奉養父母的志向，沒有違背忤逆的地方，就像曾參（孔子的弟子）和閔損（古代孝子）這樣的人。第二種叫做『究竟』，就是了解事情的始終，一心一意沒有間斷，表現出柔和的臉色，努力使父母高興，就像大舜（古代聖賢）和萊子（古代孝子）這樣的人。第三種叫做『度』，就是晚上安排好父母的休息，早晨問候父母的安好，夏天使父母涼爽，冬天使父母溫暖，儀容舉止周到完備，就像文王（周朝的奠基者）和薛包（古代孝子）這樣的人。師僧（指僧侶），指的是自己的和尚，不是泛指一般的僧侶。例如寶藏的含義也可以分為三種。事，指的是奉養師父的身體。行，指的是遵循師父的教導。盡，指的是傳揚師父的教義，普遍利益眾生。三寶（佛、法、僧）也是這樣。事，指的是供養三寶，未必能夠做到行。行，指的是依從三寶的教導，未必能夠做到盡。盡，指的是繼承和發揚三寶，上承諸佛的教誨，下化一切眾生，功德圓滿隆盛。經文中列舉了三種孝順的原因，疏文中只解釋了父母這一種，是因為父母對於人們來說最為親近，舉出一個例子就可以類推其他的了。而且師僧和三寶也可以稱為父母，法身（指佛的智慧之身）是由和尚的教誨之力而產生的，也就是法身的父母。慧命（指智慧的生命）是由三寶 English version: Both the mind of Heaven (referring to the will of Heaven) and the mind of Buddha (referring to the compassion of Buddha) desire people to be filial to their parents. Treating parents well means providing for them without negligence and serving them according to the proper way, which is the beginning of filial piety. Indra (a protector deity in Buddhism) will descend to bless them. If one can further do everything that is related to filial piety without omission, this is the middle stage of filial piety. Brahma (the creator god in Hinduism and Buddhism) will descend to bless them. If one can achieve the ultimate in filial piety, repaying the kindness of parents in this life, parents in previous lives, and parents in all lifetimes, this is the ultimate state of filial piety. Shakyamuni Buddha (the founder of Buddhism) will descend to bless them. Heaven can listen to humble prayers, and Buddha's compassion pervades everything, silently protecting them, which is reasonable. Therefore, Shanmo (an ancient filial son) cut out his own eyes to save his father, and his father's serious illness was immediately cured. The compassionate mind vowed to suffer for others, and the suffering of the fiery wheel hell disappeared in an instant. Sincere actions moved Heaven, and sincere intentions resonated with Buddha, which is exactly the principle. Fearing that the world would not believe it and would ask, 'Why would Heaven and Buddha descend to your house?' Therefore, these two examples are cited to prove it. In Erya, Shuming used 'obedience' to teach filial piety. In Gouming, filial piety is taught, and the eyes have five meanings, of which two are extracted, called 'investigation' and 'measurement'. However, that book attributes 'investigation' to scholars and 'measurement' to feudal lords. Now, the words are taken, but their meanings are not used, and they are roughly divided into three meanings. The first is called 'obedience', which is to follow the parents' expressions, support the parents' aspirations, and have no disobedience, like Zeng Shen (Confucius' disciple) and Min Sun (an ancient filial son). The second is called 'thoroughness', which is to understand the beginning and end of things, be single-minded without interruption, show a gentle face, and strive to please parents, like Da Shun (an ancient sage) and Lai Zi (an ancient filial son). The third is called 'measurement', which is to arrange the parents' rest at night, greet the parents in the morning, make the parents cool in summer, make the parents warm in winter, and have complete and thoughtful demeanor, like King Wen (the founder of the Zhou Dynasty) and Xue Bao (an ancient filial son). 'Shiseng' (referring to monks) refers to one's own monk, not a general monk. For example, the meaning of 'treasure store' can also be divided into three. 'Affair' refers to supporting the teacher's body. 'Action' refers to following the teacher's teachings. 'Exhaustion' refers to spreading the teacher's teachings and benefiting all beings universally. The Three Jewels (Buddha, Dharma, Sangha) are also like this. 'Affair' refers to making offerings to the Three Jewels, but one may not be able to do 'action'. 'Action' refers to following the teachings of the Three Jewels, but one may not be able to do 'exhaustion'. 'Exhaustion' refers to inheriting and promoting the Three Jewels, upholding the teachings of all Buddhas above, transforming all beings below, and having complete and prosperous merits. The sutra lists three causes of filial piety, and the commentary only explains the parent, because parents are the closest to people, and one example can be used to infer the others. Moreover, teachers and monks and the Three Jewels can also be called parents. The Dharmakaya (referring to the wisdom body of the Buddha) is produced by the power of the teachings of the monk, which is the parents of the Dharmakaya. The wisdom life is from the Three Jewels

【English Translation】 The mind of Heaven and the mind of Buddha both desire people to be filial to their parents. To treat parents well means to provide for them without negligence and to serve them according to the proper way, which is the beginning of filial piety. 帝釋 (Dìshì) [Indra] (a protector deity in Buddhism) will descend to bless them. If one can further do everything that is related to filial piety without omission, this is the middle stage of filial piety. 梵天 (Fàntiān) [Brahma] (the creator god in Hinduism and Buddhism) will descend to bless them. If one can achieve the ultimate in filial piety, repaying the kindness of parents in this life, parents in previous lives, and parents in all lifetimes, this is the ultimate state of filial piety. 釋迦牟尼佛 (Shìjiāmóunífó) [Shakyamuni Buddha] (the founder of Buddhism) will descend to bless them. Heaven can listen to humble prayers, and Buddha's compassion pervades everything, silently protecting them, which is reasonable. Therefore, 睒魔 (Shǎn mó) [Shanmo] (an ancient filial son) cut out his own eyes to save his father, and his father's serious illness was immediately cured. The compassionate mind vowed to suffer for others, and the suffering of the fiery wheel hell disappeared in an instant. Sincere actions moved Heaven, and sincere intentions resonated with Buddha, which is exactly the principle. Fearing that the world would not believe it and would ask, 'Why would Heaven and Buddha descend to your house?' Therefore, these two examples are cited to prove it. In 爾雅 (Ěryǎ) [Erya], 叔明 (Shūmíng) [Shuming] used '順 (shùn)' [obedience] to teach filial piety. In 鉤命 (Gōu mìng) [Gouming], filial piety is taught, and the eyes have five meanings, of which two are extracted, called '究 (jiū)' [investigation] and '度 (dù)' [measurement]. However, that book attributes '究 (jiū)' [investigation] to scholars and '度 (dù)' [measurement] to feudal lords. Now, the words are taken, but their meanings are not used, and they are roughly divided into three meanings. The first is called '順 (shùn)' [obedience], which is to follow the parents' expressions, support the parents' aspirations, and have no disobedience, like 曾參 (Zēng shēn) [Zeng Shen] (Confucius' disciple) and 閔損 (Mǐn sǔn) [Min Sun] (an ancient filial son). The second is called '究竟 (jiūjìng)' [thoroughness], which is to understand the beginning and end of things, be single-minded without interruption, show a gentle face, and strive to please parents, like 大舜 (Dà shùn) [Da Shun] (an ancient sage) and 萊子 (Láizi) [Lai Zi] (an ancient filial son). The third is called '度 (dù)' [measurement], which is to arrange the parents' rest at night, greet the parents in the morning, make the parents cool in summer, make the parents warm in winter, and have complete and thoughtful demeanor, like 文王 (Wénwáng) [King Wen] (the founder of the Zhou Dynasty) and 薛包 (Xuē bāo) [Xue Bao] (an ancient filial son). '師僧 (shī sēng)' [Shiseng] (referring to monks) refers to one's own 和尚 (héshang) [monk], not a general monk. For example, the meaning of 寶藏 (bǎozàng) [treasure store] can also be divided into three. '事 (shì)' [Affair] refers to supporting the teacher's body. '行 (xíng)' [Action] refers to following the teacher's teachings. '盡 (jìn)' [Exhaustion] refers to spreading the teacher's teachings and benefiting all beings universally. The 三寶 (Sānbǎo) [Three Jewels] (Buddha, Dharma, Sangha) are also like this. '事 (shì)' [Affair] refers to making offerings to the Three Jewels, but one may not be able to do '行 (xíng)' [action]. '行 (xíng)' [Action] refers to following the teachings of the Three Jewels, but one may not be able to do '盡 (jìn)' [exhaustion]. '盡 (jìn)' [Exhaustion] refers to inheriting and promoting the Three Jewels, upholding the teachings of all Buddhas above, transforming all beings below, and having complete and prosperous merits. The sutra lists three causes of filial piety, and the commentary only explains the parent, because parents are the closest to people, and one example can be used to infer the others. Moreover, teachers and monks and the Three Jewels can also be called parents. The 法身 (fǎshēn) [Dharmakaya] (referring to the wisdom body of the Buddha) is produced by the power of the teachings of the monk, which is the parents of the 法身 (fǎshēn) [Dharmakaya]. The 慧命 (huì mìng) [wisdom life] is from the Three Jewels

薰脩之力而得。即慧命父母也。

○三能得勝果。

孝順至道之法。

發隱。戒之為義。固在孝順。而此孝順人將謂是庸行之常。不知孝順之法乃至道之法也。至道者。至極之道。即無上正覺是也。此道清凈廣大猶如虛空。體絕過非。用無違礙。順之至也。孝順之心。正合此道。故云至道。又父母者本覺義。師僧者先覺義。佛者滿覺義。法者顯覺義。僧者合覺義於此隨順。不背不逆。豈非如來所證無上覺正之妙道耶。道而曰至。揀非遍淺。故云勝果。蘭盆疏云。大孝釋迦尊。累劫報親恩。積因成正覺。勝因勝果。此之謂也。仲尼贊孝曰至德要道。又謂聖人之德無以加於孝。而程子亦以性命孝悌為一事。孝曰至道。其誠然乎。一說例上三種以成四境。言當孝順此至道之法。則是因非果。故今不用。

○四正結名字。

孝名為戒。亦名制止。

是制戒也。

發隱。承上因勝果勝。此結而斷之。直以孝名戒也。法苑云。戒即是孝。謂眾生皆吾父母。不殺不盜。是即為孝。意正同此。然是戒名為孝。未是孝名為戒。今明孝順自具戒義。如孝順父母。則下氣怡聲。言無獷逆。是名口戒。定省周旋。事無拂逆。是名身戒。深愛終慕。心無乖逆。是名意戒。順止惡義。恐辱其親。名律儀

【現代漢語翻譯】現代漢語譯本薰脩的力量而得到的（薰脩之力而得）。這就是慧命的父母啊（慧命父母）。

○三、能夠獲得殊勝的果報（三能得勝果）。

孝順是最重要的道法（孝順至道之法）。

發隱：戒的意義（戒之為義），本來就在於孝順。而這孝順，人們將認為是平常的行為。卻不知道孝順之法，乃是最重要的道法（至道之法）。至道，就是最極之道，也就是無上正覺（無上正覺）。此道清凈廣大，猶如虛空，本體超越過失，作用沒有阻礙，順應到了極點。孝順之心，正合此道，所以說是至道。又，父母是本覺的意義（本覺義），師僧是先覺的意義（先覺義），佛是滿覺的意義（滿覺義），法是顯覺的意義（顯覺義），僧是合覺的意義（合覺義），對於這些隨順，不違背不逆反，難道不是如來所證悟的無上覺正的妙道嗎？道而稱之為至，是爲了揀擇不是普遍淺顯的，所以說是殊勝的果報（勝果）。《蘭盆疏》說：『大孝釋迦尊，累劫報親恩，積因成正覺，勝因勝果。』說的就是這個意思。仲尼讚美孝說：『至德要道』，又說聖人的德行沒有比孝更大的了。程子也把性命、孝悌看作一件事。孝稱為至道，確實是這樣啊。一種說法是，像上面三種一樣，形成四種境界，說應當孝順這至道之法，那麼就是因而不是果了，所以現在不用這種說法。

○四、正式總結名字（四正結名字）。

孝名為戒，也叫制止（孝名為戒，亦名制止）。

這就是制戒啊（是制戒也）。

發隱：承接上面因為殊勝的果報而殊勝，這裡總結並斷定它。直接用孝來命名戒。法苑說：『戒就是孝，認為眾生都是我的父母，不殺不盜，這就是孝。』意思正和這個相同。然而這是戒名為孝，還不是孝名為戒。現在說明孝順自身就具有戒的意義。如孝順父母，就和顏悅色，說話沒有粗暴忤逆，這叫做口戒。早晚問安，做事沒有違背，這叫做身戒。深深地愛慕，心裡沒有背離，這叫做意戒。順從制止惡行的意義，恐怕羞辱了親人，叫做律儀。

【English Translation】 English version It is obtained through the power of cultivation and practice (薰脩之力而得). These are the parents of the wisdom-life (慧命父母).

○3. Able to obtain supreme results (三能得勝果).

Filial piety is the Dharma of the supreme path (孝順至道之法).

Elucidation: The meaning of precepts (戒之為義) inherently lies in filial piety. People may consider this filial piety as an ordinary practice. However, they do not realize that the Dharma of filial piety is the Dharma of the supreme path (至道之法). The supreme path (至道) is the ultimate path, which is none other than Anuttara-samyak-sambodhi (無上正覺). This path is pure and vast, like empty space. Its essence transcends faults, and its function is unimpeded. It is the ultimate in accordance. The mind of filial piety precisely aligns with this path, hence it is called the supreme path. Furthermore, parents represent the meaning of original enlightenment (本覺義), teachers and mentors represent the meaning of prior enlightenment (先覺義), Buddhas represent the meaning of complete enlightenment (滿覺義), the Dharma represents the meaning of manifest enlightenment (顯覺義), and the Sangha represents the meaning of unified enlightenment (合覺義). To accord with these, without contradicting or opposing them, is this not the wonderful path of unsurpassed, enlightened correctness realized by the Tathagata? The path is called supreme to distinguish it from the common and shallow, hence it is called supreme result (勝果). The Ullambana Sutra Commentary says: 'The greatly filial Shakyamuni honored his parents through countless kalpas, accumulating causes to achieve perfect enlightenment, a supreme cause leading to a supreme result.' This is what it refers to. Zhongni praised filial piety, saying, 'Supreme virtue, essential path.' He also said that there is no virtue of a sage greater than filial piety. Chengzi also considered nature, life, filial piety, and fraternal duty as one matter. Filial piety is called the supreme path; it is indeed so. One interpretation, like the three mentioned above, forms four realms, saying that one should be filial to this Dharma of the supreme path, then it is a cause and not a result, so this interpretation is not used now.

○4. Directly concluding the name (四正結名字).

Filial piety is called a precept, also called restraint (孝名為戒，亦名制止).

This is establishing precepts (是制戒也).

Elucidation: Continuing from the above, because of the supreme result, it is supreme. Here, it concludes and determines it. Directly naming filial piety as a precept. The Dharma Garden says: 'Precepts are filial piety, considering all beings as my parents. Not killing, not stealing, this is filial piety.' The meaning is exactly the same. However, this is 'precepts named as filial piety,' not yet 'filial piety named as precepts.' Now, it is clarified that filial piety itself possesses the meaning of precepts. For example, in being filial to parents, one is gentle in speech and expression, and one's words are not coarse or rebellious; this is called mouth-precept. In inquiring after their well-being morning and evening, and in handling matters without opposition, this is called body-precept. In deeply loving and longing for them, and in one's heart having no deviation, this is called mind-precept. Following the meaning of restraining evil, fearing to disgrace one's parents, this is called moral discipline (律儀).

戒。順行善義。思顯其親。名善法戒。順兼濟義。拾椹回兇。舍肉悟主。钖類不匱。名攝生戒。師僧三寶亦復如是。以要言之。但能孝順。自然梵行具足。戒之得名良以此耳。舍孝之外寧有戒乎。優婆塞戒經云。受持戒已。不能供養父母師長者得罪。正言孝是戒也。亦名制止者。言制止亦以孝名也。製爲戒法。以止其惡。謂之制止。今惟孝順。自不造惡。豈非制止。孝經云。孝親者非法不言。非道不行。亦止惡意也。上戒字泛指戒體。下制止則指所列戒品。如十重四十八輕是也。只一孝字可概戒義。故下制戒中。十重第一第二第三第四。以至第九第十。皆曰孝順心。輕垢第一。即曰孝順心。而十三十七二十九三十五四十八。亦皆曰孝順心。至於余戒。多舉父母為言。則是貫徹乎十重之始終。聯絡乎四十八輕之首尾。一孝立而諸戒盡矣。複次孝順非特名戒。名制止。亦名三藏諸教。一切法門。攝無不盡。問。法門無量。未易悉數。只如凈土往生。一法門耳。此經之中。言所不及。云何孝順貫一切法。答十六觀經云。欲生彼國。當修三福。一者孝養父母。奉事師長。慈心不殺。修十善業。二者受持三歸。具足眾戒。不犯威儀。乃至三者發菩提心等。夫養父母。事師長。受三歸。非孝順父母師僧三寶乎。曰不殺。曰十善。曰

【現代漢語翻譯】現代漢語譯本戒，順從善的意義，思念並光顯父母，名為『善法戒』（遵循善法的戒律）。順從併兼顧濟世的意義，如拾起桑葚避免兇險，捨棄自身肉體領悟君主之義，施捨財物而不吝嗇，名為『攝生戒』（保護生命的戒律）。對待師父、僧人、佛法僧三寶也應如此。總而言之，只要能夠孝順，自然梵行（清凈的行為）具足，戒的得名正是因此。捨棄孝順之外，哪裡還有戒呢？《優婆塞戒經》說：『受持戒律后，不能供養父母師長，是為得罪。』正是說孝是戒啊。也名為『制止』，說制止也是以孝為名。制定為戒法，用來制止惡行，稱之為制止。如今只要孝順，自然不會作惡，豈不是制止？《孝經》說：『孝順父母的人，不合乎法度的話不說，不合乎道義的事不做。』也是制止惡意啊。上面的『戒』字泛指戒體，下面的『制止』則指所列的戒品，如十重戒、四十八輕戒等。僅一個『孝』字就可以概括戒的意義。所以下面的制戒中，十重戒的第一、第二、第三、第四，以至第九、第十，都說『孝順心』。輕垢戒的第一條，就說『孝順心』，而第十三、十七、二十九、三十五、四十八條，也都是說『孝順心』。至於其餘的戒，多以父母為例，這是貫穿十重戒的始終，聯絡四十八輕戒的首尾。一個『孝』字立起來，所有的戒就都包含了。再次說明，孝順不僅僅名為戒，名為制止，也名為三藏（經、律、論）諸教，一切法門，沒有不能包含的。問：法門無量，難以全部列舉。就如凈土往生，只是一種法門而已，這部經中沒有提及，怎麼說孝順貫穿一切法呢？答：《十六觀經》說：『想要往生彼國（極樂世界），應當修三種福。一是孝養父母，奉事師長，慈心不殺，修十善業。二是受持三歸（皈依佛、法、僧），具足眾戒，不犯威儀。乃至三是發菩提心等。』孝養父母，奉事師長，受三歸，不是孝順父母師僧三寶嗎？說不殺生，說十善業，說

【English Translation】 English version 『Precept』 means to accord with goodness, to think of and glorify one's parents, and is called 『Precept of Good Dharma』 (following the precepts of good dharma). To accord with and consider the meaning of benefiting the world, such as picking up mulberries to avoid misfortune, sacrificing one's own flesh to understand the meaning of the ruler, and giving generously without being stingy, is called 『Precept of Protecting Life』 (precepts that protect life). The same should be done with teachers, monks, and the Triple Gem (Buddha, Dharma, Sangha). In short, as long as one can be filial, one's Brahmacharya (pure conduct) will naturally be complete, and this is why the precept is named as such. Apart from filial piety, where else can one find precepts? The 『Upasaka Precept Sutra』 says: 『After receiving and upholding the precepts, it is a sin if one cannot support one's parents and teachers.』 It is precisely saying that filial piety is a precept. It is also called 『Restraint,』 and saying restraint is also named after filial piety. It is established as the law of precepts to restrain evil deeds, and is called restraint. Now, as long as one is filial, one will naturally not commit evil, isn't that restraint? The 『Classic of Filial Piety』 says: 『A person who is filial to his parents does not speak words that do not conform to the law, and does not do things that do not conform to righteousness.』 It also restrains evil intentions. The word 『precept』 above generally refers to the essence of the precepts, while the 『restraint』 below refers to the listed precepts, such as the ten major precepts and the forty-eight minor precepts. Only one word 『filial piety』 can encompass the meaning of the precepts. Therefore, in the precepts below, the first, second, third, and fourth of the ten major precepts, up to the ninth and tenth, all say 『filial piety.』 The first of the minor precepts says 『filial piety,』 and the thirteenth, seventeenth, twenty-ninth, thirty-fifth, and forty-eighth also say 『filial piety.』 As for the remaining precepts, they often use parents as examples, which runs through the beginning and end of the ten major precepts and connects the beginning and end of the forty-eight minor precepts. With one word 『filial piety』 established, all the precepts are included. Furthermore, filial piety is not only named as a precept and restraint, but also as the teachings of the Tripitaka (Sutras, Vinaya, Shastras), all Dharma doors, and there is nothing that it cannot encompass. Question: The Dharma doors are immeasurable and difficult to list completely. Just like rebirth in the Pure Land, it is only one Dharma door, and it is not mentioned in this sutra. How can you say that filial piety permeates all Dharmas? Answer: The 『Sixteen Contemplations Sutra』 says: 『If you want to be reborn in that country (the Pure Land of Ultimate Bliss), you should cultivate three blessings. First, be filial to your parents, serve your teachers, have a compassionate heart and do not kill, and cultivate the ten good deeds. Second, receive and uphold the Three Refuges (refuge in the Buddha, Dharma, and Sangha), fulfill all the precepts, and do not violate the rules of conduct. And third, generate the Bodhi mind, etc.』 Isn't being filial to parents, serving teachers, and receiving the Three Refuges being filial to parents, teachers, monks, and the Triple Gem? Saying do not kill, saying the ten good deeds, saying

眾戒。曰威儀。而戒無弗備矣。是知戒不離孝。諸經互出。以孝為因。乃得往生。則此經實該凈土法門。但人自不察耳。是故唸佛修凈土者。不順父母。不名唸佛。父母生育。等佛恩故。不順師長。不名唸佛師長教誨。同佛化故。不順三。寶。不名唸佛。所寶雖三。統一佛故。盡理而言。順凈覺心。而不逆以濁染。是孝名唸佛。順慈惠心。而不逆以慳貪。是孝名佈施。順和柔心。而不逆以瞋恚。是孝名忍辱。順堅剛心。而不逆以懈怠。是孝名精進。順寂靜心。而不逆以散亂。是孝名禪定。順靈知心。而不逆以愚癡。是孝名智慧。類而推之。一切不逆。則萬法俱成矣。大哉孝也。豈獨名戒而已哉。

○二放光表瑞。

佛即口放無量光明。

瑞者。信也。欲說大事。前須放光。故稱為瑞。光是色像之勝。放勝光明。召有緣眾。同來聽戒。戒是諸善最勝。能滅惡生善。口放者。表釋尊今日宣說大乘菩薩戒法。

發隱。前須放光者。良繇勝事欲興。休徴先現。況此心地戒。道傳千佛。化被群生。事莫大於此者。安得前無瑞應耶。色像之勝者。小則甘露醴泉。大則雨花動地。乃至放光。皆色像所攝。有形之瑞也。而惟放光獨勝者。以其有揚輝破闇之功。具滅惡生善之義。見之者發菩提心。觸之者離生死

【現代漢語翻譯】現代漢語譯本：所有戒律，都包含在威儀之中，沒有不完備的。由此可知，戒律不離孝道。各部經典互相闡述，都以孝道為根本，才能往生凈土。那麼這部經實際上涵蓋了凈土法門，只是人們自己沒有察覺罷了。因此，唸佛修凈土的人，如果不孝順父母，就不能算是念佛，因為父母的生育之恩，等同於佛的恩德。不尊敬師長，就不能算是念佛，因為師長的教誨，如同佛的教化。不敬順三寶（佛(Buddha)，法(Dharma)，僧(Sangha)），就不能算是念佛，所尊崇的雖然有三，但統一于佛。從道理上來說，順應清凈覺悟的心，而不以污濁染污它，這就是名爲念佛的孝道。順應慈悲恩惠的心，而不以慳吝貪婪違背它，這就是名為佈施的孝道。順應平和柔順的心，而不以嗔恨惱怒違背它，這就是名為忍辱的孝道。順應堅定剛強的心，而不以懈怠懶惰違背它，這就是名為精進的孝道。順應寂靜安寧的心，而不以散亂浮躁違背它，這就是名為禪定的孝道。順應靈敏覺知的心，而不以愚昧無知違背它，這就是名為智慧的孝道。依此類推，一切都不違背，那麼萬法都能成就了。偉大的孝道啊，難道僅僅只是名為戒律而已嗎？ ○二放光表瑞佛即從口中放出無量光明。瑞，是徵兆，是預示，是使人信服的表徵。將要宣說大事之前，必須先放光，所以稱為瑞。光明是色相中最殊勝的。放出殊勝的光明，召集有緣的眾生，一同來聽受戒律。戒律是各種善法中最殊勝的，能夠滅除惡業，產生善業。從口中放出光明，表明釋迦牟尼佛(Sakyamuni Buddha)今日宣說大乘菩薩戒法。發隱：之前必須放光的原因是，因為殊勝的事情將要興起，吉祥的徵兆會先顯現。何況這心地戒，道傳千佛，教化普及眾生，事情沒有比這更大的了，怎麼能在之前沒有瑞相呢？色相的殊勝，小的有甘露醴泉，大的有天雨散花，大地震動，乃至放光，都是色相所包含的，是有形的祥瑞。而只有放光最為殊勝，因為它具有發揚光輝，破除黑暗的功用，具備滅除惡業，產生善業的意義。見到光明的人，會發起菩提心(Bodhi mind)；接觸到光明的人，會脫離生死輪迴。

【English Translation】 English version: All precepts are contained within proper conduct, with nothing lacking. From this, we know that precepts are inseparable from filial piety. Various scriptures mutually elaborate, all taking filial piety as the root cause for attaining rebirth in the Pure Land. Thus, this scripture actually encompasses the Pure Land Dharma gate, but people themselves do not realize it. Therefore, those who recite the Buddha's name and cultivate the Pure Land, if they are not filial to their parents, cannot be considered as reciting the Buddha's name, because the kindness of parents in giving birth is equal to the Buddha's grace. If they do not respect teachers, they cannot be considered as reciting the Buddha's name, because the teachings of teachers are like the Buddha's teachings. If they do not revere the Three Jewels (Buddha, Dharma, Sangha), they cannot be considered as reciting the Buddha's name, although there are three objects of reverence, they are unified in the Buddha. Speaking in terms of principle, to accord with the pure and enlightened mind, and not to oppose it with turbidity and defilement, this is filial piety called 'reciting the Buddha's name'. To accord with the compassionate and benevolent mind, and not to oppose it with stinginess and greed, this is filial piety called 'giving'. To accord with the peaceful and gentle mind, and not to oppose it with anger and hatred, this is filial piety called 'patience'. To accord with the firm and strong mind, and not to oppose it with laziness and indolence, this is filial piety called 'diligence'. To accord with the tranquil and serene mind, and not to oppose it with distraction and agitation, this is filial piety called 'meditation'. To accord with the keen and knowing mind, and not to oppose it with ignorance and delusion, this is filial piety called 'wisdom'. By analogy, if one does not oppose anything, then all dharmas will be accomplished. How great is filial piety! Is it merely called a precept? ○ Two: Emitting Light to Manifest Auspiciousness The Buddha then emitted immeasurable light from his mouth. 'Auspiciousness' (瑞) is a sign, a portent, a manifestation that inspires faith. Before proclaiming a great matter, light must first be emitted, hence it is called auspiciousness. Light is the most excellent of forms and appearances. Emitting excellent light summons sentient beings with affinity to come and listen to the precepts. Precepts are the most excellent of all good dharmas, capable of extinguishing evil and generating good. Emitting light from the mouth indicates that Sakyamuni Buddha (釋迦牟尼佛) is today proclaiming the Great Vehicle Bodhisattva precepts. Elucidation: The reason why light must be emitted beforehand is that when an excellent event is about to arise, auspicious signs will appear first. Moreover, this mind-ground precept, the Dharma transmitted by a thousand Buddhas, its teachings spread to all sentient beings, there is nothing greater than this, how could there be no auspicious signs beforehand? The excellence of forms and appearances, in small instances, includes sweet dew and sweet springs; in large instances, it includes raining flowers and the earth shaking, and even emitting light, all of which are encompassed by forms and appearances, which are tangible auspicious signs. However, emitting light is uniquely superior because it has the function of radiating brilliance and breaking through darkness, possessing the meaning of extinguishing evil and generating good. Those who see the light will arouse the Bodhi mind (菩提心); those who come into contact with the light will be liberated from the cycle of birth and death.

苦。諸瑞之中。此為最勝。喻戒為諸善最勝也。口放者二義。一者表此戒法金口敷宣。二者表此戒法菩薩聽受而成勝果。從佛口生也。

○三大眾愿聞(三)　初總敘大眾。二別敘四眾。三時眾樂聞。

○初總敘大眾。

是時百萬億大眾。

發隱。人天共會。凡聖交羅。故云大眾。

○二別敘四眾。

諸菩薩。十八梵天。六慾天子。十六大國王。

一菩薩。二十八梵。三六慾天。四十六國王。十六國者。名出長阿含。一史伽。二摩竭提。三迦尸。四拘薩羅。五䟦祗。六末羅。七支提。八䟦沙。九尼樓。十槃阇羅。十一阿濕波。十二婆蹉。十三蘇羅。十四乾陀羅。十五劍浮沙。十六阿槃提。西土諸國甚多。略舉此耳。機應聞聲。自然雲集。

發隱。前敘大眾。今舉勝也。菩薩對聲聞為勝。梵天對欲天為勝。欲天對人間為勝。國王對臣民為勝。彰此戒法為凡聖人天殊勝之高會也。

○三時眾樂聞。

合掌至心。聽佛誦一切諸佛大乘戒。

發隱。合掌。身業凈也。至心。意業凈也。耳聽。則心專而言自寂。口業凈也。聽法者當如是矣。

○二釋迦自說(三)　初舉我自誦。二放光因緣。三勸物習學。

○初舉我自誦(二)　初序自誦。二

【現代漢語翻譯】現代漢語譯本苦。在所有殊勝之中，此戒最為殊勝，譬如戒律是所有善行中最殊勝的。『口放』有兩種含義：一是表明此戒法由佛陀金口宣說，二是表明此戒法由菩薩聽受而成就殊勝果報，是從佛口中產生的。 ○三大眾愿聞(三) 初總敘大眾。二別敘四眾。三時眾樂聞。 ○初總敘大眾。是時百萬億大眾。發隱。人天共會。凡聖交羅。故云大眾。 ○二別敘四眾。諸菩薩（Bodhisattvas，覺悟的有情）。十八梵天（Eighteen Brahma Heavens，色界天）。六慾天子（Six Desire Realm Heavens，欲界天）。十六大國王（Sixteen Great Kings，統治十六個國家的國王）。一菩薩。二十八梵。三六慾天。四十六國王。十六國者。名出長阿含。一史伽（Sihala）。二摩竭提（Magadha）。三迦尸（Kasi）。四拘薩羅（Kosala）。五䟦祗（Vajji）。六末羅（Malla）。七支提（Cetiya）。八䟦沙（Vamsa）。九尼樓（Niru）。十槃阇羅（Pancala）。十一阿濕波（Assaka）。十二婆蹉（Vatsa）。十三蘇羅（Sura）。十四乾陀羅（Gandhara）。十五劍浮沙（Kamboja）。十六阿槃提（Avanti）。西土諸國甚多。略舉此耳。機應聞聲。自然雲集。發隱。前敘大眾。今舉勝也。菩薩對聲聞為勝。梵天對欲天為勝。欲天對人間為勝。國王對臣民為勝。彰此戒法為凡聖人天殊勝之高會也。 ○三時眾樂聞。合掌至心。聽佛誦一切諸佛大乘戒。發隱。合掌。身業凈也。至心。意業凈也。耳聽。則心專而言自寂。口業凈也。聽法者當如是矣。 ○二釋迦自說(三) 初舉我自誦。二放光因緣。三勸物習學。 ○初舉我自誦(二) 初序自誦。二

【English Translation】 English version Suffering. Among all the auspicious things, this is the most supreme. It is like precepts being the most supreme of all good deeds. 'Mouth emitting' has two meanings: first, it indicates that this precept Dharma is proclaimed from the Buddha's golden mouth; second, it indicates that this precept Dharma is received by Bodhisattvas and achieves supreme fruition, originating from the Buddha's mouth. ○3. The Great Assembly Desires to Hear (3) First, a general description of the assembly. Second, a separate description of the four assemblies. Third, the assembly rejoices to hear at that time. ○First, a general description of the assembly. At that time, there were a hundred million trillion in the great assembly. Explanation: Humans and gods gather together, the ordinary and the holy intermingle, hence it is called the great assembly. ○Second, a separate description of the four assemblies. All the Bodhisattvas (Bodhisattvas, sentient beings who are enlightened). The Eighteen Brahma Heavens (Eighteen Brahma Heavens, the form realm heavens). The Six Desire Realm Heavens (Six Desire Realm Heavens, the desire realm heavens). The Sixteen Great Kings (Sixteen Great Kings, kings ruling sixteen countries). One, Bodhisattvas. Two, Eighteen Brahmas. Three, Six Desire Heavens. Four, Sixteen Kings. The sixteen countries are named in the Dirgha Agama. One, Sihala. Two, Magadha. Three, Kasi. Four, Kosala. Five, Vajji. Six, Malla. Seven, Cetiya. Eight, Vamsa. Nine, Niru. Ten, Pancala. Eleven, Assaka. Twelve, Vatsa. Thirteen, Sura. Fourteen, Gandhara. Fifteen, Kamboja. Sixteen, Avanti. There are many countries in the West. These are just a few examples. Those who are ready to hear the sound naturally gather. Explanation: The previous describes the great assembly, now it highlights the superior ones. Bodhisattvas are superior to Sravakas. Brahma Heavens are superior to Desire Heavens. Desire Heavens are superior to the human realm. Kings are superior to their subjects. This highlights that this precept Dharma is a high gathering of the extraordinary and the holy, humans and gods. ○Third, the assembly rejoices to hear at that time. Joining their palms together with utmost sincerity, they listen to the Buddha reciting the Great Vehicle Precepts of all Buddhas. Explanation: Joining palms together signifies purity of body karma. Utmost sincerity signifies purity of mind karma. Listening with the ears means the mind is focused and speech is naturally silent, signifying purity of speech karma. Those who listen to the Dharma should be like this. ○2. Shakyamuni Buddha Speaks Himself (3) First, he mentions that he himself recites. Second, the cause and condition of emitting light. Third, he encourages all to learn and practice. ○First, he mentions that he himself recites (2) First, an introduction to his own recitation. Second,

勸人誦。

○初序自誦。

佛告諸菩薩言。我今半月半月。自誦諸佛法戒。

發隱。此萬世誦戒立法之始也。半月半月者。望日晦日也。月勤二誦。恐遺忘也。又白月黑月。喻善業惡業應自考也。

○二勸人誦。

汝等一切發心菩薩。乃至十發趣。十長養。十金剛。十地諸菩薩亦誦。

凡舉五位人。一發心。謂共地菩薩。二十發趣。謂初十心。依梵網列名。一舍。二戒。三忍。四進。五定。六慧。七愿。八護。九喜。十頂心。三十長養。謂中十心。一慈。二悲。三喜。四舍。五施。六好說。七益。八同。九定。十慧四十金剛后十心。一信。二念。三迴向。四達。五圓。六不退。七大乘。八無相。九慧。十不壞心。五十地。謂登地以上。一體性平等地。二體性善方便地。三體性光明地。四體性爾炎地。五體性慧照地。六體性華光地。七體性滿足地。八體性佛吼地。九體性華嚴地。十體性入佛界地。

發隱。共地菩薩者。十信發心。與佛共地。一云即三乘共十地也。發趣長養金剛。分初中后。名三十心。初十心即住位。一舍心。內外法一切舍也。二戒心一道清凈也。二忍心。一切法如忍。相不可得也。四進心。以無生入世諦。無二相也。五定心。唸唸寂滅。三界一切性皆因定

【現代漢語翻譯】現代漢語譯本勸人誦。

○初序自誦。

佛告諸菩薩言：『我今半月半月，自誦諸佛法戒。』

發隱：此乃萬世誦戒立法之始。『半月半月』者，指望日（滿月）和晦日（新月）。每月勤奮誦戒兩次，是為避免遺忘。又，白月和黑月，比喻善業和惡業，應自我考察。

○二勸人誦。

『汝等一切發心菩薩，乃至十發趣、十長養、十金剛、十地諸菩薩亦誦。』

凡舉五種位次之人：一、發心，指共地菩薩（與佛同地的菩薩）。二、十發趣，指最初的十個心，依據《梵網經》列名：一、舍心，二、戒心，三、忍心，四、進心，五、定心，六、慧心，七、願心，八、護心，九、喜心，十、頂心。三、十長養，指中間的十個心：一、慈心，二、悲心，三、喜心，四、舍心，五、施心，六、好說心，七、益心，八、同心，九、定心，十、慧心。四、十金剛，指最後的十個心：一、信心，二、念心，三、迴向心，四、達心，五、圓心，六、不退心，七、大乘心，八、無相心，九、慧心，十、不壞心。五、十地，指登地以上的菩薩：一、體性平等地，二、體性善方便地，三、體性光明地，四、體性爾炎地，五、體性慧照地，六、體性華光地，七、體性滿足地，八、體性佛吼地，九、體性華嚴地，十、體性入佛界地。

發隱：共地菩薩，指十信位發心的菩薩，與佛同地。一說即三乘共十地。發趣、長養、金剛，分初、中、后，名為三十心。初十心即住位。一、舍心，內外一切法皆捨棄。二、戒心，一道清凈。三、忍心，一切法如忍，相不可得。四、進心，以無生之理入世諦，無二相。五、定心，唸唸寂滅，三界一切性皆因定。

【English Translation】 English version Encouragement to Recite.

○ First, a preface on reciting oneself.

The Buddha told all the Bodhisattvas: 'I now, every half month, recite the precepts of all the Buddhas.'

Explanation: This is the beginning of the law for reciting precepts for all ages. 'Every half month' refers to the full moon day (望日) and the new moon day (晦日). Diligently reciting the precepts twice a month is to avoid forgetting. Also, the white moon and the black moon are metaphors for good and evil karma, which should be examined oneself.

○ Second, encouraging others to recite.

'You all Bodhisattvas who have aroused the aspiration for enlightenment, and even the Ten Faiths (十發趣), Ten Developments (十長養), Ten Diamond Minds (十金剛), and the Bodhisattvas of the Ten Grounds (十地), should also recite.'

Generally, five levels of people are mentioned: 1. Arousing the aspiration, referring to Bodhisattvas on the Common Ground (共地菩薩) (Bodhisattvas sharing the same ground with the Buddha). 2. The Ten Faiths (十發趣), referring to the first ten minds, named according to the Brahma Net Sutra (梵網經): 1. Giving Mind (舍心), 2. Precept Mind (戒心), 3. Patience Mind (忍心), 4. Progress Mind (進心), 5. Concentration Mind (定心), 6. Wisdom Mind (慧心), 7. Vow Mind (願心), 8. Protection Mind (護心), 9. Joy Mind (喜心), 10. Supreme Mind (頂心). 3. The Ten Developments (十長養), referring to the middle ten minds: 1. Loving-kindness Mind (慈心), 2. Compassion Mind (悲心), 3. Joy Mind (喜心), 4. Equanimity Mind (舍心), 5. Giving Mind (施心), 6. Eloquence Mind (好說心), 7. Benefiting Mind (益心), 8. Sameness Mind (同心), 9. Concentration Mind (定心), 10. Wisdom Mind (慧心). 4. The Ten Diamond Minds (十金剛), referring to the last ten minds: 1. Faith Mind (信心), 2. Mindfulness Mind (念心), 3. Dedication Mind (迴向心), 4. Penetration Mind (達心), 5. Perfection Mind (圓心), 6. Non-retrogression Mind (不退心), 7. Great Vehicle Mind (大乘心), 8. Non-form Mind (無相心), 9. Wisdom Mind (慧心), 10. Indestructible Mind (不壞心). 5. The Ten Grounds (十地), referring to Bodhisattvas who have attained the grounds: 1. Ground of Equality of Essence (體性平等地), 2. Ground of Skillful Means of Essence (體性善方便地), 3. Ground of Light of Essence (體性光明地), 4. Ground of Flame of Essence (體性爾炎地), 5. Ground of Wisdom Illumination of Essence (體性慧照地), 6. Ground of Flower Light of Essence (體性華光地), 7. Ground of Fulfillment of Essence (體性滿足地), 8. Ground of Buddha's Roar of Essence (體性佛吼地), 9. Ground of Flower Adornment of Essence (體性華嚴地), 10. Ground of Entering the Buddha Realm of Essence (體性入佛界地).

Explanation: 'Bodhisattvas on the Common Ground' refers to Bodhisattvas who have aroused the aspiration for enlightenment in the Ten Faiths, sharing the same ground with the Buddha. It is said that it is the common ten grounds of the Three Vehicles. The Faiths, Developments, and Diamond Minds are divided into the beginning, middle, and end, called the Thirty Minds. The first ten minds are the dwelling stage. 1. Giving Mind (舍心): Giving up all internal and external dharmas. 2. Precept Mind (戒心): The one path is pure. 3. Patience Mind (忍心): All dharmas are like patience; their characteristics cannot be obtained. 4. Progress Mind (進心): Entering the mundane truth with non-origination, without duality. 5. Concentration Mind (定心): Every thought is tranquil and extinguished; all natures of the three realms are due to concentration.

滅而生也。六慧心。修不可說觀。入中道一諦也。七願心。初發心求中間修道行愿滿故。一切行之本源也。八護心。護三寶一切功德。空無相無作也。九喜心。見他得樂。常生喜悅。不入有為緣一切法也。十頂心。一道最勝。不受六道果。必不退佛種也。中十心即行位。一慈心。于無我智中樂相應觀。使一切眾生得慈樂果也。二悲心。于空見一切法如實相。怨三品中與上樂也。三喜心。悅喜無生。使眾生入正信舍邪見背六道苦。故喜也。四舍心。自他體性不可得也。五施心。內身外身國城男女皆如如相。受者施者無合無散也。六好說心。以聖法語教諸眾生也。七益心。現行六道無量苦事不以為患。惟益人為利也。八同心。入諸六道。一切事同空同無生同無我等也。九定心。見一切我人內外眾生種子。皆無合散整合起作也。十慧心。觀諸邪見結患等無決定體性也。后十心即向位。一信心。空一切法。心心空故。信信寂滅。名無相信也。二念心。六念常覺常施。第一義空無著無解。生住滅相不動不到不去來也。三迴向心。入法界常寂滅也。四達心。忍順一切實性。法達義達。辭達教化達。三世因果。眾生根行。如如不合不散也。五圓心。直照入無生智。教化十方眾生。皆入薩婆若也。六不退心。不入一切凡夫地。不起諸見

【現代漢語翻譯】現代漢語譯本滅盡煩惱而證悟新生。六、慧心（以智慧之心）：修習不可言說的觀行，證入中道第一義諦。七、願心（發願之心）：最初發菩提心，中間修習菩薩道，最終圓滿一切行愿，是一切修行的根本源泉。八、護心（守護之心）：守護佛法僧三寶以及一切功德，體悟空性、無相、無為的境界。九、喜心（歡喜之心）：見到他人獲得快樂，常生歡喜之心，不執著于有為法，隨順一切諸法實相。十、頂心（至頂之心）：在一切道中最為殊勝，不受六道輪迴的果報，必定不會退失成佛的種子。中間的十心屬於行位：一、慈心（慈愛之心）：在體悟無我之智的基礎上，以慈愛之心相應觀照，使一切眾生獲得慈愛安樂的果報。二、悲心（悲憫之心）：在體悟空性的基礎上，如實了知一切諸法實相，對於怨恨的三品眾生，給予最高的安樂。三、喜心（喜悅之心）：對於不生不滅的真理心生喜悅，使眾生進入正信，捨棄邪見，背離六道輪迴的痛苦，所以心生歡喜。四、舍心（捨棄之心）：了知自身與他人的體性都是不可得的。五、施心（佈施之心）：對於內身、外身、國家、城池、男女等一切事物，都視作如如不動的實相，佈施者與接受者之間沒有聚合也沒有離散。六、好說心（樂於說法之心）：以聖賢的法語教導一切眾生。七、益心（利益之心）：即使顯現於六道輪迴中，經歷無量的苦難，也不以為患，只為利益他人。八、同心（平等之心）：進入六道輪迴，對於一切事物，都視為空性、無生、無我等等。九、定心（禪定之心）：了知一切我、人、內外眾生的種子，都沒有聚合、離散、整合、起作。十、慧心（智慧之心）：觀照諸如邪見、煩惱等，都沒有決定的體性。後面的十心屬於向位：一、信心（信心）：體悟空性，一切諸法皆空，心與心皆空，信心也寂滅，名為無相信。二、念心（正念）：六念常存，常行佈施，體悟第一義空，無執著，無解脫，生住滅的相狀不動、不到、不去、不來。三、迴向心（迴向之心）：進入法界常寂滅的境界。四、達心（通達之心）：安忍順應一切實性，通達法義，通達辭義，通達教化，通達三世因果，眾生的根性和行為，如如不動，不合不散。五、圓心（圓滿之心）：直接照見進入無生之智，教化十方眾生，都進入薩婆若（一切智）。六、不退心（不退轉之心）：不墮入一切凡夫之地，不生起各種邪見。

【English Translation】 English version Extinguishing and being born. Six, Wisdom Mind (Hui Xin): Cultivating the inconceivable contemplation, entering the Middle Way, the One Truth. Seven, Vow Mind (Yuan Xin): Initially generating the Bodhi mind, cultivating the path in the middle, and finally fulfilling all vows, is the fundamental source of all practices. Eight, Protection Mind (Hu Xin): Protecting the Three Jewels (San Bao) and all merits, realizing the emptiness, signlessness, and non-action. Nine, Joyful Mind (Xi Xin): Seeing others attain happiness, constantly generating joy, not clinging to conditioned dharmas, and according with the true nature of all dharmas. Ten, Supreme Mind (Ding Xin): Being the most supreme among all paths, not receiving the retribution of the six realms, and surely not regressing from the seed of Buddhahood. The middle ten minds belong to the stage of practice: One, Loving-kindness Mind (Ci Xin): Based on the wisdom of realizing no-self, contemplating with loving-kindness, enabling all beings to attain the fruit of loving-kindness and happiness. Two, Compassionate Mind (Bei Xin): Based on the realization of emptiness, truly knowing the real nature of all dharmas, giving the highest happiness to beings of the three grades of hatred. Three, Joyful Mind (Xi Xin): Rejoicing in the truth of non-birth, enabling beings to enter into right faith, abandon wrong views, and turn away from the suffering of the six realms, therefore generating joy. Four, Equanimity Mind (She Xin): Knowing that the nature of oneself and others is unattainable. Five, Giving Mind (Shi Xin): Regarding everything, such as the inner body, outer body, country, city, men, and women, as the unchanging reality, there is no aggregation or dispersion between the giver and the receiver. Six, Mind of Delight in Speaking (Hao Shuo Xin): Teaching all beings with the sacred language of the sages. Seven, Benefiting Mind (Yi Xin): Even appearing in the six realms and experiencing countless sufferings, not regarding it as a problem, only benefiting others. Eight, Sameness Mind (Tong Xin): Entering the six realms, regarding everything as emptiness, non-birth, no-self, etc. Nine, Concentration Mind (Ding Xin): Knowing that the seeds of all beings, internal and external, do not have aggregation, dispersion, integration, or creation. Ten, Wisdom Mind (Hui Xin): Contemplating that all such as wrong views and afflictions do not have a definite nature. The latter ten minds belong to the stage of direction: One, Faith Mind (Xin Xin): Realizing emptiness, all dharmas are empty, mind and mind are empty, faith is also extinguished, called no-faith. Two, Mindfulness Mind (Nian Xin): The six mindfulnesses are always present, always practicing giving, realizing the ultimate emptiness, without attachment, without liberation, the characteristics of arising, abiding, and ceasing do not move, do not arrive, do not go, do not come. Three, Dedication Mind (Hui Xiang Xin): Entering the realm of Dharma, the constant stillness and extinction. Four, Penetration Mind (Da Xin): Patiently enduring and according with all reality, penetrating the meaning of Dharma, penetrating the meaning of words, penetrating the teaching, penetrating the causes and effects of the three times, the roots and actions of beings, unchanging, neither united nor scattered. Five, Perfection Mind (Yuan Xin): Directly illuminating and entering the wisdom of non-birth, teaching all beings in the ten directions, all entering Sarvajna (all-knowing wisdom). Six, Non-Regression Mind (Bu Tui Xin): Not falling into the ground of all ordinary beings, not generating various wrong views.

。不起集因也。七大乘心。解一空故。任一切眾生度三界河。趣入佛海也八無相心。一切結業三世法。如如一諦。而行於無生。一切佛我師。一切賢聖我侶皆同無生也。九慧心。一切法魔說佛說。皆分別入二諦處。非一非二。非有陰界入也。十不壞心。入聖地智。近解脫位。得修正門。明菩提心。八魔不動。眾聖摩頂。諸佛勸發。得金剛三昧。入一切行門也。十地。平等地至入佛界地。即歡喜至法雲十地是也。一平等地。從一佛土入無量佛土。從一劫入無量劫。常入二諦。而在第一義中也。二善方便地。清凈明達一切善根慈悲喜捨等法也。三光明地。以三昧解了智。知三世諸佛法門。現六道身。一音中說無量法品也。四爾炎地。不斷不常。即生即住即滅修行無量功德。行行皆光明。教化一切眾生使見佛性也。五慧照地。以十力智知自修因果。亦知一切眾生因果。以凈國土為惡國土。以惡國土為凈國土也。六華光地。十神通明智示一切眾生種種變化也。七滿足地。欲足。進心足。念心足。智慧足。解脫足。六通足。於一切佛國示現作佛也。八佛吼地。入法王地三昧。其智如佛。以法藥施一切眾生。為大法師。為大導師。百千陀羅尼門三昧門金剛門神通門解脫門。如是百千虛空門平等門中而大自在。劫說非劫。非劫說劫等

【現代漢語翻譯】不起集因也。（不起集因：不起于聚集的原因）七大乘心。（七大乘心：七種偉大的大乘心）解一空故。（解一空故：因為理解了空性）任一切眾生度三界河。（任一切眾生度三界河：使一切眾生都能渡過三界之河）趣入佛海也。（趣入佛海：進入佛的智慧之海）八無相心。（八無相心：第八種無相之心）一切結業三世法。（一切結業三世法：一切束縛、業力和過去、現在、未來三世的法則）如如一諦。（如如一諦：如如不動，真實不虛）而行於無生。（而行於無生：在不生不滅的境界中修行）一切佛我師。（一切佛我師：一切佛都是我的老師）一切賢聖我侶皆同無生也。（一切賢聖我侶皆同無生也：一切賢人和聖者都是我的同伴，都同樣證悟了不生不滅的境界）九慧心。（九慧心：第九種智慧之心）一切法魔說佛說。（一切法魔說佛說：一切法，無論是魔所說還是佛所說）皆分別入二諦處。（皆分別入二諦處：都能分別進入世俗諦和勝義諦的境界）非一非二。（非一非二：既不是一，也不是二）非有陰界入也。（非有陰界入：不執著於五陰、十二入、十八界）十不壞心。（十不壞心：第十種不壞之心）入聖地智。（入聖地智：進入聖地的智慧）近解脫位。（近解脫位：接近解脫的地位）得修正門。（得修正門：得到正確的修行之門）明菩提心。（明菩提心：明白菩提心）八魔不動。（八魔不動：八種魔不能動搖）眾聖摩頂。（眾聖摩頂：眾多聖者摩頂加持）諸佛勸發。（諸佛勸發：諸佛勸勉啓發）得金剛三昧。（得金剛三昧：得到金剛三昧）入一切行門也。（入一切行門：進入一切修行的法門）十地。（十地：菩薩修行的十個階段）平等地至入佛界地。（平等地至入佛界地：從平等地到入佛界地）即歡喜至法雲十地是也。（即歡喜至法雲十地是也：也就是從歡喜地到法雲地的十個階段）一平等地。（一平等地：第一平等地）從一佛土入無量佛土。（從一佛土入無量佛土：從一個佛土進入無量佛土）從一劫入無量劫。（從一劫入無量劫：從一個劫進入無量劫）常入二諦。（常入二諦：常常進入世俗諦和勝義諦）而在第一義中也。（而在第一義中也：而處於第一義諦之中）二善方便地。（二善方便地：第二善方便地）清凈明達一切善根慈悲喜捨等法也。（清凈明達一切善根慈悲喜捨等法也：清凈明瞭地通達一切善根、慈悲喜捨等法）三光明地。（三光明地：第三光明地）以三昧解了智。（以三昧解了智：以三昧的理解和智慧）知三世諸佛法門。（知三世諸佛法門：知道過去、現在、未來諸佛的法門）現六道身。（現六道身：顯現六道之身）一音中說無量法品也。（一音中說無量法品也：用一個聲音宣說無量的法門）四爾炎地。（四爾炎地：第四焰慧地）不斷不常。（不斷不常：既不是斷滅，也不是永恒）即生即住即滅修行無量功德。（即生即住即滅修行無量功德：在生起、住留、滅去的同時，修行無量的功德）行行皆光明。（行行皆光明：每一個行為都充滿光明）教化一切眾生使見佛性也。（教化一切眾生使見佛性也：教化一切眾生，使他們見到佛性）五慧照地。（五慧照地：第五難勝地）以十力智知自修因果。（以十力智知自修因果：以佛的十力智慧，知道自己修行的因果）亦知一切眾生因果。（亦知一切眾生因果：也知道一切眾生的因果）以凈國土為惡國土。（以凈國土為惡國土：把清凈的國土看作是惡劣的國土）以惡國土為凈國土也。（以惡國土為凈國土也：把惡劣的國土看作是清凈的國土）六華光地。（六華光地：第六現前地）十神通明智示一切眾生種種變化也。（十神通明智示一切眾生種種變化也：用十種神通和明智，向一切眾生展示種種變化）七滿足地。（七滿足地：第七遠行地）欲足。（欲足：慾望滿足）進心足。（進心足：精進心滿足）念心足。（念心足：念力滿足）智慧足。（智慧足：智慧滿足）解脫足。（解脫足：解脫滿足）六通足。（六通足：六神通滿足）於一切佛國示現作佛也。（於一切佛國示現作佛也：在一切佛國示現成佛）八佛吼地。（八佛吼地：第八不動地）入法王地三昧。（入法王地三昧：進入法王地的三昧）其智如佛。（其智如佛：他的智慧如同佛一樣）以法藥施一切眾生。（以法藥施一切眾生：用佛法之藥施予一切眾生）為大法師。（為大法師：成為偉大的法師）為大導師。（為大導師：成為偉大的導師）百千陀羅尼門三昧門金剛門神通門解脫門。（百千陀羅尼門三昧門金剛門神通門解脫門：成百上千的陀羅尼門、三昧門、金剛門、神通門、解脫門）如是百千虛空門平等門中而大自在。（如是百千虛空門平等門中而大自在：像這樣，在成百上千的虛空門和平等門中獲得大自在）劫說非劫。（劫說非劫：把劫說成非劫）非劫說劫等。（非劫說劫等：把非劫說成劫等等）

【English Translation】 It does not arise from accumulated causes. (不起集因也。 - It does not arise from accumulated causes) The seven Mahayana minds. (七大乘心。 - The seven great Mahayana minds) Because it understands emptiness. (解一空故。 - Because it understands one emptiness) It enables all sentient beings to cross the river of the three realms. (任一切眾生度三界河。 - It allows all sentient beings to cross the river of the three realms) And enter the ocean of Buddhahood. (趣入佛海也。 - And enter the ocean of Buddhahood) The eighth non-form mind. (八無相心。 - The eighth mind of no form) All karmic formations and the laws of the three times. (一切結業三世法。 - All karmic formations and the laws of the three times) Are truly one reality. (如如一諦。 - Are truly one reality) And it practices in non-birth. (而行於無生。 - And it practices in non-birth) All Buddhas are my teachers. (一切佛我師。 - All Buddhas are my teachers) All sages and virtuous ones are my companions, all the same in non-birth. (一切賢聖我侶皆同無生也。 - All sages and virtuous ones are my companions, all the same in non-birth) The ninth wisdom mind. (九慧心。 - The ninth mind of wisdom) All dharmas, whether spoken by demons or Buddhas. (一切法魔說佛說。 - All dharmas, whether spoken by demons or Buddhas) Are distinguished and entered into the two truths. (皆分別入二諦處。 - Are distinguished and entered into the two truths) Neither one nor two. (非一非二。 - Neither one nor two) Not having skandhas, realms, or entrances. (非有陰界入也。 - Not having skandhas, realms, or entrances) The tenth indestructible mind. (十不壞心。 - The tenth indestructible mind) Entering the wisdom of the holy grounds. (入聖地智。 - Entering the wisdom of the holy grounds) Approaching the position of liberation. (近解脫位。 - Approaching the position of liberation) Obtaining the correct gate of cultivation. (得修正門。 - Obtaining the correct gate of cultivation) Understanding the Bodhi mind. (明菩提心。 - Understanding the Bodhi mind) The eight demons do not move. (八魔不動。 - The eight demons do not move) The many sages touch the crown of the head. (眾聖摩頂。 - The many sages touch the crown of the head) All Buddhas encourage and inspire. (諸佛勸發。 - All Buddhas encourage and inspire) Obtaining the Vajra Samadhi. (得金剛三昧。 - Obtaining the Vajra Samadhi) Entering all gates of practice. (入一切行門也。 - Entering all gates of practice) The ten grounds. (十地。 - The ten grounds) From the ground of equality to the ground of entering the Buddha realm. (平等地至入佛界地。 - From the ground of equality to the ground of entering the Buddha realm) That is, the ten grounds from Joyful to Dharma Cloud. (即歡喜至法雲十地是也。 - That is, the ten grounds from Joyful to Dharma Cloud) The first ground of equality. (一平等地。 - The first ground of equality) From one Buddha land entering immeasurable Buddha lands. (從一佛土入無量佛土。 - From one Buddha land entering immeasurable Buddha lands) From one kalpa entering immeasurable kalpas. (從一劫入無量劫。 - From one kalpa entering immeasurable kalpas) Always entering the two truths. (常入二諦。 - Always entering the two truths) And being in the first meaning. (而在第一義中也。 - And being in the first meaning) The second ground of skillful means. (二善方便地。 - The second ground of skillful means) Purely and clearly understanding all good roots, loving-kindness, compassion, joy, equanimity, and other dharmas. (清凈明達一切善根慈悲喜捨等法也。 - Purely and clearly understanding all good roots, loving-kindness, compassion, joy, equanimity, and other dharmas) The third ground of light. (三光明地。 - The third ground of light) With the samadhi understanding wisdom. (以三昧解了智。 - With the samadhi understanding wisdom) Knowing the Dharma gates of the Buddhas of the three times. (知三世諸佛法門。 - Knowing the Dharma gates of the Buddhas of the three times) Manifesting the bodies of the six paths. (現六道身。 - Manifesting the bodies of the six paths) Speaking immeasurable Dharma teachings in one sound. (一音中說無量法品也。 - Speaking immeasurable Dharma teachings in one sound) The fourth ground of blazing flame. (四爾炎地。 - The fourth ground of blazing flame) Neither continuous nor permanent. (不斷不常。 - Neither continuous nor permanent) Immediately arising, abiding, and ceasing, cultivating immeasurable merits. (即生即住即滅修行無量功德。 - Immediately arising, abiding, and ceasing, cultivating immeasurable merits) Every action is filled with light. (行行皆光明。 - Every action is filled with light) Teaching and transforming all sentient beings, enabling them to see the Buddha-nature. (教化一切眾生使見佛性也。 - Teaching and transforming all sentient beings, enabling them to see the Buddha-nature) The fifth ground of wisdom illumination. (五慧照地。 - The fifth ground of wisdom illumination) With the wisdom of the ten powers, knowing the causes and effects of one's own cultivation. (以十力智知自修因果。 - With the wisdom of the ten powers, knowing the causes and effects of one's own cultivation) Also knowing the causes and effects of all sentient beings. (亦知一切眾生因果。 - Also knowing the causes and effects of all sentient beings) Considering pure lands as evil lands. (以凈國土為惡國土。 - Considering pure lands as evil lands) Considering evil lands as pure lands. (以惡國土為凈國土也。 - Considering evil lands as pure lands) The sixth ground of flower light. (六華光地。 - The sixth ground of flower light) With the ten supernatural powers and clear wisdom, showing all sentient beings various transformations. (十神通明智示一切眾生種種變化也。 - With the ten supernatural powers and clear wisdom, showing all sentient beings various transformations) The seventh ground of fulfillment. (七滿足地。 - The seventh ground of fulfillment) Desire is fulfilled. (欲足。 - Desire is fulfilled) The mind of progress is fulfilled. (進心足。 - The mind of progress is fulfilled) The mind of mindfulness is fulfilled. (念心足。 - The mind of mindfulness is fulfilled) Wisdom is fulfilled. (智慧足。 - Wisdom is fulfilled) Liberation is fulfilled. (解脫足。 - Liberation is fulfilled) The six supernatural powers are fulfilled. (六通足。 - The six supernatural powers are fulfilled) Manifesting Buddhahood in all Buddha lands. (於一切佛國示現作佛也。 - Manifesting Buddhahood in all Buddha lands) The eighth ground of the Buddha's roar. (八佛吼地。 - The eighth ground of the Buddha's roar) Entering the Samadhi of the Dharma King's ground. (入法王地三昧。 - Entering the Samadhi of the Dharma King's ground) Its wisdom is like the Buddha's. (其智如佛。 - Its wisdom is like the Buddha's) Giving the Dharma medicine to all sentient beings. (以法藥施一切眾生。 - Giving the Dharma medicine to all sentient beings) Becoming a great Dharma master. (為大法師。 - Becoming a great Dharma master) Becoming a great guide. (為大導師。 - Becoming a great guide) Hundreds and thousands of Dharani gates, Samadhi gates, Vajra gates, supernatural power gates, liberation gates. (百千陀羅尼門三昧門金剛門神通門解脫門。 - Hundreds and thousands of Dharani gates, Samadhi gates, Vajra gates, supernatural power gates, liberation gates) In such hundreds and thousands of empty space gates and equality gates, there is great freedom. (如是百千虛空門平等門中而大自在。 - In such hundreds and thousands of empty space gates and equality gates, there is great freedom) Saying a kalpa is not a kalpa. (劫說非劫。 - Saying a kalpa is not a kalpa) Saying a non-kalpa is a kalpa, and so on. (非劫說劫等。 - Saying a non-kalpa is a kalpa, and so on)

。無不如意也。九華嚴地。以佛威儀。如來三昧出入無時。百億四天下一時成佛。現無量身口意說無量法門。而能轉魔界入佛界。佛界入魔界。一念心中現無邊神用也。十佛界地。空空復空。如虛空性。平等智十功德品具足。有不可說奇妙法門品。奇妙三明三昧門陀羅尼門。非下地所知。惟佛佛無量身口心可盡其源也。地地經中皆言無量功德。今姑舉少分。如毫毛許耳。此三十心十地。與華嚴諸經名小不同。其實則一。亦誦者舉況之辭。菩薩尚誦。何況凡小。問此言共地。與善戒中分十二住為七地。六菩薩地。一菩薩如來共地。同異何如。答。彼要其終。以果言也。謂菩薩修行至此同如來故。此原其始。以因言也。謂初發心即同如來故。又此經以心地為宗。此三十心正心地種種法門。十重四十八輕皆三十心中戒心中出。如制戒中所明。問十地何不言心。答三十心是十地之因。至十地則所發心成就圓滿。上荷佛法。下載眾生。有地之象。故易心言地。實心外無地也。

○二放光因緣(二)　初直說緣。二列因緣。

○初直說緣。

是故戒光從口出。

發隱。口能出光名緣。必有繇致名因。今言光自口出。直說緣未說因也。

○二列因緣(二)　初表得果。二錶行因。

○初表得果

【現代漢語翻譯】無不如意也。九華嚴地，以佛威儀，如來三昧（Samadhi，一種冥想狀態）出入無時。百億四天下一時成佛。現無量身口意說無量法門。而能轉魔界入佛界，佛界入魔界。一念心中現無邊神用也。十佛界地，空空復空，如虛空性。平等智十功德品具足。有不可說奇妙法門品。奇妙三明三昧門陀羅尼門（Dharani，咒語）。非下地所知。惟佛佛無量身口心可盡其源也。地地經中皆言無量功德。今姑舉少分，如毫毛許耳。此三十心十地，與華嚴諸經名小不同，其實則一。亦誦者舉況之辭。菩薩尚誦，何況凡小。問此言共地，與善戒中分十二住為七地，六菩薩地，一菩薩如來共地，同異何如。答。彼要其終，以果言也。謂菩薩修行至此同如來故。此原其始，以因言也。謂初發心即同如來故。又此經以心地為宗，此三十心正心地種種法門。十重四十八輕皆三十心中戒心中出，如制戒中所明。問十地何不言心。答三十心是十地之因。至十地則所發心成就圓滿，上荷佛法，下載眾生，有地之象。故易心言地，實心外無地也。現代漢語譯本：一切都能如意。第九華嚴地，憑藉佛的威儀，如來三昧（Samadhi，一種冥想狀態）的出入沒有時間限制。百億個四天下同時成佛。顯現無量的身、口、意，宣說無量的法門。能夠將魔界轉入佛界，也能將佛界轉入魔界。在一念之間，心中顯現無邊的神通妙用。第十佛界地，空空復空，如同虛空的本性。平等智慧和十種功德品都具備。有不可思議的奇妙法門品。奇妙的三明三昧門和陀羅尼門（Dharani，咒語），不是較低層次的人所能理解的。只有佛與佛之間，才能用無量的身、口、心來窮盡它的根源。每一地的經典中都說有無量的功德，現在姑且舉出少部分，就像毫毛一樣微小。這三十心和十地，與《華嚴經》等經典中的名稱略有不同，但實際上是一致的。這也是誦讀者用來舉例說明的說法。菩薩尚且誦讀，更何況凡夫俗子。問：這裡說的共地，與《善戒經》中將十二住分為七地，即六菩薩地和一個菩薩如來共地，有什麼相同和不同之處？答：後者注重結果，是從果的角度來說的，意思是菩薩修行到這個階段就如同如來一樣。而前者注重開始，是從因的角度來說的，意思是最初發心就如同如來一樣。而且這部經以心地為宗旨，這三十心正是心地的種種法門。十重四十八輕戒都從這三十心中的戒心中產生，就像制定戒律時所說明的那樣。問：為什麼十地不稱為心？答：三十心是十地的因。到了十地，所發的心就成就圓滿，上能承擔佛法，下能普度眾生，具有地的象徵。所以用「地」來代替「心」，實際上心外沒有地。 ○二放光因緣(二)　初直說緣。二列因緣。現代漢語譯本：第二，放光的因緣（分為兩部分）：首先直接說明緣由，然後列舉因緣。 ○初直說緣。現代漢語譯本：首先直接說明緣由。是故戒光從口出。現代漢語譯本：所以戒光從口中發出。發隱。口能出光名緣。必有繇致名因。今言光自口出。直說緣未說因也。現代漢語譯本：《發隱》中說，口能發出光芒，這叫做緣由。必定有原因導致，這叫做因。現在說光從口中發出，只是直接說明了緣由，還沒有說明原因。 ○二列因緣(二)　初表得果。二錶行因。現代漢語譯本：第二，列舉因緣（分為兩部分）：首先表明獲得的結果，然後表明修行的原因。 ○初表得果現代漢語譯本：首先表明獲得的結果。

【English Translation】 Everything goes as wished. The ninth Avatamsaka Ground, with the Buddha's majestic demeanor, the Tathagata's Samadhi (a state of meditation) has no time constraints for entering and exiting. A hundred billion four-continent worlds simultaneously attain Buddhahood. Manifesting immeasurable body, speech, and mind, speaking immeasurable Dharma doors. And able to transform the realm of demons into the realm of Buddhas, and the realm of Buddhas into the realm of demons. In a single thought, boundless divine functions manifest in the mind. The tenth Buddha Realm Ground, emptiness upon emptiness, like the nature of emptiness. Equality wisdom and the ten qualities of merit are complete. There are indescribable wonderful Dharma door qualities. Wonderful three-illuminations Samadhi door and Dharani (mantra) door. Not known by the lower grounds. Only the Buddhas' immeasurable body, speech, and mind can exhaust its source. In the sutras of each ground, immeasurable merits are mentioned. Now, let us mention a small portion, like a hair's breadth. These thirty minds and ten grounds, the names are slightly different from the Avatamsaka Sutras, but in reality, they are the same. It is also a description used by those who recite. Even Bodhisattvas recite, let alone ordinary people. Question: This shared ground, compared to the twelve abodes divided into seven grounds in the Good Precepts, six Bodhisattva grounds, and one Bodhisattva-Tathagata shared ground, what are the similarities and differences? Answer: The latter emphasizes the end, speaking from the perspective of the result, meaning that Bodhisattvas who cultivate to this stage are like the Tathagata. The former emphasizes the beginning, speaking from the perspective of the cause, meaning that the initial aspiration is like the Tathagata. Moreover, this sutra takes the mind-ground as its principle, and these thirty minds are precisely the various Dharma doors of the mind-ground. The ten major and forty-eight minor precepts all come from the precept-mind within these thirty minds, as explained in the establishment of precepts. Question: Why are the ten grounds not referred to as minds? Answer: The thirty minds are the cause of the ten grounds. Upon reaching the ten grounds, the mind that is generated is accomplished and complete, bearing the Buddha Dharma above and delivering sentient beings below, having the image of a ground. Therefore, 'ground' is used instead of 'mind,' but in reality, there is no ground outside of the mind. English version: ○ Two, the conditions for emitting light (two parts): First, directly state the cause. Second, list the conditions. English version: ○ First, directly state the cause. English version: Therefore, the light of precepts comes out from the mouth. English version: The 'Revealing the Hidden' says: The mouth being able to emit light is called the condition. There must be a reason for it, which is called the cause. Now it is said that the light comes out from the mouth, which directly states the condition but does not state the cause. English version: ○ Two, list the conditions (two parts): First, represent the obtained result. Second, represent the cause of practice. English version: ○ First, represent the obtained result.

。

有緣非無因故光。光非青黃赤白黑非色非心。非有非無。非因果法。

得果有三。一非青黃色心。二非有無。三非因果法。

發隱。意謂有緣必有因故光。光是所得之果。必有因以致之也。非青黃色心。不墮妄境妄情凡小之果也。非有無。不墮執斷執常偏見之果也。非因果不墮有修有證權乘之果也。此心地戒本自超情境離斷常絕修證。故其得果如是。問。既曰有因。曰得果。又曰非因果法何也。答。有此二義。一者非世間之因果。二者非因非果。乃所以為正因正果也。

○二錶行因。

是諸佛之本源。行菩薩道之根本。是大眾諸佛子之根本。

行因三者。一諸佛本源。二菩薩根本。三大眾根本。或言表真俗兩諦。

發隱。諸佛正遍知海汪洋無盡。此心地戒為之本源也。菩薩萬行開敷。成就妙果。此心地戒為之根本也。一切眾生生生不窮。乃至后當作佛者。亦此心地戒為之根本也。徹聖通凡。咸因此戒。戒因清凈。凈極光通。有自來矣。或言真俗二諦者。佛是出世間法。真諦也。眾生是世間法。俗諦也。菩薩上趣聖果。下順凡情。真俗雙顯也。

○三勸物習學(二)　初標四勸。二釋四勸。

○初標四勸。

是故大眾諸佛子。應受持。應讀誦。應善

【現代漢語翻譯】現代漢語譯本：有緣分並非沒有原因，所以才有光明。這光明不是青色、黃色、紅色、白色、黑色，不是色，也不是心。不是有，也不是無。不是因果之法。

得到的結果有三種：一，不是青色、黃色等色，也不是心；二，不是有，也不是無；三，不是因果之法。

闡釋：意思是說，有緣分必定有其原因，所以才會有光明。光明是所得到的結果，必定有原因導致它產生。『非青黃色心』，是不墮入虛妄境界和虛妄情感的凡夫小果。『非有無』，是不墮入執著斷滅或執著常有的偏見之果。『非因果』，是不墮入有修有證的權乘之果。此心地戒本來就超越了情境，遠離斷常，斷絕修證。所以它所得到的結果是這樣的。問：既然說有因，說得果，又說非因果法，這是為什麼呢？答：這裡有兩種含義。一是，不是世間的因果。二是，非因非果，乃是成為正因正果的原因。

○二錶行因

是諸佛的本源，是行菩薩道的根本，是大眾諸佛子的根本。

行因有三種：一是諸佛的本源，二是菩薩的根本，三是大眾的根本。或者說，是表真諦和俗諦。

闡釋：諸佛的正遍知海浩瀚無盡，這心地戒是它的本源。菩薩的萬行開敷，成就妙果，這心地戒是它的根本。一切眾生生生不息，乃至將來要成佛的人，也是以這心地戒為根本。貫通聖凡，都因為此戒。戒因清凈，清凈到了極點，光明自然通達，自有其來由。或者說真俗二諦，佛是出世間法，是真諦。眾生是世間法，是俗諦。菩薩上求聖果，下順凡情，真諦俗諦同時顯現。

○三勸人學習（二）初標四勸。二釋四勸。

○初標四勸

因此，大眾諸佛子，應當受持，應當讀誦，應當善...

【English Translation】 English version: Having affinity is not without cause, hence there is light. This light is not blue, yellow, red, white, or black; it is not form, nor is it mind. It is not existence, nor is it non-existence. It is not a law of cause and effect.

There are three kinds of results obtained: first, it is not blue, yellow, etc., nor is it mind; second, it is not existence or non-existence; third, it is not a law of cause and effect.

Explanation: It means that having affinity must have its cause, hence there is light. Light is the result obtained, and there must be a cause that leads to its production. 'Not blue, yellow, etc., nor is it mind' means it does not fall into the small fruit of ordinary people who are deluded by false realms and emotions. 'Not existence or non-existence' means it does not fall into the fruit of biased views that cling to annihilation or permanence. 'Not cause and effect' means it does not fall into the fruit of the provisional vehicle that has cultivation and realization. This mind-ground precept inherently transcends emotional states, is far from annihilation and permanence, and cuts off cultivation and realization. Therefore, the result it obtains is like this. Question: Since it is said that there is a cause and a result is obtained, why is it also said that it is not a law of cause and effect? Answer: There are two meanings here. First, it is not the cause and effect of the mundane world. Second, it is neither cause nor effect, but rather the reason for becoming the right cause and the right effect.

○2 Represents the cause of practice

It is the source of all Buddhas, the foundation of practicing the Bodhisattva path, and the foundation of all Buddha-children in the assembly.

There are three causes of practice: first, the source of all Buddhas; second, the foundation of Bodhisattvas; third, the foundation of the assembly. Or it can be said to represent the two truths, the true and the conventional.

Explanation: The ocean of the Buddhas' right and universal knowledge is vast and endless, and this mind-ground precept is its source. The myriad practices of Bodhisattvas blossom and achieve wonderful fruits, and this mind-ground precept is its foundation. All sentient beings are born and reborn endlessly, and even those who will become Buddhas in the future also take this mind-ground precept as their foundation. It penetrates the sage and connects with the ordinary, all because of this precept. The cause of the precept is purity, and when purity reaches its extreme, the light naturally penetrates, and it has its origin. Or it can be said that the two truths, the true and the conventional, are that the Buddha is the transcendental dharma, which is the true truth. Sentient beings are the mundane dharma, which is the conventional truth. Bodhisattvas seek the holy fruit above and accord with the ordinary feelings below, and the true and conventional truths appear simultaneously.

○3 Encouraging Learning (2) First, state the four encouragements. Second, explain the four encouragements.

○First, state the four encouragements

Therefore, all Buddha-children in the assembly should receive and uphold, should read and recite, should skillfully...

學。

一勸受。二勸持。三勸讀誦。四勸學。

發隱。受者領納不拒。持者操執不忘。讀誦者口演其文。善學者力行其事。聞而不受。則聽不關心。受而不持。則已領還失。持而不誦。則守愚不諳其詳。誦而不學。則空言終何所益。功貴兼全。故曰四勸也。然總標云四戒三勸。止是受持讀誦而已。不說善學。舊本善學上無應字。連下文佛子為句。似為穩當。何者。以十重結文中有善學諸仁者句。與此正合。今標四勸。或恐後人之訛。未必出疏主意。覽者詳之。

○二釋四勸。

佛子諦聽。若受佛戒者。國王王子。百官宰相。比丘比丘尼。十八梵天。六慾天子。庶民黃門。淫男淫女奴婢。八部鬼神。金剛神。畜生乃至變化人。但解法師語。盡受得戒。皆名第一清凈者。

但釋勸受一事。余皆略也。

發隱。黃門者。內宦之通稱也。金剛神者。有大威力。能捍外魔。護佛法。喻如金剛也。變化人。如非來所作化人。應是天龍鬼畜變化而成者也。以要言之。王類臣類。僧類尼類。天類人類。鬼類神類。畜類化類。乃至一切種類。皆可作戒器。但欲其能解法師。語耳。云解。則揀不解者。但解語者便得受戒。但受戒者便得清凈。蓋未受戒前容有凈染。既受戒后俱成凈器。如百川入海同一

【現代漢語翻譯】現代漢語譯本學。

一勸受（勸人接受戒律）。二勸持（勸人堅持戒律）。三勸讀誦（勸人閱讀和背誦戒律）。四勸學（勸人學習戒律）。

發隱：受，是指領納而不拒絕。持，是指操守而不忘記。讀誦，是指口頭演說其文。善學，是指努力實踐其事。聽聞而不接受，則聽了也不關心。接受而不堅持，則已經領悟的又會失去。堅持而不讀誦，則會固守愚昧而不瞭解其詳細內容。讀誦而不學習，則空談終究有什麼益處？功德貴在兼顧全面，所以說是四勸。然而總的來說，標題是『四戒三勸』，只是接受、堅持、讀誦而已，沒有說善學。舊版本『善學』上沒有『應』字，和下文『佛子』連成一句，似乎更為穩妥。為什麼呢？因為十重戒的結尾有『善學諸仁者』這句話，與此正相符合。現在標為四勸，或許是後人的訛誤，未必是疏主的本意，讀者仔細考察。

○二釋四勸。

佛子諦聽，若受佛戒者：國王、王子、百官宰相、比丘（男性出家眾）、比丘尼（女性出家眾）、十八梵天（色界天眾）、六慾天子（欲界天眾）、庶民、黃門（宦官）、淫男**、奴婢、八部鬼神（天龍八部）、金剛神（護法神）、畜生乃至變化人，但凡能理解法師所說之語，都可以受戒，都可稱為第一清凈者。

只是解釋勸受一事，其餘都省略了。

發隱：黃門，是內廷宦官的通稱。金剛神，有很大的威力，能夠抵禦外魔，護衛佛法，比喻像金剛一樣堅固。變化人，如非人所變化的人。應該是天、龍、鬼、畜變化而成的。總而言之，王類、臣類、僧類、尼類、天類、人類、鬼類、神類、畜類、化類，乃至一切種類，都可以作為受戒的器皿，只要他們能夠理解法師所說的話。說『解』，就是揀選不理解的人。只要能理解語言的人便可以受戒。只要受戒的人便能得到清凈。大概是未受戒前容許有凈與染，既然受戒后都成為清凈的器皿，如同百川匯入大海，同一種味道。

【English Translation】 English version Learn.

First, encourage acceptance (of precepts). Second, encourage upholding (precepts). Third, encourage reading and reciting (precepts). Fourth, encourage learning (precepts).

Elucidation: 'Acceptance' means receiving without rejection. 'Upholding' means maintaining without forgetting. 'Reading and reciting' means verbally expressing the text. 'Good learning' means diligently practicing the teachings. Hearing without accepting means listening without concern. Accepting without upholding means losing what has been gained. Upholding without reciting means guarding ignorance without understanding the details. Reciting without learning means empty words are ultimately of no benefit. Merit lies in encompassing all aspects, hence the 'Four Encouragements.' However, the general title is 'Four Prohibitions and Three Encouragements,' which only includes acceptance, upholding, and reciting, without mentioning good learning. In the old version, there is no 'should' character above 'good learning,' connecting it to 'Buddha's disciples' in the following sentence, which seems more stable. Why? Because the conclusion of the Ten Major Precepts includes the phrase 'good learning virtuous ones,' which corresponds directly to this. Now, labeling it as 'Four Encouragements' may be a later error, not necessarily the intention of the commentator; readers should examine it carefully.

○ Two Explanations of the Four Encouragements.

'Buddha's disciples, listen carefully. Those who receive the Buddha's precepts: kings, princes, high officials, monks (bhikshus), nuns (bhikshunis), the Eighteen Brahma Heavens (form realm beings), the Six Desire Heaven deities (desire realm beings), commoners, eunuchs, promiscuous men and women, slaves, the Eight Classes of Gods and Demons (Devas and Nagas), Vajra Gods (Dharma protectors), animals, and even transformation beings—as long as they understand the Dharma master's words, they can all receive the precepts and be called the foremost pure ones.'

Only the encouragement of acceptance is explained; the rest are omitted.

Elucidation: 'Eunuch' is a general term for inner court officials. 'Vajra Gods' possess great power, capable of resisting external demons and protecting the Buddha's Dharma, likened to the strength of vajra (diamond). 'Transformation beings' are those transformed by non-humans. They should be those transformed from Devas, Nagas, ghosts, or animals. In short, royalty, officials, monks, nuns, deities, humans, ghosts, gods, animals, and transformation beings—even all kinds of beings—can be vessels for receiving precepts, as long as they can understand the Dharma master's words. Saying 'understand' means selecting those who do understand. Those who understand the language can receive the precepts. Those who receive the precepts attain purity. Before receiving the precepts, there may be purity and defilement; after receiving the precepts, all become pure vessels, like hundreds of rivers entering the sea, becoming one taste.

鹹味也。此文與第四十輕中大同。但彼不列畜生。此不列無根二根。蓋彼文一切中攝畜生。此文黃門中攝無根二根也。但釋勸受者。繇受乃有持誦。故釋勸受以兼其餘也。問。聲聞戒重難輕遮。稽防特甚。菩薩戒淫賤鬼畜容納無遺。豈小果乃皆良器。大士反雜非人也耶。答。聲聞稟佛剃染。若不揀擇。恐損正法故。菩薩專主利生。若不相容。化度有限故。但普度中亦自有別。后四十八輕垢中詳辨。茲不煩說。

梵網經心地品菩薩戒義疏發隱卷第二卍新續藏第 38 冊 No. 0679 梵網菩薩戒經義疏發隱

梵網經心地品菩薩戒義疏發隱卷第三

姚秦三藏法師　鳩摩羅什　譯

陳隋天臺　智者大師　疏

明云棲寺沙門　袾宏　發隱

○二正說分(二)　初十重。二四十八輕。

○初十重(三)　初總標。二別解。三總結。

○初總標。

佛告諸佛子言。有十重波羅提木叉。若受菩薩戒。不誦此戒者。非菩薩。非佛種子。我亦如是誦一切菩薩已學。一切菩薩當學。一切菩薩今學已略說菩薩波羅提木叉相貌。應當學。敬心奉持。

發隱非菩薩者。失現在大乘之名。非佛種者。失當來極位之果。相貌者。戒雖無形。有可持守。亦云相貌。

【現代漢語翻譯】現代漢語譯本：鹹味也是如此。這段文字與第四十條輕戒、重戒、大戒相同。但第四十條沒有列出畜生，而這段文字沒有列出無根和二根。大概是因為第四十條將畜生包含在一切之中，而這段文字將黃門包含在無根和二根之中。只是解釋勸人受戒的原因，因為只有受戒才能有持誦，所以解釋勸人受戒以兼顧其餘情況。問：聲聞戒重視防微杜漸，稽查防範特別嚴格。菩薩戒卻連鬼和畜生都能容納，沒有遺漏。難道是小乘的修行者都是良器，而大乘的修行者反而混雜著非人嗎？答：聲聞弟子接受佛的剃度和染色，如果不加選擇，恐怕會損害正法。菩薩專注于利益眾生，如果不兼容幷包，教化度人的範圍就會有限。但在普度眾生之中，也有區別。在後面的四十八條輕垢戒中會詳細辨析，這裡就不多說了。

《梵網經心地品菩薩戒義疏發隱》卷第二卍新續藏第 38 冊 No. 0679 《梵網菩薩戒經義疏發隱》

《梵網經心地品菩薩戒義疏發隱》卷第三

姚秦三藏法師鳩摩羅什（Kumārajīva）譯陳隋天臺智者大師（Zhiyi）疏明云棲寺沙門袾宏（Zhuhong）發隱

○二正說分 (二) 初十重。二四十八輕。

○初十重 (三) 初總標。二別解。三總結。

○初總標。

佛告諸佛子言：『有十重波羅提木叉（Prātimokṣa，戒律）。若受菩薩戒，不誦此戒者，非菩薩，非佛種子。我亦如是誦一切菩薩已學、一切菩薩當學、一切菩薩今學。已略說菩薩波羅提木叉相貌，應當學，敬心奉持。』

發隱：非菩薩者，失去現在大乘之名。非佛種者，失去當來極位之果。相貌者，戒雖無形，有可持守，亦云相貌。

【English Translation】 English version: The salty taste is also like this. This passage is the same as the fortieth minor, major, and great precepts. However, the fortieth does not list animals, while this passage does not list those without roots or with two roots. It is probably because the fortieth includes animals in 'everything,' while this passage includes hermaphrodites in those without roots or with two roots. It only explains the reason for encouraging people to receive the precepts, because only by receiving the precepts can there be upholding and reciting, so it explains encouraging people to receive the precepts to encompass the rest of the situations. Question: The Śrāvakā (聲聞，hearer) precepts emphasize preventing problems before they arise, and the investigation and prevention are particularly strict. The Bodhisattva (菩薩，enlightenment being) precepts, however, can accommodate even ghosts and animals, without omission. Could it be that the practitioners of the Small Vehicle are all good vessels, while the practitioners of the Great Vehicle are mixed with non-humans? Answer: Śrāvakā disciples receive the Buddha's tonsure and dyeing of robes, and if there is no selection, it is feared that it will damage the Dharma. Bodhisattvas focus on benefiting sentient beings, and if they are not inclusive, the scope of teaching and deliverance will be limited. However, within the universal deliverance of sentient beings, there are also distinctions. These will be explained in detail in the later forty-eight minor precepts, so I will not say more here.

Vanmowgyeong Simjipum Bosalgye Uiso Balheun Volume 2 卍 New Continued Collection Volume 38 No. 0679 Vanmowgyeong Bosalgye Uiso Balheun

Vanmowgyeong Simjipum Bosalgye Uiso Balheun Volume 3

Translated by Tripiṭaka Master Kumārajīva (鳩摩羅什) of the Yao Qin Dynasty Commentary by Great Master Zhiyi (智者大師) of the Chen Sui Dynasty Elucidation by Śramaṇa Zhuhong (袾宏) of Yunqi Temple in the Ming Dynasty

○ II. The Section on Correct Exposition (Two) First, the Ten Major Precepts. Second, the Forty-Eight Minor Precepts.

○ First, the Ten Major Precepts (Three) First, General Introduction. Second, Separate Explanation. Third, Conclusion.

○ First, General Introduction.

The Buddha told all Buddha-sons: 'There are ten major Prātimokṣa (波羅提木叉，rules of discipline). If one receives the Bodhisattva precepts and does not recite these precepts, one is not a Bodhisattva, not a Buddha-seed. I also recite in this way all that Bodhisattvas have already learned, all that Bodhisattvas will learn, and all that Bodhisattvas are now learning. I have briefly explained the characteristics of the Bodhisattva Prātimokṣa, which should be learned and respectfully upheld.'

Elucidation: 'Not a Bodhisattva' means losing the name of the present Mahāyāna (大乘，great vehicle). 'Not a Buddha-seed' means losing the fruit of the ultimate position in the future. 'Characteristics' means that although the precepts are formless, they can be upheld and observed, and are therefore called 'characteristics.'

○二別解(十)　初殺戒(至)十謗三寶戒。

●第一殺戒(二)　初舉略。二入文。

○初舉略。

十重之始。若聲聞非梵行在初者。人多起過故。地系煩惱重。故制之。殺雖性罪。出家人起此罪希。亦易防斷。淫既易起。制之當初。大論云。聲聞戒訊息人情。多防起邊。所以輕者多起。是故重製。重者起希。輕罪制之。淫慾非性罪。殺是性罪。大乘制之當初也。今言殺。斷他命故。五陰相續有眾生。而今斷此相續。故云殺也。大經云。遮未來相續。名之為殺。道俗同制。如五戒八戒之類也。大士以慈悲為本。故須斷也。七眾菩薩同犯。聲聞五眾大同小異。同者同不許殺。異者略三事。一開遮異。二色心異。三輕重異。開遮異者。大士見機得殺。聲聞雖見不許殺。色心異者。大士制心。聲聞制色。三輕重異者。大士害師犯逆。聲聞非逆。又大士重。重於聲聞重也。

發隱。非梵行者。不凈行也。地系者。住地繫縛煩惱偏重也。訊息者。猶酌量也。酌量人情起淫多故。淫乃首制。又淫者生死之原。聲聞不起大悲。惟怖生死。故淫先。殺者慈悲之敵。大士不怖生死。大悲普度。故殺先也。性罪者。法爾性中有罪。非律始禁故。也。七眾者。比丘。比丘尼。沙彌。沙彌尼。式叉摩那。優婆塞。優

【現代漢語翻譯】現代漢語譯本 ○二別解(十) 初殺戒(至)十謗三寶戒。

●第一殺戒(二) 初舉略。二入文。

○初舉略。

十重戒的開始。如果聲聞戒將非梵行放在首位，是因為人們容易犯這種過錯。地系煩惱（指與欲界相關的煩惱）深重，所以要加以禁止。殺戒雖然是性罪（指本質上就是罪惡的行為），但出家人犯這種罪的情況很少，也容易防止。淫戒容易犯，所以一開始就禁止。《大智度論》說，聲聞戒是根據人情來制定的，主要防止容易發生的錯誤。所以輕罪要嚴厲禁止，因為輕罪容易犯；重罪則很少發生，所以對輕罪加以禁止。淫慾不是性罪，而殺是性罪，大乘戒一開始就禁止殺。現在說的殺，是指斷絕其他眾生的性命。五陰（色、受、想、行、識）相續不斷地存在著眾生，而現在斷絕了這種相續，所以稱為殺。《涅槃經》說，遮斷未來的相續，就叫做殺。殺戒是道俗（出家和在家）共同遵守的，如五戒、八戒等。大士（菩薩）以慈悲為根本，所以必須斷絕殺生。七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）菩薩都可能犯殺戒。聲聞五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）在大體上相同，在小處上有差異。相同之處在於都不允許殺生。不同之處在於有三點：一是開遮不同，二是色心不同，三是輕重不同。開遮不同是指，大士看到時機可以殺生，而聲聞即使看到時機也不允許殺生。色心不同是指，大士戒律約束內心，聲聞戒律約束行為。輕重不同是指，大士如果殺害師長或犯下逆罪，罪過更重，而聲聞則不涉及逆罪。而且大士的罪過比聲聞的罪過更重。

發隱：非梵行，指不凈的行為。地系，指與欲界相關的繫縛煩惱特別嚴重。訊息，相當於酌量。因為考慮到人們容易犯淫戒，所以首先禁止淫戒。而且淫是生死的根源，聲聞不生起大悲心，只害怕生死，所以先禁止淫戒。殺是慈悲的敵人，大士不害怕生死，以大悲心普遍救度眾生，所以先禁止殺戒。性罪，指法爾（自然而然）的本性中就存在的罪過，不是因為戒律才禁止的。七眾，指比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷。

【English Translation】 English version ○ Two Separate Explanations (10): First, the Precept Against Killing (to) the Tenth, the Precept Against Slandering the Three Jewels.

● First Precept Against Killing (2): First, a brief overview. Second, entering the text.

○ First, a brief overview.

The beginning of the ten major precepts. If the Śrāvaka (Hearer, disciple of Buddha) precepts place non-Brahmacharya (non-celibacy) first, it is because people are prone to this transgression. The earth-bound (related to the desire realm) afflictions are heavy, so it is prohibited. Although killing is a 'nature-sin' (an act that is inherently sinful), it is rare for monks to commit this sin and it is easy to prevent. Sexual misconduct is easy to arise, so it is prohibited from the beginning. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says that the Śrāvaka precepts consider human nature, mainly preventing what is easy to arise. Therefore, minor offenses are strictly prohibited because they are easy to commit; major offenses are rare, so minor offenses are prohibited. Sexual desire is not a 'nature-sin', but killing is a 'nature-sin', so the Mahāyāna precepts prohibit killing from the beginning. Now, 'killing' means ending the life of another being. Beings exist through the continuous succession of the five skandhas (form, feeling, perception, mental formations, consciousness), and now this continuity is severed, so it is called killing. The Nirvana Sutra says that preventing future continuity is called killing. This precept is jointly observed by both lay and monastic practitioners, like the five precepts and eight precepts. Bodhisattvas (Great beings) take compassion as their foundation, so they must abstain from killing. The seven assemblies (bhikṣu, bhikṣuṇī, śrāmaṇera, śrāmaṇerikā, śikṣamāṇā, upāsaka, upāsikā) of Bodhisattvas can all violate this precept. The five assemblies of Śrāvakas (bhikṣu, bhikṣuṇī, śrāmaṇera, śrāmaṇerikā, śikṣamāṇā) are largely the same, with minor differences. The similarity is that killing is not allowed. The differences are in three aspects: first, different allowances and prohibitions; second, different emphasis on physical action versus mental intention; third, different severity. Different allowances and prohibitions mean that a Bodhisattva may kill if the situation warrants it, while a Śrāvaka is not allowed to kill even if the situation warrants it. Different emphasis on physical action versus mental intention means that a Bodhisattva's precepts restrain the mind, while a Śrāvaka's precepts restrain physical actions. Different severity means that if a Bodhisattva harms their teacher or commits a rebellious act, the offense is more severe, while a Śrāvaka does not involve rebellious acts. Moreover, a Bodhisattva's offense is more serious than a Śrāvaka's offense.

Explanation: 'Non-Brahmacharya' refers to impure conduct. 'Earth-bound' refers to the binding afflictions related to the desire realm being particularly severe. 'Consider' is equivalent to 'deliberate'. Because it is considered that people are prone to sexual misconduct, the precept against sexual misconduct is prohibited first. Moreover, sexual desire is the root of birth and death, and Śrāvakas do not generate great compassion, only fearing birth and death, so the precept against sexual misconduct comes first. Killing is the enemy of compassion, and Bodhisattvas do not fear birth and death, universally saving beings with great compassion, so the precept against killing comes first. 'Nature-sin' refers to a sin that exists naturally, not because the precepts prohibit it. The 'seven assemblies' refer to bhikṣu (monks), bhikṣuṇī (nuns), śrāmaṇera (male novices), śrāmaṇerikā (female novices), śikṣamāṇā (probationary nuns), upāsaka (male lay followers), and upāsikā (female lay followers).

婆夷也。五眾者。揀在家。二眾。純舉出家也見機得殺者。見有當殺機宜。則行殺無害。如殺一人而救多人。斷色身而全慧命。乃大士之洪規。非聲聞力量所及。故菩薩開。聲聞遮也。制心則並絕殺心。制色則僅除殺事。害師者。師能長養法身。是佛種子。故大士害之犯逆。聲聞無望成佛故輕。一云孩子弒母亦不為逆。以其愚騃無心也。若聲聞恃此而故害師。則出於有心。必墮無間。不可不慎。又此三異者下諸戒多有之。自可例推。無待悉舉。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

佛言。若佛子。

發隱。受佛大戒。即佛所生。行當紹隆佛種。有子之義。毋自輕也。

○二序事(三)　初不應。二明應。三結不應。

○初不應(三)　初明殺事。二成業相。三舉輕況重。

○初明殺事。

若自殺。教人殺。方便殺。讚歎殺。見作隨喜。乃至咒殺。

一自殺。謂自害他命。凡三種法。內色。外色。內外色。並皆犯也。二教他。他亦是殺。大論云。口教是殺罪。非作瘡。律部分別。甚多條緒。教他遣使等。三方便殺者。即殺前方便。所謂束縛系等。四讚歎殺。亦得罪也。五隨喜者。獎勸令命斷。亦犯也。六咒殺。謂毗陀羅等。雖假余緣。

【現代漢語翻譯】現代漢語譯本婆夷（Pārājika，根本罪）。五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）是指在家眾。二眾（比丘、比丘尼）純粹指出家眾。『見機得殺者』，是指見到有應當殺的機宜，則行殺而無害。例如，殺一人而救多人，斷色身而全慧命，乃是大菩薩的宏偉規範，不是聲聞（Śrāvaka，小乘修行者）的力量所能達到的。所以菩薩開許，聲聞禁止。制心，則是完全斷絕殺心；制色，則僅僅去除殺的行為。『害師者』，師父能夠長養法身，是佛的種子，所以大菩薩害師父犯逆罪，聲聞因為沒有希望成佛所以罪輕。有一種說法是孩子弒母也不算逆罪，因為他們愚昧無知，沒有心識。如果聲聞依仗這一點而故意害師父，那就是出於有心，必定墮入無間地獄，不可不謹慎。另外，這三種差異，在下面的戒律中有很多，可以類推，無需全部列舉。 ○二、入文(三) 初、標人。二、序事。三、結罪。 ○初、標人。佛言：若佛子。發隱：受佛大戒，即是佛所生，行為應當繼承和發揚佛種，有佛子的意義，不要輕視自己。 ○二、序事(三) 初、不應。二、明應。三、結不應。 ○初、不應(三) 初、明殺事。二、成業相。三、舉輕況重。 ○初、明殺事。若自殺，教人殺，方便殺，讚歎殺，見作隨喜，乃至咒殺。一、自殺，是指自己傷害他人的性命，總共有三種情況：內色（內在的色身）、外色（外在的色身）、內外色（內外色身），都犯戒。二、教他殺，他人也因此而殺人，大論中說，口頭教唆是殺罪，即使沒有造成創傷。《律部》中有非常多的分別，例如教唆他人、派遣使者等。三、方便殺，是指殺人之前的準備行為，例如捆綁等。四、讚歎殺，也會獲罪。五、隨喜，是指讚揚勸導，導致他人喪命，也犯戒。六、咒殺，是指使用毗陀羅（Vaitāla，一種咒術）等，即使藉助其他因緣。

【English Translation】 English version Pārājika (婆夷): Refers to the fundamental transgressions. The five assemblies (五眾) (Bhikkhus, Bhikkhunis, Śikṣamāṇās, Śrāmaṇeras, and Śrāmaṇerikās) refer to those who are at home. The two assemblies (二眾) (Bhikkhus and Bhikkhunis) purely refer to those who have left home. 'Seeing an opportunity to kill (見機得殺者)' means seeing a situation where killing is appropriate, and then killing without harm. For example, killing one person to save many, or sacrificing the physical body to preserve wisdom-life, is a grand principle of the great Bodhisattvas, which is beyond the power of the Śrāvakas (聲聞). Therefore, Bodhisattvas permit it, while Śrāvakas forbid it. Restraining the mind means completely cutting off the intention to kill; restraining the physical actions only removes the act of killing. 'Harming the teacher (害師者)' means that the teacher can nurture the Dharma-body and is a seed of the Buddha, so a great Bodhisattva harming the teacher commits a rebellious act. Śrāvakas, because they have no hope of becoming Buddhas, commit a lesser offense. One explanation is that a child killing its mother is not considered a rebellious act because they are ignorant and without intention. If a Śrāvaka relies on this and intentionally harms the teacher, it comes from intention and will certainly fall into the Avīci hell (無間地獄), so one must be cautious. Furthermore, these three differences are common in the precepts below and can be inferred accordingly, without needing to list them all. ○2. Entering the Text (三): First, identify the person. Second, narrate the event. Third, conclude the offense. ○First, identify the person. The Buddha said: If a Buddha-son (佛子). Explanation: Having received the great precepts of the Buddha, one is born of the Buddha. One's conduct should inherit and promote the Buddha-seed, having the meaning of a Buddha-son. Do not underestimate yourself. ○2. Narrating the Event (三): First, what should not be done. Second, what should be done. Third, concluding what should not be done. ○First, what should not be done (三): First, clarify the act of killing. Second, establish the karmic aspect. Third, give a lighter example to illustrate a heavier one. ○First, clarify the act of killing. If one kills oneself, instructs others to kill, facilitates killing, praises killing, rejoices upon seeing it done, or even uses incantations to kill. 1. Killing oneself means harming one's own life. There are three types: internal form (內色), external form (外色), and internal-external form (內外色), all of which are offenses. 2. Instructing others to kill means that others also kill as a result. The Mahāyāna treatises say that verbal instruction is a killing offense, even if it does not cause injury. The Vinaya (律部) has many distinctions, such as instructing others or sending messengers. 3. Facilitating killing means preparing for killing, such as binding. 4. Praising killing is also an offense. 5. Rejoicing means praising and encouraging, leading to the loss of life, which is also an offense. 6. Using incantations to kill means using Vaitāla (毗陀羅) and other spells, even if relying on other conditions.

亦皆同犯。律中明殺十五種。謂優多。頭多。𣚦。弦。撥。毗陀羅等。如律部廣明云云。

發隱。顯色論指內色為識。外色為根。今取識去色壞為害命也。而云內外色者。總上成三。三皆成犯名害命也。一云內外色。息也。識內根外。息為中交也。非作瘡者。非止瘡傷。明已死也。讚歎者。彼未必殺。而我乃稱譽以助其成也。隨喜者。彼欲行殺。而我即順從以悅其意也。殺前方便者。繇束縛系等。而後能殺也。毗陀羅者。惡咒名。假余緣者。雖非全用咒殺。而噁心魘魅。咒為之主也。十五種殺。姑舉一二。優多者。火坑也。頭多者。地陷類也。𣚦者。木檻詐取也。弦者。弓也。撥者。弩石也。毗陀羅者。用死人咒人死也。以上皆取殺遂身死結重。

○二成業相。

殺因。殺緣。殺法。殺業。

成業之相。三業成殺。自動用者。正身業也。教他及咒。口業造身業。心念欲殺。鬼神自宣遂者。意業造身業也。三階于緣中造作。皆是業義。殺法。謂刀劍坑𣚦等。皆有法體。故稱為法。殺因殺緣者。親疏二涂。正因殺心為因。餘者助成故為緣。親者造作來果為業。四者。一是眾生。二眾生想。三殺害。四命斷。一是眾生者。眾生雖多。大為三品。一者上品。謂諸佛聖人。父母師僧。害則犯逆。三果人

【現代漢語翻譯】現代漢語譯本也同樣構成犯罪。律中明確列出十五種殺害方式，包括優多（火坑）、頭多（地陷）、𣚦（木檻）、弦（弓）、撥（弩石）、毗陀羅（惡咒）等。詳細內容如律部所廣泛闡述。

發隱中提到，顯色論認為內色是識，外色是根。現在取識離開，色身壞滅，視為害命。而說內外色，是總括以上三種情況，這三種情況都構成犯罪，名為害命。另一種說法是內外色，息也。識在內，根在外，息是中間的交接。『非作瘡者』，不是指僅僅造成瘡傷，而是指已經死亡。『讚歎者』，那個人未必會殺，而我卻稱讚他，幫助他完成殺害。『隨喜者』，那個人想要行殺，而我立即順從，使他高興。『殺前方便者』，通過束縛捆綁等手段，然後才能殺害。『毗陀羅者』，是惡咒的名稱。『假余緣者』，雖然不是完全用咒語殺人，但懷著噁心用魘魅之術，咒語是主要的手段。十五種殺害方式，姑且舉出一兩種。優多（Utada）是火坑。頭多（Toda）是地陷之類的。𣚦是木檻設下的陷阱。弦是弓。撥是弩石。毗陀羅（Vaitarani）是用死人來詛咒他人死亡。以上這些都取殺害成功，導致身死，罪行嚴重。

○二、成就業相

殺因、殺緣、殺法、殺業。

成就業的相狀。身、口、意三業都能構成殺業。『自動用者』，是正身業。『教他及咒』，是口業造身業。『心念欲殺，鬼神自宣遂者』，是意業造身業。這三種方式都在緣中造作，都是業的含義。殺法，指刀劍、坑𣚦等，都有其法體，所以稱為法。殺因殺緣，是親疏兩種途徑。正因是殺心為因，其餘幫助完成的是緣。親近的造作帶來果報，就是業。四者是：一是眾生，二是眾生想，三是殺害，四是命斷。一是眾生，眾生雖然很多，大致分為三品。一是上品，指諸佛、聖人、父母、師僧，殺害他們就犯下逆罪。三果人

【English Translation】 English version are equally culpable. The Vinaya explicitly lists fifteen methods of killing, including Utada (fire pit), Toda (land pit), Kathaka (wooden trap), String (bow), Ball (crossbow stone), Vaitarani (evil curse), etc. The details are extensively explained in the Vinaya Pitaka.

The Fa Yin (Elucidation of the Hidden) mentions that the Manifestation of Form treatise considers inner form as consciousness and outer form as the root. Now, taking consciousness away, causing the physical body to perish, is considered taking a life. The mention of inner and outer forms encompasses all three situations mentioned above, all of which constitute an offense called taking a life. Another explanation is inner and outer forms, and breath. Consciousness is inside, the root is outside, and breath is the intermediary connection. 'Not creating a wound' does not refer to merely causing a wound, but to actual death. 'Praising' refers to a situation where the person may not necessarily kill, but I praise them, assisting them in completing the killing. 'Rejoicing' refers to a situation where the person intends to kill, and I immediately comply, making them happy. 'Preparatory actions for killing' refer to actions such as binding and tying, which are necessary before killing. 'Vaitarani' is the name of an evil curse. 'Using other conditions' refers to situations where killing is not entirely done through curses, but with evil intentions using black magic, with the curse being the primary means. The fifteen methods of killing are exemplified by a few. Utada (Utada) is a fire pit. Toda (Toda) is a type of land pit. Kathaka is a trap set with a wooden cage. String is a bow. Ball is a crossbow stone. Vaitarani (Vaitarani) is using the dead to curse others to death. All of the above refer to successful killing, resulting in death, which constitutes a serious offense.

○ II. Accomplishment of Karmic Aspect

Killing Cause, Killing Condition, Killing Method, Killing Karma.

The aspect of accomplishing karma. The three karmas of body, speech, and mind can all constitute killing karma. 'Acting on one's own' is the direct bodily karma. 'Instructing others and cursing' is verbal karma creating bodily karma. 'Thinking of killing, with ghosts and spirits carrying it out' is mental karma creating bodily karma. These three methods are all created within conditions, and all carry the meaning of karma. Killing method refers to knives, swords, pits, Kathaka, etc., all of which have their own form, hence they are called methods. Killing cause and killing condition are two paths, direct and indirect. The direct cause is the intention to kill, and the rest that help to complete it are conditions. Close actions bring about karmic retribution, which is karma. The four factors are: first, a sentient being; second, the perception of a sentient being; third, the act of killing; fourth, the termination of life. First, a sentient being; although there are many sentient beings, they are broadly divided into three categories. First, the superior category, referring to Buddhas, sages, parents, teachers, and Sangha members; killing them constitutes a rebellious offense. A third-stage Arhat

兩解。一云同逆。以聲聞害時。已是重中之重故。二云犯重。大經明三種殺。殺三果人但入中殺。不在上殺。故知非逆。菩薩人以取解行以上。大經云畢定菩薩。同上科。今取不作二乘為畢定位。或取七心以上。皆可為斷也。養胎母一云無逆。二云犯逆。大士之重。重於聲聞也。中品即人天。害之犯重。下品。四趣也。兩解。一云同重。大士防殺嚴重故。文云。一切有命不得殺。即其證也。二云但犯輕垢。在重戒中兼制。以非道器故。文云有命者。舉輕況重耳三殺心。有兩。一自身殺心。二教他殺心。自身殺心有二。一通心二隔心。通心者。如漫作坑𣚦。漫燒煮等。通三性皆犯。若緣此為彼。于彼上起害心。皆屬通心。既自對境。又命不復續。雖所為不稱。悉皆正犯。隔心者。作坑止為此。無心在彼。彼死亦犯。彼邊不遂。輕垢。若此路本是此道眾人行往。今作坑止為此。而彼死。亦重。以此殺具體能通害。以具緣心。還屬通心也。若本斫東人。誤中西人。中西人上。都無殺心。此屬隔心。四命根斷。有兩時。一此生。二後生。此生有二句。一有戒時犯重。二無戒時斷。當戒去時。結不遂輕垢。命斷時結罪同前。聲聞臨終時未結聲聞舍具戒。作五戒等結也。後生為戒自復兩種。一自憶。二不自憶。自憶者。若任前勢。

【現代漢語翻譯】現代漢語譯本兩種解釋。一種說法是同逆罪（Anantariya-karma）。因為殺害阿羅漢（Arhat）會危害佛法，已經是重罪中的重罪。另一種說法是犯重戒。《大涅槃經》（Mahāparinirvāṇa Sūtra）中闡明了三種殺生。殺害三果聖人（Anāgāmin）只屬於中品殺生，不屬於上品殺生。因此可知殺害阿羅漢並非逆罪。對於菩薩（Bodhisattva）而言，如果其證悟達到解行地以上，《大涅槃經》中稱之為『必定菩薩』，與上述情況相同。現在我們認為不以證得二乘果位為目標的菩薩，可以被認為是『必定菩薩』，或者認為證得七心以上的菩薩也可以被認為是『斷』。殺害孕婦，一種說法是沒有逆罪，另一種說法是犯逆罪。因為大菩薩的罪過，比聲聞（Śrāvaka）的罪過更重。中品指人天道，殺害人天道眾生犯重戒。下品指四惡趣。有兩種解釋。一種說法是同重罪。因為防範殺害大菩薩非常重要，經文中說『一切有命不得殺』，就是證明。另一種說法是隻犯輕垢罪。在重戒中兼有制約，因為被殺者不是弘道的法器。經文中說『有命者』，是舉輕來比況重。殺心有兩類。一是自身殺心，二是教唆他人殺心。自身殺心有兩類。一是通心，二是隔心。通心是指，例如隨意挖坑、隨意焚燒烹煮等，通於三性（善、惡、無記）都犯戒。如果因為這個緣故而針對他人，在他人身上產生殺害之心，都屬於通心。既然是自己面對境界，而且生命不能延續，即使所做的事情沒有達到目的，也全部是正犯。隔心是指，挖坑只是爲了這個目的，心中沒有針對他人，他人死了也犯戒。如果那邊沒有成功，則犯輕垢罪。如果這條路本來就是眾人行走的道路，現在挖坑只是爲了這個目的，而他人死了，也犯重罪。因為這種殺害行為具有普遍的危害性，而且具有具緣心，仍然屬於通心。如果本來要砍東邊的人，卻誤中了西邊的人，對於西邊的人，完全沒有殺心，這屬於隔心。斷命根有兩種情況。一是此生，二是後生。此生有兩種情況。一是有戒時犯重戒，二是無戒時斷命根。當戒律失去時，如果殺害沒有成功，則犯輕垢罪。命根斷絕時，所犯的罪與之前相同。聲聞臨終時，如果沒有捨棄具足戒，而受持五戒等，也同樣會結罪。後生是否恢復戒律，有兩種情況。一是自己憶起，二是不自己憶起。自己憶起，如果任由之前的行為...

【English Translation】 English version Two interpretations. One says it's the same as Anantariya-karma (同逆). Because harming a Śrāvaka (聲聞) who is harming the Dharma is already the heaviest of heavy offenses. The second interpretation says it's committing a grave offense (犯重). The Mahāparinirvāṇa Sūtra (大涅槃經) clarifies three types of killing. Killing a third-stage Arhat (三果人) only falls under middle-grade killing, not upper-grade killing. Therefore, it's known that killing an Arhat is not Anantariya-karma. For Bodhisattvas (菩薩), if their realization reaches the stage of understanding and practice (解行地) or above, the Mahāparinirvāṇa Sūtra calls them 'Definite Bodhisattvas' (畢定菩薩), which is the same as the above case. Now, we consider a Bodhisattva who does not aim to attain the fruit of the Two Vehicles (二乘) as a 'Definite Bodhisattva,' or consider a Bodhisattva who has attained the Seven Minds (七心) or above as 'severed.' Killing a pregnant mother, one interpretation says there is no Anantariya-karma, the other says it's committing Anantariya-karma. Because the offense of a great Bodhisattva (大士) is heavier than that of a Śrāvaka. The middle grade refers to humans and devas (人天), killing them constitutes a grave offense. The lower grade refers to the four lower realms (四趣). There are two interpretations. One says it's the same as a grave offense. Because preventing the killing of a great Bodhisattva is very important, the text says, 'All living beings must not be killed' (一切有命不得殺), which is the proof. The other says it's only committing a minor offense (輕垢). There is a concurrent restriction in the grave precepts, because the one being killed is not a vessel for the Dharma (道器). The text says 'living beings' (有命者), using the light to compare to the heavy. There are two types of killing intent (殺心). One is one's own killing intent (自身殺心), and the other is instructing others to kill (教他殺心). There are two types of one's own killing intent. One is general intent (通心), and the other is specific intent (隔心). General intent refers to, for example, randomly digging pits, randomly burning and cooking, etc., which violates all three natures (三性) (good, evil, and neutral). If it is because of this reason that it is directed at others, and a killing intent arises in them, it all belongs to general intent. Since one is facing the object oneself, and life cannot continue, even if what is done does not achieve the goal, it is all a direct offense (正犯). Specific intent refers to, digging a pit is only for this purpose, there is no intention towards others, and others die, it is also a violation. If it is not successful on that side, then it is a minor offense. If this road was originally a road for everyone to travel, and now digging a pit is only for this purpose, and others die, it is also a grave offense. Because this killing behavior has a universal harmfulness, and has a complete causal mind (具緣心), it still belongs to general intent. If one originally wanted to chop the person on the east side, but mistakenly hit the person on the west side, and there is no killing intent at all towards the person on the west side, this belongs to specific intent. There are two situations for severing the life root (命根斷). One is this life (此生), and the other is the next life (後生). There are two situations in this life. One is committing a grave offense when there are precepts (有戒時犯重戒), and the other is severing the life root when there are no precepts (無戒時斷命根). When the precepts are lost, if the killing is not successful, then a minor offense is committed. When the life root is severed, the offense committed is the same as before. When a Śrāvaka is dying, if they have not abandoned the full precepts (具足戒) and have taken the five precepts (五戒), etc., they will also incur an offense. Whether the precepts are restored in the next life, there are two situations. One is remembering oneself (自憶), and the other is not remembering oneself (不自憶). Remembering oneself, if one allows the previous behavior...

若更加方便命斷。坐重。以前後皆自憶故。不自憶者。若任勢死。犯重。以死時有戒故。若加方便。當知前瘡不死。後方便時。不憶。但犯輕垢也。而言命根者。數論別有非色心為命根。成論及大乘無別非色非心為命根也。祗取色心連持相續不斷為命耳。大論亦然。六入六識得相續生。假名為命。

發隱。先釋業者。一云有本先業。一云是成業相。意歸重業。故倒釋也。鬼神宣遂者。人有心起殺念。殺鬼隨從。為彼人宣達。得遂其殺也。三階造作者。因緣法總成殺事也。親疏者。本起殺心。的感當來果報。如形影然。故親緣者助成。如世律為主為從。亦分輕重。故曰疏也。四者二字文亦有缺。四下當有緣字。例下此戒備幾緣成重故。犯逆犯重者。重是波羅夷。逆者。更增以下殺上大逆不道罪也。三果兩解者。其義各得。一以聲聞害三果已稱極重。況菩薩慈救下凡。而乃害及賢聖。一以三果名逆。乃至如來。罪將奚結。所謂取長陵土何以加罪者也。菩薩攝聖人中凡有三。或取解行以上。或取七心以上。或但不作二乘者即名畢定。畢定者。決定不退轉也。殺此皆犯逆也。養胎者。乳母也。殺乳母同三果。殺四趣者亦二說一重。一非重。觀疏中大士重重於聲聞。則意在言重者為是也。隔心通心者無心殺。有心殺也。三

性者。一說或為貪。或為瞋。或為癡。一說善惡無記三性也。緣此為彼者。雖緣此。實為彼。故曰于彼起害心也。對境者。我為能害。彼為所害也。所為不稱者。如是有心害物。雖事不稱其心亦犯重。況稱心乎。以此殺具者。言作坑在此。雖無心害彼。然此坑阱本能通害一切。爾知而故作。則爾心具有殺緣。惡得無罪。故亦制屬通心也必若斫東誤中西。乃可謂無心耳。無戒時斷者。言有戒時斷命。犯重明矣。無戒時斷如何。無戒時者。當戒去時也。斯時也。結未遂殺事之罪則輕垢。結已成斷命之罪則同前也。聲聞止說殺。未說斷。臨終如何結罪。若或當舍戒時。則所謂戒去時也。結罪自入五戒例矣。憶者。知宿命也。知此人是怨。任前怨之勢殺之致死。或未死。復加方便致死。此前後俱憶。故犯重。不憶者。初時有知。任勢殺死亦重。或未死。復加方便時。實出不知。是前憶后不憶。不憶則無心。故輕。彼數論以非色心為命根。然色心連持者。識息相交。正命根也。若離連持。則色屬質礙。心屬渺茫。兩不相關。何處見命根耶。析衷諸說。明必斷此連持色心方成殺也。因緣法業四者。大意一念本起殺心為因。多種助成其殺為緣。殺中資具方則為法。正作用成就殺事為業也。

○三舉輕況重。

乃至一切有

命者。不得故殺。

發隱。乃至者。從上及下之辭。自諸佛聖人。乃至蜎蠕微流。四生六趣。但有如上所說色心命根。皆不得殺。言故者。揀誤殺也。若極言大士廣大慈悲。雖有色無心。但具生氣。亦不忍殺。如結草護戒折柳諫君者是也。何況有命。

○二明應。

是菩薩應起常住慈悲心。孝順心。方便救護一切眾生。

常住慈悲心兩解。一云應學常住佛起慈悲。二云心恒應常住慈悲之地。二孝順心。秉教不惱他。三方便救護。非直爾不惱。乃應涉事救解。

發隱。應有三。謂慈悲孝順救護也。殺事逆天悖理。即是不孝不順。又一切眾生皆多生父母。惱害之。即惱害吾父母。直者。但也。但能不惱。差可免愆。若不救護。何名大士。故不殺仍應救生。不盜仍應佈施。后皆例此。

○三結不應。

而反自恣心快意殺生者。

不應故成罪亦三句。一恣心謂貪心殺。二快意。謂瞋心殺。三殺生。謂舉殺事。有此三。故墮不如意罪。

發隱。貪殺者。因市利而宰牲為圖財而劫命之類。是也瞋殺者。忍心害物酷刑虐民之類是也。不言癡者。貪瞋二心出自愚癡故。智不能窒慾故貪。慧不能懲忿故瞋也。

○三結罪。

是菩薩波羅夷罪。

發隱。先標菩

【現代漢語翻譯】現代漢語譯本『命』，指的是不得故意殺害生命。

『發隱』中，『乃至者』，是從上到下的用語，從諸佛聖人，乃至蜎蠕微小的生物，四生六道中的一切眾生，只要具有上面所說的色（rupa，物質）、心（citta，精神）、命根（jivitindriya，生命力），都不得殺害。『故』，指的是有意的，用來區分于誤殺。如果從大菩薩廣大慈悲的角度來說，即使只有色而沒有心，只要具有生氣，也不忍心殺害。例如結草報恩、護持戒律，折柳勸諫君王等行為就是如此。更何況是有生命的眾生呢？

○二、說明應如何做

菩薩應當生起常住的慈悲心、孝順心，方便救護一切眾生。

『常住慈悲心』有兩種解釋：一是應當學習常住的佛，生起慈悲心；二是心應當恒常安住在慈悲的境界。『孝順心』，指的是秉持教義，不惱害他人。『方便救護』，不僅僅是不惱害，還應當主動去救助和解救。

『發隱』中，『應』有三種，即慈悲、孝順、救護。殺生之事違背天理，就是不孝不順。而且一切眾生都是我們多生的父母，惱害他們，就是惱害我們的父母。『直者』，是『但也』的意思，僅僅做到不惱害，或許可以免除罪過。如果不救護，怎麼能稱為大士呢？所以不殺生仍然應當救助生命，不偷盜仍然應當佈施，後面的情況都與此類似。

○三、總結不應如何做

反而放縱自己的心意，爲了滿足私慾而殺生。

不應該這樣做，因此構成罪過，也有三方面：一是『恣心』，指因貪心而殺；二是『快意』，指因嗔心而殺；三是『殺生』，指實際的殺生行為。具備這三點，就會墮入不如意的罪過。

『發隱』中，因貪心而殺，例如爲了市場利益而宰殺牲畜，爲了圖財而搶劫殺人等。因嗔心而殺，例如殘忍地傷害動物，用酷刑虐待百姓等。這裡沒有提到癡心，是因為貪心和嗔心都源於愚癡。因為智慧無法阻止慾望，所以產生貪心；因為智慧無法抑制憤怒，所以產生嗔心。

○三、總結罪行

這是菩薩的波羅夷罪（parajika，斷頭罪）。

『發隱』中，首先標明這是菩

【English Translation】 English version 『Life』 refers to not intentionally killing.

In 『Elucidation,』『even to』 signifies a term from top to bottom, from all Buddhas and sages, down to the smallest creatures, all beings in the four births and six realms, as long as they possess the form (rupa), mind (citta), and life-force (jivitindriya) mentioned above, must not be killed. 『Intentionally』 distinguishes intentional killing from accidental killing. If we speak from the perspective of a Bodhisattva's vast compassion, even if a being has form but no mind, as long as it has vital energy, one cannot bear to kill it. Examples include tying grass to repay kindness and protect precepts, or breaking a willow branch to advise a ruler. How much more so for beings with life?

○2. Explaining what should be done

A Bodhisattva should arouse a constant and abiding heart of loving-kindness and compassion, a heart of filial piety, and skillfully protect all beings.

『Constant and abiding heart of loving-kindness and compassion』 has two interpretations: one is that one should learn from the constant and abiding Buddha and arouse loving-kindness and compassion; the other is that the mind should constantly dwell in the realm of loving-kindness and compassion. 『Heart of filial piety』 refers to upholding the teachings and not harming others. 『Skillfully protect』 means not only not harming but also actively rescuing and resolving.

In 『Elucidation,』 there are three 『shoulds』: loving-kindness, compassion, filial piety, and protection. Killing goes against the natural order and reason, which is unfilial and disobedient. Moreover, all beings are our parents from many lifetimes; harming them is harming our own parents. 『Merely』 means 『only,』 and merely refraining from harming may barely avoid transgression. If one does not protect, how can one be called a great being? Therefore, not killing still requires saving lives, and not stealing still requires giving. The following cases are similar.

○3. Concluding what should not be done

Instead, indulging one's own mind and killing to satisfy selfish desires.

It is not appropriate to do this, thus constituting an offense, which also has three aspects: first, 『indulging the mind』 refers to killing out of greed; second, 『satisfying desires』 refers to killing out of anger; third, 『killing』 refers to the actual act of killing. Having these three points leads to falling into an undesirable offense.

In 『Elucidation,』 killing out of greed includes slaughtering livestock for market profits and robbing and killing for wealth. Killing out of anger includes cruelly harming animals and using torture to abuse the people. Ignorance is not mentioned here because greed and anger both originate from ignorance. Because wisdom cannot restrain desire, greed arises; because wisdom cannot suppress anger, anger arises.

○3. Concluding the offense

This is a parajika (defeat) offense for a Bodhisattva.

In 『Elucidation,』 it first indicates that this is a

薩者。表此是菩薩波羅夷。非聲聞波羅夷也。波羅夷此云極惡。又云棄。言極惡罪大。永為棄物。僧祗律三義。一退沒義。道果喪失故。二不共住義。法眾不容故。三墮落義。死入地獄故。據此犯殺。則大悲之種已斷。弘度之愿何施。暴惡兇殘。是羅剎之侶。魁劊之徒也。尚得為菩薩乎哉。問沙門專慈悲之業。王臣主生殺之權。有罪不誅。何以為國。答。菩薩戒本云。菩薩見劫賊為貪財故。欲殺多生。或復欲害大德聲聞等。發心思惟。我若斷彼惡眾生命。當墮那落迦。如其不斷。無間業成。寧自入地獄。終不令彼受無間苦。如是殺害。無所違犯生多功德。此正前見機得殺義也。然則有罪而殺殺何犯焉。虞舜之誅四兇。周公之戮二逆。即斯義也。況復斷死必為流涕。三覆然後行刑。是乃即殺成慈。雖殺非殺。法既不廢。恩亦無傷。國政佛心兩無礙矣。問。人可見機。物應無論。是以太牢享帝。大烹養賢。云何王臣制殺畜類。答。人惟犯惡而服上刑。物誠何罪而就死地。且神享克誠。不妨禴祭。孔甘蔬水。豈必牲牷。宴享用牲。蓋佛法未入中國之權教耳。執權教而為常法可乎。故知梁武帝面為犧牲。乃祀先之禮既成。又殺生之戒不破。萬世有國之良法也。而昧者非之。且像人以葬。孔子謂其無後。則像牲以祀。君子尚不滿

【現代漢語翻譯】現代漢語譯本：薩者（Sattva）：這表明這是菩薩的波羅夷罪（Pārājika，斷頭罪），而不是聲聞（Śrāvaka，小乘弟子）的波羅夷罪。波羅夷的意思是『極惡』，又可解釋為『棄』，意指這是極惡的罪行，永遠被拋棄。僧祗律（Saṃghika-vinaya）中有三種含義：一是退沒義，因為菩提道果喪失了；二是不共住義，因為不被僧團所容納；三是墮落義，死後會墮入地獄。根據這些，如果犯了殺戒，那麼大悲的種子就已經斷絕，弘法度眾的願望又如何實現呢？如此暴虐兇殘，簡直是羅剎（Rākṣasa，惡鬼）之流，劊子手的同夥，怎麼還能算是菩薩呢？問：沙門（Śrāmaṇa，出家修行者）專門從事慈悲的事業，而國王大臣掌握著生殺大權。如果有了罪過而不加以懲罰，又怎麼治理國家呢？答：菩薩戒本中說：菩薩見到強盜因為貪財的緣故，想要殺害許多生命，或者想要加害有德行的聲聞等等，這時菩薩心想，我如果斷絕這些惡人的性命，將會墮入那落迦（Naraka，地獄）；如果不斷絕，無間地獄的罪業就會形成。寧願自己墮入地獄，也終究不讓他們遭受無間地獄的痛苦。像這樣的殺害，不但沒有違犯戒律，反而會產生許多功德。這正是之前所說的見機行事的殺戒的含義。既然如此，有罪而殺，殺又有什麼罪過呢？虞舜誅殺四兇，周公誅殺二逆，就是這個道理。更何況判決死刑時必定為之流淚，三次複審然後才執行刑罰，這正是即殺而成慈悲，雖然殺了，卻又不是真的殺。這樣，法度沒有廢弛，恩義也沒有損傷，國家政事和佛心兩方面都沒有妨礙。問：人可以見機行事，物應該沒有討論的餘地。因此，用太牢（古代祭祀用的牛、羊、豬三牲）來祭祀天帝，用豐盛的食物來供養賢人。那麼，國王大臣為什麼可以宰殺畜生呢？答：人是因為犯了罪惡才受到刑罰，動物有什麼罪過要被處死呢？而且，神靈享受的是誠心，不妨礙用簡單的祭祀。孔子提倡用蔬菜清水，難道一定要用牲畜嗎？用牲畜來宴請享樂，這只是佛法還沒有傳入中國時的權宜之教罷了。如果執著于權宜之教而把它當作永久的法則，可以嗎？所以，梁武帝表面上準備犧牲，既完成了祭祀祖先的禮儀，又沒有破壞不殺生的戒律，這是萬世治理國家的良好方法。而愚昧的人卻非議他。況且用象來陪葬，孔子認為這樣做的人會沒有後代，那麼用象牲來祭祀，君子尚且不滿意。

【English Translation】 English version: Sattva: This indicates that this is a Pārājika (expulsion offense) for Bodhisattvas, not a Pārājika for Śrāvakas (Disciples). Pārājika means 'extreme evil,' and can also be interpreted as 'abandonment,' signifying an extremely evil offense that leads to permanent abandonment. The Saṃghika-vinaya (monastic law) has three meanings: first, the meaning of regression, because the fruit of Bodhi is lost; second, the meaning of non-communion, because it is not tolerated by the Saṃgha (community); third, the meaning of falling, because after death, one falls into hell. According to these, if one commits the offense of killing, then the seed of great compassion is cut off, and how can the vow to propagate the Dharma and liberate beings be fulfilled? Being so violent and cruel, like a Rākṣasa (demon) or an executioner, how can one still be considered a Bodhisattva? Question: Śrāmaṇas (ascetics) specialize in the work of compassion, while kings and ministers hold the power of life and death. If crimes are not punished, how can the country be governed? Answer: The Bodhisattva precepts state: When a Bodhisattva sees robbers, out of greed, wanting to kill many lives, or wanting to harm virtuous Śrāvakas, etc., the Bodhisattva thinks, 'If I cut off the lives of these evil people, I will fall into Naraka (hell); if I do not cut them off, the karma of Avīci (uninterrupted hell) will be formed. I would rather enter hell myself than allow them to suffer the pain of Avīci.' Such killing not only does not violate the precepts but also generates much merit. This is precisely the meaning of the precept of expedient killing mentioned earlier. Since this is the case, if one kills those who are guilty, what offense is there in killing? Emperor Shun's execution of the Four Evils and the Duke of Zhou's execution of the Two Rebels are examples of this principle. Moreover, when sentencing someone to death, one must shed tears and review the case three times before carrying out the execution. This is precisely transforming killing into compassion; although one kills, it is not truly killing. In this way, the law is not abandoned, and kindness is not harmed. State affairs and the Buddha's mind are both unobstructed. Question: People can act expediently, but things should not be discussed. Therefore, the Tailao (three sacrificial animals: ox, sheep, and pig) are used to worship the Emperor, and abundant food is used to nourish the virtuous. So, why can kings and ministers slaughter animals? Answer: People are punished because they have committed crimes, but what crime have animals committed to be put to death? Moreover, what the gods enjoy is sincerity, and simple sacrifices do not hinder this. Confucius advocated using vegetables and clear water; must one necessarily use sacrificial animals? Using animals for banquets and enjoyment is merely an expedient teaching from a time before Buddhism entered China. Is it permissible to cling to expedient teachings and treat them as permanent laws? Therefore, Emperor Wu of Liang outwardly prepared sacrifices, both completing the rituals of ancestor worship and not breaking the precept of non-killing. This is a good method for governing the country for all generations. But ignorant people criticize him. Furthermore, using elephants for burial, Confucius believed that those who did so would have no descendants, so even gentlemen are not satisfied with using elephant sacrifices.

焉。而今以為非。是必欲祀者之用真牲。亦並欲葬者之用真人乎。愿無狃於熟習。幸平氣而思之。問牛羊犬豕可弗殺矣。豺狼當道。虎豹食人。則將如之何。答。猛獸懷德而渡河。鱷魚感誠而遠徙。果能如是。安用殺為。其或不然。捕蝗斬蛟。除害為民。等國常刑。應所不禁。

●按此戒。菩薩心地法門戒心中慈心悲心及孝順心所出也問。何故用三十心出戒。答。心地法門無盡。三十姑舉大綱。此三十統貫萬行。而初十中第二正當戒心。此戒心又具足三十。及余無量。善心故。今且舉義意相近。隨而附之。實則心心互融一即一切。又前文謂此經略說心地法門如毛頭許。今三十心所取。是則毛頭之上覆取毛頭。為取愈微。為益彌廣。余餐香飯。飽及萬夫。半滴天河。雨沾六合。心地法門其利博哉。

●第二盜戒(二)　初舉略。二入文。

○初舉略。

謂不與取。灼然不與取。名劫。潛盜不與取。名盜。盜彼依報得罪。此戒七眾同犯。聲聞五眾有同有異。同者皆不應盜。異者有三。一開遮異。如見機得不得等。或復謂見機盜。以無盜心。大士為物。種種運為皆得。聲聞自度。必依規矩。大士不畏罪。但令前人有益。即便為之。聲聞人。佛滅后盜佛物輕。菩薩恒重。又本應與他外命而反取。豈是

大士之心耶。

發隱。開遮同前。非菩薩至公無我。大慈利物。不得見機輒開也。盜佛物聲聞輕菩薩重者。良繇聲聞止為一身。菩薩紹隆三寶。則于佛物應護持所有。增益所無。而反取之。是監守自盜也。豈不倍常人一等。本應與外命者。言財物本當舍彼。乃反取耶財物養身。故云外命。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(三)　初舉盜事。二成業相。三舉輕況重。

○初舉盜事。

自盜。教人盜。方便盜。咒盜。

發隱。方便者。盜前方便。窬墻發鑰之類是也。咒盜者。有惡咒師。能以術攝取彼物也。缺隨喜讚歎者。殺事多可面陳。盜謀必須密議。讚歎隨喜事希。故略之也。

○二成業相。

盜因。盜緣。盜法。盜業。

四句同前。運手取他物離本處成盜業。業是造作為義。重物。謂五錢也。律云。大銅錢準十六小錢。其中錢有貴賤。取盜處為斷。菩薩之重重聲聞。二錢以上便重。有人作此說者。今不盡用。取五錢為斷是重。離處盜業決在此時。

發隱。下文言一針一草皆盜。疏何得取五錢為斷。蓋針草判盜。五錢判重也。離處成

【現代漢語翻譯】現代漢語譯本：大士（菩薩）的心是怎樣的呢？

發隱：開和遮的原則與之前相同。如果不是菩薩具有至公無私、大慈大悲利益眾生的心，就不能根據情況隨意開許。盜取佛物的罪過，聲聞乘（小乘）認為輕，菩薩乘（大乘）認為重，這是因為聲聞乘只為自身解脫，而菩薩乘則要弘揚三寶，所以對於佛物應該護持所有，增益所無，反而去盜取，這如同監守自盜。難道不比普通人更嚴重嗎？本來應該施捨給身外之物，卻反而去盜取，財物是用來養身的，所以說是身外之物。

○二、入文（三）：初、標出對象。二、敘述事件。三、總結罪行。

○初、標出對像：

如果是佛子（受過菩薩戒的弟子）。

○二、敘述事件（三）：初、不應該。二、說明應該。三、總結不應該。

○初、不應該（三）：初、舉出盜竊行為。二、構成罪業之相。三、舉輕來比況重。

○初、舉出盜竊行為：

自己盜取，教唆他人盜取，使用方便之法盜取，使用咒術盜取。

發隱：方便，指的是盜竊前的準備行為，如攀墻、打開鎖等。咒盜，指的是有邪惡的咒師，能夠用咒術攝取他人的財物。缺少隨喜讚歎的情況，是因為殺生之事大多可以當面陳述，而盜竊的陰謀必須秘密商議，讚歎隨喜的情況很少，所以省略了。

○二、構成罪業之相：

盜竊的因，盜竊的緣，盜竊的方法，盜竊的業。

這四句與之前相同。移動手去拿取他人的財物，使其離開原來的位置，就構成了盜竊的罪業。業是造作的意思。重物，指的是五錢。律中說，大的銅錢相當於十六個小錢。其中錢幣有貴賤之分，以盜取時的價值來判斷。菩薩的罪過比聲聞乘更重，兩錢以上就算重罪。有人這樣說，但現在不完全採用這種說法，以五錢作為判斷標準是重罪。離開原處，盜竊的罪業就在此時決定。

發隱：下文說一針一線都是盜竊，疏文怎麼又以五錢作為判斷標準呢？大概是說，針線判斷是否構成盜竊，而五錢判斷盜竊的輕重。離開原處，就構成盜竊。

【English Translation】 English version: What is the mind of a Mahasattva (Bodhisattva)?

Elucidation: The principles of 'opening' and 'closing' are the same as before. If it is not a Bodhisattva with a supremely impartial and selfless mind, great compassion, and benefiting all beings, one should not casually 'open' (allow) based on circumstances. The offense of stealing from Buddhist properties is considered light by the Shravakas (Hinayana practitioners) and heavy by the Bodhisattvas (Mahayana practitioners). This is because Shravakas only seek their own liberation, while Bodhisattvas promote the Three Jewels. Therefore, they should protect and maintain all Buddhist properties, increasing what is lacking. To steal from them is like a guardian stealing from what they are guarding. Isn't it more serious than an ordinary person? One should give away external possessions, but instead, one steals them. Wealth is used to nourish the body, so it is called an external possession.

○ 2. Entering the Text (3): First, identifying the person. Second, narrating the event. Third, concluding the offense.

○ First, identifying the person:

If a Buddha-son (a disciple who has taken the Bodhisattva vows).

○ Second, narrating the event (3): First, what should not be done. Second, what should be done. Third, concluding what should not be done.

○ First, what should not be done (3): First, listing the acts of stealing. Second, establishing the characteristics of the karma. Third, using the light to compare with the heavy.

○ First, listing the acts of stealing:

Stealing oneself, instructing others to steal, using expedient means to steal, using mantras to steal.

Elucidation: 'Expedient means' refers to preparatory actions before stealing, such as climbing walls or opening locks. 'Mantra stealing' refers to evil mantra masters who can use mantras to seize other people's belongings. The lack of mentioning rejoicing and praising is because matters of killing can mostly be stated face-to-face, while plots of stealing must be secretly discussed. Cases of praising and rejoicing are rare, so they are omitted.

○ Second, establishing the characteristics of the karma:

The cause of stealing, the condition of stealing, the method of stealing, the karma of stealing.

These four phrases are the same as before. Moving one's hand to take another's property, causing it to leave its original place, constitutes the karma of stealing. 'Karma' means action. 'Heavy object' refers to five coins. The Vinaya says that a large copper coin is equivalent to sixteen small coins. Among coins, there are valuable and cheap ones. The value at the time of stealing is used to determine the severity. The offense of a Bodhisattva is heavier than that of a Shravaka; more than two coins is considered a serious offense. Some people say this, but it is not fully adopted now. Taking five coins as the standard is a serious offense. Leaving the original place, the karma of stealing is determined at this moment.

Elucidation: The following text says that even a needle or a blade of grass is stealing. How can the commentary use five coins as the standard? It probably means that needles and grass determine whether stealing has occurred, while five coins determine the severity of the stealing. Leaving the original place constitutes stealing.

盜業。未離處猶在盜法也。大意一念本起盜心為因。多種助成其盜為緣。盜中資具方則為法。正作用成就盜事為業也。

○三舉輕況重。

乃至鬼神。有主劫賊物。一切財物。一針一草。不得故盜。

發隱。乃至者。從重至輕。故曰舉況。一鬼神物。二但繫有主物。三劫賊物。四一切物也。問。取劫賊物云何犯盜。答。此有二義。若劫是我物。我已作失想。若劫是他物。他與我無與。皆不與取也。

○二明應。

而菩薩應生佛性孝順心。慈悲心。常助一切人生福生樂。

明應也。與前大同小異。前明應學常住佛行慈悲。今言孝順行慈悲也。菩薩應學此等事。故言應也不應者。不應為偷盜及殺生等事。此即誡勸二門也。誡勿令殺盜。勸令行善慈悲孝順。及學常住佛行行等。皆是善法而為孝順也。佛性者。一切眾生皆有當果之性。性是不改為義耳。

發隱。孝順者。盜彼財物。令彼窮乏。逆天悖理。皆不順也。又眾生皆多生父母。即惱害父母也。當果之性者。當來佛果。性本同然。背性習惡。自戕善本。言當發佛性中孝慈之心。不可行盜損物。自甘忤逆毒害也。

○三結不應。

而反更盜人財物者。

解三寶物如律說。

發隱。盜人財物已犯盜。盜

【現代漢語翻譯】現代漢語譯本盜業。未離處猶在盜法也。大意一念本起盜心為因。多種助成其盜為緣。盜中資具方則為法。正作用成就盜事為業也。 ○三舉輕況重。乃至鬼神（guǐ shén，神靈）。有主劫賊物。一切財物。一針一草。不得故盜。發隱。乃至者。從重至輕。故曰舉況。一鬼神物。二但繫有主物。三劫賊物。四一切物也。問。取劫賊物云何犯盜。答。此有二義。若劫是我物。我已作失想。若劫是他物。他與我無與。皆不與取也。 ○二明應。而菩薩（pú sà，覺悟的有情）應生佛性（fó xìng，成佛的潛能）孝順心。慈悲心。常助一切人生福生樂。明應也。與前大同小異。前明應學常住佛行慈悲。今言孝順行慈悲也。菩薩應學此等事。故言應也不應者。不應為偷盜及殺生等事。此即誡勸二門也。誡勿令殺盜。勸令行善慈悲孝順。及學常住佛行行等。皆是善法而為孝順也。佛性者。一切眾生皆有當果之性。性是不改為義耳。發隱。孝順者。盜彼財物。令彼窮乏。逆天悖理。皆不順也。又眾生皆多生父母。即惱害父母也。當果之性者。當來佛果。性本同然。背性習惡。自戕善本。言當發佛性中孝慈之心。不可行盜損物。自甘忤逆毒害也。 ○三結不應。而反更盜人財物者。解三寶物如律說。發隱。盜人財物已犯盜。盜

【English Translation】 English version The karma of stealing. If the act of stealing has not ceased, one is still within the 'dharma' (fǎ, law, principle) of stealing. The general idea is that the initial thought of stealing is the 'cause' (yīn). Various factors that help to accomplish the theft are the 'conditions' (yuán). The means and methods used in stealing are the 'dharma'. The successful completion of the act of stealing is the 'karma' (yè). ○ Three, illustrating the heavy by mentioning the light. Even the property of ghosts and spirits (guǐ shén). Any property that has an owner, or was stolen by robbers. All wealth and possessions. Even a needle or a blade of grass. One must not intentionally steal. Explanation: 'Even' indicates moving from the heavy to the light, hence it is called illustration. First, the property of ghosts and spirits. Second, any property that has an owner. Third, property stolen by robbers. Fourth, all property. Question: How is taking property stolen by robbers considered stealing? Answer: There are two meanings to this. If the robbery involved my property, I have already considered it lost. If the robbery involved someone else's property, it has no connection to me. Both are considered taking what is not given. ○ Two, clarifying what should be done. And a Bodhisattva (pú sà, enlightened being) should generate Buddha-nature (fó xìng, potential for Buddhahood), a filial and obedient heart, and a compassionate heart. Always help all beings to generate blessings and happiness. Clarifying what should be done. It is largely the same as before, with minor differences. Previously, it was clarified that one should learn the constant Buddha-conduct of compassion. Now, it speaks of filial piety and compassion. A Bodhisattva should learn these things, hence it is said 'should'. What should not be done is stealing, killing, and other such things. This is both a warning and an encouragement. Warn against killing and stealing. Encourage the practice of goodness, compassion, filial piety, and learning the constant Buddha-conduct, etc. All of these are good dharmas and constitute filial piety. 'Buddha-nature' means that all beings have the nature of the future fruit. 'Nature' means that it does not change. Explanation: Filial piety means that stealing others' property, causing them to be poor and destitute, going against heaven and reason, is all not in accordance with filial piety. Moreover, all beings are our parents from many lifetimes, so harming them is harming our parents. 'The nature of the future fruit' refers to the future Buddha-fruit. The nature is originally the same. Turning away from the nature and practicing evil destroys the root of goodness. It is said that one should develop the heart of filial piety and compassion from the Buddha-nature, and not steal and harm things, willingly indulging in disobedience and harm. ○ Three, concluding what should not be done. But instead, stealing other people's property. Explain the property of the Three Jewels (sān bǎo, Buddha, Dharma, Sangha) as the precepts say. Explanation: Stealing other people's property is already committing theft. Stealing

三寶可知矣。輕重之科。詳具律藏。

○三結罪。

是菩薩波羅夷罪。

發隱。菩薩戒本云。菩薩見劫盜奪他財物。起憐愍心。逼而奪取。勿令受用如是財物。受長夜苦。雖不與取。而無違犯。生多功德。然此或給本主。或作福事。則誠為功德。不然。難免過罪。

●按此戒。菩薩心地法門戒心中慈心悲心益心及孝順心所出也。

●第三淫戒(二)　初舉略。二入文。

○初舉略。

淫名非梵行。鄙陋之事。故言非凈行也。七眾同犯大小乘俱制。而制有多少。五眾邪正俱制。二眾但制邪淫。與聲聞同異大略同前。

發隱。邪正俱制名多。但制邪淫名少。出家五眾竟斷淫慾。在家二眾止禁其邪。能順佛制。俱名凈行也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(三)　初舉淫事。二明成業。三舉輕況重。

○初舉淫事。

自淫。教人淫。乃至一切女人。不得故淫。

出家人不應為也。

發隱。此乃至。謂從自至他人中一切女也。出家不應者。言出家概禁。揀在家者分邪正也。問亦有咒淫。如摩登伽先梵天咒是也。今

【現代漢語翻譯】現代漢語譯本：關於三寶（佛、法、僧）的知識就到此為止了。關於罪行的輕重，詳細內容都記載在律藏中。 ○三結罪這是菩薩的波羅夷罪（斷頭罪）。發隱：菩薩戒本上說：『菩薩見到有人搶劫奪取他人財物，生起憐憫心，強行奪取過來，不讓那些人享用這些財物，以免他們遭受長夜的痛苦。雖然這種行為是不予而取，但沒有違犯戒律，反而會產生很多功德。』然而，這（奪取的財物）或者歸還給原來的主人，或者用來做善事，那確實是功德。不然的話，難以避免過失和罪責。 ●按：這條戒律，是菩薩心地法門中，從戒心中的慈心、悲心、益心以及孝順心中產生的。 ●第三淫戒（二）初舉略。二入文。 ○初舉略淫，名為非梵行，是鄙陋的事情，所以說是『非凈行』。七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都犯，大小乘都禁止。但禁止的程度有所不同。五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）邪淫和正淫都禁止，二眾（優婆塞、優婆夷）只禁止邪淫。與聲聞戒的相同和不同之處，大致與前面所說相同。發隱：邪淫和正淫都禁止，稱為『多』；只禁止邪淫，稱為『少』。出家的五眾完全斷絕淫慾，在家的二眾只禁止邪淫。能夠順從佛的戒律，都稱為『凈行』。 ○二入文（三）初標人。二序事。三結罪。 ○初標人若佛子。 ○二序事（三）初不應。二明應。三結不應。 ○初不應（三）初舉淫事。二明成業。三舉輕況重。 ○初舉淫事自己行淫，教唆他人行淫，乃至對一切女人，都不得故意行淫。出家人不應該做這些事。發隱：這裡的『乃至』，是指從自己到他人中的一切女人。『出家不應者』，是說出家人全部禁止，揀擇在家的人，區分邪淫和正淫。問：也有用咒語行淫的，如摩登伽（Matanga）先前的梵天咒。現在……

【English Translation】 English version: The knowledge of the Three Jewels (Buddha, Dharma, Sangha) ends here. The details regarding the severity of offenses are fully recorded in the Vinaya Pitaka (collection of monastic rules). ○ Three Conclusions of Offenses This is a Parajika (defeat) offense for a Bodhisattva. Elucidation: The Bodhisattva Precepts state: 'If a Bodhisattva sees someone robbing and seizing the property of others, and out of compassion, forcibly takes it away, preventing those people from enjoying such wealth, lest they suffer long nights of misery, although this act is taking without giving, it does not violate the precepts, but rather generates much merit.' However, if this (seized property) is either returned to the original owner or used for good deeds, then it is indeed merit. Otherwise, it is difficult to avoid faults and offenses. ●Note: This precept arises from the mind-ground Dharma gate of the Bodhisattva, from the compassionate heart, the benevolent heart, the beneficial heart, and the filial heart within the precept mind. ●The Third Precept Against Sexual Misconduct (Two Parts): First, a brief overview. Second, entering the text. ○ First, a brief overview Sexual misconduct is called non-Brahma conduct, a base and vulgar matter, hence it is called 'non-pure conduct.' All seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas) are subject to it, and both the Mahayana and Hinayana schools prohibit it. However, the degree of prohibition varies. The five assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas) are prohibited from both improper and proper sexual conduct, while the two assemblies (upasakas and upasikas) are only prohibited from improper sexual conduct. The similarities and differences with the Sravaka precepts are roughly the same as mentioned before. Elucidation: Prohibiting both improper and proper sexual conduct is called 'much'; prohibiting only improper sexual conduct is called 'little.' The five assemblies of renunciants completely sever sexual desire, while the two assemblies of lay practitioners only prohibit improper sexual conduct. Those who can follow the Buddha's precepts are all called 'pure conduct.' ○ Second, Entering the Text (Three Parts): First, identifying the person. Second, narrating the event. Third, concluding the offense. ○ First, Identifying the Person If a Buddha's disciple. ○ Second, Narrating the Event (Three Parts): First, what should not be done. Second, clarifying what should be done. Third, concluding what should not be done. ○ First, What Should Not Be Done (Three Parts): First, stating the sexual act. Second, clarifying the completion of the action. Third, using a minor example to illustrate a major one. ○ First, Stating the Sexual Act Engaging in sexual activity oneself, inciting others to engage in sexual activity, and even with all women, one must not intentionally engage in sexual activity. Renunciants should not do these things. Elucidation: Here, 'even' refers to all women from oneself to others. 'Renunciants should not' means that renunciants are completely prohibited, distinguishing those at home who differentiate between improper and proper sexual conduct. Question: There is also the use of mantras for sexual activity, such as the Brahma mantra of Matanga (Matanga) in the past. Now...

何不制。答。淫事易就。非殺盜比。何待咒術。故略之也。

○二明成業。

淫因。淫緣。淫法。淫業。

此戒備三因緣成重。一是道。二淫心。三事遂。或備五。一是眾生。二眾生想等。

發隱。備五。詳如后妄語戒中釋。大意一念本起淫心為因。多種助成其淫為緣。淫中資具方則為法。正作用成就淫事為業也。

○三舉輕況重。

乃至畜生女。諸天鬼神女。及非道行淫。

舉劣結過。自妻非道非處產後乳兒妊娠等。大論皆名邪淫。優婆塞戒經云。六重以制邪淫。戒中複製非時非處。似如自妻。非時不正犯重。教人淫。自無迷染。但犯輕垢。或言菩薩則重。今釋聲聞菩薩同爾。不與殺盜例也。人畜鬼神男女黃門二根。但令三道皆重。余稱歎摩觸出不凈。皆是此戒方便。悉犯輕垢也。

發隱。此乃至。從人趣至余趣中一切女也。六重三道等。猥𤟬不必具陳。

○二明應。

而菩薩應生孝順心。救度一切眾生。凈法與人。

應學佛菩薩凈行。如前教門不異。

發隱。觀眾生皆吾父母。息滅邪心。是名孝順心也。又邪淫逆理。亦不順故。

○三結不應。

而反更起一切人淫。不擇畜生。乃至母女姊妹六親行淫。無慈悲心者。

【現代漢語翻譯】現代漢語譯本為什麼不制定關於淫戒的咒術？回答：因為淫事容易發生，不像殺生和偷盜那樣需要藉助咒術才能完成。所以（戒律中）就省略了（關於淫戒的咒術）。

○二、闡明構成淫業的要素。

淫因（產生淫慾的原因），淫緣（助長淫慾的條件），淫法（進行淫慾的方法），淫業（完成淫慾的行為）。

此戒（指淫戒）具備三種因緣就會構成重罪：一是行淫的途徑（道），二是淫慾之心，三是事情完成。或者具備五種：一是眾生，二是對於眾生的想念等等。

發隱：具備五種要素的情況，詳細解釋如同後面妄語戒中的解釋。大意是：最初生起淫慾之心是「因」，多種因素幫助促成淫慾是「緣」，淫慾中的資具和方法是「法」，正式進行並完成淫事是「業」。

○三、舉輕的情況來比況重的情況。

乃至與畜生女、諸天（devas）鬼神（ghosts and gods）女，以及以非正道的方式行淫。

舉出較輕的情況來總結過失。與自己的妻子以非正道、非時、產後、哺乳期、妊娠期等行淫，《大論》都稱之為邪淫。《優婆塞戒經》說，制定六重戒是爲了禁止邪淫。戒律中又規定了非時、非處行淫。似乎與自己的妻子，非時行淫也犯重罪。教唆他人行淫，自己沒有迷惑染著，只犯輕垢罪。或者說菩薩犯的罪就重。現在解釋聲聞（śrāvaka）和菩薩（bodhisattva）都是一樣的，不與殺生和偷盜的情況相同。與人、畜生、鬼神男女、黃門（eunuch）、二根人（hermaphrodite）行淫，只要三道（指大小便道和淫道）都屬於重罪。其餘的稱讚、摩挲、觸碰以致排出不凈之物，都是此戒的方便，都犯輕垢罪。

發隱：這裡的「乃至」，是從人道到其餘各道中的一切女子。六重罪、三道等，不必在此一一陳述。

○二、闡明應如何做。

而菩薩（bodhisattva）應該生起孝順之心，救度一切眾生，以清凈的佛法教導他人。

應該學習佛菩薩的清凈行為，如同前面的教導一樣，沒有不同。

發隱：把眾生都看作是自己的父母，息滅邪淫之心，這叫做孝順心。而且邪淫違背道理，也是不孝順的行為。

○三、總結不應該如何做。

反而更加對一切人行淫，不選擇對象，乃至與母親、女兒、姐妹、六親行淫，沒有慈悲心的人。

【English Translation】 English version Why not create mantras for the precept against sexual misconduct? Answer: Because sexual misconduct is easily committed, unlike killing and stealing, which require the aid of mantras to accomplish. Therefore, (the precepts) omit (mantras regarding the precept against sexual misconduct).

○2. Explaining the elements that constitute the karma of sexual misconduct.

The cause of sexual misconduct (the reason for generating lust), the condition of sexual misconduct (the conditions that promote lust), the method of sexual misconduct (the way to engage in lust), the karma of sexual misconduct (the act of completing lust).

This precept (referring to the precept against sexual misconduct) constitutes a serious offense when three conditions are met: first, the path of sexual intercourse; second, the mind of lust; and third, the completion of the act. Or it may involve five: first, a sentient being; second, the perception of a sentient being, and so on.

Elucidation: The situation of having five elements, a detailed explanation is like the explanation in the later precept against false speech. The general idea is: the initial arising of lustful thoughts is the 'cause'; various factors helping to facilitate lust are the 'conditions'; the resources and methods in sexual misconduct are the 'means'; and formally engaging in and completing the act of sexual misconduct is the 'karma'.

○3. Illustrating the serious situation by comparing it to a minor situation.

Even engaging in sexual misconduct with a female animal, a female deva (devas), a female ghost or god (ghosts and gods), or engaging in sexual misconduct in an improper manner.

Pointing out minor situations to summarize faults. Engaging in sexual misconduct with one's own wife in an improper manner, at an improper time, after childbirth, during breastfeeding, or during pregnancy, are all called sexual misconduct in the Mahāprajñāpāramitāśāstra. The Upāsaka Precept Sutra says that the six heavy precepts are established to prohibit sexual misconduct. The precepts also stipulate engaging in sexual misconduct at an improper time or place. It seems that engaging in sexual misconduct with one's own wife at an improper time is also a serious offense. Instructing others to engage in sexual misconduct, while oneself is not deluded or attached, only incurs a minor offense. Or it is said that a bodhisattva (bodhisattva) commits a heavier offense. Now it is explained that śrāvakas (śrāvaka) and bodhisattvas (bodhisattva) are the same in this regard, not like the cases of killing and stealing. Engaging in sexual misconduct with humans, animals, male or female ghosts and gods, eunuchs (eunuch), or hermaphrodites (hermaphrodite), as long as the three paths (referring to the urinary, excretory, and sexual paths) are involved, it is a serious offense. Other actions such as praising, caressing, touching, and causing the discharge of impure substances are all expedient means for this precept and incur minor offenses.

Elucidation: The 'even' here refers to all women from the human realm to all other realms. The six heavy offenses, the three paths, etc., do not need to be stated one by one here.

○2. Explaining what should be done.

And a bodhisattva (bodhisattva) should generate a filial and obedient mind, save all sentient beings, and teach others with the pure Dharma.

One should learn the pure conduct of Buddhas and bodhisattvas, just like the previous teachings, there is no difference.

Elucidation: Viewing all sentient beings as one's own parents and extinguishing lustful thoughts is called a filial and obedient mind. Moreover, sexual misconduct goes against reason and is also an unfilial act.

○3. Concluding what should not be done.

Instead, engaging in sexual misconduct with all people, without choosing the object, even engaging in sexual misconduct with one's mother, daughter, sisters, or six kinds of relatives, is without a compassionate heart.

此中所制。皆不應為。為即犯罪。故結不應也。

發隱。此乃至。從疏至親也。

○三結罪。

是菩薩波羅夷罪。

發隱。不言見機者。上云大略同前。則非盡同也。若佛度淫女。是遣化人耳。未能現化。而輒欲效顰。入地獄如箭射。

●按此戒。菩薩心地法門戒心中定心護心慈心悲心及孝順心所出也。

●第四妄語戒(二)　初舉略。二入文。

○初舉略。

妄是不實之名。欺凡罔聖。回惑人心。所以得罪。此戒七眾同犯。大小乘俱制。與聲聞同異大略同前。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(三)　初明妄語。二成業相。三舉況。

○初明妄語。

自妄語。教人妄語。方便妄語。

直出為言。宣述為語。論述有所表明。能詮理事。名為語也。自妄語者。言得上法。教他者。教說。或教他自說。方便妄說。如蜜涂樹。眾蜂悉來。

發隱。教他二義。一教說我得上人法。二教說彼自得上人法也。蜜涂者。涂蜜引蜂。詐言我能召蜂以誑人也。

○二成業相。

妄語因。妄語緣。妄語法。妄語

【現代漢語翻譯】現代漢語譯本此中所制定的（戒條），都是不應該做的。做了就會犯戒。所以總結為不應該做。

發隱（對戒律的闡釋）。此乃至：從疏遠的人到親近的人。

○三、結罪

這是菩薩波羅夷罪（斷頭罪，最嚴重的罪）。

發隱：不提『見機』（觀察時機）的人，是因為上面說『大略同前』，就不是完全相同。如果佛陀度化**，那是派遣化身而已。未能顯現化身，卻想要效顰，入地獄就像箭一樣快。

●按此戒（根據此戒），菩薩心地法門戒是從定心、護心、慈心、悲心以及孝順心中產生的。

●第四、妄語戒（二）一、先概括。二、進入經文。

○一、先概括

妄是不真實的意思。欺騙凡人，矇蔽聖人，迷惑人心。因此而得罪。此戒七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都犯。大乘和小乘都制定此戒。與聲聞戒的相同和不同之處，大體上與前面（殺生戒）相同。

○二、進入經文（三）一、標出對象。二、敘述事情。三、總結罪行。

○一、標出對像

若佛子（如果身為佛弟子）。

○二、敘述事情（三）一、不應該。二、說明應該。三、總結不應該。

○一、不應該（三）一、說明妄語。二、構成業相。三、舉例說明。

○一、說明妄語

自己說妄語，教唆他人說妄語，用方便法說妄語。

直接說出來叫做『言』，宣揚陳述叫做『語』。論述有所表明，能夠詮釋事理，這叫做『語』。自己說妄語，是指說自己得到了上人法（超凡的境界）。教他人說妄語，是指教唆他人說，或者教他人自己說。用方便法說妄語，就像用蜜塗在樹上，眾多的蜜蜂都會飛來。

發隱：教他人有兩種含義：一是教唆他人說我得到了上人法，二是教唆他人說他們自己得到了上人法。『蜜涂』是指塗上蜂蜜引誘蜜蜂，虛假地說我能召喚蜜蜂來欺騙人。

○二、構成業相

妄語的因，妄語的緣，妄語的法，妄語的...

【English Translation】 English version All that is prescribed herein should not be done. Doing so constitutes an offense. Therefore, it is concluded that it should not be done.

Elucidation: 'This extends to' means from distant to close relatives.

○3. Concluding the Offense

This is a Bodhisattva Parajika offense (a defeat, the most severe offense).

Elucidation: The reason for not mentioning 'observing the opportunity' is that it was said above that 'generally the same as before,' which means it is not entirely the same. If the Buddha liberates **, it is by sending a manifested being. If one cannot manifest and yet wants to imitate, entering hell is as swift as an arrow.

●According to this precept, the Bodhisattva's Mind-Ground Dharma-Door precepts arise from the mind of concentration, the mind of protection, the mind of loving-kindness, the mind of compassion, and the mind of filial piety.

●Fourth: False Speech Precept (2) First, a brief overview. Second, entering the text.

○First, a brief overview.

'False' means not true. Deceiving ordinary people and deluding sages, misleading people's minds. This is why it is an offense. This precept is violated by all seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas). Both Mahayana and Hinayana have established this precept. The similarities and differences with the Sravaka precepts are generally the same as before (the precept against killing).

○Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, concluding the offense.

○First, identifying the person.

If a Buddha-son (if one is a disciple of the Buddha).

○Second, narrating the event (3) First, should not. Second, should. Third, concluding should not.

○First, should not (3) First, explaining false speech. Second, establishing the karma aspect. Third, giving examples.

○First, explaining false speech.

Personally speaking false speech, instructing others to speak false speech, expediently speaking false speech.

'Uttering' directly is called 'speech,' proclaiming and stating is called 'language.' Discussing and stating something that clarifies and can explain principles is called 'language.' Personally speaking false speech means saying that one has attained superior Dharma (transcendental states). Instructing others to speak false speech means instructing others to speak, or instructing others to say it themselves. Expediently speaking false speech is like applying honey to a tree, and all the bees will come.

Elucidation: 'Instructing others' has two meanings: one is instructing others to say that I have attained superior Dharma, and the other is instructing others to say that they themselves have attained superior Dharma. 'Applying honey' means applying honey to attract bees, falsely saying that I can summon bees to deceive people.

○Second, establishing the karma aspect.

The cause of false speech, the condition of false speech, the Dharma of false speech, the false speech...

業。

此戒備五緣成重。一是眾生。二眾生想。三欺誑心。四說重具。五前人領解。一是眾生者。謂前三品境上品境中是父母師僧。妄語犯重。向諸佛聖人兩解。一云入重因。二云此人不惑。又能神力遮餘人令不聞。但犯輕垢。聖人有大小。有他心智者。有不得者。今從多例。羅漢及解行以上向說罪輕。降此或得他心。或不得者。例悉同重。向中品境人天等同重。正是惑解妨道之限。向下品境四趣等。或言同重。今釋輕垢。二眾生想。有當有疑有僻。大略同前。有言妄語心通。本向此說。此不聞而彼聞。說亦同重。今釋不重。于彼無心故。三欺誑心。是業主。若避難。及增上慢。皆不犯。地持云。菩薩味禪名染污犯。當知菩薩起增上慢亦輕垢。遣使有兩解。一云教他說我是聖人亦重。以土無圭璧。談者為價。傍人讚說勝自道。教他道是聖。名利不入我。非重也。二云聖法冥密。證之在我。必須自說方重。他說坐輕。四說重具。謂身證眼見。若說得四果十地八禪神通。若言見天龍鬼神。悉是重具。若說得登性地。一云既是凡法。罪輕垢。五前人領解。結罪時節多少兩解。一云隨人。二云隨語結。此戒既制口業。理應隨語。遠為妨損。必應通人。小妄語戒隨應人。人復隨語。若增上煩惱犯則失戒者。復說但犯性罪。

【現代漢語翻譯】現代漢語譯本業（karma）。

此戒（妄語戒）具備五種因緣則構成重罪：一是眾生（指有情生命），二是眾生想（認為對方是眾生），三是欺誑心（有欺騙的心），四是說重具（所說的內容是嚴重的虛妄之語），五是前人領解（對方理解了所說的內容）。

一是眾生者，指的是前三品境（上、中、下三等境界）中的上品境，即父母、師長、僧侶。對他們妄語則犯重罪。對諸佛、聖人有兩種解釋：一種說法是構成重罪的原因，另一種說法是這些人不會被迷惑。又或者有神力遮蔽其他人，使他們聽不到，則只犯輕垢罪。聖人有大小之分，有具備他心智者，也有不具備者。現在按照多數情況來判斷，對阿羅漢及解行（對佛法有理解和實踐的人）以上的人說謊，罪過較輕。低於此等境界，或者有他心智，或者沒有他心智的人，都按照重罪來論處。對中品境的人天等眾說謊，同樣是重罪，因為這正是迷惑對方、妨礙修道的界限。對下品境的四趣（地獄、餓鬼、畜生、阿修羅）等眾說謊，有人說同樣是重罪，現在解釋為輕垢罪。二是眾生想，有確定、懷疑、偏差三種情況，大致與前面相同。有人說妄語的心意是相通的，本來是向這個人說的，即使這個人沒聽到而另一個人聽到了，也同樣是重罪。現在解釋為不構成重罪，因為對那個人沒有欺騙的心。三是欺誑心，這是主要的因素。如果是爲了避難，或者因為增上慢（過分的驕傲），都不算犯戒。《地持經》中說，菩薩貪戀禪定的滋味，名為染污犯，應當知道菩薩生起增上慢也只是輕垢罪。派遣他人去說謊有兩種解釋：一種說法是教他人說我是聖人，也構成重罪，因為泥土沒有玉璧，說話的人就成了評價的標準。旁邊的人讚揚勝過自己宣揚，教他人說自己是聖人，名利沒有進入自己，就不算重罪。另一種說法是聖法深奧隱秘，證悟在於自己，必須自己說才構成重罪，他人代說則罪過較輕。四是說重具，指的是聲稱自己證得了身證眼見的境界。如果說自己得到了四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）、十地（菩薩修行的十個階段）、八禪（四禪和四無色定）、神通，如果說自己見到了天龍鬼神，都屬於說重具。如果說自己登上了性地（證悟本性的境界），有人說既然是凡夫之法，罪過較輕微。五是前人領解，關於結罪的時間和多少有兩種解釋：一種說法是隨人而定，另一種說法是隨所說的話而定。此戒既然是針對口業的，理應隨所說的話而定，從長遠來看是爲了防止損害，必定要考慮到聽者的理解。小的妄語戒隨聽者的理解而定，聽者又隨所說的話而定。如果因為強烈的煩惱而犯戒，是否會失去戒體呢？有人說只是犯了性罪（本質上就是惡的罪行）。

【English Translation】 English version Karma.

This precept (the precept against false speech) constitutes a grave offense when five conditions are met: first, a sentient being; second, the perception of a sentient being; third, a deceptive intention; fourth, the utterance of a serious falsehood; and fifth, the understanding of the utterance by the other person.

First, 'a sentient being' refers to the superior of the three categories of beings (superior, intermediate, and inferior), namely parents, teachers, and the Sangha. Lying to them constitutes a grave offense. Regarding Buddhas and sages, there are two interpretations: one is that it constitutes a cause for a grave offense, and the other is that these beings are not easily deceived. Alternatively, if one possesses the power to shield others from hearing the falsehood, then only a minor offense is committed. Sages vary in their abilities; some possess telepathic abilities, while others do not. We now judge according to the majority of cases. Lying to an Arhat or someone who has both understanding and practice of the Dharma results in a lesser offense. Those below this level, whether they possess telepathic abilities or not, are all judged as committing a grave offense. Lying to beings in the intermediate category, such as humans and devas, also constitutes a grave offense, as this is the boundary where deception and obstruction of the path occur. Lying to beings in the inferior category, such as the four destinies (hell beings, hungry ghosts, animals, and asuras), some say it is also a grave offense, but we now interpret it as a minor offense. Second, 'the perception of a sentient being' can be definite, doubtful, or distorted, generally similar to the previous explanation. Some say that the intention of false speech is interconnected; if one originally intended to speak to this person, even if this person did not hear it but another person did, it is still a grave offense. We now interpret it as not constituting a grave offense, because there was no intention to deceive that person. Third, 'a deceptive intention' is the primary factor. If it is for the sake of avoiding danger or due to arrogance, it does not constitute an offense. The Bodhisattva Bhumi Sutra states that a Bodhisattva who is attached to the taste of meditative absorption commits a defiled offense; it should be understood that a Bodhisattva who develops arrogance also only commits a minor offense. Sending someone else to lie has two interpretations: one is that instructing someone to say 'I am a sage' also constitutes a grave offense, because dirt has no value like jade, and the speaker becomes the standard of evaluation. If others praise you more than you praise yourself, and you instruct them to say that you are a sage, and fame and gain do not enter you, then it is not a grave offense. The other interpretation is that the sacred Dharma is profound and hidden, and realization lies within oneself; it is only a grave offense if one speaks of it oneself, while it is a lesser offense if someone else speaks of it. Fourth, 'the utterance of a serious falsehood' refers to claiming to have personally witnessed or attained certain states. If one claims to have attained the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat), the Ten Bhumis (ten stages of a Bodhisattva's practice), the Eight Dhyanas (four dhyanas and four formless attainments), or supernatural powers, or if one claims to have seen devas, dragons, ghosts, or spirits, all of these constitute the utterance of a serious falsehood. If one claims to have ascended to the stage of realizing one's true nature, some say that since it is the Dharma of ordinary beings, the offense is minor. Fifth, 'the understanding of the utterance by the other person'; there are two interpretations regarding the timing and extent of the offense: one is that it depends on the person, and the other is that it depends on the words spoken. Since this precept is directed at verbal karma, it should depend on the words spoken. In the long run, it is to prevent harm, and the listener's understanding must be considered. Minor false speech depends on the listener's understanding, and the listener in turn depends on the words spoken. If one violates the precept due to strong afflictions, will one lose the precepts? Some say that one only commits a prakriti offense (an offense that is inherently evil).

若對面不解。且結方便。后追思前言忽解者。則壞輕結重。十重皆有因緣。今且釋四重。余可例。

發隱。從多例者。言不論得他心與否。但對羅漢解行以上則輕。降此則重。亦此二以上不惑有神力。降此不然故也。眾生想者。前三戒疏無釋文。今始出之曰當疑僻。其義未詳。意者律有凡夫作羅漢想羅漢作凡夫想等文。今就此三自分輕重。假令有羅漢於此。當者。作是想言。當是羅漢。對之妄語。其罪則輕。疑者。作是想言。是羅漢耶。非羅漢耶。對之妄語。其罪稍重。僻者。作是想言。實非羅漢。對之妄語。其罪更重。有凡夫於此。或作想言。當是凡夫。其罪則重。是凡夫耶。非凡夫耶。其罪稍輕。實非凡夫。其罪更輕。前之三戒亦復例此。未知是否。俟高明更詳之。心通者。妄語亦分通心隔心也。業主者。言乃心聲。欺誑心正妄語業之主也。后諸戒多仿此。染污者。引例輕垢。言味禪自憍者犯染。則知增上起慢者犯輕也。增上慢者。非明知己不是聖。故言是聖以誑眾生。特繇小有所得。生增上想。將謂是聖。不自覺知。故止輕垢。凡地者。言性地猶在凡法。非自言證聖比也。前人領解者。明結罪時有二。一隨人為多少。二隨語為多少也。良以戒本制口。但應隨語。而有語止片辭。傳揚無盡者。又當通人也。

【現代漢語翻譯】現代漢語譯本：如果對方不理解，就先用方便法門引導。之後對方回憶起之前的話突然理解了，那麼原本犯的是輕罪也會變成重罪。十重戒都有其因緣，現在先解釋四重戒，其餘的可以類推。

『發隱』中，從多種情況舉例說明：說話不論對方是否能理解你的心意，但如果對方是阿羅漢或修行境界更高的人，那麼罪就輕；如果低於這個境界，罪就重。同樣，對於阿羅漢或以上境界的人，不會被神力迷惑，低於這個境界則不然。『眾生想』，前三戒的疏文中沒有解釋，現在開始解釋，說『當疑僻』，其含義還不清楚。我的理解是，戒律中有凡夫作阿羅漢想、阿羅漢作凡夫想等說法。現在就這三種情況來區分輕重。假設這裡有一個阿羅漢，『當』，就是想『這應當是阿羅漢』，然後對他說妄語，那麼罪就輕。『疑』，就是想『這是阿羅漢嗎？不是阿羅漢嗎？』然後對他說妄語，那麼罪就稍重。『僻』，就是想『這確實不是阿羅漢』，然後對他說妄語，那麼罪就更重。如果這裡有一個凡夫，或者想『這應當是凡夫』，那麼罪就重。『是凡夫嗎？不是凡夫嗎？』，那麼罪就稍輕。『確實不是凡夫』，那麼罪就更輕。前面的三條戒也可以這樣類推。不知道是否正確，希望高明的人進一步詳細研究。『心通』，妄語也分為通心和隔心兩種情況。『業主』，意思是語言是內心的聲音，欺騙的心正是妄語罪業的主導。後面的戒條大多仿照這個說法。『染污』，引用輕垢罪為例，說貪戀禪味而自滿自大的人犯染污罪，那麼可知因為增上慢而犯戒的人犯輕罪。『增上慢』，不是明明知道自己不是聖人，卻說自己是聖人來欺騙眾生，而是因為稍微有所得，就產生增上慢的想法，以為自己是聖人，沒有自覺，所以只犯輕垢罪。『凡地』，意思是本性仍然停留在凡夫的境界，不是說自己已經證得聖果。『前人領解』，說明結罪的時候有兩種情況：一是根據人的多少，二是根據話的多少。因為戒本是用來約束口舌的，所以應該根據話來定罪。但是，如果一句話只說了一點點，卻被無限傳揚，那麼也應該根據聽的人來定罪。

【English Translation】 English version: If the person on the other side doesn't understand, first use expedient means to guide them. If later they recall the previous words and suddenly understand, then a light offense will become a heavy offense. All ten heavy precepts have their causes and conditions. Now, let's explain four of them, and the rest can be inferred by analogy.

In 『Fa Yin』 (Elucidation of the Hidden), examples are given from multiple situations: Regardless of whether the other person can understand your mind, if the other person is an Arhat (one who is worthy) or someone with a higher level of practice, then the offense is light; if they are below this level, the offense is heavy. Similarly, Arhats or those above are not deluded by supernatural powers, while those below are not. 『Sentient Being Thought』 (Zhong Sheng Xiang), the commentaries on the first three precepts do not explain this. Now we begin to explain, saying 『Dang, Yi, Pi』 (Certain, Doubtful, Deviant), the meaning of which is not yet clear. My understanding is that the precepts have sayings such as 『an ordinary person thinking of themselves as an Arhat, an Arhat thinking of themselves as an ordinary person,』 etc. Now, based on these three situations, we distinguish between light and heavy offenses. Suppose there is an Arhat here, 『Dang』 (Certain), meaning thinking 『this should be an Arhat,』 and then lying to them, then the offense is light. 『Yi』 (Doubtful), meaning thinking 『is this an Arhat? Is this not an Arhat?』 and then lying to them, then the offense is slightly heavier. 『Pi』 (Deviant), meaning thinking 『this is definitely not an Arhat,』 and then lying to them, then the offense is even heavier. If there is an ordinary person here, or thinking 『this should be an ordinary person,』 then the offense is heavy. 『Is this an ordinary person? Is this not an ordinary person?』 then the offense is slightly lighter. 『This is definitely not an ordinary person,』 then the offense is even lighter. The previous three precepts can also be inferred in this way. I don't know if this is correct, I hope that those with greater wisdom will further study this in detail. 『Mind Communication』 (Xin Tong), lying is also divided into two situations: communicating with the mind and being separated from the mind. 『Karma Owner』 (Ye Zhu), meaning that language is the voice of the heart, and the deceiving mind is the master of the karma of lying. Many of the following precepts follow this saying. 『Contamination』 (Ran Wu), citing the example of a light offense, saying that those who are attached to the taste of meditation and are arrogant commit a contaminated offense, then it can be known that those who commit offenses due to increased arrogance commit a light offense. 『Increased Arrogance』 (Zeng Shang Man), is not clearly knowing that one is not a sage, but saying that one is a sage to deceive sentient beings, but rather because one has gained a little, one has the thought of increased arrogance, thinking that one is a sage, without being aware of it, so one only commits a light offense. 『Ordinary Ground』 (Fan Di), meaning that one's nature is still in the realm of ordinary people, not saying that one has attained sainthood. 『Previous Person Understanding』 (Qian Ren Ling Jie), indicating that there are two situations when determining the offense: one is based on the number of people, and the other is based on the number of words. Because the precepts are used to restrain the mouth, the offense should be determined based on the words. However, if a word is only said a little, but is spread endlessly, then the offense should also be determined based on the people who hear it.

小妄語。語無大失。應隨人。而本若默然。咎從何起。又當兼語也。增上心犯失戒者。失戒則但是性上之罪。非今例也。又語出而人不解。則未成語禍。且結輕垢。至后解時。則改輕入重也。大意一念本起妄語心為因。多種助成其妄為緣。妄語中資具方則為法。正作用成就妄語為業也。

○三舉況。

乃至不見言見。見言不見。身心妄語。

發隱。不見言見等。小妄語也。妄言證聖名大妄語。故舉以況。妄語屬口。云何身心。內作念。外發言。故並說身心也。問。佛見兔入。何言不見。答。為救兔故。權巧見機。所謂無所違犯。生多功德者是也。

○二明應。

而菩薩常生正語正見。亦生一切眾生正語正見。

發隱。外正語。內正見。合上身心不妄語也。是不敢道非。凡不敢道聖。皆正語正見也。

○三結不應。

而反更起一切眾生邪語邪見邪業者。

發隱。菩薩當化一切眾生正其三業。今反導彼以邪心發邪語。遂至造作邪業而招苦報。豈大士之體乎。

○三結罪。

是菩薩波羅夷罪。

發隱。忍昧獨知之天。稱凡作聖。使初學彷徨失守。迷亂不前。正謂欺凡罔聖。回惑人心者也。上干諸佛。下誤眾生。是故犯重。

●按此戒。菩

【現代漢語翻譯】現代漢語譯本小妄語，如果言語沒有造成大的過失，並且應該根據不同的人而有所調整，如果原本保持沉默，那麼過失從何而來呢？而且應該同時考慮到說話的內容。對於因為增上心（Adhyāśaya，強烈的慾望或執著）而犯戒的人來說，失去戒律只是本性上的罪過，不屬於這個例子。此外，如果說出的話別人不理解，那麼就不會造成語言的災禍，只是結下輕微的罪過。等到後來理解的時候，那麼就會由輕罪變為重罪。總的來說，一個念頭最初產生妄語的心作為原因，多種因素幫助促成其虛妄的行為作為緣，妄語中所使用的工具方法作為法，真正起作用併成就妄語的行為作為業。乃至沒有看見說看見，看見說沒有看見，這是身心上的妄語。沒有看見說看見等等，是小妄語。虛妄地說自己證得了聖果，這叫做大妄語，所以用這些例子來比況。妄語屬於口，為什麼說身心呢？因為內心產生念頭，外在發出言語，所以一併說身心。問：佛陀看見兔子來了，為什麼說沒有看見呢？答：爲了救兔子，權宜巧妙地隨機應變，這就是所謂的沒有違犯，反而產生很多功德的情況。而菩薩（Bodhisattva，為救度眾生而發願成佛的人）常常生起正語正見，也使一切眾生生起正語正見。外在是正語，內在是正見，合起來就是身心不妄語。是不敢說非，凡夫不敢自稱為聖人，都是正語正見。反而更加使一切眾生生起邪語邪見邪業的人。菩薩應當教化一切眾生端正他們的身口意三業，現在反而引導他們以邪惡的心發出邪惡的語言，以至於造作邪惡的行業而招致痛苦的果報，這難道是大菩薩的行為嗎？這是菩薩波羅夷罪（Pārājika，斷頭罪，最重的罪）。迷惑于獨知之境的天人，自稱是凡夫而實為聖人，使得初學者彷徨失措，迷亂而不能前進，這正是欺騙凡夫，迷惑聖人，擾亂人心的人。上欺騙諸佛，下迷惑眾生，所以犯下重罪。按此戒。

【English Translation】 English version Small lies, if the speech does not cause great fault, and should be adjusted according to different people, if originally remained silent, then where does the fault arise from? And should also consider the content of the speech. For those who violate the precepts due to Adhyāśaya (intense desire or attachment), losing the precepts is only a sin of nature, not belonging to this example. In addition, if the words spoken are not understood by others, then it will not cause the disaster of language, but only form a slight offense. When it is understood later, then the minor offense will be changed into a major offense. In general, a thought initially generates the mind of lying as the cause, and various factors help to promote its false behavior as the condition, the tools and methods used in lying as the dharma, and the act that truly functions and accomplishes the lie as the karma. Even to say 'I see' when not seeing, or 'I do not see' when seeing, this is a lie of body and mind. Saying 'I see' when not seeing, etc., are small lies. Falsely claiming to have attained sainthood is called a great lie, so these examples are used for comparison. Lying belongs to the mouth, why say body and mind? Because thoughts arise internally and words are spoken externally, so both body and mind are mentioned together. Question: When the Buddha saw the rabbit coming, why did he say he did not see it? Answer: To save the rabbit, he expediently and skillfully adapted to the situation, which is the so-called situation of not violating but generating many merits. But a Bodhisattva (a being who has vowed to become a Buddha to save all beings) constantly generates right speech and right view, and also causes all beings to generate right speech and right view. Externally is right speech, internally is right view, combined is body and mind not lying. It is not daring to say wrong, ordinary people dare not call themselves saints, all are right speech and right view. But instead causes all beings to generate wrong speech, wrong view, and wrong karma. A Bodhisattva should teach all beings to correct their three karmas of body, speech, and mind, but now instead guides them to generate evil speech with an evil mind, leading to the creation of evil karma and incurring painful retribution. Is this the behavior of a great Bodhisattva? This is a Pārājika (a defeat, the most serious offense) offense for a Bodhisattva. Those heavenly beings who are deluded by the realm of solitary knowledge, claiming to be ordinary people but are actually saints, causing beginners to be at a loss, confused and unable to move forward, this is precisely deceiving ordinary people, confusing saints, and disturbing people's hearts. Deceiving the Buddhas above and confusing sentient beings below, therefore committing a serious offense. According to this precept.

薩心地法門戒心中定心好說心及正直心所出也。

●第五酤酒戒(二)　初舉略。二入文。

○初舉略。

酤即貨貿之名。酒是所貨之物。所貨乃多種。酒是無明之藥。令人惛迷。大士之體。與人智慧。以無明藥飲人。非菩薩行。大論明酒有三十五失。所以制此為菩薩十重中攝也。七眾同犯。大小乘俱制。大小同異者。同不應酤。菩薩以利物故重。聲聞止不應作。犯七聚。貨賣但犯第三篇。是販賣戒所制。菩薩若在淫舍。或賣肉。犯輕垢。以招呼引召。不能如酒故也。

發隱。智論三十五失。始於現生虛乏。終於來世愚癡。又四分明三十六失。始於不孝父母。不敬三寶。終於落水失火。凍死熱亡。故知酒者。大則喪失慧命。小復傷殘色身。安可貨賣也。犯第三篇者。犯小乘七聚中第三篇。正對此輕垢中販賣戒也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(三)　初舉酤事。二成業相。三舉況。

○初舉酤事。

自酤酒。教人酤酒。

酤者求利。教人者。令人為我賣酒。亦同重。教人自酤罪輕。

發隱。教人為我賣。則利歸己。教人自賣。則

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version\nThe Sati (mindfulness) Dharma method arises from a mind of discipline, a mind of concentration, a mind that speaks well, and a mind of integrity.", "", "● Fifth Selling Alcohol Precept (2) First, a brief introduction. Second, entering the text.", "", "○ First, a brief introduction.", "", "'Selling' is the name for trade. 'Alcohol' is the item being traded. There are many items that can be traded, but alcohol is the medicine of ignorance, causing people to become confused and deluded. The nature of a Bodhisattva (a being striving for enlightenment) is to give wisdom to others, yet using the medicine of ignorance to have people drink is not the conduct of a Bodhisattva. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) explains that alcohol has thirty-five faults, so this precept is established as one of the ten major precepts for Bodhisattvas. All seven assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, śikṣamāṇās, upāsakas, upāsikās) jointly violate this precept. Both the Hīnayāna (Small Vehicle) and Mahāyāna (Great Vehicle) have restrictions on this. The similarity and difference between the two vehicles is that both agree one should not sell alcohol. Bodhisattvas place greater emphasis on this precept because of their desire to benefit beings; Śrāvakas (followers of the Hīnayāna) simply should not do this. Violating this precept belongs to the seven categories of offenses. Selling (other items) only violates the third category (referring to a type of offense in the Hīnayāna Vinaya), which is established by the precept against selling. If a Bodhisattva is in a brothel or selling meat, they commit a minor offense, because (these actions) involve calling and enticing others, and cannot (directly cause loss of reason) like alcohol.", "", "Explanation: The thirty-five faults in the Mahāprajñāpāramitāśāstra begin with present-life weakness and poverty, and ultimately lead to future-life ignorance. Additionally, the Dharmaguptaka Vinaya explains thirty-six faults, beginning with disrespecting parents and the Three Jewels (Buddha, Dharma, Sangha), and ultimately leading to drowning, fire, freezing to death, and dying from heat. Therefore, know that alcohol, in the greater sense, causes the loss of wisdom-life, and in the lesser sense, harms the physical body. How can it be sold? Violating the third category means violating the third category of offenses in the Hīnayāna's seven categories, which directly corresponds to the precept against selling in the minor offenses.", "", "○ Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, concluding with the offense.", "", "○ First, identifying the person.", "", "If a Buddha-son (a follower of the Buddha).", "", "○ Second, narrating the event (3) First, what should not be done. Second, clarifying what should be done. Third, concluding what should not be done.", "", "○ First, what should not be done (3) First, stating the act of selling alcohol. Second, establishing the karmic aspect. Third, giving an analogy.", "", "○ First, stating the act of selling alcohol.", "", "Personally selling alcohol. Instructing others to sell alcohol.", "", "'Selling' is seeking profit. 'Instructing others' is causing others to sell alcohol for me, which is also a major offense. Instructing others to sell alcohol themselves is a lesser offense.", "", "Explanation: Instructing others to sell for me means the profit goes to oneself; instructing others to sell themselves means..." ] }

利歸人。故結罪輕重與前文準。

○二成業相。

酤酒因。酤酒緣。酤酒法。酤酒業。

因緣者。備五也。一是眾生。二眾生想。三希利貨貿。四真酒。五授與前人。眾生。謂前三境。上品無醉亂者輕。是醉亂者重。中品境謂人天。正是所制。故重。下品四趣。亂道義弱。酤與罪輕。眾生想。有當有疑有僻同前。若隔心亦重。希利貨賣亦重。以欲得多集故。真酒者。謂依醉亂人者。藥酒雖希利貨。不亂人貨無罪。一云待飲時隨人數結重。如小兒來酤。彼竟不飲。于誰結重耶。法者。是酤酒方便法用也。業者運手。

發隱。亂道義弱者。鬼畜等飲。比之人天。其惑亂道心之義輕也。問。人天因醉而亂則誠然。云何上品亦有亂者。答。此有二義。一則師僧父母未必是聖。二則小聖亦有亂者。義見后解。如降龍羅漢之類是也。隔心宜輕。今云亦重者。雖飲彼出於無心。醉則害人等耳。故重。待飲時者。言授與人即當結重。必待飯時隨人以結。則小兒雖酤不飲。將於誰人結重耶。大意一念本起酤酒心為因。多種助成其酤為緣。酤酒中資具方則為法。正作用成就酤酒事為業也。

○三舉況。

一切酒不得酤。是酒起罪因緣。

發隱。一切酒者。酒有多種。一谷造。二果造。如甘蔗葡

【現代漢語翻譯】利歸於人，因此判決罪行的輕重與前文的標準相同。 ○二、成業相。酤酒的因、酤酒的緣、酤酒的法、酤酒的業。因緣，指的是具備五種條件。一是眾生（sattvas，有情），二是眾生想，三是希望獲利而進行貨物交易，四是真正的酒，五是授與給對方。眾生，指的是前面的三種境界。上品境界沒有醉酒昏亂的人，罪輕；有醉酒昏亂的人，罪重。中品境界指的是人天（devas and humans），正是戒律所禁止的對象，因此罪重。下品境界是四惡趣（four lower realms），迷惑道義的力量薄弱，酤酒的罪過較輕。眾生想，有認為是、有懷疑、有偏頗，與前文相同。如果隔著心（沒有直接意圖），罪也重，希望獲利而進行買賣也重，因為想要獲得更多聚集的緣故。真正的酒，指的是會使人醉酒昏亂的酒。藥酒雖然希望獲利，但不使人昏亂，買賣沒有罪過。有一種說法是，等待飲用時，隨著人數來判決罪行的輕重。如果小孩子來買酒，他們最終不喝，要對誰判決罪行呢？法，指的是酤酒的方便方法和作用。業，指的是運手的動作。發隱：迷惑道義的力量薄弱，指的是鬼、畜生等飲酒，與人天相比，其迷惑擾亂道心的意義較輕。問：人天因為醉酒而昏亂是確實的，為什麼上品也有昏亂的人呢？答：這裡有兩種解釋。一是師父、僧人、父母未必是聖人，二是小聖也有昏亂的時候，意義見後面的解釋，如降龍羅漢（Nāgadatta，an arhat）之類就是。隔著心應該罪輕，現在說也重，即使飲酒的人出於無心，醉酒後也會傷害他人等，所以罪重。等待飲用時，指的是授與給他人時就應當判決罪重，一定要等到吃飯時隨著人數來判決，那麼小孩子即使買了酒不喝，要對誰判決罪重呢？大意是，一念之間本初生起酤酒的心為因，多種因素幫助促成酤酒的行為為緣，酤酒過程中使用的資具和方法為法，正式作用成就酤酒的行為為業。 ○三、舉例說明。一切酒都不得酤，這是酒引起罪過的因緣。發隱：一切酒，酒有多種，一是穀物釀造的，二是水果釀造的，如甘蔗、葡萄（grapes）。

【English Translation】 The profit goes to others, therefore the severity of the offense is judged according to the previous text. ○2. The aspect of completed karma. The cause of selling alcohol, the condition of selling alcohol, the method of selling alcohol, the karma of selling alcohol. The cause and condition refer to possessing five factors. First, sentient beings (sattvas), second, the perception of sentient beings, third, the desire for profit through trade, fourth, genuine alcohol, and fifth, the act of handing it over to the other person. 'Sentient beings' refers to the three preceding realms. In the superior realm, if there are no intoxicated and confused individuals, the offense is light; if there are intoxicated and confused individuals, the offense is heavy. The intermediate realm refers to humans and devas (devas and humans), which are precisely what the precepts prohibit, hence the offense is heavy. The inferior realm is the four lower realms, where the power to delude the path of righteousness is weak, and the offense of selling alcohol is light. 'Perception of sentient beings' can be 'believed to be', 'doubted to be', or 'deviated', as before. If there is a lack of direct intention, the offense is also heavy; desiring profit through trade is also heavy, because of the desire to gain more accumulation. 'Genuine alcohol' refers to alcohol that causes intoxication and confusion. Medicinal alcohol, although desired for profit, does not cause confusion, and trading it is not an offense. One view is that the severity of the offense is determined by the number of people at the time of drinking. If a child buys alcohol but does not drink it, on whom should the offense be imposed? 'Method' refers to the expedient methods and functions of selling alcohol. 'Karma' refers to the action of moving the hand. Explanation: 'The power to delude the path of righteousness is weak' refers to ghosts, animals, etc., drinking alcohol. Compared to humans and devas, the meaning of deluding and disturbing the mind of the path is lighter. Question: It is true that humans and devas become confused due to intoxication, but why are there also confused individuals in the superior realm? Answer: There are two explanations for this. First, teachers, monks, and parents are not necessarily sages; second, even lesser sages can become confused, as explained later, such as Nāgadatta (Nāgadatta, an arhat), the Dragon-Subduing Arhat. Lacking direct intention should be a lighter offense, but it is now said to be heavy because even if the drinker is unintentional, intoxication can harm others, etc., so the offense is heavy. 'Waiting for the time of drinking' means that the offense should be determined when handing it over to the other person. If it is necessary to wait until mealtime to determine the offense based on the number of people, then if a child buys alcohol but does not drink it, on whom should the offense be imposed? The general idea is that the initial thought of selling alcohol is the cause, the various factors that help facilitate the selling of alcohol are the condition, the tools and methods used in selling alcohol are the method, and the actual action of selling alcohol is the karma. ○3. Giving examples. All alcohol must not be sold, as this is the cause and condition for alcohol to give rise to offenses. Explanation: 'All alcohol' refers to the various types of alcohol, first, those made from grains, and second, those made from fruits, such as sugarcane and grapes.

萄棗等。三藥造。諸香樹花葉等。又乳熱者亦可作酒。諸酒醉人力有強弱。俱不得酤。故云舉輕況重起罪者。出其繇也。大莊嚴論云。佛說身口意。三業之惡行。惟酒為根本。惡行根本。正起罪因緣也。

○二明應。

而菩薩應生一切眾生明達之慧。

發隱。簡是別非。無所昏蔽。曰明。趣是背非。無所滯礙。曰達。菩薩應啓發眾生如是智慧。令舍迷途。登覺岸。乃大士之體也。

○三結不應。

而反更生一切眾生顛倒之心者。

發隱。承上酤酒與人。使人顛倒。是非不辨。趣背乖宜。迷惑錯亂。名顛倒也。

○三結罪。

是菩薩波羅夷罪。

發隱。問。飲酒犯輕。酤酒未必飲。云何犯重。答。繇酤乃有飲。飲之害有限。酤之禍無窮。故儀狄造酒。禹輒疏焉。菩薩犯之。安得不招棄罪。

●按此戒。菩薩心地法門戒心中慧心達心所出也。

●第六說四眾過戒(二)　初舉略。二入文。

○初舉略。

說。是談道之名。眾。謂同法四眾。過者。七逆十重也。一以抑沒前人。損正法。故得罪也。此戒七眾同犯大小乘俱制。大士掩惡揚善為心。故罪重也。上者第二篇。中者第三篇。下者第七聚。聲聞法如此。與菩薩有異也。

發隱

【現代漢語翻譯】現代漢語譯本：

用葡萄、棗等，或者三種藥物製造，或者用各種香樹的花葉等。又或者用乳酪發酵也可以釀酒。各種酒醉人的程度因人而異，都不應該出售。所以說，舉輕以明重，是因為有引發罪行的原因。正如《大莊嚴論》所說：『佛說身、口、意三業的惡行，唯有酒是根本。』惡行的根本，正是產生罪行的因緣。而菩薩本應啓發一切眾生明白通達的智慧。發隱：簡別是非，沒有迷惑遮蔽，叫做『明』。趨向正道，背離邪非，沒有滯礙，叫做『達』。菩薩應該啓發眾生這樣的智慧，使他們捨棄迷途，登上覺悟的彼岸，這才是大菩薩的本分。而反而使一切眾生生起顛倒之心。發隱：承接上文，把酒賣給別人，使人顛倒，是非不分，趨背失宜，迷惑錯亂，就叫做『顛倒』。是菩薩波羅夷罪。發隱：問：飲酒犯輕罪，賣酒未必會飲酒，為什麼犯重罪？答：因為賣酒才會有飲酒，飲酒的危害有限，賣酒的禍患無窮。所以儀狄造酒，禹就疏遠他。《菩薩戒》禁止這種行為，怎麼能不招致被捨棄的罪過？ ●按：此戒是菩薩心地法門戒心中慧心、達心所生。 ●第六、說四眾過戒（二）初、舉略。二、入文。初、舉略。『說』，是談論過失的意思。『眾』，指同一佛法的四眾弟子。『過』，指七逆罪和十重罪。一是壓制埋沒前人，損害正法，所以得罪。此戒七眾弟子都犯，大小乘都禁止。大士以掩蓋惡行、宣揚善行為心，所以罪過更重。『上』指第二篇，『中』指第三篇，『下』指第七聚。聲聞法是這樣，與菩薩戒有所不同。發隱：

【English Translation】 English version:

Made from grapes, dates, etc., or from three kinds of medicinal herbs, or from the flowers and leaves of various fragrant trees. Also, wine can be made from fermented milk. The degree to which various wines intoxicate people varies, and none should be sold. Therefore, it is said that using a lesser offense to illustrate a greater one is because there is a cause that leads to the offense. As the Mahā-saṃghika-vinaya says: 'The Buddha said that of the evil deeds of body, speech, and mind, only alcohol is the root.' The root of evil deeds is precisely the cause and condition for generating offenses. But a Bodhisattva should give rise to the wisdom of understanding and clarity in all sentient beings. Explanation: To distinguish between right and wrong, without confusion or obscuration, is called 'clarity'. To move towards what is right and turn away from what is wrong, without hindrance, is called 'understanding'. Bodhisattvas should inspire such wisdom in sentient beings, enabling them to abandon the path of delusion and ascend to the shore of enlightenment; this is the duty of a great Bodhisattva. But instead causes all sentient beings to give rise to a mind of delusion. Explanation: Continuing from the above, selling alcohol to others causes them to become deluded, unable to distinguish between right and wrong, acting inappropriately, confused and disoriented, which is called 'delusion'. This is a Pārājika offense for a Bodhisattva. Explanation: Question: Drinking alcohol is a minor offense, and selling alcohol does not necessarily mean that someone will drink it, so why is it a major offense? Answer: Because selling alcohol leads to drinking, and the harm of drinking is limited, while the harm of selling alcohol is infinite. Therefore, when Yi Di invented alcohol, Yu distanced himself from him. How can a Bodhisattva who commits this not incur the offense of being abandoned? Note: This precept arises from the mind of wisdom and understanding in the Bodhisattva's mind-ground Dharma-door precepts. Sixth, Speaking of the Offenses of the Four Assemblies (2) First, a brief introduction. Second, entering the text. First, a brief introduction. 'Speaking' means discussing faults. 'Assemblies' refers to the four assemblies of disciples of the same Dharma. 'Offenses' refers to the seven rebellious acts and the ten major offenses. First, suppressing and burying predecessors damages the true Dharma, so it is an offense. This precept is violated by all seven assemblies of disciples, and is prohibited by both the Hīnayāna and Mahāyāna. A Bodhisattva takes concealing evil and promoting good as their mind, so the offense is more serious. 'Above' refers to the second section, 'middle' refers to the third section, and 'below' refers to the seventh collection. This is how the Śrāvakayāna Dharma is, which is different from the Bodhisattva precepts. Explanation:

。聲聞分罪輕重。菩薩咸重者。以大士慈物為心。但有所說。皆傷慈也。有譽不有毀。過仁不過義。正猶是也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(二)　初明說事。二成業相。

○初明說事。

口自說出家在家菩薩比丘比丘尼罪過。教人說罪過。

發隱。此所謂同法四眾也。既云同法。若遇有過。應當三諫慇勤。密令悔改。內全僧體。外護俗聞。而乃恣口發揚。貽羞佛化。豈大士之心耶。問。師于弟子可說過否。答。始則善誨。義同三諫。終不率教。擯而絕之。幸勿泥此。姑息含容。養成巨惡。不教誨罪戒中當廣明也。

○二成業相。

罪過因。罪過緣。罪過法。罪過業。

此戒備六緣成重。一是眾生。二眾生想。三有說罪心。四所說罪。五所向人說。六前人領解。一是眾生者。上中二境。取有菩薩戒者。方重。以妨彼上業故。無菩薩戒。止有聲聞戒。及下境有戒無戒。悉犯輕垢。此戒兼制。以妨業緣。文云在家菩薩。即是清信士女。出家菩薩。是十戒具戒。又言比丘比丘尼。一云猶是出家菩薩具戒者耳。亦云是聲聞僧尼。若說此人重過亦犯重

【現代漢語翻譯】現代漢語譯本：聲聞乘（Śrāvakayāna）修行者所犯的罪業有輕重之分，而菩薩（Bodhisattva）所犯的罪業通常被認為是重的，這是因為大菩薩以慈悲之心對待一切眾生。任何言語，只要有所毀損，都是對慈悲心的傷害。只讚揚而不批評，過分強調仁愛而忽略道義，情況與此類似。

○ 二、進入經文（分為三個部分）：一、標明對像；二、敘述事件；三、總結罪行。

○ 首先，標明對像：

如果佛弟子（Buddha's disciple）。

○ 其次，敘述事件（分為三個部分）：一、不應該做的；二、應該做的；三、總結不應該做的。

○ 首先，不應該做的（分為兩個部分）：一、說明所說的事情；二、構成罪業的相狀。

○ 首先，說明所說的事情：

（佛弟子）口頭宣揚出家菩薩（monastic Bodhisattva）或在家菩薩（lay Bodhisattva），比丘（bhikṣu）或比丘尼（bhikṣuṇī）的罪過，或者教唆他人宣揚他們的罪過。

闡釋：這裡所說的『同法四眾』，指的是比丘、比丘尼、優婆塞（upāsaka）、優婆夷（upāsikā）四類信眾。既然是『同法』，如果發現他們有過錯，應當進行三次勸諫，懇切地私下勸導他們悔改，對內維護僧團的整體，對外維護佛法的聲譽。怎麼能隨意宣揚，給佛法帶來羞辱呢？這難道是大菩薩的心嗎？問：師父可以談論弟子的過錯嗎？答：開始時應該善意教誨，類似於三次勸諫。如果最終不聽從教導，就應該驅逐並斷絕關係。不要拘泥於此，姑息縱容，養成巨大的惡行。不教導悔罪的戒律中會詳細說明。

○ 其次，構成罪業的相狀：

罪過的因（hetu）、罪過的緣（pratyaya）、罪過的法（dharma）、罪過的業（karma）。

此戒律具備六個條件構成重罪：一是眾生（sentient beings），二是眾生想（perception of sentient beings），三是有說罪的心（intention to speak of offenses），四是所說的罪（the offense spoken of），五是向誰說（to whom it is spoken），六是聽者理解（the listener understands）。一是眾生，指上等和中等對象，即受過菩薩戒的人，這樣才構成重罪，因為妨礙了他們修習上等之業。如果沒有受過菩薩戒，只有聲聞戒，以及下等對象，無論有戒無戒，都只犯輕垢罪。此戒律兼顧制止，因為妨礙了業緣。經文中說『在家菩薩』，指的就是清信士女。『出家菩薩』，指的是受持十戒或具足戒者。又說比丘、比丘尼，一種說法是仍然指受持具足戒的出家菩薩，另一種說法是指聲聞僧尼。如果宣揚這些人的重罪，也犯重罪。

【English Translation】 English version: The offenses of Śrāvakas (Disciples of the Hearers) are graded in severity, while those of Bodhisattvas are generally considered grave, because great Bodhisattvas have compassion for all beings at heart. Any speech that causes harm injures this compassion. Praising without criticizing, or overemphasizing benevolence while neglecting righteousness, is similar.

○ Two, Entering the Text (in three parts): First, identifying the person; second, narrating the event; third, concluding the offense.

○ First, identifying the person:

If a Buddha's disciple (Buddha's disciple).

○ Second, narrating the event (in three parts): First, what should not be done; second, what should be done; third, concluding what should not be done.

○ First, what should not be done (in two parts): First, clarifying the matter spoken of; second, establishing the characteristics of the offense.

○ First, clarifying the matter spoken of:

(A Buddha's disciple) verbally proclaims the faults of monastic Bodhisattvas (ordained Bodhisattvas) or lay Bodhisattvas (lay Bodhisattvas), Bhikṣus (monks) or Bhikṣuṇīs (nuns), or instigates others to proclaim their faults.

Explanation: The 'four assemblies of the same Dharma' refer to the four categories of followers: Bhikṣus, Bhikṣuṇīs, Upāsakas (male lay followers), and Upāsikās (female lay followers). Since they are 'of the same Dharma,' if faults are discovered, one should offer three admonishments, earnestly and privately guiding them to repent, internally preserving the integrity of the Sangha, and externally protecting the reputation of the Dharma. How can one freely proclaim their faults, bringing shame to the Buddha's teachings? Is this the heart of a great Bodhisattva? Question: Can a teacher speak of a disciple's faults? Answer: Initially, one should offer kind instruction, similar to three admonishments. If, in the end, they do not follow the teachings, they should be expelled and cut off. Do not be attached to this, indulging and tolerating, nurturing great evils. The precept on not teaching repentance will explain this in detail.

○ Second, establishing the characteristics of the offense:

The cause (hetu) of the offense, the condition (pratyaya) of the offense, the Dharma (dharma) of the offense, the karma (karma) of the offense.

This precept requires six conditions to constitute a grave offense: First, sentient beings; second, the perception of sentient beings; third, the intention to speak of offenses; fourth, the offense spoken of; fifth, to whom it is spoken; sixth, the listener understands. First, sentient beings, referring to superior and intermediate objects, i.e., those who have received the Bodhisattva precepts, thus constituting a grave offense because it hinders their cultivation of superior deeds. If one has not received the Bodhisattva precepts, but only the Śrāvaka precepts, and the object is inferior, whether they have precepts or not, only a minor offense is committed. This precept is both restrictive, because it hinders karmic conditions. The text says 'lay Bodhisattvas,' referring to faithful laymen and laywomen. 'Monastic Bodhisattvas' refers to those who have received the ten precepts or full ordination. It also mentions Bhikṣus and Bhikṣuṇīs, one interpretation being that it still refers to monastic Bodhisattvas who have received full ordination, another interpretation being that it refers to Śrāvaka monks and nuns. If one proclaims the grave offenses of these individuals, one also commits a grave offense.

。此是行法勝者。亦損深法故。二眾生想。有當有疑有僻大意同前。三說過者有兩。一陷沒心。欲令前人失名利等。二謂治罰心。欲令前人被繫縛等。此二心皆是業主。必犯此戒。若獎勸心說。及被差說罪。皆不犯。四所說過。謂七逆十重。稱犯者名字。在此戒正制。若謂治罰心在第四十八破法戒制。若說出佛身血。破僧。依律部。本制向僧說是謗僧。如出血等事希。故輕。此正制向無戒者說。應得罪。若重罪作重罪名說。是事當義。作輕名說。是論則失當義。但令心重事重。悉同犯重。此是名僻。若事僻者。實輕謂重則犯重。實重謂輕則罪輕。以其心謂輕重故。若作書遣使。一云同重。二云罪輕。然犯七逆十重。前人失戒。失戒后說但犯輕垢。五向人說。謂上中二境無菩薩戒。向說犯重。損法深故。為下境悉輕。毀損不過深。文云。菩薩聞外道二乘說佛法過。應慈悲教化。而反自說即是向彼人說。損辱為甚。六前人信解己所說。口業事遂。據此時結罪。結罪多少。一云隨人。二云隨口業。

發隱。妨業緣者。聲聞及下境說其過。亦妨彼道業因緣也。在家出家者。五戒十戒具戒菩薩也。比丘比丘尼有二。或出家菩薩。則說其過犯重。或聲聞僧尼亦犯重者。以行法勝。損彼勝法故。陷沒治罰。俱出噁心。是以犯重

【現代漢語翻譯】現代漢語譯本：這是因為行為（行法）勝過對方，也損害了深奧的佛法的緣故。二、眾生想：即認為對方『有』（犯戒）或者『有』（犯戒）的嫌疑，或者心存偏頗。大意與前面相同。三、說對方過失者有兩種情況：一是懷著陷害之心，想要使對方失去名譽利益等；二是懷著懲罰之心，想要使對方被囚禁束縛等。這兩種心都是以『業主』（主觀意願）為出發點，必定觸犯此戒。如果是出於獎賞勸勉的心去說，或者被指派去說（對方的罪過），都不算犯戒。四、所說的過失，指的是七逆罪、十重罪，並且指名道姓地說對方犯了這些罪。這是此戒所禁止的。如果是懷著懲罰之心去說，則屬於第四十八條破法戒所禁止的內容。如果說對方出佛身血、破壞僧團，根據律部的規定，原本的規定是向僧眾說，這是誹謗僧團。像出佛身血等事情很少發生，所以罪過較輕。這裡（菩薩戒）禁止向沒有受戒的人說，應該判為有罪。如果用重罪的名稱來說重罪，這件事就符合實際情況；如果用輕罪的名稱來說重罪，那麼這個論斷就失去了實際意義。只要內心認為罪重，事情本身也重，都算犯重罪。這就是所謂的『名僻』（名稱不符實際）。如果是事情本身有偏差，實際上是輕罪卻說成是重罪，那麼就犯重罪；實際上是重罪卻說成是輕罪，那麼罪過就輕。這是因為內心認為罪過的輕重不同。如果寫信派人去說，一種說法是與當面說一樣犯重罪，另一種說法是罪過較輕。然而，如果對方犯了七逆罪、十重罪，導致對方失去戒體，那麼在對方失去戒體之後再說，就只犯輕垢罪。五、向什麼人說：指的是向上等和中等根器，但沒有受菩薩戒的人說，犯重罪。因為損害佛法很深。向下等根器的人說，罪過都較輕，因為毀損的程度不深。經文說：『菩薩聽到外道、二乘說佛法的過失，應該慈悲地教化他們，反而自己去說（其他菩薩的過失），就是向那些人說，損害侮辱就太嚴重了。』六、對方相信並理解自己所說的話，口業之事完成，就根據此時來判定罪過。判定的罪過有多少，一種說法是隨聽者而定，一種說法是隨口業而定。發隱：妨礙道業的因緣，是指向聲聞乘以及下等根器的人說其他菩薩的過失，也會妨礙他們的道業因緣。『在家出家者』，指的是受持五戒、十戒、具足戒的菩薩。比丘、比丘尼有兩種情況：或者他們是出家的菩薩，那麼說他們的過失就犯重罪；或者他們是聲聞僧尼，即使犯了重罪，（如果向未受菩薩戒者說其罪）也是因為行為（行法）勝過對方，損害了對方殊勝的佛法的緣故。『陷沒』和『治罰』，都是出於噁心，因此犯重罪。

【English Translation】 English version: This is because the practice (行法, xing fa) surpasses the other person, and also harms the profound Dharma. Second, the thought of sentient beings: that is, thinking that the other person 'has' (violated a precept) or 'has' a suspicion of (violating a precept), or having a biased mind. The general meaning is the same as before. Third, there are two situations for speaking of the other person's faults: one is with the intention of陷沒 (xian mei, entrapment), wanting to make the other person lose fame and profit, etc.; the other is with the intention of治罰 (zhi fa, punishment), wanting to make the other person be imprisoned and bound, etc. These two minds are both based on '業主' (ye zhu, subjective intention), and will definitely violate this precept. If it is said out of a heart of reward and encouragement, or if one is assigned to speak (of the other person's faults), it is not considered a violation. Fourth, the faults spoken of refer to the seven rebellious acts (七逆罪, qi ni zui) and the ten major offenses (十重罪, shi chong zui), and naming the person who committed these crimes. This is what this precept prohibits. If it is said with the intention of punishment, it belongs to the content prohibited by the forty-eighth precept of breaking the Dharma. If one says that the other person shed the blood of the Buddha's body or destroyed the Sangha, according to the Vinaya, the original rule was to speak to the Sangha, which is slandering the Sangha. Things like shedding the blood of the Buddha's body rarely happen, so the sin is lighter. Here (the Bodhisattva precept) prohibits speaking to those who have not taken the precepts, and should be judged as guilty. If a serious crime is spoken of by the name of a serious crime, then this matter is in accordance with the actual situation; if a serious crime is spoken of by the name of a light crime, then this argument loses its actual meaning. As long as the heart thinks the crime is serious, and the matter itself is also serious, it is considered a serious offense. This is what is called '名僻' (ming pi, name deviates from reality). If the matter itself is biased, and a light crime is actually called a serious crime, then a serious crime is committed; if a serious crime is actually called a light crime, then the sin is light. This is because the heart thinks the severity of the crime is different. If one writes a letter and sends someone to speak, one view is that it is the same as speaking face-to-face and committing a serious crime, and another view is that the sin is lighter. However, if the other person has committed the seven rebellious acts and the ten major offenses, causing the other person to lose their precepts, then speaking after the other person has lost their precepts only constitutes a minor offense. 發隱 (fa yin, revealing the hidden meaning): Hindering the conditions for the path of enlightenment refers to speaking of the faults of other Bodhisattvas to those of the 聲聞乘 (sheng wen cheng, Sravaka Vehicle) and those of lower capacity, which will also hinder their conditions for the path of enlightenment. '在家出家者 (zai jia chu jia zhe, those who are householders and those who have left home)' refers to Bodhisattvas who uphold the five precepts (五戒, wu jie), ten precepts (十戒, shi jie), and full precepts (具足戒, ju zu jie). There are two situations for Bhikkhus and Bhikkhunis: either they are ordained Bodhisattvas, then speaking of their faults is a serious offense; or they are Sravaka monks and nuns, even if they have committed a serious offense, (if their crime is spoken to those who have not taken the Bodhisattva precepts) it is because the practice (行法, xing fa) surpasses the other person, harming the other person's superior Dharma. '陷沒 (xian mei, entrapment)' and '治罰 (zhi fa, punishment)' both come from an evil mind, therefore committing a serious offense.

。獎勸說者。匡救為懷。溫言化導。出慈心故。被差說者。僧法所遣。教使責問。出公心故。是以不犯。然治罰心在破法戒輕制者何。良繇此戒以稱名說七逆等成重。今出血破僧既不恒有。況向僧說。不向異眾。故輕耳。又說罪兩僻。一名僻者。重罪說重名非僻。重罪說輕名為僻。然必以陷沒治罰而說重者。心事俱重則重也。二事僻者。輕罪說重。心重故重。重罪說輕。心輕故輕也。所向人與所說人反對成罪。上中境無菩薩戒者重。有戒及下境皆輕也。或言僻。是前當疑僻義。而此屬第四所說過。彼是第二眾生想。故不用。

○二明應。

而菩薩聞外道惡人。及二乘惡人。說佛法中非法非律。常生慈心。教化是惡人輩令生大乘善信。

發隱。二乘何以稱惡。以大對小。亦得名惡。以其不發大心。缺于慈悲故也。

○三結不應。

而菩薩反更自說佛法中罪過者。

發隱。尚教化他人莫說。而反自說。慈心安在乎。信心安在乎。

○三結罪。

是菩薩波羅夷罪。

發隱。問。菩薩說外道之過。不令惑眾。犯重否歟。答經言佛法中。則揀非佛法矣。此之說過。正大士摧邪顯正之大權也。焉得犯。問。菩薩說惡比丘之過不令眾效其所為。犯重否歟。答。疏開獎勸被差

【現代漢語翻譯】現代漢語譯本：獎勵勸說者，以匡正救助為懷，用溫和的言語開導，這是出於慈悲心。被差遣去述說者，是僧團依法派遣，教導並責問，這是出於公正之心，因此不構成違犯。然而，如果懲治的心在於破壞佛法，對違犯輕微戒律者又該如何處理？這是因為此戒以稱名述說七逆等罪行才構成重罪。現在，出血和破壞僧團的情況並非經常發生，何況是對僧團說，而不是對其他大眾說，所以罪較輕。再說罪行的兩種偏差情況：第一種是名義上的偏差，重罪說成重罪，這不叫偏差；重罪說成輕罪，這就叫偏差。然而，必須以陷害和懲罰為目的而說重罪，如果心和事都嚴重，那就是重罪。第二種是事情上的偏差，輕罪說成重罪，因為用心重，所以是重罪；重罪說成輕罪，因為用心輕，所以是輕罪。所針對的人與所說的人如果反對，就構成罪行。在上等或中等境界，如果沒有菩薩戒的人，罪重；有戒或者下等境界的人，罪輕。或者說偏差，是前面應當懷疑的偏差之義，而這裡屬於第四種所說之過。前面是第二種眾生想，所以不採用。二、說明應當如何做。如果菩薩聽到外道惡人以及二乘惡人，說佛法中不合法度、不合戒律的事情，應當常常生起慈悲心，教化這些惡人，使他們生起對大乘佛法的善信。發隱：二乘為什麼被稱為惡人？因為以大乘對比小乘，也可以稱為惡。因為他們不發大乘之心，缺乏慈悲心。三、總結不應當如何做。如果菩薩反而自己述說佛法中的罪過。發隱：尚且教化他人不要說，反而自己說，慈悲心在哪裡？信心在哪裡？三、總結罪行。這位菩薩就犯了波羅夷罪（Parajika，斷頭罪）。發隱：問：菩薩述說外道的過失，不使大眾迷惑，是否犯重罪？答：經文說『佛法中』，就排除了非佛法的情況。這種述說，正是大士摧邪顯正的大權方便，怎麼會犯戒？問：菩薩述說惡比丘的過失，不使大眾效仿他的行為，是否犯重罪？答：戒疏開許獎勵勸說，以及被差遣的情況。

【English Translation】 English version: Rewarding persuaders, cherishing the intention to rectify and rescue, and guiding with gentle words—this arises from a compassionate heart. Being dispatched to speak is done by the Sangha (community of monks) according to the Dharma (teachings of Buddha) , teaching and questioning—this arises from a sense of justice, and therefore does not constitute a violation. However, if the intention of punishment lies in destroying the Dharma, how should one deal with those who violate minor precepts? This is because this precept constitutes a grave offense only when one names and speaks of the seven rebellious acts, etc. Now, bleeding and destroying the Sangha do not happen frequently, and moreover, it is speaking to the Sangha, not to other assemblies, so the offense is lighter. Furthermore, there are two kinds of deviations in speaking of offenses: the first is deviation in name. Speaking of a grave offense as a grave offense is not called deviation; speaking of a grave offense as a light offense is called deviation. However, it must be with the intention of framing and punishing that one speaks of a grave offense; if both the intention and the matter are serious, then it is a grave offense. The second is deviation in matter. Speaking of a light offense as a grave offense is a grave offense because the intention is serious; speaking of a grave offense as a light offense is a light offense because the intention is light. If the person targeted and the person spoken to are in opposition, it constitutes an offense. In the upper or middle realms, if the person does not have the Bodhisattva (enlightened being) precepts, the offense is grave; if they have the precepts or are in a lower realm, the offense is light. Or, deviation may refer to the meaning of deviation that should be suspected earlier, but this belongs to the fourth type of transgression, speaking of faults. The former is the second type of thought about sentient beings, so it is not used here. 2. Explaining what should be done. If a Bodhisattva hears non-Buddhist heretics and evil people of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), speaking of things in the Buddha Dharma (Buddha's teachings) that are not in accordance with the Dharma or the Vinaya (monastic rules), they should always generate a compassionate heart and teach these evil people, causing them to generate good faith in the Mahayana (Great Vehicle) Dharma. Elucidation: Why are the Two Vehicles called evil? Because in comparison to the Mahayana, they can also be called evil. Because they do not generate the Mahayana mind and lack compassion. 3. Concluding what should not be done. If a Bodhisattva instead speaks of the faults in the Buddha Dharma themselves. Elucidation: They should be teaching others not to speak of them, but instead they speak of them themselves. Where is the compassionate heart? Where is the faith? 3. Concluding the offense. This Bodhisattva has committed a Parajika (defeat) offense. Elucidation: Question: If a Bodhisattva speaks of the faults of non-Buddhists without causing confusion among the masses, do they commit a grave offense? Answer: The sutra says 'in the Buddha Dharma,' which excludes non-Buddhist situations. This kind of speaking is precisely the great expedient means of a great being to destroy the heterodox and reveal the orthodox, how could it be an offense? Question: If a Bodhisattva speaks of the faults of an evil Bhikkhu (monk), without causing the masses to imitate their behavior, do they commit a grave offense? Answer: The Vinaya commentary allows for rewarding persuasion and being dispatched.

。則惟除惡心私心耳。此之說過。正大士勸善懲惡之大機也。焉得犯。問。菩薩而作言官。說百寮之過。不令天下受其害。犯重否歟。答。經舉四眾。則揀非四眾矣。此之說過。正大士忠君報國之大義也。焉得犯。

●按此戒。菩薩心地法門戒心中慈心信心護心好說心所出也。

●第七自讚毀他戒(二)　初舉略。二入文。

○初舉略。

自讚者。自稱己功德。毀他者。譏他過惡。備二事故重。菩薩與直於他。引由向己。何容譽我毀他。故得罪。七眾同犯。大小乘俱制。但菩薩利安為本。故贊毀罪重。聲聞不兼物。毀他犯第三篇。自讚犯第七聚。

發隱。備二事者。明單自讚單毀他者不犯重也。聲聞贊毀分屬三七。所以輕者。本不兼物故也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(二)　初明贊毀。二成業相。

○初明贊毀。

自讚毀他。亦教人自讚毀他。

發隱。教人亦二。一者教人讚我毀他。　者教人自讚彼身毀他人也。

○二成業相。

毀他因。毀他緣。毀他法。毀他業。

此戒。備五緣成重。一是眾生。二眾

【現代漢語翻譯】現代漢語譯本：那麼只有去除惡心和私心罷了。這種說法，正是菩薩勸善懲惡的大好時機啊，怎麼能觸犯呢？問：菩薩如果擔任言官，揭露百官的過失，使天下百姓不受其害，這算不算犯重罪呢？答：經文提到四眾，就是爲了排除非四眾的情況。這種揭露過失，正是菩薩忠君報國的大義啊，怎麼能觸犯呢？ ●按：此戒出自菩薩心地法門戒心中的慈心、信心、護心和好說心。 ●第七自讚毀他戒（二）初舉略，二入文。 ○初舉略。自讚，就是自我稱揚自己的功德；毀他，就是譏諷他人的過錯。具備這兩種情況，事情就嚴重了。菩薩應該正直對待他人，引導他人向善，怎麼能讚美自己而詆譭他人呢？所以會獲罪。七眾弟子都會觸犯此戒，大小乘佛教都禁止。但菩薩以利益安樂眾生為根本，所以贊毀的罪過更重。聲聞乘不兼顧他人，毀他犯第三篇，自讚犯第七聚。發隱：具備兩種情況，說明單獨自讚或單獨毀他，不犯重罪。聲聞乘的讚揚和詆譭分別屬於第三篇和第七聚，所以罪過較輕，根本原因是不兼顧他人。 ○二入文（三）初標人，二序事，三結罪。 ○初標人。若佛子（指受過菩薩戒的佛弟子）。 ○二序事（三）初不應，二明應，三結不應。 ○初不應（二）初明贊毀，二成業相。 ○初明贊毀。自讚毀他，也教唆他人自讚毀他。發隱：教唆他人也分兩種：一是教唆他人讚美我而詆譭他；二是教唆他人讚美自身而詆譭他人。 ○二成業相。毀他因，毀他緣，毀他法，毀他業。此戒，具備五種因緣才能構成重罪：一是眾生。

【English Translation】 English version: Then only the removal of evil and selfish thoughts remains. This kind of speech is precisely the great opportunity for a Bodhisattva to encourage good and punish evil, how could one violate it? Question: If a Bodhisattva serves as a remonstrating official, exposing the faults of all officials, so that the people of the world do not suffer from them, does this constitute a grave offense? Answer: The sutra mentions the four assemblies (bhiksu [monk], bhiksuni [nun], upasaka [male lay follower], upasika [female lay follower]), which is to exclude those who are not part of the four assemblies. This kind of exposing faults is precisely the great righteousness of a Bodhisattva being loyal to the ruler and serving the country, how could one violate it? ●Note: This precept originates from the mind of compassion, faith, protection, and good speech in the Bodhisattva's mind-ground Dharma gate precepts. ●Seventh: The Precept Against Praising Oneself and Disparaging Others (Two parts): First, a brief introduction; second, entering the text. ○First, a brief introduction. Self-praise is to praise one's own merits; disparaging others is to ridicule others' faults. Having both of these things makes the matter serious. A Bodhisattva should be upright towards others, guiding them towards goodness, how can one praise oneself and disparage others? Therefore, one incurs offense. The seven assemblies (bhiksu [monk], bhiksuni [nun], siksamana [novice nun], sramanera [male novice], sramanerika [female novice], upasaka [male lay follower], upasika [female lay follower]) all violate this precept, both the Mahayana and Hinayana schools prohibit it. However, a Bodhisattva takes benefiting and bringing happiness to sentient beings as the foundation, so the offense of praising oneself and disparaging others is more serious. The Sravakas (hearers) do not consider others, disparaging others violates the third section, self-praise violates the seventh collection. Elucidation: Having both things means that solely praising oneself or solely disparaging others does not constitute a grave offense. The Sravakas' praise and disparagement belong to the third and seventh sections respectively, so the offense is lighter because they do not consider others. ○Second, entering the text (Three parts): First, identifying the person; second, narrating the event; third, concluding the offense. ○First, identifying the person. If a Buddha-son (a Buddhist disciple who has taken the Bodhisattva precepts). ○Second, narrating the event (Three parts): First, what should not be done; second, clarifying what should be done; third, concluding what should not be done. ○First, what should not be done (Two parts): First, clarifying praise and disparagement; second, establishing the karma. ○First, clarifying praise and disparagement. Praising oneself and disparaging others, and also instigating others to praise themselves and disparage others. Elucidation: Instigating others also has two aspects: first, instigating others to praise me and disparage them; second, instigating others to praise themselves and disparage others. ○Second, establishing the karma. The cause of disparaging others, the condition of disparaging others, the method of disparaging others, the action of disparaging others. This precept requires five conditions to constitute a grave offense: first, sentient beings.

生想。三贊毀心。四說贊毀具。五前人領解。一是眾生者。一云毀上中二境犯重。毀下犯輕。二云上中二境有菩薩戒者方重。惱彼妨深故。若無戒。及下境有戒。悉輕。惱妨淺故。二眾生想。有當有疑有僻大意同上。三贊毀心。謂揚我抑他。欲令彼惱。若折伏非犯。自讚毀心正是業主。教他兩解。一云同重。二云罪輕。四說贊毀具者。此經漫云他人受毀辱。依律部有八事云云。五前人領解者。彼人解贊毀之言。隨語語結重。增上犯已失戒后但性罪。前戒制向他說彼過。止八事中犯事。以向無戒人故重。

發隱。贊毀心。謂有心揚我抑彼。故犯。折伏非犯者憫彼過咎。示威折伏。欲令悔改故。雖自讚毀他不犯。八事者。僧祇止開七事。一毀他種姓。二毀他業。三毀他相貌。乃至七毀他結使。以皆令彼人慚羞。故名毀辱。又闡陀異語惱他有八事。亦其類也。向他說彼過。制在八事中。非兼贊毀。似可從輕。而前戒制重。以向無戒故。

○二明應。

而菩薩應代一切眾生受加毀辱。惡事向自己。好事與他人。

發隱。代受眾生毀辱。意含不奪受眾生讚譽也。惡事向己者。明不毀他而反自毀也。好事與人者。明不自讚而反贊人也。善則稱君。過則稱己。正此義也。

○三結不應。

若自

【現代漢語翻譯】現代漢語譯本生想：指對眾生的想法。三贊毀心：指以讚揚自己來貶低他人的心。四說贊毀具：指詳細說明讚揚和誹謗的工具。五前人領解：指之前的人領會理解。一是眾生者：第一種情況是關於眾生，如果譭謗上等和中等根器的眾生，則犯重罪；譭謗下等根器的眾生，則犯輕罪。一云毀上中二境犯重。毀下犯輕。二云上中二境有菩薩戒者方重。惱彼妨深故。若無戒。及下境有戒。悉輕。惱妨淺故：一種說法是，譭謗上等和中等根器的眾生犯重罪，譭謗下等根器的眾生犯輕罪。另一種說法是，如果上等和中等根器的眾生受過菩薩戒，那麼譭謗他們才算重罪，因為惱害和妨礙很深。如果沒有受戒，或者下等根器的眾生受過戒，都算輕罪，因為惱害和妨礙較淺。二眾生想。有當有疑有僻大意同上：第二種情況是關於對眾生的想法，包括肯定、懷疑和偏頗的想法，大意與上面相同。三贊毀心。謂揚我抑他。欲令彼惱。若折伏非犯。自讚毀心正是業主。教他兩解。一云同重。二云罪輕：第三種情況是讚揚自己、貶低他人的心，目的是使對方惱怒。如果是爲了折服對方，使其改過，則不算犯戒。自己讚揚自己、貶低他人，這是主要的罪業。教唆他人也有兩種解釋：一種說法是同樣犯重罪，另一種說法是罪過較輕。四說贊毀具者。此經漫云他人受毀辱。依律部有八事云云：第四種情況是詳細說明讚揚和誹謗的工具。這部經中只是泛泛地說他人受到譭謗和侮辱，根據律部的說法，有八件事等等。五前人領解者。彼人解贊毀之言。隨語語結重。增上犯已失戒后但性罪。前戒制向他說彼過。止八事中犯事。以向無戒人故重：第五種情況是之前的人領會理解，那個人理解讚揚和誹謗的言語，隨著所說的話語，罪過也逐漸加重。增上犯是指已經失去戒律后，只有本性罪。之前的戒律禁止向他人說對方的過失，僅限於八件事中犯事，因為是向沒有受戒的人說，所以罪過較重。發隱。贊毀心。謂有心揚我抑彼。故犯。折伏非犯者憫彼過咎。**折伏。欲令悔改故。雖自讚毀他不犯。八事者。僧祇止開七事。一毀他種姓。二毀他業。三毀他相貌。乃至七毀他結使。以皆令彼人慚羞。故名毀辱。又闡陀異語惱他有八事。亦其類也。向他說彼過。制在八事中。非兼贊毀。似可從輕。而前戒制重。以向無戒故：闡明隱義。讚揚自己、貶低他人的心，是指有意識地抬高自己、貶低他人，所以才算犯戒。如果是爲了折服對方，使其改過，則不算犯戒，因為是憐憫對方的過錯，想要折服對方，使其悔改。即使自己讚揚自己、貶低他人，也不算犯戒。八件事，根據《僧祇律》，只開了七件事：一是譭謗他人的種姓，二是譭謗他人的行業，三是譭謗他人的相貌，乃至七是譭謗他人的煩惱習氣，因為這些都會使對方感到慚愧和羞辱，所以稱為毀辱。此外，闡陀用不同的言語惱害他人也有八件事，也屬於此類。禁止向他人說對方的過失，僅限於八件事中，不包括讚揚和誹謗，似乎可以從輕處理。但之前的戒律規定較重，因為是向沒有受戒的人說。 ○二明應：第二部分，說明應該如何做。而菩薩應代一切眾生受加毀辱。惡事向自己。好事與他人：而菩薩應該代替一切眾生承受譭謗和侮辱，把壞事留給自己，把好事給別人。發隱。代受眾生毀辱。意含不奪受眾生讚譽也。惡事向己者。明不毀他而反自毀也。好事與人者。明不自讚而反贊人也。善則稱君。過則稱己。正此義也：闡明隱義。代替眾生承受毀辱，意味著不奪取眾生應得的讚譽。把壞事留給自己，表明不譭謗他人，反而自我批評。把好事給別人，表明不讚揚自己，反而讚揚別人。有功勞就歸於他人，有過錯就歸於自己，正是這個道理。 ○三結不應：第三部分，總結不應該如何做。若自

【English Translation】 English version 『Sheng Xiang』 (Sentient Being Thought): Refers to thoughts about sentient beings. 『San Zan Hui Xin』 (Three Praising and Defaming Minds): Refers to the mind of praising oneself to belittle others. 『Si Shuo Zan Hui Ju』 (Four Explanations of Praising and Defaming Tools): Refers to detailing the tools of praise and defamation. 『Wu Qian Ren Ling Jie』 (Five Previous People's Understanding): Refers to the understanding of previous people. 『Yi Shi Zhong Sheng Zhe』 (One is Sentient Beings): The first case is about sentient beings. If one defames sentient beings of superior and intermediate capacity, one commits a serious offense; if one defames sentient beings of inferior capacity, one commits a minor offense. 『Yi Yun Hui Shang Zhong Er Jing Fan Zhong. Hui Xia Fan Qing. Er Yun Shang Zhong Er Jing You Pu Sa Jie Zhe Fang Zhong. Nao Bi Fang Shen Gu. Ruo Wu Jie. Ji Xia Jing You Jie. Xi Qing. Nao Fang Qian Gu』: One explanation is that defaming sentient beings of superior and intermediate capacity is a serious offense, while defaming sentient beings of inferior capacity is a minor offense. Another explanation is that if sentient beings of superior and intermediate capacity have received the Bodhisattva precepts, then defaming them is a serious offense because the harm and obstruction are deep. If they have not received the precepts, or if sentient beings of inferior capacity have received the precepts, all are minor offenses because the harm and obstruction are shallow. 『Er Zhong Sheng Xiang. You Dang You Yi You Pi Da Yi Tong Shang』: The second case is about thoughts about sentient beings, including affirmative, doubtful, and biased thoughts, the general meaning is the same as above. 『San Zan Hui Xin. Wei Yang Wo Yi Ta. Yu Ling Bi Nao. Ruo Zhe Fu Fei Fan. Zi Zan Hui Xin Zheng Shi Ye Zhu. Jiao Ta Liang Jie. Yi Yun Tong Zhong. Er Yun Zui Qing』: The third case is the mind of praising oneself and belittling others, with the intention of making the other person angry. If it is to subdue the other person and make them repent, it is not an offense. Praising oneself and belittling others is the main sin. There are two explanations for instigating others: one says it is the same serious offense, the other says the sin is lighter. 『Si Shuo Zan Hui Ju Zhe. Ci Jing Man Yun Ta Ren Shou Hui Ru. Yi Lu Bu You Ba Shi Yun Yun』: The fourth case is detailing the tools of praise and defamation. This sutra vaguely says that others are slandered and insulted. According to the Vinaya, there are eight things, etc. 『Wu Qian Ren Ling Jie Zhe. Bi Ren Jie Zan Hui Zhi Yan. Sui Yu Yu Jie Zhong. Zeng Shang Fan Yi Shi Jie Hou Dan Xing Zui. Qian Jie Zhi Xiang Ta Shuo Bi Guo. Zhi Ba Shi Zhong Fan Shi. Yi Xiang Wu Jie Ren Gu Zhong』: The fifth case is the understanding of previous people. That person understands the words of praise and defamation. As the words spoken, the sin gradually increases. 『Zeng Shang Fan』 (Aggravated Offense) refers to only the inherent sin after losing the precepts. The previous precepts prohibited telling others about their faults, limited to committing offenses among the eight things, because it is said to a person who has not received the precepts, so the sin is more serious. 『Fa Yin. Zan Hui Xin. Wei You Xin Yang Wo Yi Bi. Gu Fan. Zhe Fu Fei Fan Zhe Min Bi Guo Jiu. **Zhe Fu. Yu Ling Hui Gai Gu. Sui Zi Zan Hui Ta Bu Fan. Ba Shi Zhe. Seng Qi Zhi Kai Qi Shi. Yi Hui Ta Zhong Xing. Er Hui Ta Ye. San Hui Ta Xiang Mao. Nai Zhi Qi Hui Ta Jie Shi. Yi Jie Ling Bi Ren Can Xiu. Gu Ming Hui Ru. You Chan Tuo Yi Yu Nao Ta You Ba Shi. Yi Qi Lei Ye. Xiang Ta Shuo Bi Guo. Zhi Zai Ba Shi Zhong. Fei Jian Zan Hui. Si Ke Cong Qing. Er Qian Jie Zhi Zhong. Yi Xiang Wu Jie Gu』: Elucidating the hidden meaning. The mind of praising oneself and belittling others means consciously elevating oneself and belittling others, so it is considered an offense. If it is to subdue the other person and make them repent, it is not an offense because it is pitying the other person's faults, wanting to subdue them and make them repent. Even if one praises oneself and belittles others, it is not an offense. The eight things, according to the 『Sengqi Vinaya』, only opened seven things: one is defaming other people's lineage, two is defaming other people's occupation, three is defaming other people's appearance, and even seven is defaming other people's afflictions, because these will make the other person feel ashamed and humiliated, so it is called humiliation. In addition, 『Chanda』 (a person's name) using different words to annoy others also has eight things, which also belong to this category. Prohibiting telling others about their faults is limited to the eight things, not including praise and defamation, it seems that it can be treated leniently. But the previous precepts are more severe because it is said to a person who has not received the precepts. ○ Er Ming Ying: Part two, explaining what should be done. Er Pu Sa Ying Dai Yi Qie Zhong Sheng Shou Jia Hui Ru. E Shi Xiang Zi Ji. Hao Shi Yu Ta Ren: And Bodhisattvas should bear slander and insult on behalf of all sentient beings, keep bad things to themselves, and give good things to others. Fa Yin. Dai Shou Zhong Sheng Hui Ru. Yi Han Bu Duo Shou Zhong Sheng Zan Yu Ye. E Shi Xiang Ji Zhe. Ming Bu Hui Ta Er Fan Zi Hui Ye. Hao Shi Yu Ren Zhe. Ming Bu Zi Zan Er Fan Zan Ren Ye. Shan Ze Cheng Jun. Guo Ze Cheng Ji. Zheng Ci Yi Ye: Elucidating the hidden meaning. Bearing insults on behalf of sentient beings means not taking away the praise that sentient beings deserve. Keeping bad things to oneself indicates not slandering others, but rather self-criticism. Giving good things to others indicates not praising oneself, but rather praising others. Attribute merit to others, and attribute faults to oneself, this is the principle. ○ San Jie Bu Ying: Part three, summarizing what should not be done. Ruo Zi

揚己德。隱他人好事。令他人受毀者。

發隱。菩薩善戒經云。若菩薩為人所贊。言是十住若阿羅漢等。默然受者得罪。據此。則受人讚亦不可。何況自讚而兼毀他耶。

○三結罪。

是菩薩波羅夷罪。

發隱。問世尊謂天上天下惟我獨尊。而彈㡿二乘。排斥外道。不幾於自讚毀他否耶。答。贊毀者。謂其以我人勝負為懷。惟知利己。不念損人耳。今世尊任己是佛。欲眾產生佛也。斥他是邪。恐眾生入邪也。全體大悲。何名贊毀。使其執卑己尊人之小節。則眾生莫知從違。萬古如長夜矣。所得者少。所失者多。豈大士之體乎。

●按此戒。菩薩心地法門戒心中護心喜心好說心所出也。

●第八慳惜加毀戒(二)　初舉略二。入文。

○初舉略。

慳惜。是愛吝之名加毀。是身口加辱前人。求財請法。慳吝不與。復加毀辱。頓乖化道。故得罪。此戒七眾同犯。大小不全共。菩薩不揀親疏。求者皆施。不與加辱皆犯。以本誓兼物故。聲聞惟弟子不教法犯第七聚。不與財不制。尼家二歲內不與財法犯第三篇。二歲外不與犯第七聚。加毀隨事各結。不合為重。

發隱。二歲內者。出家未及二年也。二歲外者出家已及二年也。蓋以初始出家。未能自立。全仰賴師。財法

【現代漢語翻譯】現代漢語譯本讚揚自己（的）功德，隱瞞他人（的）好事，使他人受到譭謗（的事情）。

發隱：《菩薩善戒經》說，如果菩薩被人稱讚，說（他）是十地菩薩或者阿羅漢等等，（菩薩）沉默接受，就會犯戒。根據這個（說法），那麼接受別人的讚揚也是不可以的，更何況是自我讚揚並且譭謗他人呢？

三、結罪

這是菩薩波羅夷罪。

發隱：有人問，世尊說『天上天下，唯我獨尊』（的意義），並且貶低二乘，排斥外道，這不是近於自我讚揚和譭謗他人嗎？答：所說的讚揚和譭謗，是指那些以我勝人負為懷，只知道利己，不顧及損害他人的人。現在世尊認為自己是佛，是希望眾生都成佛啊。斥責他人是邪，是恐怕眾生誤入邪道啊。完全是出於大悲心，怎麼能說是讚揚和譭謗呢？如果（世尊）拘泥於卑己尊人的小節，那麼眾生就不知道該聽從誰的，萬古長夜了。所得的少，所失去的多，這難道是大士的作為嗎？

按：此戒是菩薩心地法門戒心中護心、喜心、好說心所產生的。

第八慳惜加毀戒（二）初、舉略；二、入文。

一、舉略

慳惜，是愛戀吝嗇之名。加毀，是用身口來侮辱前人。求財求法，慳吝而不給予，又加以毀辱，完全違背了教化之道，所以得罪。此戒七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）同犯，大小乘沒有完全共同之處。菩薩不分親疏，求者都應施捨，不給與還加以侮辱，都犯戒，因為有本誓兼顧財物的原因。聲聞（比丘）只對弟子不教法才犯第七聚（眾學法），不給財物沒有制約。比丘尼出家兩年之內不給財法犯第三篇（波逸提），兩年之外不給犯第七聚（眾學法）。加以毀辱，隨所犯之事各自結罪，不合併爲重罪。

發隱：兩年之內，是指（比丘尼）出家沒有達到兩年。兩年之外，是指（比丘尼）出家已經達到兩年。大概是因為剛出家，不能自立，完全仰賴師父，（所以有此規定）。財法（都應供給）。

【English Translation】 English version Praising one's own virtues, concealing the good deeds of others, and causing others to be slandered.

Explanation: The Bodhisattva Good Precepts Sutra says, 'If a Bodhisattva is praised by others, saying that he is a Tenth Ground Bodhisattva or an Arhat, etc., if the Bodhisattva silently accepts, he commits an offense.' According to this, then even accepting praise from others is not allowed, let alone praising oneself and slandering others?

Three, Conclusion of Offense

This is a Pārājika offense for a Bodhisattva.

Explanation: Someone asks, 'The World Honored One said, 'Above the heavens and below the heavens, I alone am the World Honored One,' and belittled the Two Vehicles and rejected external paths. Isn't this close to praising oneself and slandering others?' Answer: 'Praising and slandering refer to those who cherish the thought of 'I win, others lose,' only knowing to benefit themselves and not considering harming others. Now, the World Honored One considers himself a Buddha, wishing all beings to become Buddhas. Criticizing others as evil is out of fear that beings will enter evil paths. It is entirely out of great compassion. How can it be called praising and slandering? If (the World Honored One) were to adhere to the minor detail of belittling oneself and honoring others, then beings would not know whom to follow, and it would be like a long night for all eternity. What is gained is little, and what is lost is much. How could this be the conduct of a great being?'

Note: This precept arises from the mind-ground Dharma gate precepts of the Bodhisattva, protecting the mind, joyful mind, and fondness for speaking.

Eighth Precept: Stinginess with Holding Back and Adding Insult (2) First, General Summary; Second, Entering the Text.

One, General Summary

Stinginess is the name for love and miserliness. Adding insult is using body and mouth to humiliate the person in front. Seeking wealth and seeking Dharma, being stingy and not giving, and further adding insult, completely violates the path of transformation, therefore incurring an offense. This precept is violated by all seven assemblies (Bhikkhus, Bhikkhunis, Śrāmaṇeras, Śrāmaṇerikās, Śikṣamāṇās, Upāsakas, Upāsikās). The Greater and Lesser Vehicles do not have complete commonality. Bodhisattvas do not discriminate between close and distant, and should give to all who seek. Not giving and adding insult both constitute offenses, because of the fundamental vow to encompass material things. Śrāvakas (Bhikkhus) only commit the seventh saṃgha offense (rules of training) if they do not teach the Dharma to their disciples. There is no restriction on not giving wealth. Bhikkhunis commit the third pācittiya offense (expiation) if they do not give wealth or Dharma within two years of ordination, and commit the seventh saṃgha offense (rules of training) if they do not give after two years. Adding insult results in offenses according to the specific act committed, and are not combined into a heavier offense.

Explanation: 'Within two years' means that the Bhikkhuni has not reached two years of ordination. 'After two years' means that the Bhikkhuni has reached two years of ordination. This is probably because when newly ordained, one cannot be self-reliant and relies entirely on the teacher (so this regulation exists). Both wealth and Dharma (should be provided).

宜急。出家二歲。稍能自立。與或可緩。亦無害也。聲聞不與財不制。尼雙制者。以女乞財法兩俱不易故。慳毀二事不相合成重者。言各結罪。不同贊毀例也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(二)　初明慳吝。二成業相。

○初明慳吝。

自慳。教人慳。

發隱。教人慳者。或教令慳秘財法勿施。或復教令加毀也。

○二成業相。

慳因。慳緣。慳法。慳業。

此戒備五緣成重。一是眾生。二眾生想。三慳毀心。四示慳相。五前人領解。一是眾生者。謂上中二境犯重。下境輕。二眾生想如前。三慳毀心。謂惡瞋吝惜財法。而加打罵。是犯。若彼不宜聞法得財。宜見訶辱。皆不犯。自慳自毀。正是業主。犯輕垢。以前人教不犯我故。四示慳相者。或隱避不與財法。或言都無。或手杖驅斥。或惡言加罵等。皆名示相。或自身示作。或使人打罵。皆重。若彼遣使求財請法。對使人慳惜。或惡言呵罵。皆應不重。既非對面。損惱彼輕故。決定毗尼經云。在家菩薩應行二施。一財二法。出家菩薩行四施。一紙。二墨。三筆。四法。得忍菩薩行三施。一王

位。二妻子。三頭目皮骨。當知凡夫菩薩隨宜惠施。都杜絕故犯也。五前人領解。知吝惜之相。領納打罵之言。隨事隨語結重。此戒亦一例結重也。

發隱。不宜聞法者。或根劣非器。或聞反生謗之類是也。不宜得財者。或用財造惡。或因財得禍之類是也。宜見訶辱者。或頑愚因懲治而改悔。或豪傑繇折挫而興起之類是也。如斯慳毀。正是成就彼人。何犯之有。以前人教者。言自慳毀則犯重。若犯輕垢者。以前人教使之然。非己自犯故也。一云以教前人不犯我故。

○二明應。

而菩薩見一切貧窮人來乞者。隨前人所須。一切給與。

發隱。身貧乞財。施之以財。心貧乞法。施之以法。隨其所須。無不滿愿。故云一切給與。優婆塞戒經云。見乞者多少隨宜給與。空遣還者得罪。按此。則知在家尚宜佈施。況出家菩薩學大悲者耶。

○三結不應。

而菩薩以噁心瞋心。乃至不施一錢一針一草。有求法者。不為說一句一偈一微塵許法。而反更罵辱者。

發隱。反上不為給與。反加罵辱。是慳毀雙具也。問。自理未明。無法誨彼。當如之何。答。此制有而不施者。如其無法。自應實對。不可誑妄說法。疑誤前人反取深咎。

○三結罪。

是菩薩波羅夷罪。

【現代漢語翻譯】現代漢語譯本二、對妻子慳吝；三、對頭目皮骨慳吝。應當知道，凡夫和菩薩根據情況適宜地進行惠施，都能杜絕故意違犯（此戒）。五、前人領會理解（你的意思），知道（你）吝惜之相，領納打罵之言，隨事隨語都會構成重罪。此戒也是一樣，會構成重罪。

發隱：『不宜聞法者』，或者根器低劣，不是法器，或者聽聞后反而產生誹謗之類的情況。『不宜得財者』，或者用財物造惡，或者因為財物而招致災禍之類的情況。『宜見訶辱者』，或者頑固愚蠢，因為懲治而改悔，或者豪傑之士，因為挫折而興起之類的情況。像這樣慳吝和毀辱，正是成就他們，有什麼罪過呢？以前人教導（他人）的情況來說，自己慳吝和毀辱則犯重罪。如果犯輕垢罪，是因為以前人教導才使他這樣做的，不是自己親自犯的緣故。有一種說法是，因為教導前人，所以自己沒有犯戒。

○二、說明應當（如何做）。

而菩薩見到一切貧窮的人前來乞討，根據他們所需要的，一切都給予。

發隱：身體貧窮乞討財物，就施捨財物；內心貧窮乞討佛法，就施捨佛法。根據他們所需要的，沒有不滿足願望的，所以說『一切都給予』。《優婆塞戒經》說：『見到乞討者，根據情況適當地給予，空手遣返的，會得到罪過。』按照這個說法，那麼就知道在家居士尚且應該佈施，更何況出家的菩薩學習大悲心呢？

○三、總結不應該（如何做）。

而菩薩以噁心、嗔心，甚至不施捨一錢、一針、一草；有求法的人，不為他們說一句、一偈、一微塵許的佛法，反而更加謾罵侮辱他們。

發隱：與上面不給予相反，反而加上謾罵侮辱，這是慳吝和毀辱都具備了。問：自己道理還沒有明白，沒有辦法教誨他人，應當怎麼辦？答：這裡制止的是有而不施捨的人。如果自己沒有佛法，就應當如實回答，不可以欺騙妄語說法，疑惑誤導他人，反而會招致深重的罪過。

○三、總結罪行。

這是菩薩波羅夷罪（Bodhisattva pārājika，菩薩的根本重罪）。

【English Translation】 English version Two: Being stingy towards one's wife; three: Being stingy towards one's own head, eyes, skin, and bones. It should be known that ordinary people and Bodhisattvas, according to the circumstances, should give generously, and can prevent intentional violation (of this precept). Five: The person in front understands (your meaning), knows (your) appearance of stinginess, and accepts words of scolding and abuse. Depending on the matter and the words, it will constitute a grave offense. This precept is also the same, it will constitute a grave offense.

Explanation: 'Those who are not suitable to hear the Dharma' are those who have inferior roots and are not vessels for the Dharma, or those who, upon hearing it, give rise to slander. 'Those who are not suitable to receive wealth' are those who use wealth to create evil or those who incur misfortune because of wealth. 'Those who should be rebuked and humiliated' are those who are stubborn and foolish and repent because of punishment, or those who are heroes and rise up because of setbacks. Such stinginess and humiliation are precisely what accomplish them, so what offense is there? Regarding teaching others, if one is stingy and humiliates oneself, one commits a grave offense. If one commits a minor offense, it is because the person in front was taught to do so, not because one personally committed it. One explanation is that because one teaches the person in front, one does not commit the offense oneself.

○ Two: Explaining what should be done.

If a Bodhisattva sees all poor people coming to beg, he gives them everything they need.

Explanation: If someone is physically poor and begs for wealth, give them wealth. If someone is spiritually poor and begs for the Dharma, give them the Dharma. According to their needs, there is nothing that is not fulfilled, so it is said 'give them everything'. The Upāsaka Precept Sutra says: 'When you see beggars, give them according to the circumstances, and if you send them back empty-handed, you will incur sin.' According to this, then we know that even laypeople should give alms, let alone ordained Bodhisattvas who are learning great compassion?

○ Three: Concluding what should not be done.

If a Bodhisattva, with an evil mind and an angry mind, does not give even a penny, a needle, or a blade of grass; if there are those who seek the Dharma, he does not speak a sentence, a verse, or even a mote of Dharma for them, but instead scolds and insults them even more.

Explanation: Contrary to not giving above, but adding scolding and insults, this is both stinginess and humiliation. Question: If one's own understanding is not clear and there is no way to teach others, what should be done? Answer: This prohibits those who have but do not give. If one does not have the Dharma, one should answer truthfully, and one should not deceive and speak falsely, causing doubt and misleading others, which would instead incur a deep offense.

○ Three: Concluding the offense.

This is a Bodhisattva pārājika (Bodhisattva pārājika, a fundamental offense of a Bodhisattva).

發隱。

●按此戒。菩薩心地法門戒心中舍心慈心悲心施心益心所出也。

●第九瞋心不受悔戒(二)　初舉略二入文。

○初舉略。

不受悔謝。乖接他之道。故得罪。此戒七眾同犯。大小乘不全同。菩薩本接取眾生。瞋隔犯重。聲聞自利。犯第七聚。

發隱。霜之雪之。昊天非害物也。正所以培生育之原。責之治之。聖人非絕人也。正所以辟自新之路。瞋心縱而不休。眾生隔而不接。豈大士之體乎。聲聞本無大慈。止犯七聚。非今例也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(二)　初明瞋事。二成業相。

○初明瞋事。

自瞋。教人瞋。

發隱。問。瞋非樂事。云何教人能令彼聽。答。人固有本性兇暴。教以忍則不喜。教以瞋則樂從者。秦皇之賢逐客。漢主之悅智囊是也。

○二成業相。

瞋因。瞋緣。瞋法。瞋業。

此戒具五緣成重。一是眾生。二眾生想。三隔瞋心。四示不受相。五前人領解。一是眾生者。上中境重。下境輕也。二眾生想。有當有疑有僻等同上。三隔瞋心者。不欲和解犯重。知彼未堪受悔不

【現代漢語翻譯】現代漢語譯本發隱。

●按此戒。菩薩心地法門戒心中舍心慈心悲心施心益心所出也。

●第九瞋心不受悔戒(二) 初舉略二入文。

○初舉略。

不受悔謝。乖接他之道。故得罪。此戒七眾同犯。大小乘不全同。菩薩本接取眾生。瞋隔犯重。聲聞（Śrāvaka，小乘佛教徒）自利。犯第七聚。

發隱。霜之雪之。昊天非害物也。正所以培生育之原。責之治之。聖人非絕人也。正所以辟自新之路。瞋心縱而不休。眾生隔而不接。豈大士之體乎。聲聞（Śrāvaka，小乘佛教徒）本無大慈。止犯七聚。非今例也。

○二入文(三) 初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三) 初不應。二明應。三結不應。

○初不應(二) 初明瞋事。二成業相。

○初明瞋事。

自瞋。教人瞋。

發隱。問。瞋非樂事。云何教人能令彼聽。答。人固有本性兇暴。教以忍則不喜。教以瞋則樂從者。秦皇之賢逐客。漢主之悅智囊是也。

○二成業相。

瞋因。瞋緣。瞋法。瞋業。

此戒具五緣成重。一是眾生。二眾生想。三隔瞋心。四示不受相。五前人領解。一是眾生者。上中境重。下境輕也。二眾生想。有當有疑有僻等同上。三隔瞋心者。不欲和解犯重。知彼未堪受悔不

【English Translation】 English version Elucidation.

●According to this precept, it originates from the mind of the Bodhisattva's (菩薩，enlightened being) mind-ground Dharma gate precepts, including the mind of renunciation, loving-kindness, compassion, giving, and benefiting.

●The Ninth Precept: Not Accepting Repentance for Anger (Two Sections) First, a brief introduction; second, entering the text.

○First, a brief introduction.

Not accepting repentance and apologies goes against the way of receiving others, hence incurring offense. This precept is violated by all seven assemblies. The Mahayana (大乘，Greater Vehicle) and Hinayana (小乘，Lesser Vehicle) perspectives are not entirely the same. Bodhisattvas (菩薩，enlightened being) fundamentally receive all beings; anger that creates separation constitutes a grave offense. Śrāvakas (聲聞，Disciples of Buddha) prioritize their own benefit and commit the seventh offense.

Elucidation: Like frost and snow, the vast sky is not inherently harmful. It is precisely for nurturing the source of growth. To reprimand and govern is not to abandon people, but to open the path of self-renewal. If anger is indulged without ceasing, beings are separated and not received. How could this be the conduct of a great being? Śrāvakas (聲聞，Disciples of Buddha) originally lack great compassion and only commit the seventh offense; this is not the same as the present case.

○Second, Entering the Text (Three Sections) First, identifying the person; second, narrating the event; third, concluding the offense.

○First, Identifying the Person.

If a Buddha's disciple.

○Second, Narrating the Event (Three Sections) First, what should not be done; second, clarifying what should be done; third, concluding what should not be done.

○First, What Should Not Be Done (Two Sections) First, clarifying the matter of anger; second, establishing the karmic aspect.

○First, Clarifying the Matter of Anger.

Being angry oneself, teaching others to be angry.

Elucidation: Question: Anger is not a pleasant thing. How can teaching others make them listen? Answer: Some people are inherently fierce and violent. Teaching them to be patient is not pleasing, but teaching them to be angry is readily followed. The wise Qin Emperor expelling guests and the Han ruler delighting in strategists are examples of this.

○Second, Establishing the Karmic Aspect.

Cause of anger, condition of anger, method of anger, karma of anger.

This precept is completed by five conditions to constitute a grave offense: first, a sentient being; second, the thought of a sentient being; third, the mind of separation through anger; fourth, showing the aspect of non-acceptance; fifth, the other person understanding. First, 'a sentient being' means that the upper and middle levels of beings are grave offenses, while the lower level is a light offense. Second, 'the thought of a sentient being' includes certainty, doubt, and perversity, which are the same as above. Third, 'the mind of separation through anger' means not desiring reconciliation constitutes a grave offense, knowing that the other is not yet capable of receiving repentance.

犯。四示不受相。或關閉斷隔。發口不受。五前人領解。知彼不受身口加逼之苦。隨身口業多少結重。

發隱。不欲和解者。決志不解。知未堪受者。以彼悔心未切而不解也。身口加逼者。身捶打口罵詈也。

○二明應。

而菩薩應生一切眾生善根無諍之事。常生慈悲心。孝順心。

發隱。心地平等。本自無諍。此眾生善根也。當生起眾生善根中如是美事。而乃自處瞋恚斗諍之地可乎。慈悲者。觀諸眾生如保赤子。不忍傷也。孝順者。觀諸眾生如己父母。不忍逆也。

○三結不應。

而反更於一切眾生中。乃至於非眾生中。以惡口罵辱。加以手打。及以刀杖。意猶不息。前人求悔。善言懺謝。猶瞋不解者。

發隱。非眾生有二。一真化對。謂變幻化作者是也。二聖凡對。則諸佛聖人是也。

○三結罪。

是菩薩波羅夷罪。

發隱。菩薩戒本云。不犯者。欲方便調伏彼故。若不如法謝者。不其其謝。亦無違犯。

●按此戒。菩薩心地法門戒心中忍心喜心慈心悲心及孝順心所出也。

●第十謗三寶戒(二)　初舉略。二入文。

○初舉略。

亦云謗菩薩法。或云邪見邪說戒。謗是乖背之名。絓是解不稱理。言不審實。異解說者。

【現代漢語翻譯】現代漢語譯本：犯戒的第四種情況是，對方表示不接受和解。或者關閉、斷絕溝通，拒絕接受懺悔。第五種情況是，對方已經理解並接受了懺悔，但你知道對方承受不了身口逼迫的痛苦，仍然根據對方身口業的輕重來判決罪責。

闡釋：『不欲和解者』，是指決心不和解的人。『知未堪受者』，是指知道對方的悔意不夠真誠，所以不接受和解。『身口加逼者』，是指身體上捶打，口頭上謾罵。

第二部分，說明應當如何做：菩薩應當在一切眾生中生起善根，促成沒有爭端的事情，常常生起慈悲心和孝順心。

闡釋：心地平等，本來就沒有爭端，這就是眾生的善根。應當在眾生的善根中生起這樣美好的事情，怎麼能自己處在嗔恚鬥爭的境地呢？『慈悲』，是觀察一切眾生如同保護嬰兒，不忍心傷害他們。『孝順』，是觀察一切眾生如同自己的父母，不忍心違逆他們。

第三部分，總結不應當如何做：反而更加在一切眾生中，乃至在非眾生中，用惡語謾罵侮辱，用手毆打，甚至用刀杖傷害，心中的怒意仍然不能平息。對方請求懺悔，用善言道歉，仍然嗔恨不肯原諒的，

闡釋：『非眾生』有兩種：一是真和幻相對，指變化幻化出來的東西；二是聖和凡相對，指諸佛聖人。

第四部分，總結罪行：這是菩薩的波羅夷罪（Pārājika，斷頭罪）。

闡釋：《菩薩戒本》說：不犯戒的情況是，爲了方便調伏對方的緣故。如果對方不如法地懺謝，不接受他的懺謝，也沒有違犯。

按：這條戒律，是菩薩心地法門中忍心、喜心、慈心、悲心以及孝順心所產生的。

第十條謗三寶戒（分為兩部分）：第一部分是總括，第二部分是進入經文。

第一部分，總括：也稱為謗菩薩法，或者稱為邪見邪說戒。『謗』是違背的意思，『絓』是理解不符合道理，言語不審慎真實，用不同的見解來解釋佛法的人。

【English Translation】 English version: Transgression 4: Showing non-acceptance of repentance. This includes shutting down communication or creating barriers, refusing to accept the repentance. Transgression 5: Even if the person understands and accepts the repentance, if you know they cannot bear the suffering of physical and verbal abuse, you still judge their guilt based on the severity of their physical and verbal actions.

Explanation: 'Not wanting reconciliation' refers to someone who is determined not to reconcile. 'Knowing they are not ready to accept' means knowing that the other person's remorse is not sincere enough, so you do not accept reconciliation. 'Physical and verbal abuse' refers to physical beatings and verbal insults.

Part 2: Explaining what should be done: A Bodhisattva should cultivate roots of goodness in all beings, promote matters free from conflict, and constantly generate compassion (karuna) and filial piety.

Explanation: A mind that is equal and impartial is inherently free from conflict; this is the root of goodness in beings. One should cultivate such beautiful things within the roots of goodness in beings. How can one place oneself in a state of anger and strife? 'Compassion' is observing all beings as if protecting an infant, unable to bear harming them. 'Filial piety' is observing all beings as one's own parents, unable to bear going against them.

Part 3: Summarizing what should not be done: Instead, one further uses malicious words to scold and insult all beings, even non-sentient beings, using hands to strike, and even using knives and staffs to harm, with the anger in one's heart still not subsiding. If the other person requests repentance and apologizes with kind words, yet one still harbors anger and refuses to forgive,

Explanation: 'Non-sentient beings' have two meanings: first, in contrast to the real, it refers to things that are transformed and illusory; second, in contrast to the holy, it refers to all Buddhas and sages.

Part 4: Concluding the offense: This is a Pārājika (expulsion) offense for a Bodhisattva.

Explanation: The Bodhisattva Precepts state: There is no offense if it is for the sake of expediently subduing the other person. If the other person does not repent properly, not accepting their repentance is also not a violation.

Note: This precept arises from the mind of forbearance, joy, loving-kindness, compassion, and filial piety within the Bodhisattva's mind-ground Dharma gate.

Precept 10: Slandering the Three Jewels (divided into two parts): The first part is a summary, and the second part enters the text.

Part 1: Summary: It is also called slandering the Bodhisattva Dharma, or the precept of wrong views and wrong speech. 'Slander' means to go against, 'Gua' means understanding does not conform to reason, words are not cautious and truthful, using different views to explain the Dharma.

皆名為謗也。乖己宗故得罪。七眾同犯。大小俱制。大士以化人為任。令邪說亂正故犯重。聲聞異此。三諫不止。犯第三篇。

發隱。絓是二字疑誤。據文勢。經中應有絓字。而今無之。又絓訓止。訓懸。于義無取。或曰當作總是。理恐然也。解不稱理者。邪僻之見。不合正理而謬說也。言不審實者。疑似之事。不考真實而妄說也。異說者。外聖賢不易之定論而別為一說也。一云妙玄屢用絓字。更詳。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初不應。二明應。三結不應。

○初不應(二)　初明謗事。二成業相。

○初明謗事。

自謗三寶。教人謗三寶。

發隱。世有著作謗辭。傳播後代。初學淺識。隨而和之。此則自謗教他實兼備焉。取快目前。遺殃累劫矣。

○二成業相。

謗因。謗緣。謗法。謗業。

此戒備五緣成重。一是眾生。二眾生想。三欲說心。四正吐說。五前人領解。一是眾生。謂上中二境若菩薩若聲聞若外道向說犯重。二眾生想。有當有疑有僻如上。三欲說心者。運意作欲向說之意。四正說者。發言向他。自對他說。若令他傳說。悉重。五前人領解。納受邪言。隨語語

【現代漢語翻譯】現代漢語譯本：這些都叫做誹謗。違背自己的宗旨所以獲罪。比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷七眾弟子都觸犯此戒。無論大乘小乘都禁止。菩薩以教化人為己任，如果任由邪說擾亂正法，所以犯重罪。聲聞乘不同於此，勸諫三次不止，犯第三篇。

發隱：『絓』和『是』這兩個字可能是錯誤的。根據文勢，經文中應該有『絓』字，而現在沒有。而且，『絓』解釋為『止』或『懸』，在意義上講不通。或者有人說應該寫作『總是』，道理上恐怕是這樣。解釋為『不稱理』，是指邪僻的見解，不符合正理而錯誤地解說。『言不審實』，是指對於疑似的事情，不考察真實情況而胡亂說。『異說』，是指對於聖賢不易的定論而另外立說。另一種說法是妙玄屢次使用『絓』字，需要更詳細地考察。

○二、入文（三）：一、標出對像；二、敘述事件；三、總結罪行。

○初、標出對像：

如果是佛弟子。

○二、敘述事件（三）：一、不應該；二、說明應該；三、總結不應該。

○初、不應該（二）：一、說明誹謗之事；二、構成罪業之相。

○初、說明誹謗之事：

親自誹謗三寶（佛、法、僧），教唆他人誹謗三寶。

發隱：世上有人寫作誹謗之辭，傳播給後代。初學者見識淺薄，隨聲附和。這就是親自誹謗和教唆他人誹謗都具備了。只圖眼前的痛快，留下禍患累及多劫。

○二、構成罪業之相：

誹謗的因，誹謗的緣，誹謗的法，誹謗的業。

此戒具備五緣構成重罪：一是眾生（指對像），二是眾生想，三是欲說心，四是正吐說，五是前人領解。一是眾生，指對上等、中等的對象，無論是菩薩、聲聞還是外道，進行誹謗就犯重罪。二是眾生想，有正確的想法、有懷疑的想法、有邪僻的想法，如上所述。三是欲說心，指心裡想著要進行誹謗。四是正說，指說出誹謗的話，親自對他說，或者讓他人轉述，都構成重罪。五是前人領解，接受了邪惡的言論，隨聲附和。

【English Translation】 English version: All these are called 'slander'. Offending because of contradicting one's own principles. The seven assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramaneris, Siksamana, Upasakas, Upasikas) all violate this precept. Both Mahayana and Hinayana prohibit it. Bodhisattvas take it as their duty to teach and transform people. Allowing heretical teachings to disrupt the orthodox Dharma is a grave offense. Sravakas (hearers) are different from this. If admonishment is given three times and the behavior does not stop, it violates the third section.

Elucidation: The characters '絓' and '是' are suspected to be errors. According to the context, the sutra should have the character '絓', but it is missing now. Moreover, '絓' is interpreted as 'stop' or 'suspend', which doesn't make sense. Some say it should be written as '總是' (always), which seems reasonable. The explanation 'not according to reason' refers to heretical views that do not conform to orthodox principles and are wrongly explained. 'Words not carefully examined' refers to dubious matters that are recklessly spoken without investigating the truth. 'Different teachings' refers to establishing a separate teaching from the unchanging conclusions of sages and saints. Another saying is that Miaoxuan (a commentary) frequently uses the character '絓', which needs further examination.

○2. Entering the Text (3): 1. Identifying the Subject; 2. Narrating the Event; 3. Concluding the Offense.

○First, Identifying the Subject:

If a disciple of the Buddha.

○Second, Narrating the Event (3): 1. What should not be done; 2. Explaining what should be done; 3. Concluding what should not be done.

○First, What should not be done (2): 1. Explaining the act of slander; 2. Forming the aspect of karma.

○First, Explaining the act of slander:

Personally slandering the Three Jewels (Buddha, Dharma, Sangha), instigating others to slander the Three Jewels.

Elucidation: There are people in the world who write slanderous words and spread them to later generations. Novices with shallow knowledge echo them. This encompasses both personal slander and instigating others to slander. Seeking momentary pleasure leaves behind calamities that accumulate over many kalpas.

○Second, Forming the aspect of karma:

The cause of slander, the condition of slander, the Dharma of slander, the karma of slander.

This precept requires five conditions to constitute a grave offense: First, sentient beings (the object); second, the thought of sentient beings; third, the intention to speak; fourth, the actual utterance; fifth, the recipient's understanding. First, sentient beings refers to slandering superior or intermediate beings, whether Bodhisattvas, Sravakas, or non-Buddhists, which constitutes a grave offense. Second, the thought of sentient beings includes correct thoughts, doubtful thoughts, and heretical thoughts, as mentioned above. Third, the intention to speak refers to the intention to slander in one's mind. Fourth, the actual utterance refers to speaking slanderous words, whether speaking directly to the person or having others relay the words, all constitute a grave offense. Fifth, the recipient's understanding refers to accepting the evil words and echoing them.

結重。若作邪說經者。欲令人解。隨彼披覽發解者隨語語重。

發隱。是眾生當有上中下境。此缺下境者。文誤脫也。欲說心者。心欲說而口未說。未犯重也。隨語語結重者。一語一重也。又言隨語者。上是自出邪言。下是以邪見謬作聖經也。

○二明應。

而菩薩見外道及以惡人一言謗佛音聲。如三百矛刺心。

發隱。心外求法。皆名外道。非必極邪也。心舍大乘。皆名惡人。非必巨慝也。

○三結不應。

況口自謗。不生信心。孝順心。而反更助惡人邪見人謗者。

邪見推畫。條緒乃多。略有四種。一上邪見。二中。三下。四雜。上邪見者。撥一切都無因果如闡提。中邪見者。不言都無因果。但謂三寶不及外道。有兩相。一法相異。謂三寶不如。此是痤陋之心。計成失戒。二非法相。知三寶為勝。口說不如。既不翻歸。戒善不失。隨所出言犯重。亦此戒所制。下品邪見不言三寶不及外道。但于中棄大取小。心中謂二乘勝。大乘不及。若計未成。犯輕垢。下自有背大向小此戒中廣明。雜邪見有四種。一偏執。二雜信。三繫念小乘。四思義僻謬。偏執有二。一執大謗小。二偏謗一部。執大謗小者。計云惟有大乘。都無小乘。非佛所說。此謗聲聞藏。犯輕。偏謗一部者。于

【現代漢語翻譯】現代漢語譯本：結重。如果寫作邪說經典，想要使人理解，隨著他們披閱理解，隨著所說的每一句話都加重罪責。

發隱。是眾生應當有上、中、下三種境界。這裡缺少下境，是文字的錯誤脫漏。想要說心，心中想說而口中未說，未犯重罪。隨著所說的每一句話都加重罪責，就是說一句話就加重一次罪責。又說隨著所說，上面是自己說出邪惡的言論，下面是以邪惡的見解錯誤地當作聖經。

○二明應。

而菩薩見到外道（心外求法的人）以及惡人（捨棄大乘的人）用一句話誹謗佛的音聲，就像三百支矛刺入心中。

發隱。心外求法，都叫做外道（心外求法的人），不一定是極其邪惡的。捨棄大乘的心，都叫做惡人（捨棄大乘的人），不一定是巨大的罪惡。

○三結不應。

更何況自己口中誹謗，不生信心、孝順心，反而幫助惡人（捨棄大乘的人）、邪見人（持有錯誤見解的人）誹謗呢？

邪見的推演和劃分，條目頭緒很多，大概有四種：一是上等邪見，二是中等，三是下等，四是雜類。上等邪見，是否定一切，認為沒有因果報應，如同闡提（斷善根的人）。中等邪見，不認為完全沒有因果，但認為三寶（佛、法、僧）不如外道。有兩種情況：一是法相不同，認為三寶不如外道，這是鄙陋的心，如果計較成立，就失去戒律。二是非法相，知道三寶殊勝，口中卻說不如外道，如果最終不翻然悔悟，戒律的善行不會失去，但隨著所說的話語，會犯下重罪，這也是此戒所禁止的。下等邪見，不認為三寶不如外道，只是在中途捨棄大乘而選擇小乘，心中認為二乘（聲聞乘和緣覺乘）殊勝，大乘不如二乘。如果計較尚未成立，犯輕垢罪。下文自有背棄大乘而傾向小乘的詳細說明，這是此戒中廣泛闡明的。雜類邪見有四種：一是偏執，二是雜信，三是繫念小乘，四是思考義理出現偏差謬誤。偏執有兩種：一是執著大乘而誹謗小乘，二是偏頗地誹謗某一部經典。執著大乘而誹謗小乘的人，認為只有大乘，沒有小乘，不是佛所說。這是誹謗聲聞藏，犯輕罪。偏頗地誹謗某一部經典，在於

【English Translation】 English version: Conclusion on the gravity of the offense. If one writes scriptures of false teachings, intending to make others understand, with each instance of them reading and understanding, the offense becomes heavier with each word spoken.

Explanation of the hidden meaning. It is that sentient beings should have superior, intermediate, and inferior states. The absence of the inferior state here is a textual omission. If one intends to speak of the mind, the mind intends to speak but the mouth has not yet spoken, no grave offense has been committed. 'The offense becomes heavier with each word spoken' means one grave offense for each word. Furthermore, 'with each word' refers to the above being the utterance of false words oneself, and the below being the erroneous treatment of sacred scriptures due to heretical views.

○ 2. Clarifying what is appropriate.

And a Bodhisattva, seeing non-Buddhists (those who seek the Dharma outside the mind) and evil people (those who abandon the Mahayana) slander the Buddha's voice with a single word, feels as if three hundred spears pierce their heart.

Explanation of the hidden meaning. Seeking the Dharma outside the mind is all called non-Buddhist (those who seek the Dharma outside the mind), not necessarily extremely evil. Abandoning the Mahayana mind is all called evil people (those who abandon the Mahayana), not necessarily a great wickedness.

○ 3. Concluding what is inappropriate.

How much more so if one slanders with one's own mouth, not generating faith or filial piety, but instead helping evil people (those who abandon the Mahayana) and those with heretical views (those who hold wrong views) to slander?

The derivations and classifications of heretical views are numerous. Roughly, there are four types: first, superior heretical views; second, intermediate; third, inferior; and fourth, miscellaneous. Superior heretical views deny everything, believing there is no cause and effect, like an icchantika (one who has severed their roots of goodness). Intermediate heretical views do not say there is absolutely no cause and effect, but claim that the Three Jewels (Buddha, Dharma, Sangha) are inferior to non-Buddhist paths. There are two aspects: first, differing in Dharma characteristics, believing the Three Jewels are inferior. This is a base and contemptible mind; if the calculation is established, the precepts are lost. Second, non-Dharma characteristics, knowing the Three Jewels are superior, but verbally saying they are inferior. If one does not ultimately repent and return, the goodness of the precepts is not lost, but with each word spoken, one commits a grave offense, which is also prohibited by this precept. Inferior heretical views do not say the Three Jewels are inferior to non-Buddhist paths, but abandon the Mahayana in favor of the Hinayana, believing in their hearts that the Two Vehicles (Sravakayana and Pratyekabuddhayana) are superior, and the Mahayana is inferior to the Two Vehicles. If the calculation is not yet established, one commits a minor offense. The following contains a detailed explanation of abandoning the Mahayana and inclining towards the Hinayana, which is extensively clarified in this precept. Miscellaneous heretical views are of four types: first, biased attachment; second, mixed beliefs; third, attachment to the Hinayana; and fourth, biased and erroneous thinking about the meaning of the teachings. Biased attachment is of two types: first, attachment to the Mahayana and slander of the Hinayana; second, biased slander of a particular scripture. Those who are attached to the Mahayana and slander the Hinayana believe that there is only the Mahayana, and no Hinayana, and that it was not spoken by the Buddha. This is slander of the Sravaka Pitaka, committing a minor offense. Biased slander of a particular scripture is in

方等中偏言一部非佛說。若計成。犯輕垢。既不頓違經教。犯輕垢。不失戒。二雜信者。謂心中不背因果及三寶大乘。但言外道鬼神有威力。遂奏章解神。或勸他。悉犯輕垢。三繫念小乘。知大乘高勝。且欲斷煩惱。取小果。后更修大。此名念退。若計成。犯輕垢。四思義僻謬。如即今人義淺。三五家釋。此應非罪。是我智力不及非作意強撥也。復有知義輕輒解。復有知他為是。強欲立異。皆邪畫之流。所犯輕垢。

發隱承上不忍耳聞。況口自謗。不敢自謗。況助人謗。故得罪也。不翻歸者。心猶知勝。未是翻正歸邪。故不失戒。謗聲聞乘犯輕垢者。以計非佛說故。夫三世諸佛。皆說三乘。人天福田。咸資四果。安可謗耶。新學小生特宜謹此。毋逞淺解。自取愆尤。或復蔑棄具戒謂不須受。亦謗類也。奏章解神者。今有身為釋子。而效彼黃冠。符牒表章。奏解鬼神也。三五家釋者。言智力淺。非敢擅己撥置。故無罪。知義輕輒解者。任己輕淺。臆度差謬。忽略罪也。知他為是者。他說本是。曲為排斥。欲彰己勝。憍慢罪也。畫者思惟籌畫不正之畫名邪畫也。

○三結罪。

是菩薩波羅夷罪。

發隱。紹隆三寶。菩薩法也。今反謗焉寧不犯重。

●按此戒。菩薩心地法門戒心中護心信心

【現代漢語翻譯】現代漢語譯本方等（Vaipulya，廣大的、平等的）中偏頗的言論，如果說某一部分不是佛陀所說，如果這種想法確定下來，就犯了輕垢罪。既然沒有完全違背經教，所以只是犯輕垢罪，不會失去戒體。第二種是雜信，指心中不違背因果以及三寶（佛、法、僧）和大乘佛法，但口頭上說外道鬼神有威力，於是寫奏章祭拜鬼神，或者勸別人這樣做，這些都犯輕垢罪。第三種是心繫念小乘，雖然知道大乘佛法更高勝，但只想斷除煩惱，取得小乘的果位，以後再修大乘。這叫做念退。如果這種想法確定下來，就犯輕垢罪。第四種是思考義理出現偏差謬誤，例如現在人對義理理解很淺薄，只參考三五家的解釋。這種情況應該沒有罪，因為這是我的智慧能力不足，不是故意強行否定。還有一種情況是，明知義理淺薄卻輕易地去解釋，還有一種情況是，明知別人的說法是對的，卻偏要立異標新，這些都屬於邪畫之流，所犯的是輕垢罪。

發隱：承接上文，不忍心聽到別人誹謗，更何況自己親口誹謗。不敢自己誹謗，更何況幫助別人誹謗。所以會因此而獲罪。不翻譯為『歸』，是因為心中仍然知道大乘殊勝，還不是真正地捨棄正道而歸於邪道，所以不會失去戒體。誹謗聲聞乘，犯輕垢罪，是因為認為聲聞乘不是佛陀所說。要知道，過去、現在、未來三世諸佛，都宣說三乘佛法。人天福田，都依靠四果羅漢。怎麼可以誹謗呢？新學的僧人尤其要謹慎這一點，不要逞一時淺薄的理解，自取罪過。或者輕蔑地拋棄具足戒，認為不需要受戒，也屬於誹謗之類。『奏章解神』，現在有些身為佛門弟子的人，卻效仿道士，寫符箓表章，祭拜鬼神。『三五家釋』，是說自己的智慧能力淺薄，不敢擅自否定別人的說法，所以沒有罪。『知義輕輒解』，是說憑著自己輕率淺薄的理解，隨意猜測，出現差錯謬誤，這是忽略的罪過。『知他為是者』，是說別人的說法本來是對的，卻故意排斥，想要顯示自己高明，這是驕慢的罪過。『畫者思惟籌畫不正之畫名邪畫也』，意思是說，思考籌劃不正確的行為，叫做邪畫。

○三種結罪。

是菩薩波羅夷罪（Pārājika，斷頭罪，即最嚴重的罪）。

發隱：紹隆三寶（佛、法、僧），是菩薩的責任。現在反而誹謗三寶，怎麼能不犯重罪呢？

●按此戒。菩薩心地法門戒心中護心信心

【English Translation】 English version To say that a portion of the Vaipulya (extensive, equal) scriptures is not spoken by the Buddha, if this thought becomes fixed, constitutes a minor offense (light defilement). Since it does not completely contradict the teachings, it is only a minor offense and does not result in the loss of the precepts. The second type is mixed belief, referring to one who does not inwardly reject the law of cause and effect, the Three Jewels (Buddha, Dharma, Sangha), and the Mahayana teachings, but verbally claims that external deities and spirits have power, and thus writes memorials to worship them or encourages others to do so; all these constitute minor offenses. The third type is being attached to the Hinayana, knowing that the Mahayana is superior, but only desiring to cut off afflictions and attain the fruits of the Hinayana, intending to cultivate the Mahayana later. This is called regression of aspiration. If this thought becomes fixed, it constitutes a minor offense. The fourth type is having skewed and erroneous thoughts about the meaning of the teachings, such as present-day people having a shallow understanding of the meaning and only referring to the interpretations of three or five scholars. This should not be considered a sin, because it is due to my lack of wisdom and not intentional denial. There is also the case of knowing that the meaning is shallow but readily explaining it, and the case of knowing that another's explanation is correct but insisting on being different; these all belong to the category of 'evil planning' and constitute minor offenses.

Elucidation: Continuing from the above, one cannot bear to hear others slander, let alone slander oneself. One dares not slander oneself, let alone help others slander. Therefore, one incurs sin. It is not translated as 'returning' because one still knows the superiority of the Mahayana and has not truly abandoned the right path to return to the wrong path, so one does not lose the precepts. Slandering the Sravaka Vehicle constitutes a minor offense because one believes that the Sravaka Vehicle is not spoken by the Buddha. One must know that the Buddhas of the past, present, and future all proclaim the Three Vehicles. The fields of merit for humans and devas all rely on the Four Fruits (of Arhatship). How can one slander them? Newly learning monks should be especially careful about this, not to show off their shallow understanding and bring sin upon themselves. Or, contemptuously discarding the fully ordained precepts, thinking that there is no need to receive them, also belongs to the category of slander. 'Writing memorials to appease spirits' refers to some who, being Buddhist disciples, imitate Taoists, writing talismans and memorials to worship spirits. 'Interpretations of three or five scholars' means that one's wisdom is shallow and one dares not arbitrarily deny others' explanations, so there is no sin. 'Knowing that the meaning is shallow but readily explaining it' means that one relies on one's own superficial understanding, making arbitrary guesses, resulting in errors and mistakes; this is the sin of negligence. 'Knowing that another's explanation is correct' means that another's explanation is originally correct, but one deliberately rejects it, wanting to show off one's own superiority; this is the sin of arrogance. 'Evil planning' means that thinking and planning incorrect actions is called evil planning.

○ Three types of offenses are concluded.

This is a Pārājika (defeat, the most serious offense) of a Bodhisattva.

Elucidation: To continue the flourishing of the Three Jewels (Buddha, Dharma, Sangha) is the responsibility of a Bodhisattva. Now, on the contrary, to slander the Three Jewels, how can one not commit a grave offense?

● According to this precept, the Bodhisattva's mind-ground Dharma-gate is to guard the mind and faith within the mind.

念心及孝順心所出也。

○三總結(三)　初舉所持法。二誡勸犯持。三總指后說。

○初舉所持法(二)　初舉人。二舉法。

○初舉人。

善學諸仁者。

善學諸仁者。是嘆美之辭。

發隱。一本作諸人者非是。蓋人泛而仁切。仁者慈悲孝順。利濟為懷。正善學戒者之稱也。猶世言厚德之士也。

○二舉法。

是菩薩十波羅提木叉。

此言保解脫。解脫是果。戒是因。因中說果也。

發隱。今方學戒。未能解脫。后必解脫。是當因說果也。

○二誡勸犯持(二)　初總勸學持。二別舉得失。

○初總勸學持。

應當學。于中不應一一犯如微塵許。何況具足犯十戒。

發隱。極言十重之不可犯也。

○二別舉得失(二)　初舉得失。二勸學持。

○初舉得失。

若有犯者。不得現身發菩提心。亦失國王位。轉輪王位。亦失比丘比丘尼位。亦失十發趣。十長養。十金剛十地。佛性常住妙果。一切皆失。墮三惡道中二劫三劫。不聞父母三寶名字。以是不應一一犯。

發隱。持戒如平地。佛果如妙種。菩提心如芽。心地戒虧。雖育佛種。不生芽矣。現身者言。他生未可知。此生必不發也。國王轉輪王者

【現代漢語翻譯】現代漢語譯本念頭和孝順心所產生（的功德）。

○三總結 (三) 初舉出所持的法。二告誡勸勉不要違犯，要堅持。三總括指出後面所說的內容。

○初舉出所持的法 (二) 初舉出人。二舉出法。

○初舉出人。

善於學習的諸位仁者。

善於學習的諸位仁者。這是讚美之辭。

發隱：有的版本作『諸人者』是不對的。因為『人』泛泛而談，而『仁』則更為貼切。『仁者』慈悲孝順，心懷利益眾生，正是善於學習戒律的人的稱謂。就像世俗所說的具有高尚品德的人。

○二舉出法。

這是菩薩的十波羅提木叉（Pratimoksha，戒律）。

這裡說的是保住解脫。解脫是果，戒是因。這是在因中說果。

發隱：現在才開始學習戒律，未能解脫，以後必定解脫。這是當因說果。

○二告誡勸勉違犯與堅持 (二) 初總的勸勉學習堅持。二分別舉出得失。

○初總的勸勉學習堅持。

應當學習。其中不應該一一違犯，哪怕像微塵那麼小。更何況是完全違犯十戒。

發隱：這是極力說明十重戒是不可違犯的。

○二分別舉出得失 (二) 初舉出得失。二勸勉學習堅持。

○初舉出得失。

如果有人違犯，就不能在今生髮起菩提心（Bodhi-citta，覺悟之心），也會失去國王的地位、轉輪王的地位，也會失去比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）的地位，也會失去十發趣、十長養、十金剛、十地，佛性常住的妙果，一切都會失去。墮入三惡道中二劫三劫，聽不到父母三寶的名字。因此不應該一一違犯。

發隱：持戒如同平地，佛果如同妙種，菩提心如同芽。心地戒律虧損，即使培育佛種，也不會生芽。『現身』是指今生，來生還未可知，但此生必定不會發起菩提心。國王轉輪王等，

【English Translation】 English version It arises from mindful and filial hearts.

○3. Conclusion (3 parts): First, it mentions the Dharma to be upheld. Second, it warns and encourages against transgression and to maintain it. Third, it summarizes what will be said later.

○First, mentioning the Dharma to be upheld (2 parts): First, mentioning the person. Second, mentioning the Dharma.

○First, mentioning the person.

Virtuous learners, all you benevolent ones.

'Virtuous learners, all you benevolent ones.' This is a term of praise.

Elucidation: One version reads 'all people,' which is incorrect. 'People' is general, while 'benevolent' is more specific. 'Benevolent ones' are compassionate, filial, and harbor the intention to benefit all beings, which is precisely the description of those who are good at learning the precepts. It is like saying 'a person of great virtue' in the world.

○Second, mentioning the Dharma.

These are the ten Pratimoksha (rules of discipline) of a Bodhisattva (an enlightened being).

This speaks of preserving liberation. Liberation is the result; precepts are the cause. It speaks of the result within the cause.

Elucidation: Now we are just beginning to learn the precepts and have not yet attained liberation, but we will surely attain liberation in the future. This is speaking of the result based on the cause.

○Second, warning and encouraging against transgression and to maintain it (2 parts): First, general encouragement to learn and maintain. Second, specific examples of gains and losses.

○First, general encouragement to learn and maintain.

You should learn them. Among them, you should not transgress even one, not even as much as a speck of dust. How much more so should you not fully transgress the ten precepts.

Elucidation: This strongly emphasizes that the ten major precepts are inviolable.

○Second, specific examples of gains and losses (2 parts): First, examples of gains and losses. Second, encouragement to learn and maintain.

○First, examples of gains and losses.

If anyone transgresses them, they will not be able to generate Bodhi-citta (the mind of enlightenment) in this lifetime, and they will also lose the position of a king, the position of a Chakravartin (universal ruler), and they will also lose the position of a Bhiksu (Buddhist monk), a Bhiksuni (Buddhist nun), and they will also lose the ten stages of faith, the ten stages of abiding, the ten stages of practice, the ten grounds, the wonderful fruit of the eternal and abiding Buddha-nature; they will lose everything. They will fall into the three evil realms for two or three kalpas (eons), and they will not hear the names of their parents, the Three Jewels (Buddha, Dharma, Sangha). Therefore, you should not transgress them one by one.

Elucidation: Maintaining the precepts is like level ground, the fruit of Buddhahood is like a wonderful seed, and the Bodhi-citta is like a sprout. If the ground of the mind is deficient in precepts, even if the seed of Buddhahood is cultivated, it will not sprout. 'In this lifetime' means this present life; the next life is unknown, but in this life, the Bodhi-citta will certainly not arise. Kings, Chakravartins, etc.,

。世間尊貴亦繇戒得也。心地端嚴。本尊貴故。比丘比丘尼者。出世間高尚亦繇戒得也。心地清凈。本高尚故。發趣長養金剛者。菩薩三十心亦繇戒得也。心地不遷於惡即住。心地能為諸善即行。心地慈愍眾生即向故。十地者。菩薩極位亦繇戒得也。心地發生無量。具足諸地大功德故。佛性常住妙果者。等妙覺果亦繇戒得也。心地本來是佛。今圓滿故。若犯十重。則永失如上大益也。按彌沙塞羯磨本云。犯波羅夷。名壞根本。析石斷命。豈更生全。大乘懺中雖云除滅。然于宗法永無僧用。此既本禁。不類余愆。特須謹克。碎身堅護。但凡情易起。對境容虧。若無一念覆藏。律中許其改悔。止可清其犯業。僧法豈得預哉。

○二勸學持。

汝等一切菩薩今學。當學。已學。如是十戒應當學。敬心奉持。

發隱。已學則既奉持。云何復勸。良繇心地無盡。菩薩學心地法門亦無盡。佛自半月誦。況菩薩耶。

○三總指后說。

八萬威儀品當廣明。

懸指大本後分八萬威儀品當說。

發隱。大本。即百二十之本也。

梵網經心地品菩薩戒義疏發隱卷第三卍新續藏第 38 冊 No. 0679 梵網菩薩戒經義疏發隱

梵網經心地品菩薩戒義疏發隱卷第四

【現代漢語翻譯】現代漢語譯本：世間的尊貴也是由於持戒而獲得的。心地端正莊嚴，本來就尊貴的緣故。比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）這些出世間的高尚地位也是由於持戒而獲得的。心地清凈，本來就高尚的緣故。發起、增長金剛心的人，也就是修菩薩三十心的人，也是由於持戒而獲得的。心地不轉向惡，就能安住；心地能夠行持諸善，就能前進；心地慈悲憐憫眾生，就能趨向目標。十地（dasabhumi）菩薩，菩薩的最高果位，也是由於持戒而獲得的。心地發生無量功德，具足諸地的大功德的緣故。佛性常住的妙果，也就是等妙覺果，也是由於持戒而獲得的。心地本來就是佛，現在圓滿的緣故。如果觸犯十重戒，就會永遠失去如上的大利益。按照《彌沙塞羯磨本》所說，犯波羅夷（parajika，斷頭罪），名叫壞根本，如同擊碎石頭、斷絕性命，怎麼還能復生？大乘懺法中雖然說可以除滅罪業，但是在宗門法規中永遠不能被僧團所用。這既然是根本禁戒，不同於其他的過失，特別需要謹慎克制，粉身碎骨也要堅決守護。但是凡夫的情感容易生起，面對外境容易虧損戒行。如果沒有一念的覆藏，律中允許其改悔，只能清凈其所犯的罪業，僧團的法規怎麼能允許他參與呢？ ○二勸學持你們一切菩薩現在要學習，應當學習，已經學習，這樣的十戒應當學習，以恭敬心奉持。發隱：已經學習就是已經奉持，為什麼還要勸學？因為心地是無盡的，菩薩學習心地法門也是無盡的。佛自己還半月誦戒，何況菩薩呢？ ○三總指后說八萬威儀品將在後面詳細說明。預先指出，將在大本的後分八萬威儀品中說明。發隱：大本，就是一百二十卷的本子。《梵網經》心地品菩薩戒義疏發隱卷第三《卍新續藏》第 38 冊 No. 0679 《梵網菩薩戒經義疏發隱》《梵網經》心地品菩薩戒義疏發隱卷第四

【English Translation】 English version: Worldly honor is also obtained through upholding the precepts. A mind that is upright and dignified is inherently honorable. Bhiksus (male monastics) and bhiksunis (female monastics), these noble positions beyond the world are also obtained through upholding the precepts. A mind that is pure is inherently noble. Those who initiate and cultivate the Vajra mind, that is, those who cultivate the thirty minds of a Bodhisattva, also obtain it through upholding the precepts. A mind that does not turn to evil can abide; a mind that can perform all good deeds can advance; a mind that is compassionate towards all beings can move towards the goal. The Ten Grounds (dasabhumi) Bodhisattvas, the highest position of a Bodhisattva, are also obtained through upholding the precepts, because their minds generate immeasurable merit and fully possess the great merits of all the grounds. The wonderful fruit of the eternally abiding Buddha-nature, that is, the fruit of perfect enlightenment, is also obtained through upholding the precepts, because the mind is inherently Buddha, and now it is perfected. If one violates the ten major precepts, one will forever lose the great benefits mentioned above. According to the 《Misasaka Karmavācanā》, committing a Parajika (expulsion offense) is called destroying the root, like smashing a stone or cutting off life, how can it be revived? Although the Mahayana repentance methods say that sins can be eradicated, one can never be used by the Sangha in terms of sectarian rules. Since this is a fundamental prohibition, it is different from other offenses, and it must be especially cautious and restrained, and firmly protected even at the cost of one's life. However, ordinary emotions easily arise, and one's conduct is easily compromised when facing external circumstances. If there is no thought of concealment, the Vinaya allows for repentance, which can only purify the committed offense, but how can the Sangha's rules allow him to participate? ○ Two: Exhortation to Study and Uphold All of you Bodhisattvas should now study, should study, and have already studied. You should study these ten precepts and uphold them with reverence. Explanation: Having already studied means having already upheld them, so why exhort them to study again? Because the mind-ground is inexhaustible, and the Bodhisattva's study of the mind-ground Dharma is also inexhaustible. The Buddha himself recites the precepts every half month, let alone Bodhisattvas? ○ Three: General Indication of What Will Be Said Later The Eighty Thousand Dignified Conducts will be explained in detail later. It is pointed out in advance that the Eighty Thousand Dignified Conducts will be explained in the latter part of the Great Text. Explanation: The Great Text refers to the one hundred and twenty-volume text. 《Brahma Net Sutra》 Mind-Ground Chapter Bodhisattva Precepts Commentary Unveiling, Volume Three 《Manji New Supplement to the Tripitaka》 Volume 38, No. 0679 《Brahma Net Bodhisattva Precepts Sutra Commentary Unveiling》《Brahma Net Sutra》 Mind-Ground Chapter Bodhisattva Precepts Commentary Unveiling, Volume Four

姚秦三藏法師　鳩摩羅什　譯

陳隋天臺　智者大師　疏

明云棲寺沙門　袾宏　發隱

○二四十八輕(三)　初總標。二別解。三總結。

○初總標。

佛告諸菩薩。已說十波羅提木叉竟。四十八輕今當說。

發隱。不但曰十波羅夷。而曰木叉者。犯之則極惡。依之則解脫也。

○二別解(四十八)　初不敬師友戒。四(至)十八破法戒。

●第一不敬師友戒(二)　初舉略。二入文。

○初舉略。

傲不可長。妨于進善。故制。七眾同犯。大小乘俱制。

發隱。禮云。傲不可長。欲不可縱。志不可滿。樂不可極。世間四禁。以傲為先。今四十八輕戒亦首戒乎傲。故修道者賴師而教。資友而輔。善果所繇進也。敢不敬歟。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初勸受。二明應。三不應。

○初勸受(三)　初所勸人。二勸令受。三明受利。

○初所勸人。

欲受國王位時。受轉輪王位時。百官受位時。

前明勸受。是結大戒遠緣。凡舉位人為勸。恐王憍奢縱逸。不修戒行。故偏勸王。雖秉法行殺。有罪有福。如聖所說。

發

【現代漢語翻譯】現代漢語譯本姚秦三藏法師鳩摩羅什譯陳隋天臺智者大師疏明云棲寺沙門袾宏發隱 ○二四十八輕(三) 初總標。二別解。三總結。 ○初總標。佛告諸菩薩：『已說十波羅提木叉（Pratimoksha，戒律）竟，四十八輕今當說。』發隱：不單單說『十波羅夷（Pārājika，重罪）』，而說『木叉（Moksha，解脫）』，是因為犯了它就極其邪惡，依靠它就能得到解脫。 ○二別解(四十八) 初不敬師友戒。四(至)十八破法戒。 ●第一不敬師友戒(二) 初舉略。二入文。 ○初舉略。傲慢不可滋長，妨礙進步向善，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）共同觸犯。大乘和小乘都制定此戒。發隱：《禮記》說：『傲慢不可滋長，慾望不可放縱，志向不可滿足，享樂不可過度。』世間有四種禁忌，以傲慢為先。現在四十八輕戒也首先戒除傲慢。所以修道的人依賴老師的教導，依靠朋友的輔助，善果由此進步。怎敢不尊敬呢？ ○二入文(三) 初標人。二序事。三結罪。 ○初標人。若佛子。 ○二序事(三) 初勸受。二明應。三不應。 ○初勸受(三) 初所勸人。二勸令受。三明受利。 ○初所勸人。欲受國王位時，受轉輪王位時，百官受位時。前面說明勸人受戒，是結下大戒的遠因。凡是舉薦有地位的人來勸說，是擔心國王驕傲奢侈放縱，不修持戒律行為，所以偏重勸說國王。即使秉持佛法而行殺戮，也有罪有福，如聖人所說。發

【English Translation】 English version Translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty Commentary by Great Master Zhiyi of the Tiantai School, Chen Sui Dynasty Hidden Meanings Revealed by Śrāmaṇa Zhuhong of Yunqi Temple, Ming Dynasty ○ Two, Forty-Eight Minor Precepts (3): 1. General Introduction; 2. Detailed Explanation; 3. Conclusion. ○ 1. General Introduction The Buddha told all Bodhisattvas: 'The Ten Prātimokṣas (戒律, rules of discipline) have already been spoken. Now I shall speak of the Forty-Eight Minor Precepts.' Hidden Meanings Revealed: It is not merely called 'Ten Pārājikas (重罪, major offenses),' but 'Moksha (解脫, liberation),' because violating them is extremely evil, while relying on them leads to liberation. ○ 2. Detailed Explanation (48): First, the precept of disrespecting teachers and friends; fourth (to) eighteenth, the precepts of destroying the Dharma. ● 1. The Precept of Disrespecting Teachers and Friends (2): 1. Brief Introduction; 2. Entering the Text. ○ 1. Brief Introduction Arrogance should not be fostered, as it hinders progress towards goodness. Therefore, this precept is established. It is violated by all seven assemblies (bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās). Both Mahāyāna and Hīnayāna establish this precept. Hidden Meanings Revealed: The Book of Rites says: 'Arrogance should not be fostered, desires should not be indulged, ambitions should not be fully satisfied, and pleasures should not be excessively pursued.' Among the four prohibitions in the world, arrogance comes first. Now, the Forty-Eight Minor Precepts also begin by prohibiting arrogance. Therefore, those who cultivate the Way rely on the teachings of teachers and the assistance of friends, and good results progress from this. How dare one be disrespectful? ○ 2. Entering the Text (3): 1. Identifying the Person; 2. Narrating the Event; 3. Concluding the Offense. ○ 1. Identifying the Person If a disciple of the Buddha. ○ 2. Narrating the Event (3): 1. Encouraging Acceptance; 2. Explaining What Should Be Done; 3. Explaining What Should Not Be Done. ○ 1. Encouraging Acceptance (3): 1. The Person Being Encouraged; 2. Encouraging Them to Accept; 3. Explaining the Benefits of Acceptance. ○ 1. The Person Being Encouraged When desiring to receive the position of king, when receiving the position of a Wheel-Turning King, when officials receive their positions. The preceding explains encouraging people to receive the precepts, which is to establish a distant cause for the great precepts. Generally, people of high position are recommended to be persuaded, fearing that the king will be arrogant, extravagant, and indulgent, and will not cultivate the practice of precepts. Therefore, emphasis is placed on persuading the king. Even if upholding the Dharma involves killing, there is both sin and merit, as the sages have said. Revealed

隱。結遠緣者。先勸受。是導之令入大戒善中也。有罪福者。言持戒則積善。不持則增惡。故罪福生焉。豈以秉法行殺。而可憍奢放縱不畏罪福乎。明當依聖言。受聖戒也。夫大戒本通道俗。而文中獨舉王官。所以者何。出家以師友為父兄。理自應敬不待言故。又僧尼無位。慠慢難生。王官有勢。憍倨易起。故意普而辭偏也。豈曰僧尼可以不敬師友乎。疏云七眾。義自明矣。

○二勸令受。

應先受菩薩戒。

發隱。受戒在先。受位在後。聖主良臣繇此其出也問。唐虞三代之君。禹稷伊周之佐。不聞受菩薩戒何也。答。佛法未入中國故也。問。隋煬帝為太子。嘗受戒于天臺矣。荒淫暴虐。無惡不造。戒果何益乎。答。此正謂有受而無持。始勤而終退。不行者之過。非戒之過也。且文帝亦請經法師受菩薩戒。而仁慈恭儉。號稱治平。豈非行與不行之故歟。使煬帝以東宮之心而南面。慎終如始。受持不易。是妙海重生也。安知其不躋堯舜而媲成康耶。又續高僧慧約傳云。梁帝築壇禁中。延釋慧約。發弘誓心。受菩薩戒。暫屏袞服。恭受田衣。當受戒時。有一鵲二孔雀歷階而升。驅斥不去。至於戒畢。然後飛騰。此帝王之盛節。有國之祥徴也。而人以臺城之釁議之。噫。御宇而歷年半百。處世而壽命八旬

【現代漢語翻譯】現代漢語譯本：

隱藏的含義是，要與人結下長遠的善緣，首先要勸導他們受戒，這是引導他們進入大乘戒律的善法之中。關於罪與福，是指持戒就能積累善業，不持戒就會增加惡業，所以罪與福由此產生。難道可以因為自己秉持佛法，就肆意殺戮，驕橫放縱，而不畏懼罪福的報應嗎？應該明白要依從聖人的教言，受持聖人的戒律。大乘戒律本來是通用於僧俗兩界的，而文中只提到了王官（指在朝廷為官的人），這是為什麼呢？因為出家人以師父和道友為父兄，理應恭敬，這是不待言說的。而且僧尼沒有權位，傲慢之心難以產生。而王官有權有勢，驕傲自大的心容易生起。所以說是普遍的道理，而措辭上有所側重。難道是說僧尼就可以不尊敬師父和道友嗎？疏文中說七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷），意義自然就明白了。

○二、勸導他人受戒。

應該首先受菩薩戒（Bodhisattva Precepts）。

發隱（對《梵網經》的註解）中說，受戒在先，獲得地位在後。聖明的君主和賢良的臣子由此產生。有人問，唐堯、虞舜和夏、商、週三代的君主，以及禹、稷、伊尹、周公這些輔佐大臣，沒有聽說他們受過菩薩戒，這是為什麼呢？回答，因為佛法當時還沒有傳入中國。又有人問，隋煬帝（Emperor Yang of Sui）做太子的時候，曾經在天臺宗（Tiantai School）受過戒，但是他荒淫暴虐，無惡不作，受戒到底有什麼用呢？回答，這正是說明有人受了戒卻沒有持守，開始時勤奮而最終退轉，這是修行人的過錯，不是戒律的過錯。而且隋文帝（Emperor Wen of Sui）也曾請經法師（Jingfashi）受菩薩戒，他仁慈恭儉，被譽為太平盛世。這難道不是因為修行與不修行的緣故嗎？如果隋煬帝能以做太子時的心境來治理天下，始終如一地謹慎行事，受持戒律而不改變，那就是從妙海（指佛法）中獲得了新生。怎麼知道他不能趕上堯舜，媲美成康呢？而且《續高僧傳·慧約傳》中記載，梁武帝（Emperor Wu of Liang）在皇宮中築壇，請釋慧約（Shi Huiyue）法師，發弘誓心，受菩薩戒，暫時脫下龍袍，恭敬地接受田衣（僧人的袈裟）。在受戒的時候，有一隻喜鵲和兩隻孔雀沿著臺階而上，驅趕它們也不離開，直到受戒完畢，然後才飛走。這是帝王盛大的舉動，是國家祥瑞的徵兆。但是人們卻用臺城之亂（Hou Jing Rebellion）來議論這件事。唉！治理國家經歷了五十年，處世為人活到了八十歲。

【English Translation】 English version:

The hidden meaning is that to establish long-term good relationships with others, one should first encourage them to take precepts. This is to guide them into the goodness of the Mahayana precepts. Regarding sin and merit, it means that upholding the precepts accumulates good karma, while not upholding them increases bad karma, hence sin and merit arise. How can one, because one upholds the Dharma, recklessly kill, be arrogant and unrestrained, and not fear the retribution of sin and merit? One should understand to follow the words of the sages and uphold the holy precepts. The Mahayana precepts are originally applicable to both monastics and laity, but why does the text only mention Wangguan (officials in the court)? It is because for renunciants, the teacher and Dharma companions are like fathers and brothers, and respect is naturally due, which goes without saying. Moreover, monks and nuns have no power or position, and arrogance is difficult to arise. But Wangguan have power and influence, and arrogance is easy to arise. Therefore, it is a universal principle, but the wording is emphasized. Does it mean that monks and nuns can disrespect their teachers and Dharma companions? The commentary says the seven assemblies (Bhikkhu, Bhikkhuni, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika), the meaning is naturally clear.

○2. Encouraging others to take precepts.

One should first take the Bodhisattva Precepts.

Fa Yin (a commentary on the Brahma Net Sutra) says that taking precepts comes first, and obtaining position comes later. Wise rulers and virtuous ministers arise from this. Someone asks, the rulers of Tang Yao, Yu Shun, and the Xia, Shang, and Zhou dynasties, as well as the assisting ministers Yu, Ji, Yi Yin, and the Duke of Zhou, have not been heard to have taken the Bodhisattva Precepts, why is that? The answer is because the Buddha-dharma had not yet entered China at that time. Someone also asks, Emperor Yang of Sui, when he was the crown prince, once took precepts at the Tiantai School, but he was licentious and tyrannical, and committed all kinds of evil. What is the use of taking precepts? The answer is that this precisely illustrates that some people take precepts but do not uphold them, starting diligently but eventually regressing. This is the fault of the practitioner, not the fault of the precepts. Moreover, Emperor Wen of Sui also invited Jingfashi to take the Bodhisattva Precepts, and he was benevolent, frugal, and was praised as a peaceful and prosperous era. Is this not because of the cause of practice and non-practice? If Emperor Yang of Sui could govern the world with the same mindset as when he was the crown prince, acting cautiously from beginning to end, upholding the precepts without changing, then he would be reborn from the wonderful ocean (referring to the Buddha-dharma). How do we know that he could not catch up with Yao and Shun, and be comparable to Cheng and Kang? Moreover, the Biography of Huiyue in the Continued Biographies of Eminent Monks records that Emperor Wu of Liang built an altar in the palace, invited Dharma Master Shi Huiyue, made great vows, and took the Bodhisattva Precepts, temporarily taking off his dragon robe and respectfully accepting the Kasyapa robe (the monastic robe). When taking the precepts, a magpie and two peacocks ascended the steps, and driving them away did not make them leave, until the precepts were completed, and then they flew away. This was a grand act of the emperor, and an auspicious sign for the country. But people used the Hou Jing Rebellion to discuss this matter. Alas! Governing the country for fifty years, and living in the world for eighty years.

。求之古今。斯亦罕矣。況乎持律則一食而休。勤民或漱水以過。又帝之素行耳。至於遇難安命。卻食攝心。正不負所受之戒。非煬帝所能及也。而乃誣以餓死。好事者之為是言也。其真忍心哉。

○三明受利。

一切鬼神救護王身。百官之身。諸佛歡喜。

若受得戒。非人防護。福善增多。下悅鬼神。上匡佛法。有人言此文屬總勸受戒。若是總勸。何簡高下。偏勸王官者。制令恭敬。恐王憍奢。故舉為言先也。發隱。承上戒應受者。以有此益故。鬼神救護者。五戒尚有二十五神擁護。況菩薩戒乎。庶人持戒。鬼神亦護。況王官乎。諸佛歡喜者。此戒千佛流通。惟期普度。今能受持。寧不歡喜。鬼神護。則身心康豫國界安寧。陰陽調。風雨時。慶之至也。諸佛喜。則福田彌廣。慧海增深。見生至德高隆。當來妙果成就。善之至也。

○二明應(三)　初已得戒善。二應生孝敬。三出所敬境。

○初已得戒善。

既得戒已。

○二應生孝敬。

生孝順心。恭敬心。

發隱。師生我法身。有父道焉。當孝順故。友助吾進修。有兄道焉。當恭敬故。又師友不可逆不可慢。俱當孝敬故。

○三出所敬境。

見上座和尚阿阇黎大德。同學同見同行者。應起

【現代漢語翻譯】現代漢語譯本：從古到今尋找這樣的人，也是很罕見的。更何況持戒能做到只吃一餐就休息，為百姓勤勞甚至只是漱口充飢。這本來就是帝王的日常行為。至於遇到危難能夠安於天命，停止進食來收攝內心，這正是沒有辜負所受的戒律，不是隋煬帝所能達到的。卻被誣陷為餓死，那些喜歡製造事端的人說出這樣的話，他們的內心真的忍心嗎？

○三、闡明受戒的利益

一切鬼神都會救護國王的身體，百官的身體，諸佛也會因此歡喜。

如果能夠受持戒律，就會有非人（指天龍八部等護法神）來防護，福德善根也會增多，下能悅樂鬼神，上能匡扶佛法。有人說這段文字屬於總體的勸人受戒。如果是總體勸人，為何要區分高低貴賤，偏偏勸導國王和官員呢？這是爲了制定法令使他們恭敬，恐怕國王會驕傲自大，所以先舉出他們作為例子。進一步闡發，承接上文所說戒律應該被接受的原因，是因為有這些利益。鬼神救護，是因為五戒尚且有二十五位護法神擁護，更何況是菩薩戒呢？普通百姓持戒，鬼神也會護佑，更何況是國王和官員呢？諸佛歡喜，是因為此戒是千佛所流通，只期望能夠普度眾生，現在能夠受持，怎麼會不歡喜呢？鬼神護佑，那麼身心就會健康安樂，國家也會安定太平，陰陽調和，風調雨順，這是值得慶賀的事情。諸佛歡喜，那麼福田就會更加廣闊，智慧之海也會更加深邃，今生所見的至高德行會更加隆盛，未來美妙的果報也會成就，這是最美好的事情。

○二、闡明應該（做的三件事）初、已經得到戒律的善行。二、應該生起孝順恭敬之心。三、指出所應恭敬的對象。

○初、已經得到戒律的善行

既然已經得到了戒律。

○二、應該生起孝順恭敬之心

生起孝順之心，恭敬之心。

進一步闡發，師父生養我的法身，具有父親的職能，所以應當孝順。朋友幫助我進步修持，具有兄長的職能，所以應當恭敬。而且師父和朋友，不可違逆，不可怠慢，都應當孝順恭敬。

○三、指出所應恭敬的對象

見到上座（寺院中資歷高的僧人），和尚（寺院住持），阿阇黎（教授戒律的導師），大德（德行高尚的僧人），同學，見解相同的人，行為相同的人，應當起立

【English Translation】 English version: To seek such a person throughout history is indeed rare. Moreover, to uphold the precepts to the extent of resting after only one meal, and to be diligent for the people even to the point of rinsing one's mouth with water to get by, these were originally the emperor's usual conduct. As for facing difficulties with acceptance of fate, and ceasing to eat in order to collect one's mind, this precisely does not betray the precepts one has received, and is beyond what Emperor Yang (Yangdi) of Sui could achieve. Yet, to be falsely accused of starving to death—those who enjoy creating trouble by saying such things, are their hearts truly bearable?

○ Three, Explaining the Benefits of Receiving Precepts

All ghosts and spirits will protect the king's body, the bodies of the officials, and all Buddhas will rejoice.

If one can receive and uphold the precepts, non-human beings (referring to deities and protectors like the Eight Classes of Gods and Dragons) will protect them, and blessings and good roots will increase. Below, one pleases ghosts and spirits; above, one supports the Buddha's Dharma. Some say this passage belongs to a general encouragement to receive precepts. If it is a general encouragement, why distinguish between high and low status, and specifically encourage kings and officials? This is to establish laws to make them respectful, fearing that the king might become arrogant, so they are mentioned as examples first. Further elaboration: continuing from the previous text, the reason why precepts should be received is because of these benefits. Ghosts and spirits protect because even the Five Precepts have twenty-five guardian deities protecting them, let alone the Bodhisattva Precepts. Ordinary people who uphold the precepts are also protected by ghosts and spirits, let alone kings and officials? The Buddhas rejoice because these precepts are circulated by a thousand Buddhas, only hoping to universally liberate sentient beings. Now, if one can receive and uphold them, how could they not rejoice? If ghosts and spirits protect, then the body and mind will be healthy and peaceful, and the country will be stable and peaceful. Yin and Yang will be harmonious, and the weather will be favorable. This is something to celebrate. If the Buddhas rejoice, then the field of blessings will be even wider, and the sea of wisdom will be even deeper. The supreme virtues seen in this life will be even more elevated, and the wonderful fruits of the future will be achieved. This is the most wonderful thing.

○ Two, Explaining What Should Be (Done) (Three Aspects): First, the goodness of already obtaining the precepts. Second, one should generate filial piety and respect. Third, pointing out the objects of respect.

○ First, the Goodness of Already Obtaining the Precepts

Since one has already obtained the precepts.

○ Second, One Should Generate Filial Piety and Respect

Generate a mind of filial piety, a mind of respect.

Further elaboration: The teacher gives birth to my Dharma body, possessing the function of a father, so one should be filial. A friend helps me progress in cultivation, possessing the function of an elder brother, so one should be respectful. Moreover, teachers and friends should not be opposed or disdained; both should be treated with filial piety and respect.

○ Third, Pointing Out the Objects of Respect

Upon seeing a senior monk (Shangzuo - a senior monk in the monastery), abbot (Heshang - the abbot of the monastery), Acharya (Achali - a teacher who teaches precepts), a virtuous monk (Dade - a monk of great virtue), fellow students, those with the same views, those with the same practices, one should rise.

承迎。禮拜問訊。

發隱。毗婆沙論云。有三上座。一生年上座。即尊長耆舊也。二世俗上座。即知法大財大位大族大力大眷屬也。三法性上座。即阿羅漢也。毗尼母云。出家二十臘。至四十九臘。為上座。和尚此云力生。法身功德師力生故。阿阇黎此云軌範。軌儀模範賴教授故。和尚即本師。阇黎上座。師之次也。大德。讚辭。同學。宗同一師也。同見。心同一解也。同行。身同一業也。將至承迎。迎已禮拜。禮已問訊。皆孝敬之道也問。三公三孤。小學大學。王官之師友也。今曰和尚阇黎者何耶。答。彼是世間之師友。此是出世之師友也。繇世間之師友而德廣業崇。繇出世之師友而斷惑證智。蓋並行而不悖。當兼敬而弗遣者也。昔賢有言臣已受孔子戒。蓋未諳此意。

○三不應。

而菩薩反生憍心。慢心。癡心。瞋心。不起承迎禮拜。一一不如法供養。以自賣身國城男女七寶百物而供給之。

不應生慢也。前明應。應行謙卑。敬讓師友。自下諸戒皆有此意。

發隱。憍者亢己。慢者忽人。癡者當賢聖而不知。瞋者宜親愛而反嫉。且承迎禮拜。接見之常儀耳。進此猶當如法供養。竭誠盡力。故曰賣身。如常啼賣心肝而學般若是也。國城男女等例此可知。

○三結罪。

【現代漢語翻譯】現代漢語譯本承迎。禮拜問訊。

發隱。《毗婆沙論》說，有三種上座（長老）：一是生年上座，也就是年長德高的耆舊；二是世俗上座，也就是精通佛法、擁有巨大財富、崇高地位、顯赫家族、強大勢力和眾多眷屬的人；三是法性上座，也就是阿羅漢（斷盡煩惱，證得解脫的聖者）。《毗尼母經》說，出家二十年至四十九年的僧人為上座。和尚（Upadhyaya），意為力生，指法身功德由師之力而生。阿阇黎（Acharya），意為軌範，指行為的規範和模範，依賴於教授。和尚是本師，阿阇黎是上座，是老師的輔佐。大德，是讚美之辭。同學，指師從同一位老師的人。同見，指心有相同的理解。同行，指身行相同的行為。

將要到達時承迎，迎接后禮拜，禮拜后問訊，都是孝敬的道理。問：三公三孤，小學大學，是王官的師友。如今的和尚、阿阇黎又是什麼呢？答：他們是世間的師友，這是出世間的師友。通過世間的師友可以使德行更加廣博，事業更加崇高；通過出世間的師友可以斷除迷惑，證得智慧。這兩者並行不悖，應當兼顧尊敬，不可偏廢。過去有賢人說，臣已經接受了孔子的教誨，大概是不瞭解這個道理。

○三不應

而菩薩反而生起憍慢心、慢心、癡心、瞋心，不進行承迎禮拜，不按照佛法如法地供養，甚至要以自身、國家、城池、男女、七寶等一切財物來供給他們。

不應該生起慢心。前面說明了應該謙卑恭敬地對待師友。下面的戒律都有這個意思。

發隱。憍，是自高自大；慢，是輕視他人；癡，是不認識賢聖；瞋，是對應該親愛的人反而嫉恨。而且承迎禮拜，是接見時的常規禮儀。更進一步，還應當如法供養，竭誠盡力，所以說要『賣身』，就像常啼菩薩（Sadāprarudita）賣心肝來學習般若（Prajna）一樣。國家、城池、男女等都可以此類推。

○三結罪

【English Translation】 English version Receiving and Welcoming. Bowing and Inquiring.

Elucidation. The Vibhasa Shastra states that there are three types of 'Senior Monks' (上座): 1. 'Senior by Age' (生年上座), referring to venerable and respected elders. 2. 'Senior by Worldly Status' (世俗上座), referring to those who are knowledgeable in the Dharma, possess great wealth, high position, powerful family, strong influence, and numerous followers. 3. 'Senior by Dharma Nature' (法性上座), referring to Arhats (阿羅漢) [those who have extinguished all defilements and attained liberation]. The Vinaya-matrika Sutra states that monks with 20 to 49 years of monastic life are considered 'Senior Monks'. 'Upadhyaya' (和尚) [Preceptor] means 'born of strength', referring to the merit of the Dharma body arising from the teacher's strength. 'Acharya' (阿阇黎) [Teacher] means 'model', referring to the standard of conduct and model, relying on instruction. The Upadhyaya is the root teacher, and the Acharya is the senior monk, second to the teacher. 'Great Virtue' (大德) is a term of praise. 'Fellow students' (同學) refers to those who follow the same teacher. 'Same View' (同見) refers to having the same understanding in mind. 'Same Practice' (同行) refers to engaging in the same actions.

Welcoming upon arrival, bowing after welcoming, and inquiring after bowing are all principles of filial piety and respect. Question: The 'Three Dukes' (三公) and 'Three Orphans' (三孤), elementary and higher education, are teachers and friends of the royal officials. What are the Upadhyaya and Acharya of today? Answer: They are worldly teachers and friends, while these are transcendent teachers and friends. Through worldly teachers and friends, virtue can be broadened and careers can be elevated; through transcendent teachers and friends, delusion can be severed and wisdom can be attained. These two run in parallel without contradiction and should be given equal respect and not be neglected. In the past, a wise person said, 'I have already received the teachings of Confucius,' probably not understanding this principle.

○ Three Things One Should Not Do

But instead, Bodhisattvas generate arrogance, pride, foolishness, and anger, not receiving and welcoming, not bowing, not making offerings according to the Dharma, and even using their own bodies, countries, cities, men, women, seven treasures, and all possessions to provide for them.

One should not generate pride. The previous section explained that one should be humble and respectful towards teachers and friends. All the following precepts have this meaning.

Elucidation. 'Arrogance' (憍) is self-exaltation; 'pride' (慢) is looking down on others; 'foolishness' (癡) is not recognizing the wise and virtuous; 'anger' (瞋) is being jealous of those who should be loved. Moreover, receiving and welcoming, and bowing are the standard etiquette for meeting. Furthermore, one should make offerings according to the Dharma, with utmost sincerity and effort, hence the saying 'selling oneself', just like the Bodhisattva Sadāprarudita (常啼菩薩) selling his heart and liver to learn Prajna (般若) [Wisdom]. Countries, cities, men, women, etc., can be understood in the same way.

○ Three Conclusions of Offenses

若不爾者。犯輕垢罪。

發隱。問。不爾賣身國城等物以為供養。便名犯罪。或幾言難以阻人之進乎。答。此要其誠敬之極而言之耳人非至貧。寧無微物可充供養。為法忘軀。志當如是。非必然也。

●按此戒。菩薩心地法門戒心中信心念心及孝順心恭敬心所出也。

●第二飲酒戒(二)　初舉略。二入文。

○初舉略。

酒開放逸門。故制。七眾同犯。大小俱制。惟咽咽輕垢。

發隱。咽咽者。一咽一輕垢也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初明過失。二制不應。三舉非結過。

○初明過失。

故飲酒。而酒生過失無量。若自身手過酒器與人飲酒者。五百世無手。何況自飲。

過酒器與人二解。一云執杯酒器令相勸。二云止過空器令斟酌。尋下況語。應如后釋。過器尚爾。況自飲乎。所以結戒有五五百。一五百在咸糟地獄。二五百在沸屎。三五百在曲蛆蟲。四五百在蠅蚋。五五百在癡熟無知蟲。今之五百。或是最後。與人癡藥。故生癡熟蟲中也。

發隱。文勢謂佛子故犯戒飲酒。而不知酒生過失無量。故勿飲也。一本作生酒。解者謂故飲酒。而生酒中過失。文似不順。今

【現代漢語翻譯】現代漢語譯本：若不這樣做，就犯輕垢罪。

發隱（《梵網經》的註釋）。問：如果不這樣做，就賣掉自身、國家、城池等物來作為供養，這樣便算是犯罪嗎？或者說，要用多少言語才能阻止他人精進呢？答：這只是要求誠敬到了極點而言。人如果不是極度貧困，難道沒有一點點東西可以用來供養嗎？爲了佛法忘記自身，志向應當如此，但並非必然如此。

●按：此戒出自菩薩心地法門戒心中的信心、念心以及孝順心、恭敬心。

●第二飲酒戒（二）初舉略。二入文。

○初舉略。

酒是放縱逸樂之門，所以佛制定此戒。七眾弟子共同遵守，大乘小乘都加以禁止。只有一咽一咽地喝，才犯輕垢罪。

發隱：一咽一咽地喝，就是喝一口犯一個輕垢罪。

○二入文（二）初標人。二序事。

○初標人。

若是佛子（Buddhāputra，佛的弟子）。

○二序事（三）初明過失。二制不應。三舉非結過。

○初明過失。

明知故犯飲酒，而酒會產生無量的過失。如果親手遞過酒器給他人飲酒，將會在五百世中沒有手，更何況是自己飲酒呢？

『過酒器與人』有兩種解釋。一種說法是拿著酒杯酒器勸人飲酒；另一種說法是阻止（他人）遞過空酒器，讓（他人）斟酒。參考下文的『何況』，應該以後一種解釋為準。遞過酒器尚且如此，更何況是自己飲酒呢？所以總結此戒有五個五百：一五百世在咸糟地獄（Kharakashaya Niraya），二五百世在沸屎地獄（Vucchula Niraya），三五百世在曲蛆蟲中，四五百世在蠅蚋中，五百世在癡熟無知蟲中。現在的五百世，或許是最後一種，因為給人癡呆的藥物，所以生在癡熟無知蟲中。

發隱：文中的意思是說，佛子明知故犯戒飲酒，卻不知道酒會產生無量的過失，所以不要飲酒。有一種版本寫作『生酒』，解釋的人認為，明知故犯飲酒，而產生酒中的過失，文意似乎不太順暢。現在...

【English Translation】 English version: If not, one commits a light offense.

Fa Yin (Commentary on the Brahma Net Sutra). Question: If one does not do this, and sells one's own body, country, cities, etc., as offerings, is this considered a transgression? Or how many words are needed to deter others from advancing (on the path)? Answer: This is only said to emphasize the utmost sincerity and reverence. If a person is not extremely poor, how can they not have even a small item to offer? To forget oneself for the Dharma, one's aspiration should be like this, but it is not necessarily so.

●Note: This precept originates from the mind of faith, the mind of mindfulness, the mind of filial piety, and the mind of reverence in the Bodhisattva's mind-ground Dharma-door precepts.

●Second, the precept against drinking alcohol (2) First, a brief summary. Second, entering the text.

○First, a brief summary.

Alcohol is the gateway to indulgence and recklessness, therefore the Buddha established this precept. It is to be observed by all seven assemblies of disciples, and is prohibited by both the Mahayana and Hinayana traditions. Only swallowing sip by sip constitutes a light offense.

Fa Yin: 'Sip by sip' means that one commits a light offense for each sip.

○Second, entering the text (2) First, identifying the person. Second, narrating the event.

○First, identifying the person.

If a Buddha-child (Buddhāputra, disciple of the Buddha).

○Second, narrating the event (3) First, explaining the faults. Second, prohibiting the action. Third, citing examples to conclude the transgression.

○First, explaining the faults.

Knowingly drinking alcohol, alcohol produces limitless faults. If one personally hands the wine vessel to another to drink, one will be without hands for five hundred lifetimes, let alone drinking oneself.

There are two interpretations of 'passing the wine vessel to another'. One interpretation is holding the wine cup or vessel to encourage someone to drink; the other interpretation is preventing (someone) from passing an empty vessel, allowing (them) to pour wine. Referring to the 'let alone' below, the latter interpretation should be followed. Passing the vessel is already so serious, let alone drinking oneself? Therefore, the conclusion of this precept has five sets of five hundred: one five hundred lifetimes in the Kharakashaya Niraya (Hell of Salty Dregs), two five hundred lifetimes in the Vucchula Niraya (Hell of Boiling Excrement), three five hundred lifetimes as curved maggots, four five hundred lifetimes as flies and gnats, five five hundred lifetimes as ignorant and dull insects. The current five hundred lifetimes may be the last, because giving people stupefying drugs causes one to be born among ignorant and dull insects.

Fa Yin: The meaning of the text is that a Buddha-child knowingly violates the precept by drinking alcohol, but does not know that alcohol produces limitless faults, therefore one should not drink alcohol. One version writes 'producing alcohol', and those who interpret it believe that knowingly drinking alcohol produces faults within the alcohol, but the meaning of the text seems awkward. Now...

依古文。過失無量者。非但三十五失。三十六失。律中又明十過。一顏色惡。二少力。乃至九智慧減損。十身壞命終。墮三惡道。更余經傳所明過失不可勝舉。具降龍之力。伏地無知。導攘雞之非。諸戒盡喪。乃至威雄炮烙。而牛飲滅宗。功者澶淵。而漏言失事。過之生也。寧有量乎。古人寧棄酒不棄身者。蓋為此也。問。飲酒之戒。昔犯必多。無手之人。今見何鮮。答。無手者。不必儘是人中無兩手也。蛇蚓鰍鱔之屬皆無手報。故初咸糟。而最後五百名曰癡熟。癡蠢酣熟。頑然無知。即無手報也。問。沉湎之流。理應無手。云何過器。便獲斯殃。且如君父之壽。臣子稱觴豈得誠敬之心。反招惡劣之報。答。凡言罪者。皆為有菩薩戒者言也。已受菩薩大戒。當行菩薩大道。發大心。證大果。乃所以壽吾君親。而杯酒之敬。敬之小者也。然而無手之報非此類所感。彼感報者。蓋是慣持癡器。常貯癡藥。獎誘癡人。成就癡業耳。豈比夫稱觴君父。雖不名大敬。終不失為誠敬之心乎。無手之報加於此等。則忠臣孝子必有所憤惋而不平者。吾故表而出之。

○二制不應。

亦不得教一切人飲。及一切眾生飲酒。況自飲酒。一切酒不得飲。

教人及非人並自飲皆制。

發隱。非人指一切眾生。人狹而眾

生廣也。一切酒者。酒之類廣。如前十重中釋。

○三舉非結過。

若故自飲。教人飲者。犯輕垢罪。

自作教他。悉同輕垢。必重病宣藥。及不為過患。悉許也。未曾有經。末利飲酒。此見機為益。不同恒例。

發隱。重病。揀輕疾也。宣藥。言以酒導藥。煎煮調和。酒味已變。是藥非酒。是故得飲。諸經要集第十七經云。佛言酒多過失。開放逸門。飲如葶藶。犯罪已積。若消疾苦。非先所制。述曰。不得見前文開。籠通總飲。必須實病。重困臨終。余藥莫治。要須酒和得瘥者。方可開也。不為過患者。酒惟生過無量。故言能免斯過者則許也。末利飲酒者。波斯匿王夫人末利受菩薩戒。因王欲殺廚官置。酒宴王。相共勸飲。為解廚官。遂得不死。詣佛首罪。佛言。如斯犯戒。利莫大焉。末利女人而有丈夫之作。見機行權。正大士之體也。安可以常法拘之。如無末利之心。妄希末利之跡。獲罪如律。害莫大焉。慎之慎之。問。出家禁飲。無待論矣。漢書云。酒者享祀祈福。故有國家者以酒合歡。以酒成禮。云何世間而得禁飲。答。夏禹以前。不聞有酒。唐虞之治。禮備樂和。酒之可去。明亦甚矣。問。疏開不為過患者何也。答。此正明免於過患者難也。誠使百拜而禍弗侵。無量而亂不及。文

【現代漢語翻譯】現代漢語譯本：『生廣也』（『生廣也』）：指的是範圍廣泛。一切酒類，種類繁多，如同前面十重戒中所解釋的那樣。

○三、舉例說明，並非總結過失。

如果明知故犯，自己飲酒，或者教唆他人飲酒，就犯輕垢罪。

自己做和教唆他人做，都同樣犯輕垢罪。如果是重病需要用酒來做藥引，或者飲酒不會造成過患，都是允許的。在《未曾有經》中，末利夫人飲酒，這是因為她隨機應變，爲了利益他人，不同於通常的情況。

發隱：『重病』，是與輕微的疾病相區別。『宣藥』，是指用酒來引導藥物，或者煎煮調和，使得酒的味道已經改變，成為藥物而非酒，因此可以飲用。《諸經要集》第十七經中說，佛說酒有很多過失，是放縱的門戶。飲酒即使像葶藶子一樣少，罪過也會積累。如果爲了消除疾病的痛苦，這並非先前所禁止的。述曰：不能因為看到前面的開許，就籠統地認為可以隨意飲酒。必須是確實患有重病，病情危急，其他藥物都無法醫治，必須用酒來調和才能痊癒的情況下，才可以開許飲酒。『不為過患者』，酒會產生無量的過失，所以說能夠避免這些過失，才允許飲用。末利夫人飲酒：波斯匿王（Prasenajit，拘薩羅國國王）的夫人末利（Mallika，波斯匿王之妻）受了菩薩戒。當時國王想要殺死廚官，設定酒宴，大家互相勸酒。末利夫人爲了解救廚官，於是飲酒，使廚官得以不死。之後她去佛前懺悔。佛說：像這樣的犯戒，利益是最大的。末利夫人雖然是女人，卻有大丈夫的行為，隨機應變，這是真正菩薩的體現，不能用常規的戒律來約束她。如果沒有末利夫人的心，卻妄想效仿末利夫人的行為，就會像戒律所說的那樣獲罪，危害極大，務必謹慎！問：出家人禁止飲酒，這是無需討論的。漢書說，酒是用來祭祀祈福的，所以有國家的人用酒來聯絡感情，用酒來完成禮儀，為什麼世俗之人也要禁止飲酒呢？答：夏禹（Xia Yu，中國傳說時代的一位君王）以前，沒有聽說過有酒。唐堯虞舜（Tang Yao and Yu Shun，中國傳說時代的兩位聖賢君主）治理天下時，禮儀完備，音樂和諧，可見酒是可以去除的。問：疏文中開許『不為過患者』是什麼意思呢？答：這正是說明免於過失是很難的。如果真的能做到即使拜一百次也不會招來禍患，即使飲用無量也不會導致混亂，那麼就可以飲用。

【English Translation】 English version: 'Sheng Guang Ye' ('Sheng Guang Ye' meaning 'Extensive Production'): Refers to a wide range. All kinds of alcohol are numerous, as explained in the previous ten major precepts.

○ 3. Giving examples, not summarizing faults.

If one knowingly drinks alcohol oneself or instructs others to drink, one commits a minor offense.

Doing it oneself and instructing others to do it are both minor offenses. If it is a serious illness requiring alcohol as a medicinal guide, or if drinking alcohol does not cause harm, it is permitted. In the Never Before Sutra, Mallika drank alcohol because she acted expediently for the benefit of others, which is different from the usual situation.

Explanation: 'Serious illness' is distinguished from minor illnesses. 'Medicinal guide' refers to using alcohol to guide the medicine, or decocting and harmonizing it, so that the taste of the alcohol has changed, becoming medicine rather than alcohol, and therefore it can be consumed. The seventeenth sutra in the Collection of Essential Sutras says that the Buddha said that alcohol has many faults and is a gateway to indulgence. Even drinking as little as lepidium seed will accumulate offenses. If it is to eliminate the pain of illness, this is not what was previously prohibited. Commentary: One cannot assume that one can drink alcohol freely just because one sees the previous permission. It must be a real serious illness, a critical condition, and other medicines cannot cure it. Only when it is necessary to mix it with alcohol to recover can drinking alcohol be permitted. 'Not causing harm' means that alcohol will produce countless faults, so it is said that only those who can avoid these faults are allowed to drink it. Mallika drinking alcohol: Mallika (Mallika, wife of King Prasenajit), the wife of King Prasenajit (Prasenajit, King of Kosala), received the Bodhisattva precepts. At that time, the king wanted to kill the cook and set up a banquet, and everyone persuaded each other to drink. Mallika drank alcohol in order to save the cook, so that the cook was not killed. Afterwards, she went to the Buddha to confess. The Buddha said: Such a violation of the precepts is of the greatest benefit. Although Mallika is a woman, she has the behavior of a great man, acting expediently, which is a true embodiment of a Bodhisattva. She cannot be bound by conventional precepts. If one does not have Mallika's heart but wants to imitate Mallika's behavior, one will be guilty as the precepts say, and the harm will be great. Be careful! Question: Monastics are forbidden to drink alcohol, which is beyond discussion. The Book of Han says that alcohol is used to worship and pray for blessings, so people with countries use alcohol to connect feelings and use alcohol to complete rituals. Why should secular people also be forbidden to drink alcohol? Answer: Before Xia Yu (Xia Yu, a king in Chinese legend), there was no mention of alcohol. When Tang Yao and Yu Shun (Tang Yao and Yu Shun, two sage monarchs in Chinese legend) ruled the world, the rituals were complete and the music was harmonious, so it can be seen that alcohol can be removed. Question: What does it mean to permit 'not causing harm' in the commentary? Answer: This is precisely to show that it is difficult to avoid faults. If it is really possible to ensure that even if one bows a hundred times, one will not incur misfortune, and even if one drinks immeasurably, it will not lead to chaos, then one can drink alcohol.

忠終身不醉。思遠醉勝醒人。能如是者。疏文開許。意有在焉。如其不能。禁絕為上。

●按此戒。菩薩心地法門戒心中明心達心及不放逸心所出也。

●第三食肉戒(二)　初舉略。二入文。

○初舉略。

食肉斷大慈心。大士懷慈為本。一切悉斷。聲聞漸教初開三種凈肉等。后亦皆斷。文云。當知斷現肉義。大經四相品廣明三種九種十種也。

發隱。初開者權。后斷者實。如楞嚴楞伽等所明是也。三種者。見聞疑也。九種者。合前三更加自死鳥殘等六事也。

○二入文(三)　初標人。二序事。三結戒。

○初標人。

若佛子。

○二序事(三)　初明過失。二制不應。三舉非結過。

○初明過失。

故食肉。一切眾生肉不得食。夫食肉者。斷大慈悲。佛性種子。一切眾生。見而捨去。

發隱。故食肉者。明非誤食。正指過也。見而捨去。如鷗去海翁之機。鴿搖羅漢之影。微細如斯。重可知矣。問。經稱食肉之人。入于山林。虎狼師子皆來集會。今云一切眾生見而捨去者何。答。捨去者。驚其殺心而遠離也。來集者。嗅其同氣而相求也。或去或來。皆惡因緣也。

○二制不應。

是故一切菩薩。不得食一切眾生肉。

【現代漢語翻譯】現代漢語譯本：始終保持忠誠的人不會沉迷於酒。在思想上超越世俗的人，其清醒的狀態勝過沉醉之人。如果能夠做到這樣，那麼對於飲酒的限制可以適當放寬。這裡面是有深意的。如果不能做到，那麼完全禁絕飲酒才是最好的選擇。

● 按此戒律，菩薩心地法門戒是從明心、達心以及不放逸心所產生的。

● 第三食肉戒（二）一、簡要提出。二、進入經文。

○ 一、簡要提出

食用肉類會斷絕大慈悲心。大菩薩以懷有慈悲心為根本。因此一切肉類都應斷絕。聲聞乘的漸教最初允許食用三種凈肉等，但後來也全部斷絕。經文中說：『應當知道斷絕食用現在肉的意義。』《大般涅槃經》四相品中廣泛闡明了三種、九種、十種肉的含義。

發隱：最初允許食用是權宜之計，後來斷絕食用才是真實的教義。正如《楞嚴經》、《楞伽經》等所闡明的那樣。三種凈肉指的是不見殺、不聞殺、不疑為我殺。九種肉是在前三種的基礎上，加上自死、鳥殘等六種情況。

○ 二、進入經文（三）一、標明對象。二、敘述事件。三、總結戒律。

○ 一、標明對像

若佛子（發菩提心的人）。

○ 二、敘述事件（三）一、說明過失。二、禁止不應。三、舉出反例以總結過失。

○ 一、說明過失

所以食用肉類，一切眾生的肉都不得食用。食用肉類的人，會斷絕大慈悲心，斷絕佛性種子。一切眾生見到這樣的人都會捨棄離去。

發隱：『所以食用肉類』，表明不是誤食，而是明確地指出過錯。『見到這樣的人都會捨棄離去』，就像海鷗遠離海翁的機鋒，鴿子躲避羅漢的影子一樣。如此細微之處，其罪過之重可知。問：經中說食用肉類的人，進入山林，虎狼獅子都會前來爭食。現在說一切眾生見到這樣的人都會捨棄離去，這是為什麼？答：捨棄離去，是因為害怕他的殺心而遠離。前來聚集，是因為嗅到相同的氣息而相互尋求。或去或來，都是惡的因緣。

○ 二、禁止不應

因此，一切菩薩，不得食用一切眾生的肉。

【English Translation】 English version: A person who remains loyal to the end will not be intoxicated by alcohol. A person whose thoughts transcend the mundane is more sober than one who is drunk. If one can achieve this, then the restrictions on drinking can be appropriately relaxed. There is a deeper meaning here. If one cannot achieve this, then complete abstinence from alcohol is the best choice.

● According to this precept, the Bodhisattva's mind-ground Dharma gate precepts arise from the mind of clear understanding, the mind of attainment, and the mind of non-negligence.

● Third, the precept against eating meat (2): First, a brief introduction. Second, entering the text.

○ First, a brief introduction.

Eating meat cuts off great compassion. The Great Bodhisattva takes having compassion as the foundation. Therefore, all meat should be cut off. The gradual teachings of the Sravakas initially allowed the consumption of three kinds of pure meat, etc., but later all were cut off. The text says: 'It should be known that the meaning of cutting off the consumption of present meat.' The 'Four Aspects' chapter of the Mahaparinirvana Sutra extensively explains the meaning of three, nine, and ten kinds of meat.

Elucidation: The initial allowance was an expedient measure; the later prohibition is the true teaching, as explained in the Surangama Sutra, Lankavatara Sutra, etc. The three kinds of pure meat refer to not seeing the killing, not hearing the killing, and not suspecting that it was killed for me. The nine kinds of meat are the previous three, plus six more: self-dead, bird-remnants, etc.

○ Second, entering the text (3): First, identifying the person. Second, narrating the event. Third, concluding the precept.

○ First, identifying the person.

If a Buddha-son (one who has generated the Bodhi mind).

○ Second, narrating the event (3): First, explaining the fault. Second, prohibiting what should not be done. Third, citing examples to conclude the fault.

○ First, explaining the fault.

Therefore, eating meat, the meat of all sentient beings should not be eaten. Those who eat meat cut off great compassion, cut off the seeds of Buddha-nature. All sentient beings, seeing such a person, will abandon and leave.

Elucidation: 'Therefore, eating meat' indicates that it is not accidental eating, but clearly points out the fault. 'All sentient beings, seeing such a person, will abandon and leave,' is like the seagulls avoiding the sea-old man's sharp words, and the pigeons avoiding the Arhat's shadow. Such subtle things show how serious the offense is. Question: The sutra says that those who eat meat, when entering the mountains and forests, tigers, wolves, and lions will all come to devour them. Now it says that all sentient beings, seeing such a person, will abandon and leave. Why is this? Answer: Abandoning and leaving is because they fear his murderous intent and stay away. Coming together is because they smell the same scent and seek each other out. Whether going or coming, both are evil causes and conditions.

○ Second, prohibiting what should not be done.

Therefore, all Bodhisattvas should not eat the meat of any sentient being.

發隱。一切菩薩者。從初發心以至位滿。皆不得食肉也。今人有得少知見。便謂逆行無礙。恣意食啖。厥罪可勝言哉。問。求那䟦摩之對宋主也。曰帝王所修。與匹夫異。出一嘉言。則士庶咸悅。布一善政。則神人以和。刑不夭命。役不勞力。則風雨時。寒暑調。百穀茂。如此持齋。齋亦大矣。如此不殺。戒亦至矣。豈在輟半日之餐。全一禽之命。然後為弘濟耶。斯言與戒似不相合。然歟否歟。答。此隨緣順機。變通不滯。正大士之體也。是故遇崇道之君。則將順其美。勢不可為。則求那所論。乃旁行曲運之微權。默導潛移之妙術也。非天下之大智。其孰能與於此。

○三舉非結過。

食肉得無量罪。

發隱。楞伽經。佛告大慧。有無量因緣不應食肉。如雲。眾生從本以來。常為六親故。不凈氣分所生長故。眾生聞氣。悉生恐怖。如旃陀羅。狗見驚吠故。慈心不生故。咒術不成故。諸天所棄故。夜多惡夢故。虎狼聞香故。文多不錄。又楞嚴亦云。食肉之人。縱得心開。似三摩地。皆大羅剎。云何食眾生肉名為釋子。得無量罪。不其然哉。問。蠶之害亦慘矣。制食肉不製衣帛者何。答。文互見故。煮繭斷命。十重殺中攝。鑊湯鎖車。殺具中攝。例養六畜。損害眾生中攝。為利資身。邪命自活中攝

【現代漢語翻譯】現代漢語譯本發隱。一切菩薩，從最初發心到功德圓滿，都不應該吃肉。現在有些人稍微得到一點知識見解，就說逆行沒有妨礙，隨意吃肉，這種罪過怎麼能說得完呢？問：求那跋摩（Guṇabhadra，功德賢）對宋主的回答是：帝王所修行的，與普通百姓不同。說出一句好的言論，那麼士人和百姓都高興；頒佈一項好的政策，那麼神和人都和諧。刑罰不冤殺人命，徭役不使百姓勞累，那麼風調雨順，寒暑適宜，五穀豐登。像這樣持齋，齋戒也就很偉大了。像這樣不殺生，戒律也就很完善了。難道在於停止半天的飲食，保全一隻禽獸的性命，然後才算是弘揚救濟嗎？這種說法與戒律好像不相符合，是這樣嗎？答：這是隨著因緣順應時機，變通而不停滯，正是大菩薩的體現。所以遇到崇尚道德的君主，就順著他的美意。如果形勢不允許這樣做，那麼求那跋摩所說的，就是從旁迂迴運作的微妙權宜之計，默默引導潛移默化的巧妙方法。不是天下的大智慧者，誰能夠參與到這裡面來呢？ ○三舉非結過。吃肉會得到無量的罪過。發隱。《楞伽經》（Laṅkāvatāra Sūtra）中，佛告訴大慧（Mahāmati）：有無量的因緣不應該吃肉。如經中所說：眾生從根本以來，常常是六親眷屬；因為是不乾淨的氣分所生長；眾生聞到氣味，都產生恐怖，像旃陀羅（Caṇḍāla，屠夫）一樣；狗見到會驚恐吠叫；慈悲心不能生起；咒術不能成功；被諸天所拋棄；晚上多做惡夢；虎狼聞到香味。經文很多，不一一記錄。又《楞嚴經》（Śūraṅgama Sūtra）也說：吃肉的人，即使得到心開悟，好像進入三摩地（Samādhi，禪定），都是大羅剎（Rākṣasa，惡鬼）。怎麼能吃眾生的肉，卻自稱為釋迦牟尼佛的弟子呢？會得到無量的罪過，難道不是這樣嗎？問：蠶的受害也很慘重啊，為什麼制定戒律只禁止吃肉，而不禁止穿絲綢呢？答：經文是互相補充的。煮繭斷命，屬於十重殺戒之中。鑊湯鎖車，屬於殺生工具之中。飼養六畜，屬於損害眾生之中。爲了利益自身，屬於邪命自活之中。

【English Translation】 English version Elucidation on the Hidden. All Bodhisattvas, from the initial arising of the aspiration for enlightenment up to the fulfillment of their position, should not eat meat. Nowadays, some people who have gained a little knowledge and understanding claim that acting contrary to the norm is unobstructed and indulge in eating meat at will. How can one fully express the extent of their sins? Question: What about Guṇabhadra's (Virtuous Merit) response to the ruler of the Song dynasty? He said: 'What emperors cultivate is different from ordinary people. Uttering a good word brings joy to scholars and commoners alike. Implementing a benevolent policy brings harmony to gods and humans. Punishments do not unjustly take lives, and labor does not exhaust the people's strength, so the wind and rain are timely, the cold and heat are balanced, and the hundred grains flourish. To observe vegetarianism in this way is a great observance. To refrain from killing in this way is the ultimate precept. Is it merely about skipping half a day's meal or preserving the life of a single bird to be considered a vast act of salvation?' This statement seems inconsistent with the precepts. Is it so or not? Answer: This is adapting to circumstances and following opportunities, changing without stagnation, which is precisely the embodiment of a great Bodhisattva. Therefore, when encountering a ruler who reveres the Dao, one should comply with his virtues. If the situation does not allow for it, then what Guṇabhadra discussed is the subtle expediency of operating indirectly and subtly, the skillful method of silently guiding and imperceptibly transforming. Who, other than the great wisdom of the world, can participate in this? ○Three Examples of Pointing Out Wrongdoing to Conclude the Fault. Eating meat incurs immeasurable sins. Elucidation on the Hidden. In the Laṅkāvatāra Sūtra (Descent to Lanka Sutra), the Buddha told Mahāmati (Great Wisdom): There are countless reasons why one should not eat meat. As it says in the sutra: 'Sentient beings, from the beginningless past, have always been one's six kinds of relatives; because they are born from impure elements; sentient beings, upon smelling the odor, all generate fear, like a Caṇḍāla (outcaste butcher); dogs bark in fright upon seeing them; compassion cannot arise; mantras cannot be accomplished; they are abandoned by the gods; they have many nightmares at night; tigers and wolves smell the scent.' There are many passages, so I will not record them all. Furthermore, the Śūraṅgama Sūtra (Heroic March Sutra) also says: 'Those who eat meat, even if they attain mental awakening, resembling Samādhi (meditative absorption), are all great Rākṣasas (flesh-eating demons). How can one eat the flesh of sentient beings and call oneself a disciple of Śākyamuni Buddha? One incurs immeasurable sins. Is it not so?' Question: The harm caused to silkworms is also tragic. Why does the establishment of precepts prohibit eating meat but not wearing silk? Answer: The texts are mutually complementary. Boiling cocoons to end lives is included among the ten major killing precepts. Cauldrons and locked carts are included among the instruments of killing. Raising livestock is included among harming sentient beings. For the sake of benefiting oneself, it is included among wrong livelihood.

而首楞巖經亦禁綿絹。是知僧號衲子。士稱布衣。無待論矣。若夫王臣則惡衣服。美黻冕。自有古人之成訓在。

○三結罪。

若故食者。犯輕垢罪。

若有重病。飲藥能治。準律得啖。或應不制。

發隱。重病同前。揀非小疾。能治或可從權。無功不必強食。或應不制者。或者疑辭。疑此或不犯戒也。

●按此戒。菩薩心地法門戒心中慈心悲心所出也。

●第四食五辛戒(二)　初舉略。二入文。

○初舉略。

葷臭妨法。故制。七眾大小如前。菩薩小重。髮色故也。

發隱。葷辛之氣。能髮色身諸欲。聲聞智淺。但知制欲。菩薩智深。應制所以發欲者。故小重也。小。猶少也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初單辛不應。二雜食不應。三舉非結罪。

○初單辛不應。

不得食五辛。大蒜。茖蔥。慈蔥。蘭蔥。興渠。是五辛。

舊云五辛。謂蒜蔥興渠韭薤。此文止蘭蔥。是以為五。兼名苑分別五辛。大蒜是胡蔥。茖蔥是薤。慈蔥是蔥。蘭蔥是小蒜。興渠是蒠蒺。生熟皆臭。悉斷。經云。五辛能葷。悉不食之。

發隱。韭薤。類同而小異者也。止。足

【現代漢語翻譯】現代漢語譯本：《首楞嚴經》（Śūraṅgama Sūtra）也禁止使用綿和絹。由此可知，僧人被稱為『衲子』（nàzǐ，指穿粗布衣服的僧人），士人自稱『布衣』（bùyī，指平民），這是無需討論的。至於王侯大臣，厭惡華麗的衣服，喜愛精美的禮服，這是古代聖人的訓誡。 ○三、結罪如果明知故犯，則犯輕垢罪。如果患有重病，服用藥物可以治癒，按照戒律可以食用。或者情況特殊，沒有禁止。發隱：重病與前文相同，選擇非小病。能治或者可以酌情處理，沒有療效則不必勉強食用。『或者情況特殊，沒有禁止』，『或者』是疑問的語氣詞，懷疑這種情況或許不犯戒。 ●按：此戒出自菩薩心地法門戒心中的慈悲心。 ●第四、食五辛戒（二）初、舉略。二、入文。 ○初、舉略葷臭妨礙修行，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）大小乘都如前所述。菩薩犯此戒為小重罪，因為會引發色慾。發隱：葷辛之氣，能夠引發色身諸欲。聲聞（Śrāvaka）智慧淺薄，只知道克制慾望。菩薩（Bodhisattva）智慧深遠，應該克制引發慾望的根源。所以是小重罪。『小』，是少的意思。 ○二、入文（二）初、標人。二、序事。 ○初、標人如果佛子（búzi，指佛教徒）。 ○二、序事（三）初、單獨食用五辛不應。二、混合食用不應。三、舉例說明不結罪。 ○初、單獨食用五辛不應不得食用五辛：大蒜、茖蔥、慈蔥、蘭蔥、興渠。這五種是五辛。舊說五辛，指的是蒜、蔥、興渠、韭、薤。此文只提到蘭蔥，是作為五辛之一。兼名苑區分五辛，大蒜是胡蔥，茖蔥是薤，慈蔥是蔥，蘭蔥是小蒜，興渠是蒠蒺。生熟都有臭味，都要斷除。經中說，五辛能產生葷腥，都不能食用。發隱：韭和薤，種類相同而略有差異。『止』，是足夠的意思。

【English Translation】 English version: The Śūraṅgama Sūtra also prohibits cotton and silk. From this, it is known that monks are called 'Na Zi' (衲子, referring to monks who wear coarse cloth), and scholars call themselves 'Bu Yi' (布衣, referring to commoners), which is beyond discussion. As for kings and ministers, they dislike gorgeous clothes and love exquisite ceremonial robes, which is the teaching of the ancient sages. ○3. Concluding the Offense If one knowingly eats it, one commits a minor offense. If one has a serious illness and can be cured by taking medicine, it is permissible to eat according to the precepts. Or if there is a special situation where it is not prohibited. Elucidation: 'Serious illness' is the same as mentioned before, choosing non-minor illnesses. 'Can be cured' or can be handled at discretion; if there is no therapeutic effect, there is no need to force oneself to eat. 'Or if there is a special situation where it is not prohibited,' 'or' is a questioning tone, suspecting that this situation may not violate the precept. ●Note: This precept comes from the compassionate mind in the Bodhisattva's (菩薩) mind-ground Dharma-door precepts. ●4. The Precept Against Eating the Five Pungent Spices (2) First, a brief introduction. Second, entering the text. ○First, a brief introduction Pungent and foul smells hinder practice, so this precept is established. The seven assemblies (bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerikā, upāsaka, upāsikā) of both the Small and Great Vehicles are as mentioned before. A Bodhisattva (菩薩) commits a minor serious offense for this, because it can arouse lust. Elucidation: The pungent and spicy smell can arouse desires in the physical body. Śrāvakas (聲聞) have shallow wisdom and only know how to restrain desires. Bodhisattvas (菩薩) have profound wisdom and should restrain the root causes that arouse desires. Therefore, it is a minor serious offense. 'Minor' means 'less'. ○2. Entering the Text (2) First, identifying the person. Second, narrating the matter. ○First, identifying the person If a Buddhist disciple (佛子, referring to a Buddhist). ○2. Narrating the Matter (3) First, eating the five pungent spices alone is not allowed. Second, eating them mixed with other foods is not allowed. Third, giving examples of situations where it does not constitute an offense. ○First, eating the five pungent spices alone is not allowed One must not eat the five pungent spices: garlic, mountain garlic, field garlic, wild leek, and asafoetida. These five are the five pungent spices. The old saying of the five pungent spices refers to garlic, scallions, asafoetida, chives, and small garlic. This text only mentions wild leek, which is considered one of the five pungent spices. The 'Combined Name Garden' distinguishes the five pungent spices: garlic is foreign scallion, mountain garlic is small garlic, field garlic is scallion, wild leek is small garlic, and asafoetida is ferula asafoetida. Both raw and cooked have a foul smell, and all must be cut off. The sutra says that the five pungent spices can produce filth, and none should be eaten. Elucidation: Chives and small garlic are similar in kind but slightly different. 'Stop' means enough.

也。舊文缺于小蒜。今文足以蘭[葸-十+夕]。故為五也。興渠云蒠蒺者。蒠是蕪菁。或云此地無之。戒云胡荽。或云阿魏。大抵臭菜。猥細不足辨也。

○二雜食不應。

一切食中不得食。

發隱。上明單食。今言一切食中有此相雜亦不應食。楞嚴經謂食有五失。一生過。二天遠。三鬼近。四福消。五魔集。西域記云。家有食者。驅令出郭故云不得食也。

○三舉非結罪。

若故食者。犯輕垢罪。

必有重病。餌藥不斷。如身子行法。菩薩亦應不制。

發隱。身子登廁。灰土洗凈。如法精嚴。外道感化。有病食辛。若能如是。亦奚不可。故云菩薩亦應不制。律云。有病食辛。當處別室。葷氣已絕。方得詣佛。問。飲酒昏神。食肉害物。其過宜矣。五辛于神不昏。於物無害。經開五失。不已甚乎。答。食辛雖不害物。其究亦能昏神。良以穢濁之氣助發欲心。辛烈之味增長恚性。欲恚覆心。頓忘明覺。非昏而何。故宜戒也。盡理而言。存心染污。意食辛也。出言醜惡。口食辛也。躬行鄙陋。身食辛也。例前二戒。則慘刻之心。意食肉也。𠒋殘之語。口食肉也。毒害之事。身食肉也。妄識紛紜。喪其靈鑒。意飲酒也。謬言顛倒。淆于辨別。口飲酒也。冥行舛錯。乖乎義理。

【現代漢語翻譯】現代漢語譯本也。舊的文字在小蒜處有所缺失，現在的文字足以用蘭[葸-十+夕]代替，所以算作五種辛菜。關於興渠，有人說是蒠蒺，蒠指的是蕪菁。也有人說這裡沒有這種植物。戒律中說是胡荽（芫荽），也有人說是阿魏，大體上都是氣味難聞的蔬菜，細微之處難以分辨。

○二、雜食不應（不應該）。

一切食物中都不得食用（五辛）。

發隱（解釋）：上面說明了單獨食用五辛的情況，現在說的是在一切食物中如果摻雜了五辛，也不應該食用。《楞嚴經》說食用五辛有五種過失：一是生過患，二是遠離諸天，三是鬼魅靠近，四是福德消減，五是魔眾聚集。《西域記》說，家裡有人食用五辛，就要驅趕出城外，所以說不得食用。

○三、舉出過失並判罪。

如果明知故犯食用五辛，就犯輕垢罪。

如果確有重病，需要長期服藥，就像身子（舍利弗）尊者那樣行持，菩薩也應該不加以限制。

發隱（解釋）：身子（舍利弗）尊者上廁所后，用灰土洗凈，如法嚴謹，感化了外道。有病時食用辛辣之物，如果能像這樣，又有什麼不可以呢？所以說菩薩也應該不加以限制。《律》中說，有病食用辛辣之物，應當在別的房間，等辛辣氣味散盡，才能去拜見佛。問：飲酒使人昏聵，食肉殘害生命，這些過失是應當的。五辛對神智沒有昏聵的作用，對生命也沒有殘害，經典中說有五種過失，不是太過分了嗎？答：食用五辛雖然不殘害生命，但最終也能使神智昏聵。因為污穢的氣息會助長慾望，辛辣的味道會增長嗔恚。嗔恚覆蓋內心，立刻忘記明覺，這難道不是昏聵嗎？所以應該戒除。從道理上來說，心存染污，就是意念上食用了辛；說出醜惡的話，就是口頭上食用了辛；行為卑鄙陋習，就是身體上食用了辛。仿照前面的兩條戒律，那麼慘酷的心，就是意念上食用了肉；兇殘的話語，就是口頭上食用了肉；毒害的行為，就是身體上食用了肉；妄想紛紜，喪失了靈明的覺照，就是意念上飲用了酒；謬誤的言論顛倒錯亂，混淆了辨別，就是口頭上飲用了酒；暗地裡行為錯誤，違背了義理，

【English Translation】 English version Also, the old text was missing at 'small garlic'. The current text is sufficient to use 'lan [葸-十+夕]' to replace it, so it is counted as five pungent spices. Regarding 'Hingu' (興渠), some say it is 'Xi Ji' (蒠蒺), where 'Xi' refers to turnips. Others say that this plant does not exist here. The precepts say it is 'Hu Sui' (胡荽, coriander), and some say it is 'Asafoetida' (阿魏), which are generally smelly vegetables, and the subtle differences are difficult to distinguish.

○ Two: Mixed consumption is not appropriate.

One must not consume (the five pungent spices) in any food.

Explanation: The above explains the situation of consuming the five pungent spices alone. Now it says that if the five pungent spices are mixed in any food, it should not be consumed either. The Surangama Sutra says that eating the five pungent spices has five faults: first, it produces faults; second, it distances the heavens; third, it attracts ghosts; fourth, it diminishes blessings; and fifth, it gathers demons. The Records of the Western Regions says that if someone in the family eats the five pungent spices, they should be driven out of the city, so it says that it is not allowed to be consumed.

○ Three: Pointing out faults and judging sins.

If one knowingly consumes the five pungent spices, one commits a minor offense.

If one has a serious illness and needs to take medicine for a long time, like Venerable Shariputra's practice, the Bodhisattva should not restrict it.

Explanation: Venerable Shariputra washed himself with ash after going to the toilet, being strict and meticulous according to the Dharma, which influenced the heretics. If one eats spicy food when sick, and can be like this, what is impossible? Therefore, it is said that the Bodhisattva should not restrict it. The Vinaya says that if one eats spicy food when sick, one should be in a separate room, and only after the spicy smell has dissipated can one visit the Buddha. Question: Drinking alcohol makes people confused, and eating meat harms life. These faults are appropriate. The five pungent spices do not cause confusion and do not harm life. The sutras say that there are five faults, isn't that too much? Answer: Although eating the five pungent spices does not harm life, it can eventually confuse the mind. Because the filthy breath will help to generate desire, and the spicy taste will increase anger. Anger covers the heart, and immediately forgets the clear awareness. Isn't this confusion? Therefore, it should be abstained from. Logically speaking, having defiled thoughts is mentally consuming spices; saying ugly words is verbally consuming spices; behaving vulgarly is physically consuming spices. Following the previous two precepts, then a cruel heart is mentally consuming meat; fierce words are verbally consuming meat; poisonous actions are physically consuming meat; delusional thoughts are rampant, losing the clear awareness, which is mentally drinking alcohol; erroneous words are reversed and confused, mixing up the distinction, which is verbally drinking alcohol; secretly acting wrongly, violating the meaning of righteousness,

身飲酒也。例前十重。則不必殞形然後為殺。無慈無悲。背生物心。悉名殺也。不必穿窬然後為盜。聞聲見色。生取著心。悉名盜也。淫妄酤酒。至謗三寶。亦復如是。極而言之。甘小道之穢雜。而失大乘法身清凈之香。皆食辛也。飽二乘之獨善。而舍大乘法喜兼利之味。皆食肉也。醉聲聞之愚法。而昧大乘多聞明達之智。皆飲酒也。乃至滅身灰心。而戕諸佛之慧命。皆殺也。窺觀徑履。而竊化城之近寶。皆盜也。先後重輕。五十八篇亦復如是。但以初心菩薩。宜先事戒而後入理。所以者何。理戒深玄。茍非其人。執理廢事。為害滋廣。今于問及。乃一陳之。以明心地戒中即事即理。即偏即圓。睟盤具列。存乎其人焉耳。

●按此戒。菩薩心地法門戒心中護心及清凈心所出也。

●第五不教誨罪戒(二)　初舉略。二入文。

○初舉略。

怙惡長過故制。出家二眾全犯。餘三眾及在家雖未有僧事利養。見過不令悔。亦犯輕垢。大小同制。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若子佛。

○二序事(三)　初出犯事。二明應。三不應。

○初出犯事。

見一切眾生犯八戒五戒十戒毀禁。七逆八難一切犯戒罪。

犯事者。謂

犯八戒五戒十戒。大小乘皆有。小乘八戒即齋法。大乘八戒。謂地持八重。小乘五戒。清信士女優婆塞經所明。小乘五逆。大乘七逆。七逆如下文。

發隱。一切眾生。兼六趣也。毀禁者。總上諸戒也。八難非罪。繇犯戒故。致斯難也。地持八重者。地持中八重。及善戒中亦以殺盜淫妄毀惱瞋謗為八重當小乘八戒也。五逆少和尚阿阇梨。八齋五戒常知。故不釋。

○二明應。

應教懺悔。

凡大小乘人犯上諸罪。必有三根。應須舉處教誨。

發隱。三根者。犯罪或從身根。或從舌根。或從意根。應隨所犯處令如法懺悔。菩薩善戒經云。菩薩入僧中。見非法戲笑不呵責者。得罪。據此。則小事皆教懺悔。況犯戒如上事耶。冥祥記云。沙門慧達。于地府見觀世音菩薩。言沙門白衣。見身為過。及宿世罪。種種惡業。能于眾中儘自發露。勤誠懺悔。罪即消滅。觀此。則知懺悔功德不可稱量。菩薩于幽顯中皆教人悔罪也。

○三明不應。

而菩薩不教懺悔。同住。同僧利養。而共布薩一眾說戒。而不舉其罪。不教誨過者。

不應有三句。一不應同住。二不應同利。三不應同法。凡上來所制。若一往見犯不舉。是一罪。是不可同住者。復默與同住。復加一罪。不可同利養者。

【現代漢語翻譯】現代漢語譯本：

違犯八戒、五戒、十戒的情況，無論小乘還是大乘都有。小乘的八戒就是齋法。大乘的八戒，指的是《地持經》中的八重戒。小乘的五戒，在《清信士婆塞經》中有詳細說明。小乘的五逆罪，大乘的七逆罪，七逆罪的內容在下文會提到。

【發隱】：一切眾生，包括六道眾生。『毀禁者』，總括了以上所有的戒律。『八難非罪』，是因為違犯戒律的緣故，導致了這些災難。《地持經》中的八重戒，以及《善戒經》中也以殺、盜、淫、妄、毀、惱、嗔、謗作為八重戒，相當於小乘的八戒。五逆罪，因為和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、八齋戒、五戒都是常識，所以不作解釋。

○二、說明應該如何做。

應該教導懺悔。

凡是大小乘的人，如果犯了以上這些罪過，必定有三種根源，應該在適當的場合教導他們懺悔。

【發隱】：三種根源，指的是犯罪或者從身根而起，或者從舌根而起，或者從意根而起。應該根據所犯的根源，讓他們如法懺悔。《菩薩善戒經》中說，菩薩進入僧團中，見到不如法的戲笑而不加以呵責的，就犯了罪。根據這一點來看，即使是小事也應該教導懺悔，更何況是像上面所說的違犯戒律的事情呢？《冥祥記》中記載，沙門（Sramana，出家修道者）慧達在地府見到觀世音菩薩（Avalokitesvara），觀世音菩薩說沙門、白衣（在家信徒），如果發現自己身所為的過錯，以及宿世的罪業，種種惡業，能夠在眾人之中完全地發露出來，勤懇真誠地懺悔，罪業就會消滅。由此可見，懺悔的功德是不可稱量的。菩薩在幽冥和顯明之中都會教導人們懺悔罪過。

○三、說明不應該如何做。

然而菩薩不教導（犯戒者）懺悔，（與犯戒者）同住，（與犯戒者）同享僧團的利養，（與犯戒者）一起參加布薩（Posadha，每半月舉行的誦戒儀式），在一個僧團中說戒，而不揭發他們的罪過，不教導他們悔改。

不應該有三句話，一是不應該同住，二是不應該同利，三是不應該同法。凡是上面所制定的戒律，如果第一次見到有人違犯而不揭發，就是一種罪過，是不可同住的人，又默默地與他同住，又增加一種罪過，不可同享利養的人。

【English Translation】 English version:

Violations of the Eight Precepts, Five Precepts, and Ten Precepts exist in both the Hinayana and Mahayana traditions. The Eight Precepts of the Hinayana are the fasting observances. The Eight Precepts of the Mahayana refer to the Eight Heavy Precepts in the Bodhisattva-bhumi. The Five Precepts of the Hinayana are detailed in the Upasaka Sutra. The Five Heinous Offenses of the Hinayana and the Seven Heinous Offenses of the Mahayana will be discussed later.

[Elucidation]: 'All sentient beings' includes beings in the six realms. 'Violators of prohibitions' encompasses all the precepts mentioned above. 'The Eight Difficulties are not sins' because they result from violating precepts. The Eight Heavy Precepts in the Bodhisattva-bhumi, as well as the Good Precepts Sutra, consider killing, stealing, sexual misconduct, lying, defamation, annoyance, anger, and slander as the Eight Heavy Precepts, equivalent to the Eight Precepts of the Hinayana. The Five Heinous Offenses, Upadhyaya (preceptor), Acarya (teacher), the Eight Fasting Precepts, and the Five Precepts are common knowledge, so they are not explained.

○2. Explaining what should be done.

Should teach repentance.

If individuals in either the Hinayana or Mahayana traditions commit the aforementioned offenses, there must be three roots. They should be taught to repent in appropriate settings.

[Elucidation]: The 'three roots' refer to offenses arising from the body, speech, or mind. They should be guided to repent according to the root of their offense, in accordance with the Dharma. The Bodhisattva Good Precepts Sutra states that a Bodhisattva who enters a Sangha (community) and sees inappropriate joking without reprimanding it commits an offense. Based on this, even minor matters should be taught with repentance, let alone violations of precepts as mentioned above. The Records of Mysterious Omens recounts that the Sramana (monk) Huida saw Avalokitesvara (the Bodhisattva of Compassion) in the underworld, who said that if Sramanas and laypeople (Upasakas) recognize their own faults and past sins, and fully disclose all kinds of evil deeds in public with diligence and sincerity, their sins will be eradicated. From this, it is evident that the merit of repentance is immeasurable. Bodhisattvas teach people to repent of their sins in both the visible and invisible realms.

○3. Explaining what should not be done.

However, a Bodhisattva should not teach repentance (to an offender), cohabitate (with an offender), share the Sangha's benefits (with an offender), participate in Posadha (bi-monthly recitation of precepts) together (with an offender), recite the precepts in a Sangha without exposing their offenses, or teach them to repent.

There should be three statements of 'should not': first, should not cohabitate; second, should not share benefits; third, should not share the Dharma. Regarding the precepts established above, if one sees a violation and does not expose it the first time, it is an offense. If one is not allowed to cohabitate with someone, yet silently does so, another offense is added. If one is not allowed to share benefits with someone.

復差與施利。復加一罪。

發隱。布薩。此云相向說罪。半月舉罪懺悔。如是住者。皆凈清聚。故云凈住。復加一罪者。不舉。同住。同利。共三罪也。目連問佛經云。迦葉佛時。有比丘度弟子不教誡。多作非法。命終生龍中。龍法七日一受對。火燒其身。肉盡骨在。尋后還復。復則更燒。不能堪苦。即觀宿命。自見本作沙門。不持禁戒。師亦不教。便瞋本師。念欲傷害。后師與五百人渡海。龍來捉船。眾問何為捉船。答言。汝等下此比丘。放汝使去。問。此比丘何預汝事。都不索餘人而獨索此。答言。本是我師。不教誡我。今受苦痛。是故索之。眾見勢不可已。將捉比丘以著水中。比丘言。我自入水。不須見捉。投水喪命。眾乃得全。以此驗之。不教誨罪。為害非細。又優婆塞經云。寧受惡戒。一日中斷無量命根。終不畜養弊惡弟子。不能調伏。菩薩善戒第四經云。旃陀羅等。及以屠兒。雖行惡業。不能破壞如來正法。不必定墮三惡道中。為師不能教呵弟子。則破佛法。必墮地獄。又薩婆多雲。受具戒人。不堪教誨者。驅出。涅槃經云。若善比丘見壞法者。置不訶責。驅遣舉處。是人佛法中怨。若能責遣。是我弟子。歷考經文。混居清眾。誠為不可。主法者毋順人情。自取深咎也。

○三結罪。

【現代漢語翻譯】現代漢語譯本：復差（再次犯錯）與施利（接受供養）。再加一罪。

發隱（揭發罪過）。布薩（梵語，意為增長善法，此處指半月一次的僧團集會）。此云相向說罪（互相坦白罪過）。半月舉罪懺悔（每半月舉行一次，揭露罪行並懺悔）。如是住者（像這樣生活的僧人），皆凈清聚（都是清凈的僧團）。故云凈住（所以說是清凈的居住）。復加一罪者（再加一罪的情況），不舉（不揭發罪行），同住（與犯戒者同住），同利（與犯戒者共享利益），共三罪也（總共三種罪過）。目連問佛經云（《目連問佛經》中說），迦葉佛時（迦葉佛時期），有比丘度弟子不教誡（有比丘度化弟子卻不教導），多作非法（弟子做了很多不合佛法的行為），命終生龍中（死後投生為龍）。龍法七日一受對（龍每七天要承受一次果報），火燒其身（被火焚燒身體），肉盡骨在（肉體燒盡只剩骨頭），尋后還復（很快又恢復原狀），復則更燒（恢復后再次被燒），不能堪苦（無法忍受痛苦），即觀宿命（於是觀察自己的前世），自見本作沙門（看到自己前世是個沙門），不持禁戒（沒有持守戒律），師亦不教（師父也沒有教導），便瞋本師（就嗔恨自己的師父），念欲傷害（想要傷害師父）。后師與五百人渡海（後來師父帶著五百人渡海），龍來捉船（龍來抓住船），眾問何為捉船（眾人問為什麼要抓船），答言（龍回答說），汝等下此比丘（你們把這個比丘放下船），放汝使去（就放你們離開）。問（眾人問），此比丘何預汝事（這個比丘和你有什麼關係），都不索餘人而獨索此（不找其他人卻只找他）。答言（龍回答說），本是我師（他原本是我的師父），不教誡我（不教導我），今受苦痛（現在我受苦痛），是故索之（所以要找他）。眾見勢不可已（眾人見情況緊急），將捉比丘以著水中（就把比丘抓住扔到水裡）。比丘言（比丘說），我自入水（我自己跳入水中），不須見捉（不需要你們抓我），投水喪命（跳入水中喪命）。眾乃得全（眾人才能保全）。以此驗之（用這件事來驗證），不教誨罪（不教導悔改罪過），為害非細（造成的危害不小）。又優婆塞經云（《優婆塞經》中說），寧受惡戒（寧可受持惡戒），一日中斷無量命根（一天之內斷無數生命），終不畜養弊惡弟子（也不要畜養品行惡劣的弟子），不能調伏（因為無法調伏）。菩薩善戒第四經云（《菩薩善戒經》第四卷中說），旃陀羅等（旃陀羅等賤民），及以屠兒（以及屠夫），雖行惡業（雖然做惡業），不能破壞如來正法（不能破壞如來的正法），不必定墮三惡道中（不一定墮入三惡道中）。為師不能教呵弟子（做師父的不能教導呵斥弟子），則破佛法（就會破壞佛法），必墮地獄（必定墮入地獄）。又薩婆多雲（《薩婆多論》中說），受具戒人（受了具足戒的人），不堪教誨者（不能接受教誨的），驅出（應該驅逐出去）。涅槃經云（《涅槃經》中說），若善比丘見壞法者（如果善良的比丘看到破壞佛法的人），置不訶責（置之不理不呵斥），驅遣舉處（驅逐出僧團），是人佛法中怨（這個人是佛法中的怨敵）。若能責遣（如果能呵斥驅逐），是我弟子（才是我的弟子）。歷考經文（考察歷代經文），混居清眾（與清凈的僧眾混居），誠為不可（實在是不可以）。主法者毋順人情（主持佛法的人不要順應人情），自取深咎也（給自己招來深重的罪過）。

○三結罪（三種結罪的情況）。

【English Translation】 English version: To repeat an offense and to receive offerings: one more offense is added.

To reveal hidden offenses. Posadha (Sanskrit, meaning 'to nourish goodness,' here referring to the Sangha assembly held twice a month). This means mutually confessing offenses. Every half month, offenses are brought up for repentance. Those who live in this way are all pure and clean assemblies. Therefore, it is called 'pure dwelling.' 'One more offense is added' refers to not reporting offenses, living together with offenders, and sharing benefits with offenders, totaling three offenses. The Sutra of Maudgalyayana's Questions to the Buddha says that during the time of Kashyapa Buddha, there were bhikshus who ordained disciples but did not teach or admonish them, and the disciples committed many unlawful acts. After death, they were reborn as dragons. According to the law of dragons, they suffer retribution every seven days, with fire burning their bodies, flesh consumed and only bones remaining. Soon after, they are restored, and then burned again, unable to bear the suffering. They then observe their past lives and see that they were once shramanas who did not uphold the precepts, and their teachers did not teach them. They then became angry with their original teachers and intended to harm them. Later, the teacher was crossing the sea with five hundred people when a dragon came and seized the boat. The people asked why the boat was seized, and the dragon replied, 'If you put this bhikshu down from the boat, I will let you go.' They asked, 'What does this bhikshu have to do with you? Why do you only seek him and not others?' The dragon replied, 'He was originally my teacher and did not teach me. Now I am suffering, so I am seeking him.' Seeing that the situation was unavoidable, they seized the bhikshu and threw him into the water. The bhikshu said, 'I will enter the water myself; you do not need to seize me,' and he threw himself into the water and died. The people were then saved. From this, it can be seen that not teaching and admonishing offenses causes no small harm. Furthermore, the Upasaka Sutra says, 'It is better to take evil precepts and cut off countless life roots in one day than to raise wicked disciples whom one cannot subdue.' The Fourth Chapter of the Bodhisattva Good Precepts Sutra says, 'Even Chandalas and butchers, although they commit evil deeds, cannot destroy the Tathagata's true Dharma and are not necessarily destined to fall into the three evil realms. If a teacher cannot teach and scold disciples, he will destroy the Buddha's Dharma and will surely fall into hell.' Furthermore, the Sarvastivada says that those who have received the full precepts but are incorrigible should be expelled. The Nirvana Sutra says, 'If a good bhikshu sees those who destroy the Dharma and does not rebuke or expel them, that person is an enemy of the Buddha's Dharma. If he can rebuke and expel them, he is my disciple.' Examining the sutras, it is truly unacceptable to mix with the pure Sangha. Those who uphold the Dharma should not indulge in human sentiments and bring deep blame upon themselves.

○ Three types of offenses that lead to expulsion.

犯輕垢罪。

發隱。問。教而不改。應免罪否。答。世儒有言。訓教不嚴。師之惰也。學問無成。子之罪也。教而不改。教者何尤焉。

●按此戒。菩薩心地法門戒心中慈心悲心好說心益心所出也。

●第六不供給請法戒(二)　初舉略。二入文。

○初舉略。

喪染資神之益。故制。七眾同犯。大小乘不全共。大士見有解者。常應供給啟請。以欲善無厭故。聲聞有解廣略布薩法。應供給。五歲內及未解五法。法應啟請。不者犯第七聚。

發隱。云共則同犯。又云不全共者。輕重不共也。大士常供常請無時。聲聞止於五歲供請解廣略戒法。指所應供請者也。五法者。一信成。二戒成。三聞成。四舍成。五慧成也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(二)　初序來。二明應。

○初序來。

見大乘法師。大乘同學。同見。同行。來入僧坊舍宅城邑。若百里千里來者。

言大乘同見同行。簡小乘。

發隱。法師者。不必是講經論師。凡通達大乘法。能化導眾生使入佛地者。皆是也。大乘同學等者。先言大乘師。次言大乘友。皆當供請。

○二明應(二)　初應供養。二應

請法。

○初應供養。

即起迎來送去。禮拜供養。日日三時供養。日食三兩金。百味飲食。床座醫藥。供事法師。一切所須盡給與之。

言三兩金。極勢之語。若有咨請。當應舍三兩金。如雪山一偈。為此殞驅。況小供給。

發隱。此為徒言。師服此藥。厥病彌甚。

○二應請法。

常請法師三時說法。日日三時禮拜。不生瞋心患惱之心。為法滅身。請法不懈。

三時者。中前中后初夜請益。

發隱。中前中后。即己未二時分也。瞋心者。瞋彼法師而生退心。患惱者。患已侈費而生退心。

○三結罪。

若不爾者。犯輕垢罪。

發隱。菩薩戒本云。不犯者。謂遭重病。或心狂亂。或睡眠。他生覺相而來親附。或欲方便伏彼。

●按此戒。菩薩心地法門戒心中信心念心所出也。

●第七懈怠不聽法戒(二)　初舉略。二入文。

○初舉略。

制意與前同。

發隱。制意同前。但前屬菩薩詣我。我請說法。今屬菩薩在彼。我往聽法。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初講處。二明應。三不應。

○初講處。

一切處

【現代漢語翻譯】現代漢語譯本請法。

○初應供養。

立即起身迎接來者，恭送離去。行禮拜見並供養。每日三次供養。每日提供價值三兩黃金的、各種美味的飲食，以及床鋪、醫藥，來供養講法的法師。一切所需的都儘量給予。

所說的『三兩金』，是極言其重要性。如果有請法的需求，應當捨得花費三兩黃金。如同雪山童子爲了半句偈語而犧牲生命一樣，何況是小小的供給呢？

發隱：這是指口頭上的說法。如果老師服用了這種藥物，病情反而會更加嚴重。

○二應請法。

經常邀請法師在三個時辰說法。每日三次禮拜。不生起嗔恨心和煩惱之心。爲了求法而不惜犧牲生命，請法不懈怠。

三個時辰指的是：上午、下午和初夜請教。

發隱：上午和下午，就是巳時和未時這兩個時段。嗔恨心，是指嗔恨那位法師而產生退卻之心。煩惱，是指擔心已經花費太多而產生退卻之心。

○三結罪。

如果不是這樣，就犯了輕垢罪。

發隱：《菩薩戒本》上說：不犯戒的情況包括：遭遇重病，或者心神狂亂，或者睡眠，或者有其他眾生以覺悟之相前來親近依附，或者爲了方便調伏對方。

●按此戒，是菩薩心地法門戒心中信心念心所生出的。

●第七懈怠不聽法戒(二) 初舉略。二入文。

○初舉略。

制定的意義與前面相同。

發隱：制定的意義與前面相同。但前面是菩薩來到我這裡，我請他說法。現在是菩薩在他處，我前去聽法。

○二入文(三) 初標人。二序事。三結罪。

○初標人。

如果是佛子。

○二序事(三) 初講處。二明應。三不應。

○初講處。

一切處

【English Translation】 English version Requesting the Dharma.

○ First, one should make offerings.

Immediately rise to welcome those who come and respectfully see off those who leave. Pay respects and make offerings. Make offerings three times a day. Provide daily three taels of gold worth of various delicious foods, as well as beds and medicine, to support the Dharma teacher who expounds the Dharma. Provide everything needed to the best of one's ability.

The phrase 'three taels of gold' is used to emphasize its importance. If there is a need to request the Dharma, one should be willing to spend three taels of gold. Just as the Snow Mountain Hermit sacrificed his life for half a verse, how much more should one be willing to make small offerings?

Elucidation: This refers to mere verbal statements. If the teacher takes this medicine, the illness will only worsen.

○ Second, one should request the Dharma.

Frequently invite the Dharma teacher to expound the Dharma at three times of the day. Pay respects three times a day. Do not give rise to anger or vexation. Be willing to sacrifice one's life for the sake of seeking the Dharma, and do not be懈怠in requesting the Dharma.

The three times refer to: morning, afternoon, and the first part of the night for seeking instruction.

Elucidation: Morning and afternoon refer to the hours of Si (巳) and Wei (未). Anger refers to being angry with the Dharma teacher and developing a desire to retreat. Vexation refers to worrying about having spent too much and developing a desire to retreat.

○ Third, concluding with the offense.

If one does not do so, one commits a minor offense.

Elucidation: The 《Bodhisattva Precepts》 states: Non-offenses include: encountering serious illness, or being mentally deranged, or sleeping, or other beings approaching and attaching themselves with an enlightened appearance, or for the sake of expediently subduing them.

● According to this precept, it arises from the mind of faith and mindfulness in the Bodhisattva's mind-ground Dharma gate precepts.

● Seventh: The Precept Against懈怠in Not Listening to the Dharma (2) First, a brief overview. Second, entering the text.

○ First, a brief overview.

The intention of the prohibition is the same as before.

Elucidation: The intention of the prohibition is the same as before. But previously, the Bodhisattva came to me, and I requested him to expound the Dharma. Now, the Bodhisattva is in another place, and I go to listen to the Dharma.

○ Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, concluding with the offense.

○ First, identifying the person.

If one is a Buddha's disciple (若佛子).

○ Second, narrating the event (3) First, the place of lecturing. Second, what should be done. Third, what should not be done.

○ First, the place of lecturing.

Everywhere (一切處).

有講法毗尼經律。大宅舍中有講法處。

言毗尼經律者。大乘毗尼經律。非三藏中毗尼也。大乘經有滅惡義。故稱毗尼。傍人已請在彼講說。法應往聽。而懈怠不去。日日垢輕。地持有講法處。不聽不往。瞋慢心得罪。優婆塞經。相去一由旬不限。

發隱。經律並稱毗尼者。以大乘經力能滅惡。義同律也。地持不開遠近。優婆塞開由旬不犯。則知出家制遠。在家制近也。蓋出家者以聽法為事。憚遠不往。是慢法故。在家者世法拘身。遠聽不能。亦非慢故。

○二明應。

是新學菩薩。應持經律捲至法師所聽受咨問。若山林樹下僧地房中一切說法處。悉至聽受。

發隱。問。上言一切處。又言大宅舍中。今又言山林樹下一切處。此何所別。答。初一切處。泛指僧俗處所也。次大宅舍。專指王官有勢力之家也。後山林樹下一切處。專指僧寺伽藍之地也。

○三不應。

若不至彼聽受咨問者。

發隱。童子南詢百郡。衲僧遍歷千山。乃至投子三登。洞山九上。竄身伍隊。行腳八旬。克志參師。忘身問道。比比然也。惜乎以此為訓。猶有法音交於咫尺而若罔聞。聖蹟現於比鄰而不及見者。哀哉。

○三結罪。

犯輕垢罪。

發隱。菩薩戒本云。不往無犯

【現代漢語翻譯】現代漢語譯本有講說毗尼（Vinaya，戒律）經律的地方。大的宅舍中有講法的地方。

所說的毗尼經律，指的是大乘毗尼經律，不是三藏（Tripitaka）中的毗尼。大乘經典具有滅除罪惡的意義，所以稱為毗尼。如果有人已經邀請法師到某個地方講法，那麼就應該前去聽法。如果因為懈怠而不去，每天的罪過就會加重。如果居住的地方有講法之處，卻不去聽聞，心懷嗔恨和傲慢，就會犯下罪過。《優婆塞經》（Upasaka Sutra）中說，相距一由旬（Yojana，古代印度長度單位，約合今日7-9英里）以內都應前往聽法，沒有距離的限制。

闡發隱義：經和律並稱為毗尼，是因為大乘經典的力量能夠滅除罪惡，其意義與戒律相同。《地持經》（Bodhisattvabhumi Sutra）沒有規定遠近的限制，《優婆塞經》允許一由旬的距離，這說明出家人的戒律對距離要求更嚴格，在家人的戒律對距離要求較寬鬆。大概是因為出家人以聽法為主要事務，如果因為害怕路途遙遠而不去，就是對佛法的輕慢。而對於在家人來說，世俗事務纏身，難以遠途聽法，這並非是對佛法的輕慢。

二是說明應當如何做：

如果是新學的菩薩，應該拿著經律的卷軸，到法師那裡聽受教誨和請教問題。如果在山林樹下、僧眾居住的地方、房間里等一切說法的地方，都應該前去聽受。

闡發隱義：問：上面說一切地方，又說大的宅舍中，現在又說山林樹下一切地方，這有什麼區別？答：最初說的一切地方，泛指僧人和俗人居住的地方。其次說的大宅舍，專指王公貴族有權勢的家庭。後面說的山林樹下一切地方，專指僧寺伽藍（Sangharama，僧院）的場所。

三是不應該如何做：

如果不去那些地方聽受教誨和請教問題，

闡發隱義：求學的童子不遠萬里四處尋訪，雲遊的僧人走遍千山萬水，甚至投子和尚三次登上投子山，洞山良價禪師九次登上洞山。他們隱姓埋名，四處參學，歷經數十年，立志參訪明師，不惜忘卻自身來求問道法。這樣的例子比比皆是。可惜的是，即使有這樣的榜樣，仍然有人對近在咫尺的佛法之音充耳不聞，對近在眼前的聖賢足跡視而不見，真是可悲啊！

三是總結罪過：

會犯輕垢罪。

闡發隱義：《菩薩戒本》（Bodhisattva Pratimoksha Sutra）說，不去聽法沒有罪過（在特定情況下）。

【English Translation】 English version There are places where the Vinaya (discipline) scriptures are lectured. In large residences, there are places for Dharma talks.

The mentioned Vinaya scriptures refer to the Mahayana Vinaya scriptures, not the Vinaya within the Tripitaka (Three Baskets). Mahayana scriptures have the meaning of eradicating evil, hence they are called Vinaya. If someone has invited a Dharma master to lecture at a certain place, one should go to listen. If one is lazy and does not go, the daily defilements will increase. If there is a place for Dharma talks in one's residence, but one does not listen and does not go, harboring anger and arrogance, one will commit an offense. The Upasaka Sutra (Sutra for Lay Disciples) states that within a yojana (ancient Indian unit of distance, approximately 7-9 miles today), there is no limit.

Elucidation: The scriptures and precepts are collectively called Vinaya because the power of Mahayana scriptures can eradicate evil, which is the same meaning as precepts. The Bodhisattvabhumi Sutra (Treatise on the Stages of a Bodhisattva) does not specify distance limitations, while the Upasaka Sutra allows a yojana's distance without offense. This indicates that the precepts for monks are stricter regarding distance, while the precepts for laypeople are more lenient. This is probably because listening to the Dharma is the main task of monks; if they are afraid of the distance and do not go, it is disrespect for the Dharma. For laypeople, worldly affairs bind them, making it difficult to travel long distances to listen to the Dharma, which is not considered disrespect.

Two, explaining what should be done:

If one is a newly learning Bodhisattva, one should bring the scrolls of scriptures and precepts to the Dharma master to listen to teachings and ask questions. In all places where the Dharma is taught, whether in forests, under trees, in monastic dwellings, or in rooms, one should go to listen.

Elucidation: Question: Above, it says 'all places,' then 'in large residences,' and now 'all places under forests and trees.' What is the difference? Answer: The initial 'all places' generally refers to places where monks and laypeople reside. The 'large residences' specifically refer to the homes of kings, officials, and powerful families. The later 'all places under forests and trees' specifically refer to the sites of monasteries and sangharamas (monasteries).

Three, what should not be done:

If one does not go to those places to listen to teachings and ask questions,

Elucidation: Seeking knowledge, young students travel thousands of miles; wandering monks traverse countless mountains. Even Touzi ascended Touzi Mountain three times, and Dongshan Liangjie ascended Dongshan nine times. They concealed their identities, studied everywhere, and spent decades resolving to visit enlightened teachers, willing to forget themselves to seek the Dharma. Such examples are numerous. It is a pity that even with such examples, some people turn a deaf ear to the sound of the Dharma within reach and turn a blind eye to the traces of sages before their eyes. How lamentable!

Three, concluding the offense:

One will commit a minor offense.

Elucidation: The Bodhisattva Pratimoksha Sutra (Bodhisattva Precepts) states that there is no offense for not going to listen (under specific circumstances).

者。若病。若無氣力。若知倒說。若知彼所說是數所聞。若自多聞。具足聞持。若修禪定。不欲暫廢等。如是不往。皆無違犯。問。王者上有宗社之司。下有臣民之寄。往聽不可。則如之何。答。神交尚可通於千古。代問豈不達於四方。中宗致詔曹溪。仁祖手書明教。身居朝宇。心詣道場。千里面談。此之謂也。其聽法不已至乎。

●按此戒。菩薩心地法門戒心中進心信心念心所出也。

●第八背大向小戒(二)　初舉略。二入文。

○初舉略。

直制猶豫未決。是下邪見之方便。若決謂大劣小勝。計成失戒。若心邪畫未成。犯輕垢。同此戒制。今舉背大向小為語。以凡夫菩薩多行此事故。若彰言說。則有兩種。若法相說。戒善已謝。正犯性罪。若非法相說。犯第十重。

發隱。猶豫。多疑獸名也。背向未決猶屬輕。背向已成則失戒。凡夫菩薩者。明聖地無此事也。法非法解見前文。蓋背向在心。失惟屬己。言辭外顯。害及他人。是以重也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(二)　初背大。二向小。

○初背大。

心背大乘常住經律。言非佛說。

發隱。背大乘言非佛說。罪亦重矣。云

何入輕垢。蓋心背而口未宣播。此言字是內自評論也。若有謗聲。屬第十重。

○二向小。

而受持二乘聲聞。外道惡見。一切禁戒邪見經律者。

受持二乘者。是欲受。外道惡見兩解。一云二乘望大乘悉是外道。二云若背大乘。欲受六師法。計未成。是邪見方便。犯輕垢。此戒制。

發隱。欲受者。承上心背意。謂心欲受也。兩解。一是背大欲受二乘。一是背大欲受六師也。計未成。正言欲受也。昔天親菩薩造五百論。明小斥大。后遇無著。悔悟己過。欲自截舌。無著教令以舌還贊大乘。天親受教。克心向大。弘傳廣演。卒成聖果焉。改過不吝。真萬世法也。

○三結罪。

犯輕垢罪。

發隱。菩薩善戒經云。讀世典文頌書疏不犯者。為破邪見故。為知外典是虛妄。佛法真實故。為知世事。不為世人所輕慢故。

●按此戒。菩薩心地法門戒心中願心頂心信心念心向心大乘心所出也。

●第九不看病戒(二)　初舉略。二入文。

○初舉略。

乖慈故制。七眾同犯。大小乘不全共。大士一切應看。聲聞止在師友。同活。共房。及僧尼。此外不制。以其本不兼物故。

發隱。師友者。本師及友。僧尼。則一切緇流也。同房者。密邇親侶。同

【現代漢語翻譯】現代漢語譯本如何構成輕垢罪？就是心中背離（大乘），但口頭上還沒有公開宣揚（二乘或外道）。這裡的『言字』指的是內心的自我評論。如果有誹謗的聲音，就屬於第十重罪。

○二、傾向小乘。

如果受持二乘聲聞（Śrāvakayāna，聽聞佛法而修行的乘），外道惡見，以及一切禁戒邪見經律。

『受持二乘者』，是指想要受持。對於『外道惡見』有兩種解釋：一種說法是，二乘相對於大乘來說，都是外道；另一種說法是，如果背離大乘，想要受持六師（佛教以外的六位思想家）的法，但尚未完成，這屬於邪見方便，犯輕垢罪。這條戒律就是爲了禁止這種情況。

發隱：『欲受者』，承接上文『心背』之意，指的是心中想要受持。有兩種解釋：一是背離大乘想要受持二乘，一是背離大乘想要受持六師的法。『計未成』，正是指想要受持的狀態。過去天親菩薩（Vasubandhu）造了五百部論，闡明小乘而貶斥大乘。後來遇到無著菩薩（Asaṅga），悔悟了自己的過錯，想要割掉自己的舌頭。無著菩薩教導他用舌頭來讚揚大乘。天親菩薩接受教誨，決心傾向大乘，弘揚傳播，最終成就了聖果。改正錯誤而不吝惜，真是萬世的法則。

○三、結罪。

犯輕垢罪。

發隱：《菩薩善戒經》說，閱讀世俗典籍文章、頌書疏而不犯戒的情況是：爲了破除邪見，爲了知道外道典籍是虛妄的，佛法是真實的，爲了瞭解世事，不被世人所輕慢。

●按：此戒是從菩薩心地法門中的戒心、願心、頂心、信心、念心、向心、大乘心中生出來的。

●第九、不看病戒（二）初、舉略。二、入文。

○初、舉略。

違背慈悲心所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）共同觸犯。大小乘對此戒的理解不完全相同。大乘菩薩應該看所有病人。聲聞只看本師、道友、同住的人以及僧尼。除此之外沒有限制，因為聲聞乘本來就不兼顧所有事物。

發隱：『師友』，指本師和道友。『僧尼』，指一切出家人。『同房者』，指關係密切的親近之人。

【English Translation】 English version How does one incur a light offense (Laghu-āpatti)? It occurs when the mind turns away (from Mahāyāna), but the mouth has not yet publicly proclaimed (Hīnayāna or non-Buddhist views). The 'words' here refer to internal self-commentary. If there is slanderous speech, it belongs to the tenth grave offense.

○2. Inclining towards the Lesser Vehicle.

If one upholds the Śrāvakayāna (Vehicle of Hearers), non-Buddhist evil views, and all precepts and scriptures of heterodox views.

'Upholding the Two Vehicles' refers to the desire to uphold. There are two interpretations of 'non-Buddhist evil views': one is that all of the Two Vehicles are considered non-Buddhist relative to the Mahāyāna; the other is that if one turns away from the Mahāyāna and desires to uphold the teachings of the Six Teachers (non-Buddhist thinkers), but it is not yet accomplished, this constitutes an expedient of heterodox views, incurring a light offense. This precept is established to prohibit this situation.

Explanation: 'Desiring to uphold' follows from the previous 'mind turning away,' referring to the mind's desire to uphold. There are two interpretations: one is turning away from the Mahāyāna and desiring to uphold the Two Vehicles; the other is turning away from the Mahāyāna and desiring to uphold the teachings of the Six Teachers. 'Not yet accomplished' precisely refers to the state of desiring to uphold. In the past, Bodhisattva Vasubandhu composed five hundred treatises, elucidating the Lesser Vehicle and denigrating the Great Vehicle. Later, upon encountering Bodhisattva Asaṅga, he repented of his errors and wanted to cut off his tongue. Asaṅga taught him to use his tongue to praise the Great Vehicle. Vasubandhu accepted the teaching, resolved to incline towards the Great Vehicle, propagated and disseminated it widely, and ultimately attained the fruit of sainthood. Correcting one's mistakes without hesitation is truly a law for all ages.

○3. Concluding the Offense.

One incurs a light offense.

Explanation: The Bodhisattva Good Precepts Sutra says that reading secular texts, poems, and commentaries without violating the precepts occurs when it is done to refute heterodox views, to know that non-Buddhist scriptures are false and that the Buddha's Dharma is true, and to understand worldly affairs so as not to be looked down upon by worldly people.

●Note: This precept arises from the mind of precepts, mind of vows, supreme mind, mind of faith, mind of mindfulness, mind of inclination, and the Mahāyāna mind within the Bodhisattva's mind-ground Dharma gate.

●Ninth Precept: Not Attending to the Sick (2) First, a brief overview. Second, entering the text.

○First, a brief overview.

This precept is established because it goes against compassion. It is jointly violated by the Seven Assemblies (bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās). The understanding of this precept is not entirely the same in the Mahāyāna and Hīnayāna. Mahāyāna Bodhisattvas should attend to all patients. Śrāvakas only attend to their teachers, Dharma friends, those living together, and monks and nuns. There are no other restrictions, because the Śrāvakayāna does not inherently encompass all things.

Explanation: 'Teachers and friends' refers to one's teacher and Dharma friends. 'Monks and nuns' refers to all members of the monastic community. 'Those living together' refers to close and intimate companions.

活。則泛同煙爨也。舉此四種。明所看有限故。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初舉病人。二明應。三不應。

○初舉病人。

見一切疾病人。

是勝福田。

發隱。一切者。兼親疏通道俗而言也。勝者。即第一之謂也。

○二明應。

常應供養如佛無異。八福田中。看病福田。是第一福田。若父母師僧弟子病。諸根不具。百種病苦惱。皆供養令差。

言供養病人如佛。極敬為語。此明在心不在田。如阿難分飯與餓狗。以此心明好故。與佛一等。菩薩見一切病人。隨力所能。皆應看視。文中舉父母師弟子。從近為始也。末云城邑曠野。凡是病皆救。即知通一切也。

發隱。問。八福田中諸佛最尊。云何看病乃為第一。答。佛是敬田。不兼乎悲。惟茲病人。佛囑我滅度后。應好供養。其中多有諸佛賢聖。則是敬田。百骸痛苦。四大交煎。起動無繇。須人為命。則是悲田。況諸佛道尊。人天普供。苦中之苦。無越病人。福中之福。宜歸看病矣。巖老躬處癘坊。而吮洗無忌。寬公輿歸病者。而僧俗不分。可謂供養如佛者矣。

○三不應。

而菩薩以瞋恨心不看。乃至僧坊

【現代漢語翻譯】現代漢語譯本：活。那麼就和普通的煙火一樣了。舉這四種情況，說明所看到的（功德）是有限的。 ○二、進入經文（三）：初、標出對象。二、敘述事情。三、總結罪過。 ○初、標出對像：如果佛弟子。 ○二、敘述事情（三）：初、舉出病人。二、說明應該做的。三、說明不應該做的。 ○初、舉出病人：見到一切生病的人，是殊勝的福田（指能帶來巨大福報的境地）。發隱：『一切』，包括親疏、僧俗。『殊勝』，就是第一的意思。 ○二、說明應該做的：常常應該像供養佛一樣供養他們，沒有差別。在八福田中，看護病人是第一福田。如果父母、師父、僧人、弟子生病，諸根不全，有各種病痛折磨，都應該供養他們，使他們痊癒。說供養病人如同供養佛，是極其尊敬的說法。這說明（功德）在於心而不在於對象。如同阿難（Ananda）分飯給餓狗，因為他的心是善良的，所以（功德）與供養佛一樣。菩薩見到一切病人，都應該盡力看護。文中舉父母、師父、弟子，是從親近的人開始。最後說城邑、曠野，凡是生病的人都要救助，就知道是包括一切的。發隱：問：在八福田中，諸佛最尊貴，為什麼看護病人反而是第一？答：佛是敬田（指因尊敬而種福的境地），不包含悲憫。只有病人，佛囑咐我（指佛）滅度后，應該好好供養。其中有很多諸佛、賢聖，所以也是敬田。百骸痛苦，四大（地、水、火、風）交相煎熬，無法動彈，需要人來照顧生命，所以是悲田（指因悲憫而種福的境地）。況且諸佛道尊，人天普遍供養，苦中之苦，沒有超過病人的；福中之福，應該歸於看護病人。巖老親自在麻風病院，吮吸清洗（膿瘡）沒有顧忌；寬公用車載回病人，不分僧俗。這可以說是供養病人如同供養佛了。 ○三、說明不應該做的：而菩薩以嗔恨心不看護，甚至僧房（僧侶居住的場所）

【English Translation】 English version: Alive. Then it would be the same as ordinary smoke and cooking. Mentioning these four situations illustrates that what is seen (merit) is limited. ○II. Entering the Text (3): First, identifying the subject. Second, narrating the event. Third, concluding the offense. ○First, identifying the subject: If a son of the Buddha, ○II. Narrating the Event (3): First, mentioning the sick person. Second, explaining what should be done. Third, explaining what should not be done. ○First, mentioning the sick person: Seeing all sick people, are supreme fields of merit (referring to situations that can bring great blessings). Elucidation: 'All' includes both close and distant relations, monastics and laypeople. 'Supreme' means the first. ○Second, explaining what should be done: They should always be offered to as if offering to the Buddha, without any difference. Among the eight fields of merit, caring for the sick is the first field of merit. If parents, teachers, monks, or disciples are sick, have incomplete faculties, or suffer from various illnesses, they should all be provided for so that they may recover. Saying that offering to the sick is like offering to the Buddha is an expression of utmost respect. This illustrates that (merit) lies in the mind and not in the object. Just as Ananda (阿難) shared food with a hungry dog, because his mind was kind, the (merit) was the same as offering to the Buddha. Bodhisattvas should do their best to care for all sick people they see. The text mentions parents, teachers, and disciples, starting with those who are close. The final statement about cities and wildernesses, that all sick people should be helped, shows that it includes everything. Elucidation: Question: Among the eight fields of merit, the Buddhas are the most honored, so why is caring for the sick the first? Answer: The Buddhas are fields of respect (referring to situations where merit is cultivated through respect), which do not include compassion. Only for the sick, the Buddha instructed that after my (referring to the Buddha) passing, they should be well cared for. Among them are many Buddhas and sages, so it is also a field of respect. The hundred bones are in pain, the four elements (earth, water, fire, wind) are tormenting each other, unable to move, needing people to care for their lives, so it is a field of compassion. Moreover, the Buddhas are honored by the path, and universally offered to by humans and gods. The suffering of sufferings does not exceed that of the sick; the merit of merits should be attributed to caring for the sick. Elder Yan personally stayed in the leper colony, sucking and washing (sores) without hesitation; Duke Kuan transported sick people back in his vehicle, without distinguishing between monks and laypeople. This can be said to be offering to the sick as if offering to the Buddha. ○Third, explaining what should not be done: But if a Bodhisattva does not care for them with a hateful mind, even the Sangha's residence (僧房)

城邑曠野山林道路中。見病不救濟者。

若瞋心舍置。隨人結輕垢。若力不及。起慈念心。不犯。其細碎如律部也。

發隱。優婆塞戒經云。行路之時。見病人不住瞻視。為作方便。付囑所在。而捨去者。得罪。蓋謂有力則自為救療。無力則轉託他人。邈然如不見聞。慈悲之心安在。故得罪也。言瞋心者。嫌嫉病人。不生慈念也。若力不及看。而有慈念心。則亦不犯。細碎者。如菩薩善戒經云。若自有病。若自無事力。廣勸有事力者。若彼病者多有宗親。若自急修無上善法。是皆不犯。

○三結罪。

犯輕垢罪。

發隱。前疏開瞋心與力不及。則此結罪正指瞋心者。非兼謂力不及者。力不及而不起慈念者乃犯。

●按此戒。菩薩心地法門戒心中慈心悲心及孝順心所出也。

●第十畜殺眾生具戒(二)　初舉略。二入文。

○初舉略。

以傷慈故制。七眾同犯。大小俱制。

○二入文(三)　初標人。二序事。三總結第一段。

○初標人。

若佛子。

○二序事(三)　初不應。二引況。三舉非結過。

○初不應。

不得畜一切刀杖弓箭矛斧鬥戰之具。及惡網羅罥殺生之器。一切不得畜。

發隱。矛者。長槍也。

【現代漢語翻譯】現代漢語譯本在城鎮、鄉村、曠野、山林、道路中，見到病人不救助的。

如果捨棄嗔恨之心，只是隨順他人結下輕微的罪過。如果力量不足，生起慈悲的念頭，就不算犯戒。這些細微之處如同律部所說。

《優婆塞戒經》中闡述：行走在路上時，見到病人不駐足照看，不為他提供方便，不把他託付給當地的人就離開，是會犯戒的。這是說如果有能力就親自救治，沒有能力就轉託給其他人。如果漠然視之，好像沒看見沒聽見一樣，慈悲之心在哪裡呢？所以會犯戒。所說的嗔恨之心，是指嫌棄厭惡病人，不生起慈悲的念頭。如果力量不足以照顧，但有慈悲的念頭，那麼也不算犯戒。細微之處，如《菩薩善戒經》所說：如果自己有病，或者自己沒有能力，廣泛勸說有能力的人去幫助；或者那個病人有很多親屬；或者自己急於修習無上的善法，這些情況都不算犯戒。

○三、結罪

犯輕垢罪。

《發隱》中說，前面疏文中開解了嗔心和力量不足的情況，那麼這裡結罪就只是針對嗔心的情況，而不是兼指力量不足的情況。力量不足但沒有生起慈悲念頭，才會犯戒。

●按：此戒出自菩薩心地法門戒心中的慈心、悲心以及孝順心。

●第十、畜養殺害眾生的器具戒（二）初、舉略。二、入文。

○初、舉略

因為會傷害慈悲心所以制定此戒。七眾弟子共同觸犯。大乘和小乘都禁止。

○二、入文（三）初、標人。二、敘事。三、總結第一段。

○初、標人

如果是佛弟子。

○二、敘事（三）初、不應。二、引例。三、舉非結過。

○初、不應

不得畜養一切刀、杖、弓箭、長矛、斧頭等格鬥戰爭的器具，以及惡劣的網、羅、罥等殺害眾生的器具，一切都不得畜養。

《發隱》中說，長矛就是長槍。

【English Translation】 English version In towns, villages, wildernesses, mountains, forests, and roads, seeing the sick and not helping them.

If one abandons the mind of anger (Chen Xin), one only incurs a minor offense (Qing Gou). If one's strength is insufficient, and one generates a mind of loving-kindness (Ci Nian Xin), then one does not violate the precept. These details are as described in the Vinaya (Lü Bu).

The Youposai Jie Jing (Upasaka Precept Sutra) states: 'When walking on the road, seeing a sick person and not stopping to care for them, not providing convenience, and not entrusting them to the local people before leaving, one commits an offense.' This means that if one has the ability, one should personally provide treatment; if one does not have the ability, one should entrust them to others. If one ignores them as if one has not seen or heard, where is the mind of loving-kindness? Therefore, one commits an offense. The 'mind of anger' refers to disliking and loathing the sick person, and not generating a mind of loving-kindness. If one's strength is insufficient to care for them, but one has a mind of loving-kindness, then one does not violate the precept. The details are as described in the Pusa Shan Jie Jing (Bodhisattva Good Precepts Sutra): 'If one is sick oneself, or if one does not have the ability, one should widely encourage those who have the ability to help; or if that sick person has many relatives; or if one is urgently cultivating the unsurpassed good Dharma, these situations do not constitute a violation.'

○ Three, Conclusion of Offense

One commits a minor offense (Qing Gou Zui).

Fa Yin (Elucidation of the Hidden) states that the previous commentary explained the situations of anger and insufficient strength, so the conclusion of offense here is only directed at the situation of anger, and not also at the situation of insufficient strength. Only when one's strength is insufficient but one does not generate a mind of loving-kindness does one commit an offense.

● Note: This precept originates from the mind of loving-kindness (Ci Xin), compassion (Bei Xin), and filial piety (Xiao Shun Xin) in the Bodhisattva's Mind-Ground Dharma-Door Precepts.

● Tenth, The Precept Against Keeping Instruments for Killing Living Beings (Two) First, brief overview. Second, entering the text.

○ First, Brief Overview

This precept is established because it harms the mind of loving-kindness. The seven assemblies (Qi Zhong) commonly violate it. Both the Great Vehicle (Da Cheng) and the Small Vehicle (Xiao Cheng) prohibit it.

○ Second, Entering the Text (Three) First, identifying the person. Second, narrating the event. Third, summarizing the first section.

○ First, Identifying the Person

If one is a disciple of the Buddha (Fo Zi).

○ Second, Narrating the Event (Three) First, should not. Second, giving examples. Third, citing wrongdoings and concluding the offense.

○ First, Should Not

One must not keep any knives, staffs, bows and arrows, spears (Mao), axes, or other instruments of combat and war, as well as evil nets (Wang), snares (Luo), nooses (Juan), or other instruments for killing living beings. One must not keep any of these.

Fa Yin (Elucidation of the Hidden) states that a spear (Mao) is a long lance.

罥者。羈足掩取禽獸也。鬥戰之具傷人。殺生之器傷物也。

○二引況。

而菩薩乃至殺父母尚不加報。況殺一切眾生。不得畜殺眾生具。

父母之仇尚不思報。況畜殺具欲害眾生。罾繳羅網等道俗皆制。刃槊弓箭。舊開國王王子等。

發隱。父母之仇不報。詳解見后。繳者。生絲系矢而射。罾繳羅網。皆漁獵之具也。槊亦槍屬刃槊弓箭開國王王子者。衛國以兵。不在制限。餘人無國。故不應也。罾繳等不開者。禽獸無罪而加傷殺。道俗貴賤皆不宜也。解合圍之網。折射鹿之弓。成治成仙。其亦有道矣。

○三舉非結過。

若故畜者。犯輕垢罪。

發隱。問。德山棒。石鞏弓。將無犯戒與否。答。此護生善棒。救死神弓也。何處有殺具在。如使中無實得。外學虛頭。瞎棒橫施。癡弓亂舉。妄談般若。疑誤後人。準律明文。獲罪無量。

●按此戒。菩薩心地法門戒心中慈心悲心所出也。

○三總結第一段。

如是十戒應當學。敬心奉持。下六品中廣明。

此十戒總結。如下六品所明。

發隱。大本中六品。廣明如上十戒。今略之也。后仿此。

●第十一國使戒(二)　初舉略。二入文。

○初舉略。

夫為敵國使命。必

【現代漢語翻譯】現代漢語譯本罥（juàn）：指用網捕捉禽獸。鬥戰之具指用於戰鬥的工具，會傷人。殺生之器指殺害生命的器物，會傷害動物。

○二、引申比況。

菩薩甚至對於殺害自己父母的人都不會報復，更何況是殺害其他眾生呢？因此，不應該持有殺害眾生的工具。

即使是殺害父母的仇恨，尚且不應該想著報復，更何況是持有殺生工具去傷害眾生呢？像罾（zēng，一種漁網）、繳（zhuó，一種獵箭）、羅網等工具，出家和在家的人都應該禁止使用。刀、槊（shuò，一種長矛）、弓箭，過去允許國王和王子等使用。

闡發隱義：對於殺害父母的仇恨不報復，詳細解釋見後文。繳，是用生絲繫在箭上進行射擊。罾、繳、羅網，都是漁獵的工具。槊也屬於槍類，刀、槊、弓箭允許國王和王子使用，是因為他們要用兵器來保衛國家，不在禁止之列。其餘的人沒有保衛國家的責任，所以不應該使用。罾、繳等工具不允許使用，是因為禽獸沒有罪過卻要受到傷害和殺戮，出家和在家的人，無論地位高低都不應該使用。解開合圍的網，折斷射鹿的弓，成就治理和成仙，其中也是有道理的。

○三、舉出錯誤行為，總結過失。

如果故意持有這些工具，就犯了輕垢罪。

闡發隱義：有人問，德山禪師的棒，石鞏禪師的弓，難道沒有觸犯戒律嗎？回答說，這是保護生命的善棒，救助死亡的神弓。哪裡有殺生工具的意味呢？如果使用的人沒有真才實學，只是徒有虛表，像瞎子一樣亂用棒子，像愚人一樣亂射弓箭，胡亂談論般若智慧，迷惑誤導後人，按照戒律的明確規定，會獲得無量的罪過。

●按：這條戒律，是菩薩心地法門戒心中慈悲心的體現。

○三、總結第一段。

像這樣的十條戒律應該學習，以恭敬心奉行和保持。下面的六品中會詳細說明。

這是對以上十條戒律的總結，詳細內容在接下來的六品中說明。

闡發隱義：《大本》中的六品，詳細說明了以上十條戒律，這裡省略了。後面也仿照這種方式。

●第十一、國使戒（作為敵對國家的使者所應持守的戒律）（二）初、簡略地提出。二、進入正文。

○初、簡略地提出。

作為敵對國家的使者，必定……

【English Translation】 English version '罥' (juàn): Refers to using nets to capture birds and beasts. '鬥戰之具' (dòuzhàn zhī jù) refers to tools used for fighting, which harm people. '殺生之器' (shāshēng zhī qì) refers to instruments for killing, which harm animals.

○ Two, extended analogies.

Even towards those who kill their parents, Bodhisattvas do not retaliate, let alone kill any living beings. Therefore, one should not possess tools for killing living beings.

Even the hatred for those who kill one's parents should not lead to thoughts of revenge, let alone possessing killing tools to harm living beings? Tools like '罾' (zēng, a type of fishing net), '繳' (zhuó, a type of hunting arrow), and nets should be prohibited for both monastics and laypeople. Knives, '槊' (shuò, a type of long spear), bows, and arrows were previously allowed for kings and princes.

Elaboration of hidden meanings: Not retaliating for the hatred of killing one's parents will be explained in detail later. '繳' (zhuó) is shooting with raw silk tied to an arrow. '罾' (zēng), '繳' (zhuó), and nets are all tools for fishing and hunting. '槊' (shuò) also belongs to the spear category. Knives, '槊' (shuò), bows, and arrows are allowed for kings and princes because they use weapons to defend the country, which is not prohibited. Others do not have the responsibility of defending the country, so they should not use them. '罾' (zēng), '繳' (zhuó), and other tools are not allowed because birds and beasts are harmed and killed without guilt, and neither monastics nor laypeople, regardless of their status, should use them. Untying the encircling net, breaking the bow for shooting deer, achieving governance and becoming immortals, there is also a path in it.

○ Three, citing wrong behaviors and concluding the faults.

If one deliberately possesses these tools, one commits a minor offense.

Elaboration of hidden meanings: Someone asks, 'What about Zen Master Deshan's staff and Zen Master Shigong's bow? Do they not violate the precepts?' The answer is, 'These are life-protecting good staffs and death-saving divine bows. Where is the meaning of killing tools in them?' If the user has no real talent and learning, but only has a superficial appearance, like a blind person randomly using a staff, like a fool randomly shooting a bow, talking nonsense about Prajna wisdom, confusing and misleading future generations, according to the clear provisions of the precepts, they will receive immeasurable sins.

● Note: This precept is the embodiment of the heart of compassion in the Bodhisattva's mind-ground Dharma gate precepts.

○ Three, summarizing the first section.

These ten precepts should be learned, and practiced and maintained with reverence. The following six sections will explain in detail.

This is a summary of the above ten precepts, and the detailed content will be explained in the following six sections.

Elaboration of hidden meanings: The six sections in the 'Great Book' explain the above ten precepts in detail, which are omitted here. The same will be done later.

● Eleventh, the Precept for State Envoys (the precepts that should be observed by envoys to hostile countries) (Two) First, briefly introduce. Second, enter the main text.

○ First, briefly introduce.

As an envoy to a hostile country, one must...

覘候盈虛。矯誑䇿略。邀合戰陣。情存勝負。以乖本慈。文云國賊。七眾同犯。大小俱制。

發隱。覘候者。窺伺也。矯誑者。奸欺也。窺伺虛實以為進止。奸欺謀䇿而後行事也。言賊者。孟軻氏云。我能為君約與國。戰必克。今之所謂良臣。古之所謂民賊也。

○二入文(二)　初標人。二舉事。

○初標人。

若佛子。

○二舉事(三)　初不應。二引況。三舉非結過。

○初不應。

不得為利養噁心故。通國使命。軍陣合會。興師相伐。殺無量眾生。

為利噁心。揀除和合。

發隱。通使有二。鬥爭則損國殃民。和合則安邦恤眾。故應揀也。問。若爾。衍儀秦代之屬。各擅從衡。果一善一惡歟。答。據彼本意。則從人固犯興師。衡者亦無善意。同歸于罪而已。細分。則衡之為害。正謂薄乎云爾。必也談仁義而罷秦楚之兵。卻獻納而成南北之好。如斯國使。其所謂生多功德者乎。

○二引況。

而菩薩尚不得入軍中往來。況故作國賊。

不得入軍中。軍中暄雜。非佛子所行處。興師相伐。起殺乖慈。不應為也。此使命為相害因緣。故制。

發隱。賊。害也。相害故制。明無害不制也。隱峰飛钖止兵。圖澄占鈴息難。二老之在軍

【現代漢語翻譯】現代漢語譯本：窺探敵情虛實，玩弄欺騙策略，參與邀約戰鬥，心中只想著勝負，這違背了慈悲的根本。經文中說這是國家的禍害，所有七眾弟子都同樣觸犯，無論僧侶大小都要受到戒律的制約。

解釋：『窺探敵情』，就是窺視偵查。『玩弄欺騙』，就是奸詐欺騙。窺視敵人的虛實來決定進退，奸詐欺騙地制定策略然後行動。說到『國賊』，孟軻（孟子）曾說：『我能為國君遊說各國，保證戰爭必勝，這樣的人在現在被稱為良臣，在古代則被稱為殘害百姓的禍害。』

○二入文(二) 初標人。二舉事。

○初標人。

如果是佛弟子。

○二舉事(三) 初不應。二引況。三舉非結過。

○初不應。

就不能爲了貪圖利養，心懷惡意，傳遞國家之間的使命，參與軍隊陣營的集會，發動戰爭互相攻打，殺害無數眾生。

爲了利益而心懷惡意，要選擇對國家有利的和合之事。

解釋：傳遞使命有兩種情況，挑起爭端就會損害國家，危害百姓；促成和好就能安定國家，憐憫百姓。所以應該選擇後者。問：如果這樣說，像戰國時期蘇秦、張儀這些人，各自擅長合縱連橫的策略，難道一個一定是善，一個一定是惡嗎？答：根據他們的本意，如果促成合縱的人是爲了發動戰爭，那麼就犯了戒律；而搞連橫的人也沒有善良的意圖，最終都會有罪過。仔細區分，連橫的危害，大概也只能說是稍微輕微一點罷了。一定要宣揚仁義，從而停止秦國和楚國的戰爭；促成歸順，從而成就南北之間的友好關係，像這樣的國家使者，才能說是做了很多有功德的事情。

○二引況。

菩薩尚且不能進入軍隊中來往，更何況故意去做危害國家的賊寇之事呢？

不能進入軍隊中，因為軍隊中喧鬧雜亂，不是佛弟子應該去的地方。發動戰爭互相攻打，會引發殺戮，違背慈悲之心，不應該去做。這種傳遞使命的行為是互相傷害的因緣，所以要禁止。

解釋：賊，就是傷害。因為會互相傷害所以要禁止，說明沒有傷害就不會禁止。隱峰禪師飛錫杖來阻止戰爭，圖澄法師占卜銅鈴來平息災難，這兩位老人在軍隊中...

【English Translation】 English version: Observing the waxing and waning of the enemy's strength, employing deceptive strategies, participating in war formations, and harboring thoughts of victory and defeat, all these actions violate the fundamental principle of compassion. The scriptures state that such behavior is treasonous to the nation, and all seven categories of disciples are equally culpable, subject to the precepts regardless of their seniority.

Explanation: 'Observing' means spying and reconnaissance. 'Deceptive' means treacherous and deceitful. Observing the enemy's strengths and weaknesses to determine whether to advance or retreat, and deceitfully formulating strategies before taking action. Regarding 'national traitor,' Mencius said: 'I can persuade the rulers of various states on behalf of the king, guaranteeing victory in war. Such a person is called a good minister today, but in ancient times, they were called a scourge that harms the people.'

○2. Entering the Text (2): First, identify the person. Second, state the action.

○First, identify the person.

If a disciple of the Buddha.

○Second, state the action (3): First, it should not be done. Second, provide an analogy. Third, state the transgression and conclude the fault.

○First, it should not be done.

They must not, for the sake of greed and with malicious intent, act as envoys between countries, participate in military gatherings, initiate wars and attack each other, killing countless sentient beings.

Harboring malicious intent for the sake of profit, one should choose harmonious matters that benefit the country.

Explanation: There are two types of envoys. Instigating conflict harms the country and endangers the people; promoting harmony brings peace to the nation and compassion to the masses. Therefore, one should choose the latter. Question: If that is the case, then people like Su Qin and Zhang Yi of the Warring States period, each skilled in the strategies of alliance and counter-alliance, is one necessarily good and the other necessarily evil? Answer: According to their original intentions, if those who promoted alliances did so to initiate wars, then they violated the precepts; and those who engaged in counter-alliances also had no good intentions, and ultimately they would both be guilty. Upon closer examination, the harm of counter-alliance can only be said to be slightly less. One must promote benevolence and righteousness, thereby stopping the wars between Qin and Chu; and facilitate submission, thereby achieving friendly relations between the North and South. Such national envoys can be said to have performed many meritorious deeds.

○Second, provide an analogy.

Even a Bodhisattva should not enter military camps to come and go, let alone intentionally commit acts of treason against the nation?

One should not enter military camps because they are noisy and chaotic, not places where disciples of the Buddha should go. Initiating wars and attacking each other leads to killing, violating the heart of compassion, and should not be done. This act of conveying messages is a cause of mutual harm, so it must be prohibited.

Explanation: 'Traitor' means harm. Because it causes mutual harm, it must be prohibited, indicating that if there is no harm, it will not be prohibited. Zen Master Yinfeng stopped the war by flying his tin staff, and Dharma Master Tucheng quelled the disaster by divining with a copper bell. These two elders in the army...

中。奚不可之有。

○三舉非結過。

若故作者。犯輕垢罪。

發隱。大士者。當爲如來使。以普安三界眾生。而乃故作國賊。寧不犯過。

●按此戒。菩薩心地法門戒心中慈心悲心所出也。

●第十二販賣戒(二)　初舉略。二入文。

○初舉略。

希利損物。乖慈故制。大小同犯。七眾不全共。

發隱。我利則人害。故曰乖慈。七眾不全共者。貿易世俗之常。在家當不禁也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初不應。二舉況。三舉非結過。

○初不應。

故販賣良人奴婢六畜。市易棺材板木盛死之具。

夫販賣者。謂生口六畜。或度賣良人。多有眷屬分張之苦。若販賣棺材。則噁心希售。故道俗俱斷。

發隱。言人畜棺材者。明此道俗俱斷。揀尋常貿易道俗不俱斷也。

○三舉況。

尚不應自作。況教人作。

若自作若教他為我為。或教他自作。悉犯輕垢。若偷度生口。賣畜生令殺。咒令人死。欲得棺材售。此別犯盜罪殺罪。

發隱。教他分二。教他代我作一也。教他自作二也。偷度生口。揀前明賣非偷。如買婢之類是也。畜生令

【現代漢語翻譯】現代漢語譯本中。怎麼能說沒有過失呢。

○三、舉例說明違犯行為的後果。

如果明知故犯，就會犯輕垢罪。

發隱：作為大菩薩，應當作為如來的使者，以普遍安樂三界眾生為己任。如果反而故意做危害國家的行為，難道不是犯了過錯嗎？

●按：此戒是菩薩心地法門，從戒心中的慈悲心出發而制定的。

●第十二、販賣戒（二）初、概括說明。二、進入正文。

○初、概括說明。

貪圖利益損害他人，違背慈悲心，所以制定此戒。無論大乘小乘都犯此戒。七眾弟子不完全共同遵守此戒。

發隱：爲了自己的利益而損害他人，所以說違背慈悲心。七眾弟子不完全共同遵守此戒，指的是世俗的貿易行為，在家居士不必禁止。

○二、進入正文（二）初、標明對象。二、敘述事件。

○初、標明對象。

如果是佛弟子。

○二、敘述事件（三）初、不應該。二、舉例說明。三、舉例說明違犯行為的後果。

○初、不應該。

不應該故意販賣良人（善良的人）奴婢、六畜（家畜），買賣棺材、板木等喪葬用品。

所謂販賣，指的是販賣人口、家畜，或者出賣良人，這往往會造成眷屬分離的痛苦。如果販賣棺材，就會希望有人死亡以便出售，所以出家在家之人都要禁止。

發隱：提到人口、家畜、棺材，是爲了說明這種行為出家在家之人都要禁止，是爲了區別于尋常的貿易行為，尋常的貿易行為出家在家之人不都禁止。

○三、舉例說明。

尚且不應該自己做，更何況教別人做。

如果自己做，或者教別人替我做，或者教別人自己做，都犯輕垢罪。如果偷運人口，賣掉牲畜讓人宰殺，用咒語詛咒別人死亡，希望有人購買棺材，這些分別犯盜罪、殺罪。

發隱：教別人分為兩種，教別人代替我做是一種，教別人自己做是另一種。偷運人口，是爲了區別於前面所說的販賣，這裡的販賣不是偷盜，比如購買奴婢之類。牲畜讓人

【English Translation】 English version How can it be said that there is no fault?

○3. Examples of the consequences of violating the precepts.

If one knowingly commits the act, one commits a minor offense.

Elucidation: As a Bodhisattva, one should act as the envoy of the Tathagata (如來), with the universal peace and happiness of sentient beings in the Three Realms (三界) as one's responsibility. If one deliberately engages in acts that harm the country, is this not a transgression?

●Note: This precept originates from the mind-ground Dharma gate (心地法門) of the Bodhisattva, arising from the heart of compassion and loving-kindness within the precepts.

●Precept 12: The Precept Against Trafficking (2) First, a brief overview. Second, entering the text.

○First, a brief overview.

Greedy for profit and harming others, violating compassion, hence this precept is established. Both Mahayana and Hinayana practitioners are bound by this precept. The Seven Assemblies (七眾) do not all observe this precept completely.

Elucidation: Benefiting oneself at the expense of others is said to violate compassion. The Seven Assemblies (七眾) do not all observe this precept completely, referring to common worldly trade, which is not prohibited for laypeople.

○2. Entering the text (2) First, identifying the subject. Second, narrating the event.

○First, identifying the subject.

If one is a disciple of the Buddha (佛子).

○Second, narrating the event (3) First, should not. Second, giving examples. Third, giving examples of the consequences of violating the precepts.

○First, should not.

One should not deliberately traffic in free people (良人), slaves, or livestock (六畜), nor trade in coffins, planks, or other funerary items.

So-called trafficking refers to trafficking in people, livestock, or selling free people, which often causes the suffering of families being separated. If one traffics in coffins, one hopes for deaths in order to sell them, so both monastics and laypeople should be prohibited from doing so.

Elucidation: Mentioning people, livestock, and coffins is to illustrate that this behavior is prohibited for both monastics and laypeople, to distinguish it from ordinary trade, which is not entirely prohibited for both monastics and laypeople.

○3. Giving examples.

One should not even do it oneself, let alone teach others to do it.

If one does it oneself, or teaches others to do it for me, or teaches others to do it themselves, one commits a minor offense. If one smuggles people, sells livestock to be slaughtered, curses others to die, hoping to sell coffins, these are separate offenses of theft and killing.

Elucidation: Teaching others is divided into two types: teaching others to do it for me is one type, and teaching others to do it themselves is another. Smuggling people is to distinguish it from the aforementioned trafficking, where the trafficking is not theft, such as buying slaves. Livestock to

殺。揀前貨賣非殺。如耕牛之類是也。咒死售棺。揀前待死市棺。非咒殺也。如犯三事。自在殺盜二波羅夷。非輕垢攝。

○三舉非結過。

若故自作。教人作者。犯輕垢罪。

發隱。問。上古棄野。后聖易棺。送死之儀。號稱大事。云何棺槨而亦制耶。答。此制噁心希售。非曰制棺槨而不用也。如治生必資販賣。則巫匠之誡昭然。若造設而施貧窮。則功德自應無量。

●桉此戒。菩薩心地法門戒心中慈心悲心所出也。

●第十三謗毀戒(二)　初舉略。二入文。

○初舉略。

陷沒前人。傷慈故制。大小乘俱制。七眾同犯。刪取天人以上。同有菩薩戒者。說其七逆十重。或陷沒。或治罰。莫問有根無根。但令向異法人說。悉犯重。前說四眾過戒已制。若向同法人說。莫問境高下。有戒無戒陷沒人者。此戒同犯輕垢。

發隱。刪取。猶擷取也。擷取謗毀天人以上。同有大戒者也。或陷沒其名。或治罰其身。不問彼所謗有根無根。但向異法人者。彰播而禍無窮。向同法人者。隱密而害未廣。故一屬重一屬輕也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初舉謗事。二明應。三不應。

【現代漢語翻譯】現代漢語譯本殺。揀選以前的貨物來賣，不算殺。例如耕牛之類就是這樣。唸咒使其死亡然後出售棺材，和揀選以前待死的牛來賣棺材，不是念咒殺生。如果犯了這三種情況，就直接觸犯了殺戒和盜戒這兩個波羅夷罪（Parajika，根本罪），不屬於輕垢罪（Dukkata，小罪）的範疇。

○三次舉發不構成結罪。

如果故意自己做，教唆別人做，就犯輕垢罪。

發隱。問：上古時代拋棄在野外，後來的聖人改用棺材，送終的儀式，號稱是大事。為什麼棺槨也要加以限制呢？答：這是爲了防止有人心懷惡意，希望以此來出售。並不是說禁止使用棺槨。如果爲了謀生必須依靠販賣，那麼巫師和工匠的告誡就很明顯了。如果製造棺材施捨給貧窮的人，那麼功德自然是無量的。

●按照這條戒律，菩薩戒（Bodhisattva Precepts）的心地法門是從慈悲心出發的。

●第十三謗毀戒（Defamation Precept）(二) 初舉略。二入文。

○初舉略。

陷害埋沒他人，傷害慈悲心所以制定此戒。大乘（Mahayana）和小乘（Hinayana）都制定此戒，七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都觸犯此戒。刪減擷取天人以上，同樣有菩薩戒的人，說他們的七逆罪（Seven Transgressions）和十重罪（Ten Major Precepts），或者陷害埋沒他們，或者懲治處罰他們，不論有根據沒根據，只要向異教徒說，都犯重罪。之前說四眾（比丘、比丘尼、優婆塞、優婆夷）的過失，戒律已經禁止了。如果向相同的教徒說，不論對方的境界高低，有沒有受戒，陷害埋沒他人的人，這條戒律同樣犯輕垢罪。

發隱。刪取，就像擷取一樣。擷取謗毀天人以上，同樣有大戒的人。或者陷害埋沒他們的名聲，或者懲治處罰他們的身體。不問他們所誹謗的事情有沒有根據。但是向異教徒說，宣揚傳播而禍害無窮。向相同的教徒說，隱秘而危害不大。所以一個屬於重罪，一個屬於輕罪。

○二入文(三) 初標人。二序事。三結罪。

○初標人。

如果是佛子（Buddha's disciple）。

○二序事(三) 初舉謗事。二明應。三不應。

【English Translation】 English version Killing. Selecting and selling previously owned goods is not considered killing, such as oxen used for plowing. Chanting incantations to cause death and then selling coffins, and selecting previously owned coffins for oxen that are about to die, is not considered killing through incantations. If one commits these three acts, one directly violates the Parajika (fundamental transgression) of killing and stealing, and it does not fall under the category of Dukkata (minor offense).

○Three accusations do not constitute a transgression.

If one intentionally does it oneself or instructs others to do it, one commits a Dukkata offense.

Elucidation. Question: In ancient times, bodies were abandoned in the wilderness; later sages used coffins. The ritual of sending off the deceased is considered a major event. Why are coffins also restricted? Answer: This restriction is to prevent malicious intentions of hoping to sell them. It does not mean that the use of coffins is prohibited. If making a living necessarily relies on selling, then the admonition for shamans and artisans is clear. If one makes coffins and donates them to the poor, then the merit will naturally be immeasurable.

●According to this precept, the mind-ground Dharma gate of the Bodhisattva Precepts (Bodhisattva Precepts) arises from compassion and loving-kindness.

●Thirteenth Defamation Precept (Defamation Precept) (2) First, a brief overview. Second, entering the text.

○First, a brief overview.

To trap and bury others, harming the compassionate heart, is why this precept is established. Both Mahayana (Mahayana) and Hinayana (Hinayana) establish this precept, and all seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas) violate it. To select and excerpt those above devas and humans who also have Bodhisattva Precepts, speaking of their Seven Transgressions (Seven Transgressions) and Ten Major Precepts (Ten Major Precepts), or trapping and burying them, or punishing and disciplining them, regardless of whether there is a basis or not, as long as one speaks to non-Buddhists, one commits a major offense. Previously, speaking of the faults of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), the precepts have already prohibited it. If one speaks to fellow Buddhists, regardless of the other person's level of attainment, whether they have taken precepts or not, those who trap and bury others, this precept also constitutes a Dukkata offense.

Elucidation. 'Selecting and excerpting' is like cutting off. Cutting off and defaming those above devas and humans who also have major precepts. Either trapping and burying their reputation, or punishing and disciplining their body. Regardless of whether the slander against them has a basis or not. However, speaking to non-Buddhists, propagating and spreading it leads to endless harm. Speaking to fellow Buddhists, it is concealed and the harm is not widespread. Therefore, one belongs to a major offense, and the other belongs to a minor offense.

○Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, concluding the offense.

○First, identifying the person.

If one is a Buddha's disciple (Buddha's disciple).

○Second, narrating the event (3) First, stating the act of defamation. Second, clarifying what should be done. Third, clarifying what should not be done.

○初舉謗事。

以噁心故。無事謗他良人善人法師師僧。國王貴人言犯七逆十重。

發隱。噁心。或貪或瞋。無事。本無實也。問。前言自讚毀他。及謗三寶。俱在十重。今之謗毀。云何墮輕。答。毀他兼自讚成重。今無自讚。三寶兼佛法得名。今止謗僧。又疏中自開異法同法。此蓋指同法也。

○二明應。

于父母兄弟六親中。應生孝順心。慈悲心。

言父母兄弟者。舉大士之心。心常想一切如父母六親。應生孝順慈悲心。

發隱。疏具二義。一者實己六親。二者於一切眾生作六親想。孝順者不敢謗。慈悲者不忍謗。不孝不慈。何所顧忌。

○三不應。

而反更加於逆害。墮不如意處者。

今反加謗害。聲聞向同戒同見同眾四重無根者。僧殘。余如律部廣說。

發隱。承上不生孝順而反加逆。不生慈悲而反加害。必戕賊彼使不得其所。故云墮不如意處也。四分律。聲聞妄言比丘犯四重不實者僧殘。未云同法。菩薩智深不惑。故向同法罪輕。聲聞智尚未深。故向同法稍重。無根者。有枝葉無根本也。

○三結罪。

犯輕垢罪。

發隱。

●按此戒。菩薩心地法門戒心中護心喜心慈心悲心及孝順心所出也。

●第十四放

【現代漢語翻譯】現代漢語譯本 ○ 初舉謗事。

以噁心之故，無中生有地誹謗他人，包括善良之人、法師、僧侶，甚至國王貴人，此言行觸犯七逆十重罪。

發隱：噁心，或出於貪婪，或出於嗔恨。無事，指原本沒有真實的事情。問：前面提到自讚毀他，以及誹謗三寶（佛(Buddha)，法(Dharma)，僧(Sangha)），都屬於十重罪。如今的誹謗，為何罪較輕？答：毀他兼自讚，罪則重。如今沒有自讚。三寶兼具佛法之名，如今僅止於誹謗僧侶。而且疏文中自行區分了異法和同法，這裡大概指的是同法。

○ 二明應。

對於父母兄弟等六親眷屬，應該生起孝順之心、慈悲之心。

言及父母兄弟，是爲了啓發菩薩（Bodhisattva）之心。菩薩之心，常將一切眾生視如父母六親，因此應該生起孝順慈悲之心。

發隱：疏文包含兩層含義。一是實際的六親眷屬，二是對一切眾生生起六親之想。心懷孝順，則不敢誹謗；心懷慈悲，則不忍誹謗。若不孝不慈，又有什麼顧忌呢？

○ 三不應。

反而變本加厲地進行逆害，最終墮入不如意之處。

如今反而變本加厲地進行誹謗和傷害。對於聲聞（Śrāvaka）來說，向同戒、同見、同眾的道友妄加四重罪的指控，屬於僧殘罪。其餘的罪行，如律部中廣為解說。

發隱：承接上文，不生孝順之心，反而變本加厲地進行違逆；不生慈悲之心，反而變本加厲地進行傷害。必定會殘害他人，使其不得安寧，所以說會墮入不如意之處。《四分律》中說，聲聞妄言比丘（bhikṣu）犯四重罪，若不屬實，則犯僧殘罪。這裡沒有提到同法。菩薩的智慧深邃，不會被迷惑，所以向同法之人誹謗，罪過較輕。聲聞的智慧尚未深邃，所以向同法之人誹謗，罪過稍重。無根，指有枝葉而無根本。

○ 四結罪。

犯輕垢罪。

發隱：

● 按此戒，是菩薩從心地法門戒心中所生出的護心、喜心、慈心、悲心以及孝順心。

● 第十四放

【English Translation】 English version ○ First, the matter of slander is raised.

Due to malicious intent, groundlessly slandering others, including good people, Dharma masters, monks, even kings and nobles, such speech and actions violate the seven rebellious and ten major offenses.

Elucidation: 'Malicious intent' arises from either greed or hatred. 'Groundlessly' means there is no factual basis. Question: Earlier it was mentioned that self-praise while disparaging others, as well as slandering the Three Jewels (Buddha, Dharma, Sangha), all fall under the ten major offenses. Why is the slander mentioned now considered a lighter offense? Answer: Disparaging others while praising oneself constitutes a heavier offense. Here, there is no self-praise. The Three Jewels encompass the Buddha's teachings, while here it is limited to slandering monks. Furthermore, the commentary itself distinguishes between different Dharma and the same Dharma; this likely refers to the same Dharma.

○ Second, clarifying what should be.

Towards parents, siblings, and other six kinds of relatives, one should generate a mind of filial piety and compassion.

Mentioning parents and siblings is to inspire the Bodhisattva's mind. A Bodhisattva's mind constantly regards all beings as parents and relatives, therefore one should generate a mind of filial piety and compassion.

Elucidation: The commentary contains two layers of meaning. One is actual relatives, and the other is to regard all beings as relatives. With filial piety, one dares not slander; with compassion, one cannot bear to slander. Without filial piety and compassion, what is there to restrain one?

○ Third, what should not be.

Instead, intensifying the harm and opposition, ultimately falling into undesirable circumstances.

Now, instead, intensifying the slander and harm. For a Śrāvaka, falsely accusing a fellow practitioner of the same precepts, views, and community of committing one of the four major offenses constitutes a Sanghavasesa offense. Other offenses are extensively explained in the Vinaya.

Elucidation: Continuing from the above, not generating filial piety but instead intensifying opposition; not generating compassion but instead intensifying harm. This will inevitably harm others, preventing them from finding peace, hence the saying 'falling into undesirable circumstances.' The Dharmaguptaka Vinaya states that if a Śrāvaka falsely accuses a bhikṣu of committing one of the four major offenses, if it is untrue, they commit a Sanghavasesa offense. It does not mention the same Dharma here. A Bodhisattva's wisdom is profound and not easily deceived, so slandering someone practicing the same Dharma is a lighter offense. A Śrāvaka's wisdom is not yet profound, so slandering someone practicing the same Dharma is a slightly heavier offense. 'Without root' means having branches and leaves but no root.

○ Fourth, concluding the offense.

Committing a minor offense.

Elucidation:

● According to this precept, it arises from the mind of protecting, rejoicing, loving-kindness, compassion, and filial piety that the Bodhisattva generates from the mind-ground Dharma-gate precepts.

● Fourteenth, releasing

火焚燒戒(二)　初舉略。二入文。

○初舉略。

傷損有識故制。七眾同犯。大小乘俱制。

發隱。有識。揀草木無情也。雖本意燒山。無心害物。然物必被傷。所謂城門失火。殃及池魚者也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初明放火事。二遠有焚燒。三舉非結過。

○初明放火事。

以噁心故。放大火燒山林曠野。四月乃至九月放火。

有師言殺鬼畜犯重。初戒已制。此戒但不得燒林木。遠損害義。今釋殺鬼畜既不犯重。今燒林木而死者。與此戒同制。四月至九月多生蟲類。此時道俗同制。不得燒林木。遠有損害義。在家菩薩為業燒者不制。出家菩薩為妨害眾事。亦應開許者。若不慎燒犯輕垢。

發隱。前十重明有命不得故殺。今言殺鬼畜不犯重者。以無心殺也。燒林木而害生。亦意在林木也。故與前同制。在家為生業。出家為除害。亦所不禁。但應謹慎防護。委曲成全。不爾者犯。恐開此禁。恣意焚燒。故疏言慎。問。此中禁四月至九月。則十月至三月不制明矣。而十月未盡無蟲。二月正當起蟄。此而可燒。焉得無損。答。此為苦寒之地言也。若東南溫暖。恐非所宜。止可臘月嚴凝。霜

【現代漢語翻譯】現代漢語譯本火焚燒戒(二) 初舉略。二入文。

○初舉略。

傷損有識故制。七眾同犯。大小乘俱制。

發隱。有識。揀草木無情也。雖本意燒山。無心害物。然物必被傷。所謂城門失火。殃及池魚者也。

○二入文(二) 初標人。二序事。

○初標人。

若佛子。

○二序事(三) 初明放火事。二遠有焚燒。三舉非結過。

○初明放火事。

以噁心故。放大火燒山林曠野。四月乃至九月放火。

有師言殺鬼畜犯重。初戒已制。此戒但不得燒林木。遠損害義。今釋殺鬼畜既不犯重。今燒林木而死者。與此戒同制。四月至九月多生蟲類。此時道俗同制。不得燒林木。遠有損害義。在家菩薩為業燒者不制。出家菩薩為妨害眾事。亦應開許者。若不慎燒犯輕垢。

發隱。前十重明有命不得故殺。今言殺鬼畜不犯重者。以無心殺也。燒林木而害生。亦意在林木也。故與前同制。在家為生業。出家為除害。亦所不禁。但應謹慎防護。委曲成全。不爾者犯。恐開此禁。恣意焚燒。故疏言慎。問。此中禁四月至九月。則十月至三月不制明矣。而十月未盡無蟲。二月正當起蟄。此而可燒。焉得無損。答。此為苦寒之地言也。若東南溫暖。恐非所宜。止可臘月嚴凝。霜

【English Translation】 English version The Sila (precept) Against Burning (Part 2): First, a brief introduction; second, entering the text.

○ First, a brief introduction.

This is established because it harms sentient beings. All seven assemblies (bhiksu [monk], bhiksuni [nun], sramana [male novice], sramanerika [female novice], siksamana [probationary nun], upasaka [male lay follower], upasika [female lay follower]) are subject to this precept. Both the Mahayana and Hinayana traditions establish this precept.

Explanation: 'Sentient beings' distinguishes them from insentient grass and trees. Although the original intention might be to burn a mountain without intending to harm living beings, the beings will inevitably be harmed. This is like 'when the city gate catches fire, the fish in the moat suffer.'

○ Second, entering the text (two parts): First, identifying the person; second, narrating the event.

○ First, identifying the person.

If a disciple of the Buddha.

○ Second, narrating the event (three parts): First, clarifying the act of setting fire; second, avoiding burning; third, citing examples to conclude the transgression.

○ First, clarifying the act of setting fire.

Due to an evil intention, one sets a great fire to burn mountains, forests, and wilderness areas. Setting fire from the fourth month to the ninth month.

Some teachers say that killing ghosts or animals constitutes a grave offense. The initial precept already prohibits this. This precept only prohibits burning forests and trees, to avoid causing harm. Now, explaining that killing ghosts or animals does not constitute a grave offense, those who burn forests and trees, causing death, are subject to the same prohibition as this precept. From the fourth month to the ninth month, many insects are born. During this time, both monastics and laity are prohibited from burning forests and trees, to avoid causing harm. Lay Bodhisattvas who burn for their livelihood are not prohibited. Monastic Bodhisattvas who burn to eliminate obstacles to the Sangha's affairs should also be permitted. If one burns carelessly, one commits a minor offense.

Explanation: The previous ten grave precepts state that one must not intentionally kill living beings. Now, saying that killing ghosts or animals does not constitute a grave offense is because it is unintentional killing. Burning forests and harming living beings is also with the intention focused on the forests and trees. Therefore, it is subject to the same prohibition as before. Lay people doing it for their livelihood, and monastics doing it to eliminate harm, are not prohibited. However, one should be careful to protect and fully accomplish the task. Otherwise, one commits an offense. Fearing that opening this prohibition would lead to wanton burning, the commentary says to be careful. Question: This prohibits burning from the fourth month to the ninth month, which clearly means that burning from the tenth month to the third month is not prohibited. However, the tenth month is not yet free of insects, and the second month is precisely when insects begin to emerge from hibernation. How can burning then not cause harm? Answer: This is said with regard to cold regions. If it is warm in the southeast, it may not be appropriate. It should only be done during the severe cold of the twelfth month, when there is frost.

雪屢降之後耳。善會文者自應得意。或云鬼畜不犯重。取前十重中非道器也。此順疏文。未順經義。

○二遠有焚燒。

若燒他人家屋宅城邑僧坊田木。及鬼神官物。一切有生物不得故燒。

一切有生物。謂有生命。有言生誤。應言有主物。若燒有主物。何但四月九月。當知作有生也。

發隱。前文止說山林。今兼城邑以及一切。故曰遠有焚燒也。

○三舉非結過。

若故燒者。犯輕垢罪。

發隱。故燒有二。縱貪瞋而燔城邑。越時限而焚山林。皆故也。言故。揀無心也。

●按此戒。菩薩心地法門戒心中護心慈心所出也。

●第十五僻教戒(二)　初舉略。二入文。

○初舉略。

使人失正道故制。七眾同犯。大小乘不共。以所習異故。

發隱。僻者。偏也。邪也。二乘外道皆是。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初舉所教。二明應。三不應。

○初舉所教。

自佛弟子。及外道惡人。六親一切善知識。

自佛弟子謂內眾。外道為外眾。六親善知識通內外。

發隱。自。從也。對及而言。學佛法名內眾。習余法名外眾。惡人

者。外正道。即名不善人也。善知識。識熟交友之類。非得道善知識也。通內外者。此六親知識有學佛者。有學外道者。故曰通也。

○二明應。

應一一教受持大乘經律。應教解義理。使發菩提心。十發趣心。十長養心。十金剛心。於三十心中。一一解其次第法用。

應教大乘經律。令發菩提心。十心者。十發趣心起。金剛心。謂十金剛。略不說十長養。此三十是始行者急。須應為開示故。

發隱。解義發心者。二不可偏廢也。不解義理。則所發者邪心。不發大心。則所知者空解。故須兼也。文中有十長養。疏云不說。或他本無故。今以有者為正。以前後文中皆有十長養故。始行者。住行向三十心是佛道始行。非余不急。故應開示。不可后也。

○三不應。

而菩薩以噁心瞋心。橫教二乘聲聞經律。外道邪見論等。

不應噁心教二乘外典等。若見機益物。不犯。

發隱。噁心者。本自立心不臧。惟欲人入于偏邪也。瞋心者。有所觸而生惱。故教之入于偏邪也。橫者。枉也。不當教而教也。見機者。見機所宜。權教利物。明非噁心瞋心。乃委曲引誘。何犯之有。

○三結罪。

犯輕垢罪。

發隱。

●按此戒。菩薩心地法門戒心中好說心

【現代漢語翻譯】現代漢語譯本這些人是外道，可以稱作不善之人。善知識，指的是熟悉交往的朋友之類，並非得道的善知識。『通內外者』，指的是六親眷屬中有學習佛法的人，也有學習外道的人，所以稱為『通』。

二、明應（應當做的）

應當一一教導受持大乘經典和戒律，應當教導理解其中的義理，使之發起菩提心，以及十發趣心、十長養心、十金剛心。對於這三十種心，一一解釋它們的次第、法和作用。

應當教導大乘經典和戒律，令其發起菩提心。十心指的是十發趣心開始，金剛心指的是十金剛心，省略不說十長養心。這三十種心是初學者急需的，所以應當為他們開示。

發隱：理解義理和發起菩提心，二者不可偏廢。不理解義理，那麼所發起的便是邪心；不發起大菩提心，那麼所知曉的便是空洞的理解。所以必須兼顧。經文中有十長養心，疏鈔中說不說，或許是其他版本沒有的緣故。現在以有的版本為正，因為前後文都有十長養心。『始行者』，指的是住、行、向這三十心，是佛道的開始修行階段。並非其餘的不重要，所以應當開示，不可延後。

三、不應（不應當做的）

菩薩不應當以噁心、瞋心，橫加教導二乘聲聞的經典和戒律，以及外道的邪見理論等。

不應當以噁心教導二乘的經典和外道的典籍等。如果見到時機可以利益眾生，則不犯戒。

發隱：『噁心』，指的是原本就立心不良，只想讓人陷入偏頗邪道。『瞋心』，指的是因為受到觸動而產生惱怒，所以教導他人進入偏頗邪道。『橫』，指的是枉曲，不應當教導而教導。『見機』，指的是見到時機適合，權巧方便地教導以利益眾生，表明不是噁心和瞋心，而是委婉地引導，有什麼罪過呢？

四、結罪

犯輕垢罪。

發隱：

●按此戒，菩薩心地法門戒心中好說心

【English Translation】 English version Those who are outside the right path are called unwholesome people. 'Good knowing friends' refers to those with whom one is familiar and associates, not enlightened good knowing friends. 'Those who are versed in both internal and external' refers to relatives and acquaintances, some of whom study Buddhism and some of whom study external paths, hence the term 'versed'.

Clarifying What Should Be Done

One should teach and uphold the Mahayana (Great Vehicle) sutras (discourses) and vinaya (rules of discipline) one by one. One should teach the understanding of their meaning and principles, causing them to generate Bodhicitta (the mind of enlightenment), as well as the Ten Faiths, Ten Dedications, Ten Practices, and Ten Vajra (Diamond-like) Minds. For these thirty minds, one should explain their order, Dharma, and function one by one.

One should teach the Mahayana sutras and vinaya, causing them to generate Bodhicitta. The Ten Minds refer to the arising of the Ten Faiths, Ten Dedications, and Ten Practices. The Vajra Mind refers to the Ten Vajra Minds. The Ten Dedications are omitted. These thirty are urgently needed by beginners, so one should reveal and instruct them.

Elucidation: Understanding the meaning and generating the mind are both indispensable. If one does not understand the meaning, then what is generated is a perverse mind. If one does not generate the great Bodhicitta, then what is known is an empty understanding. Therefore, both must be taken into account. The text mentions the Ten Dedications, but the commentary says they are not mentioned, perhaps because other versions do not have them. Now, we take the version with them as correct, because the Ten Dedications are mentioned in both the preceding and following texts. 'Beginners' refers to the thirty minds of Faiths, Dedications, and Practices, which are the beginning stages of practice on the Buddha's path. It is not that the others are not important, so one should reveal and instruct them, and not delay.

What Should Not Be Done

Bodhisattvas should not, with an evil mind or an angry mind, perversely teach the sutras and vinaya of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), or the heretical theories of external paths.

One should not teach the sutras of the Two Vehicles or the texts of external paths with an evil mind. If one sees an opportunity to benefit beings, it is not a transgression.

Elucidation: 'Evil mind' refers to originally having a bad intention, only wanting to lead people into bias and heresy. 'Angry mind' refers to being provoked and becoming annoyed, thus teaching others to enter biased and heretical paths. 'Perversely' means wrongly, teaching when one should not teach. 'Seeing an opportunity' means seeing what is appropriate for the occasion, expediently teaching to benefit beings, indicating that it is not an evil mind or an angry mind, but rather a tactful guidance. What fault is there?

Concluding the Offense

One commits a minor offense.

Elucidation:

●According to this precept, the Bodhisattva's Mind-Ground Dharma-Door Precepts emphasize the mind.

達心圓心大乘心所出也。

●第十六為利倒說戒(二)　初舉略。二入文。

○初舉略。

乖訓授之道。故制。七眾同犯。大小乘俱制。前戒隱大示小。今戒雖為說大。而希利靳固。隱沒義味。不令顯示。聲聞教訓他人。隱沒義理。犯輕垢。

發隱。靳。惜也。固。密也。靳惜固密。不為正說。希利故也。無私賄而不傳真法。有所獲而方罄所知。是商賈之道也。豈大士弘度之心乎。言聲聞犯者。明大小俱制故。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初先應自學。二為後來說。三不應隱沒。

○初先應自學。

應好心先學大乘威儀經律。廣開解義味。

發隱。好心者。明始學之初。即發上求下化之心。絕希利故。今才學佛法。先懷利養。非好心也。先儒有言。今人讀書。自上大人時便錯了也。意正如此。威儀經律者。一是大乘化導之軌範。一是大乘修進之門戶。皆有義理趣味。應先開解。始可度生。

○二為後來說。

見后新學菩薩。有從百里千里來求大乘經律。應如法為說一切苦行。若燒身燒臂燒指。若不燒身臂指供養諸佛。非出家菩薩。乃至餓虎狼師子一切餓鬼。悉應捨身肉

【現代漢語翻譯】現代漢語譯本：達心圓心大乘心所出也。 ●第十六為利倒說戒(二) 初舉略。二入文。 ○初舉略。乖訓授之道。故制。七眾同犯。大小乘俱制。前戒隱大示小。今戒雖為說大。而希利靳固。隱沒義味。不令顯示。聲聞教訓他人。隱沒義理。犯輕垢。發隱。靳（吝惜）。惜也。固（封閉）。密也。靳惜固密。不為正說。希利故也。無私賄而不傳真法。有所獲而方罄所知。是商賈之道也。豈大士弘度之心乎。言聲聞犯者。明大小俱制故。 ○二入文(三) 初標人。二序事。三結罪。 ○初標人。若佛子（佛陀的弟子）。 ○二序事(三) 初先應自學。二為後來說。三不應隱沒。 ○初先應自學。應好心先學大乘威儀經律。廣開解義味。發隱。好心者。明始學之初。即發上求下化之心。絕希利故。今才學佛法。先懷利養。非好心也。先儒有言。今人讀書。自上大人時便錯了也。意正如此。威儀經律者。一是大乘化導之軌範。一是大乘修進之門戶。皆有義理趣味。應先開解。始可度生。 ○二為後來說。見后新學菩薩（覺悟的有情）。有從百里千里來求大乘經律。應如法為說一切苦行。若燒身燒臂燒指。若不燒身臂指供養諸佛。非出家菩薩。乃至餓虎狼師子一切餓鬼。悉應捨身肉

【English Translation】 English version: The 'Da Xin Yuan Xin' (Great Heart of Perfect Understanding) originates from the Mahayana (Great Vehicle) mind. ●The Sixteenth Precept: Reversing the Teaching for Profit (Two Parts): First, a brief introduction. Second, entering the text. ○First, a brief introduction. It violates the way of instruction and transmission. Therefore, it is prohibited. All seven assemblies (bhikshu, bhikshuni, shikshamana, sramanera, sramanerika, upasaka, upasika) are subject to this prohibition. Both the Hinayana (Small Vehicle) and Mahayana have this precept. The previous precept implicitly showed the small while indicating the large. This precept, although speaking of the great, clings to profit and is stingy and secretive, concealing the meaning and not allowing it to be revealed. If a Shravaka (Disciple of the Buddha) instructs others and conceals the meaning, they commit a minor offense. Explanation: 'Jin' (吝) means stingy. 'Gu' (固) means secretive. Being stingy, secretive, and not speaking truthfully is due to seeking profit. Not transmitting the true Dharma (teaching) without private bribes, and only exhausting one's knowledge after receiving something, is the way of merchants. How could this be the mind of a great Bodhisattva (Enlightened Being) who widely delivers beings? Saying that Shravakas commit this offense clarifies that both the Small and Great Vehicles prohibit it. ○Second, entering the text (three parts): First, identifying the person. Second, narrating the event. Third, concluding with the offense. ○First, identifying the person. If a Buddha-child (disciple of the Buddha). ○Second, narrating the event (three parts): First, one should first study oneself. Second, then speak for others. Third, one should not conceal. ○First, one should first study oneself. One should, with a good heart, first study the Mahayana Vinaya (Discipline) Sutras (Scriptures), widely opening and understanding the meaning. Explanation: 'Good heart' clarifies that at the beginning of learning, one should immediately generate the mind of seeking upwards and transforming downwards, completely abandoning the desire for profit. If one only learns the Buddha's teachings with the intention of gaining profit, it is not a good heart. As a former Confucian scholar said, 'People today make mistakes in their reading from the time they are young.' The meaning is just like this. 'Vinaya Sutras' are the norms for guiding and transforming in the Mahayana, and the gateway for cultivating and advancing in the Mahayana. Both have meaningful and interesting principles that should be first opened and understood before one can deliver beings. ○Second, then speak for others. Seeing newly learning Bodhisattvas (Enlightened Beings) coming from hundreds or thousands of miles seeking the Mahayana Sutras and Vinaya, one should, according to the Dharma (teachings), speak of all ascetic practices, such as burning the body, burning the arm, burning the finger. If one does not burn the body, arm, or finger to make offerings to all the Buddhas, one is not a renunciate Bodhisattva. Even for hungry tigers, wolves, lions, and all hungry ghosts, one should give up one's body and flesh.

手足而供養之。然後一一次第為說正法。使心開意解。

有師言此中所列苦行。制令救物。不爾輕垢。又解是舉況之辭。大士當應捨身施人。然後具為說法。況今止為說法。而希利隱沒耶。后階示三。文相易見。

發隱。先明苦行。以大其心志。堅其誓願。乃為次第說法。如三十心等。此明正說順說。不顛倒說。疏列二義。前義為正。文中言如法為說一切苦行。是舉義以示彼。言菩薩行應當如此。非必捨身以供彼也。

○三不應隱沒。

而菩薩為利養故。應答不答。倒說經律文字。無前無後。謗三寶說者。

發隱。此不應中后階三文也。一為利養故。應正理答而故不答。別為一答。是吝說隱沒。二為利養故。擅以經義改易前後。是倒說隱沒。三為利養故。逆佛本懷。背法本義。違一切賢聖本宗而答者。是謗說隱沒。皆不應也。

○三結罪。

犯輕垢罪。

發隱。問。謗三寶說。云何不入十重。答。十重專言謗者。是撥無三寶。故重。此則謬解妄論。名為謗說。非撥無也。故輕。

●按此戒。菩薩心地法門戒心中慈心好說心達心所出也。

●第十七恃勢乞求戒(二)　初舉略。二入文。

○初舉略。

惱他故制。七眾同犯。大小乘俱制。

【現代漢語翻譯】現代漢語譯本：用手和腳來供養他。然後一次又一次地為他們宣說正法，使他們心開意解。

有法師說，這裡所列舉的苦行，是爲了制止（菩薩）不救助眾生。否則就是輕垢罪。又解釋說，這是舉例說明。大菩薩應當捨身佈施給他人，然後才為他們宣說佛法。更何況現在只是爲了說法，卻希望獲得利益而隱瞞不說呢？後面的解釋分為三個層次，文義很容易理解。

闡發隱義。首先說明苦行，是爲了擴大菩薩的心志，堅定他們的誓願，然後才按次第說法，如三十心等。這是說明正確地說法，順應（聽眾）地說，而不是顛倒錯亂地說。疏鈔列舉了兩種含義，前一種含義是正確的。經文中說『如法為說一切苦行』，這是舉例來向他們展示，意思是菩薩的修行應當如此，不一定非要捨身來供養他們。

○三、不應隱瞞

菩薩爲了獲得利益供養的緣故，應該回答而不回答，顛倒錯亂地說經律文字，沒有前後順序，誹謗三寶的說法者。

闡發隱義。這『不應』中，後面分為三個層次。一是爲了利益供養的緣故，應該按照正理回答卻故意不回答，這是吝惜說法而隱瞞。二是為利益供養的緣故，擅自用經義更改前後順序，這是顛倒說法而隱瞞。三是爲了利益供養的緣故，違背佛的本懷，背離法的本義，違背一切賢聖的根本宗旨而回答的人，這是誹謗說法而隱瞞。這些都是不應該的。

○三、總結罪行

犯輕垢罪。

闡發隱義。問：誹謗三寶的說法，為什麼不屬於十重罪？答：十重罪專門指撥無三寶的人，所以罪重。這裡則是錯誤地理解，胡亂地議論，稱為誹謗說法，而不是撥無三寶，所以罪輕。

●按此戒條，菩薩心地法門戒是從慈心、好說法心、通達心所生出來的。

●第十七、恃勢乞求戒（分為兩個部分）一、先概括地提出。二、進入經文。

○一、先概括地提出

因為惱害他人而制定的戒律。比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷，式叉摩那七眾弟子共同違犯。大乘和小乘都制定了這條戒律。

【English Translation】 English version: To offer them (the sentient beings) with hands and feet. Then, one by one, to expound the Proper Dharma for them, so that their minds may be opened and their understanding may be liberated.

Some teachers say that the ascetic practices listed here are to prevent (Bodhisattvas) from not saving beings. Otherwise, it is a light offense. It is also explained that this is an example. A great Bodhisattva should give up his body to give to others, and then explain the Dharma to them. How much more so now that he is only explaining the Dharma, but hopes to gain benefits and hides it? The following explanation is divided into three levels, and the meaning of the text is easy to understand.

To reveal the hidden meaning. First, explain the ascetic practices to expand the Bodhisattva's mind and strengthen their vows, and then explain the Dharma in order, such as the Thirty Minds, etc. This is to explain the Dharma correctly, to speak in accordance with (the listener), and not to speak upside down and disorderly. The commentary lists two meanings, the former of which is correct. The scripture says 'to explain all ascetic practices according to the Dharma', which is an example to show them, meaning that the practice of a Bodhisattva should be like this, and it is not necessary to give up one's body to offer them.

○3. Should not conceal

A Bodhisattva, for the sake of gaining benefits and offerings, should answer but does not answer, speaks the words of the sutras and precepts upside down and disorderly, without order, and slanders the Three Jewels.

To reveal the hidden meaning. This 'should not' is followed by three levels. First, for the sake of gaining benefits and offerings, one should answer according to the proper reason but deliberately does not answer, which is to be stingy with speaking and concealing. Second, for the sake of gaining benefits and offerings, one arbitrarily changes the order of the meaning of the scriptures, which is to speak upside down and conceal. Third, for the sake of gaining benefits and offerings, one violates the Buddha's original intention, deviates from the original meaning of the Dharma, and violates the fundamental purpose of all sages and saints, which is to slander speaking and conceal. These are all not allowed.

○3. Concluding the offense

Commits a light offense.

To reveal the hidden meaning. Question: Why is slandering the Three Jewels not a major offense? Answer: The major offenses specifically refer to those who deny the Three Jewels, so the offense is serious. Here, it is a misunderstanding and a random discussion, called slanderous speaking, not denying the Three Jewels, so the offense is light.

●According to this precept, the Bodhisattva's mind-ground Dharma gate precepts are born from the mind of compassion, the mind of good speaking, and the mind of understanding.

●The Seventeenth Precept of Relying on Power to Beg (divided into two parts) 1. First, briefly introduce. 2. Enter the text.

○1. First, briefly introduce

The precept is established because of harming others. The seven assemblies of monks, nuns, novices, novice nuns, laymen, laywomen, and siksamana all violate it. Both the Mahayana and Hinayana have established this precept.

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(二)　初為利親附。二非理告乞。三舉非結過。

○初為利親附。

自為飲食錢財利養名譽故。親近國王王子大臣百官。

發隱。為飲食等。揀非為道也。自為。揀非為眾也。出家不得親近王臣。正為此等輩耳。如其為眾忘身。為道忘利。則三朝貴寵。七帝尊崇。夫誰曰不可。

○二非理告乞。

恃作形勢。乞索打拍牽挽。橫取錢物。一切求利。名為惡求多求。教他人求。

倚勢乞書屬置。打拍乞索。若自及教他為我。皆犯此戒。

發隱。乞書屬置者。因倚豪勢。借重書敕。屬託處置。打拍示威。乞索財物也。牽挽者。牽繫挽曳。皆威逼之而橫取也。如此一切求利。是名惡求多求也。惡對善求。多對寡求。威逼名惡。無厭名多也。

○三舉非結過。

都無慈心。無孝順心者。犯輕垢罪。

發隱。慈則常思惠濟。慮彼貧窮。孝則供養眾生。如己父母。尚何忍橫取之耶。

●按此戒。菩薩心地法門戒心中慈心及孝順心無求心所出也。

●第十八無解作師戒(二)　初舉略二。入文。

○初舉略。

無解強授。有誤人之失。故制。

【現代漢語翻譯】現代漢語譯本

○二入文(二) 初標人。二序事。 ○初標人。若佛子（Buddhacitta，發菩提心的人）。 ○二序事(二) 初為利親附。二非理告乞。三舉非結過。 ○初為利親附。自為飲食錢財利養名譽故。親近國王王子大臣百官。發隱。為飲食等。揀非為道也。自為。揀非為眾也。出家不得親近王臣。正為此等輩耳。如其為眾忘身。為道忘利。則三朝貴寵。七帝尊崇。夫誰曰不可。 ○二非理告乞。恃作形勢。乞索打拍牽挽。橫取錢物。一切求利。名為惡求多求。教他人求。倚勢乞書屬置。打拍乞索。若自及教他為我。皆犯此戒。發隱。乞書屬置者。因倚豪勢。借重書敕。屬託處置。打拍**。乞索財物也。牽挽者。牽繫挽曳。皆威逼之而橫取也。如此一切求利。是名惡求多求也。惡對善求。多對寡求。威逼名惡。無厭名多也。 ○三舉非結過。都無慈心。無孝順心者。犯輕垢罪。發隱。慈則常思惠濟。慮彼貧窮。孝則供養眾生。如己父母。尚何忍橫取之耶。 ●按此戒。菩薩心地法門戒心中慈心及孝順心無求心所出也。 ●第十八無解作師戒(二) 初舉略二。入文。 ○初舉略。無解強授。有誤人之失。故制。

【English Translation】 English version

○Two Entries (2) First, identify the person. Second, narrate the events. ○First, identify the person. If a son of Buddha (Buddhacitta, one who has generated the aspiration for enlightenment). ○Second, narrate the events (2) First, approaching for personal gain. Second, unreasonable begging. Third, pointing out the wrong and concluding the transgression. ○First, approaching for personal gain. For the sake of food, drink, money, profit, fame, one approaches kings, princes, ministers, and officials. Explanation: 'For food and drink, etc.' distinguishes it from doing it for the sake of the Dharma. 'For oneself' distinguishes it from doing it for the sake of the Sangha. A monastic should not approach kings and ministers precisely for these reasons. If one forgets oneself for the sake of the Sangha, and forgets profit for the sake of the Dharma, then even being favored by three dynasties and revered by seven emperors, who would say it is not allowed? ○Second, unreasonable begging. Relying on one's position and influence, begging, demanding, hitting, slapping, pulling, dragging, forcibly taking money and goods, seeking all kinds of profit, this is called evil seeking and excessive seeking, and teaching others to seek. Relying on power to beg for letters of recommendation and placement, hitting and slapping to beg. Whether oneself or teaching others to do it for oneself, all violate this precept. Explanation: 'Begging for letters of recommendation and placement' means relying on powerful influence, using letters and edicts to request favors and arrangements. 'Hitting and slapping' means begging for money and goods. 'Pulling and dragging' means forcibly taking by coercion. All such seeking of profit is called evil seeking and excessive seeking. 'Evil' is the opposite of virtuous seeking, 'excessive' is the opposite of modest seeking. Coercion is evil, insatiable greed is excessive. ○Third, pointing out the wrong and concluding the transgression. Having no compassion and no filial piety is a minor offense. Explanation: Compassion means constantly thinking of giving aid and relieving the poor. Filial piety means providing for all beings as if they were one's own parents. How could one bear to forcibly take from them? ●Note: This precept arises from the mind of compassion, filial piety, and non-seeking in the Bodhisattva's mind-ground Dharma-door precepts. ●Precept 18: Not Understanding and Forcibly Teaching (2) First, a brief introduction. Second, entering the text. ○First, a brief introduction. Forcibly teaching without understanding leads to misleading others, hence this precept is established.

出家二眾同犯。大小乘俱制。三眾及在家無師範義。未制。聲聞師德在七法。誦受戒法所制。菩薩師法。必須十歲五法如初釋。

發隱。三眾者。沙彌。沙彌尼。式叉摩那也。沙彌未授具。式叉學戒女。無為人師義。故不制。聲聞七法者。律中謂一受具足法。二布薩法。三自恣法。四安居法。五皮革法。六醫藥法。七衣法。又誦戒受戒皆宜熟習也。菩薩五法。據疏如初釋。即前五德。別釋。則一信。二戒。三聞。四舍。五慧。又一十歲。二具戒。三多聞。四能除憂。五能拔邪。亦與五德略相似也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初應誦應解。二不解不誦。三舉非結過。

○初應誦應解。

應學十二部經。誦戒者。日日六時持菩薩戒。解其義理佛性之性。

日日六時。晝夜各三。一云誦未通利。必須六時。已通利。未必恒爾二云恒應六時。

發隱。言為戒師者。先應廣學諸經。熟誦戒律。解戒中所說義理。又窮原極本。妙悟性宗。言佛性之性者。揀此性是佛性之性。非聲聞外道所計性也。即菩薩心地也。六時舉二義者。明雖已通利。六時亦非過也。

○二不解不誦。

而菩薩不解一句一偈。及戒

【現代漢語翻譯】現代漢語譯本：出家二眾（比丘和比丘尼）共同違犯（戒律）。大小乘佛教都對此有所規定。沙彌、沙彌尼和式叉摩那（三種預備出家的身份）因為沒有爲人師表的資格，所以沒有制定相關規定。聲聞乘的師德體現在七法中，通過誦讀和接受戒法來制定。菩薩的師法，必須具備十歲和五法，如同最初的解釋。

發隱：三眾指的是沙彌（男性的預備出家人）、沙彌尼（女性的預備出家人）和式叉摩那（學戒女）。沙彌未受具足戒，式叉摩那正在學習戒律，都沒有爲人師表的資格，所以沒有制定相關規定。聲聞七法，律中指的是一、受具足戒法；二、布薩法（每半月舉行的誦戒儀式）；三、自恣法（僧眾于解夏時互相檢舉過失的儀式）；四、安居法（雨季期間僧眾停止游化，集中修行）；五、皮革法（關於使用皮革製品的規定）；六、醫藥法（關於使用藥物的規定）；七、衣法（關於穿著僧衣的規定）。此外，誦戒和受戒都應該熟練掌握。菩薩五法，根據疏文，如同最初的解釋，即前述的五德。分別解釋，則是信、戒、聞、舍、慧。又或者一、十歲；二、具戒；三、多聞；四、能除憂；五、能拔邪。也與五德略微相似。

○二、入文（二）：初、標人；二、序事。

○初、標人：

若佛子。

○二、序事（三）：初、應誦應解；二、不解不誦；三、舉非結過。

○初、應誦應解：

應該學習十二部經，誦戒的人，每天六時持菩薩戒，理解其中義理，明白佛性之性（的含義）。

每天六時，白天夜晚各有三次。一種說法是誦戒尚未通利，必須六時。已經通利，未必總是如此。另一種說法是應該恒常六時。

發隱：想要成為戒師的人，首先應該廣泛學習各種經典，熟練背誦戒律，理解戒律中所說的義理，並且窮究根本，巧妙地領悟性宗。說『佛性之性』，是爲了揀別此『性』是佛性之性，不是聲聞外道所計的『性』。也就是菩薩的心地。六時舉出兩種說法，是爲了說明即使已經通利，六時誦戒也沒有過錯。

○二、不解不誦：

如果菩薩不理解一句一偈，以及戒（的含義）

【English Translation】 English version: Both the monastic communities (bhikshus and bhikshunis) jointly violate (the precepts). Both the Mahayana and Hinayana traditions have regulations regarding this. The shramaneras (male novice monks), shramanerikas (female novice monks), and shikshamanas (probationary nuns) do not have the qualifications to be teachers, so no relevant regulations have been established for them. The qualities of a teacher in the Shravaka Vehicle are embodied in the Seven Dharmas, which are established through reciting and receiving the precepts. The teacher's Dharma in the Bodhisattva path must include being ten years old and possessing the Five Dharmas, as explained in the initial interpretation.

Explanation: The Three Communities refer to shramaneras (male novices), shramanerikas (female novices), and shikshamanas (probationary nuns). Shramaneras have not received full ordination, and shikshamanas are learning the precepts; neither has the qualification to be a teacher, so no relevant regulations have been established. The Seven Dharmas of the Shravaka Vehicle, according to the Vinaya, refer to: 1. the Dharma of receiving full ordination; 2. the Posadha Dharma (recitation of precepts every half-month); 3. the Pravarana Dharma (self-surrender ceremony at the end of the rainy season retreat); 4. the Vassa Dharma (rainy season retreat); 5. the Leather Dharma (regulations regarding the use of leather products); 6. the Medicine Dharma (regulations regarding the use of medicine); and 7. the Robe Dharma (regulations regarding wearing monastic robes). Furthermore, both reciting and receiving the precepts should be mastered proficiently. The Five Dharmas of the Bodhisattva, according to the commentary, are as explained in the initial interpretation, namely the aforementioned Five Virtues. Interpreted separately, they are faith, precepts, learning, generosity, and wisdom. Alternatively, they are: 1. being ten years old; 2. possessing the precepts; 3. being learned; 4. being able to remove sorrow; and 5. being able to eradicate evil. These are also somewhat similar to the Five Virtues.

○ 2. Entering the Text (2): First, identifying the person; second, narrating the event.

○ First, identifying the person:

If a Buddha-son (Fo Zi).

○ Second, narrating the event (3): First, should recite and understand; second, does not understand and does not recite; third, citing faults and concluding with transgression.

○ First, should recite and understand:

Should study the Twelve Divisions of Scriptures. Those who recite the precepts should uphold the Bodhisattva precepts six times daily, understanding their meaning and comprehending the nature of Buddha-nature (Fo Xing Zhi Xing).

Six times daily, three times during the day and three times at night. One explanation is that if reciting the precepts is not yet fluent, it is necessary to do so six times. If it is already fluent, it is not always necessary to do so. Another explanation is that one should constantly do so six times.

Explanation: One who wishes to be a precept master should first extensively study various scriptures, be proficient in reciting the precepts, understand the meaning of what is said in the precepts, and also thoroughly investigate the origin and grasp the essence of the nature school. Saying 'the nature of Buddha-nature' is to distinguish that this 'nature' is the nature of Buddha-nature, not the 'nature' conceived by Shravakas or non-Buddhists. It is the mind-ground of the Bodhisattva. The two explanations given for six times are to clarify that even if one is already fluent, reciting the precepts six times is not a fault.

○ Second, does not understand and does not recite:

If a Bodhisattva does not understand a single sentence or verse, and the precepts (meaning)

律因緣詐言能解者。即為自欺誑。亦欺誑他人。

一乖己心則自欺。誤前人則欺他也。

發隱。一句一偈。對上十二部經不解也。不言誦者。攝戒律因緣中。

○三舉非結過。

一一不解。一切法不知。而為他人作師授戒者。犯輕垢罪。

發隱。一一。指戒律。一切法。指諸經也。問。作師授戒。誠難其人。而以律名世。師有幾乎。答。古解律師不可悉數。姑舉一二。則始集毗尼。優波離其祖也。魏嘉平中。西天竺曇柯羅出僧祗戒本。晉義熙中。中印度佛陀那捨出十誦律。嗣後魏聰律師。光統律師。云輝律師。樂淇律師。隋淇遵律師。智首律師。唐宣律師。文綱律師。道岸律師。大亮律師。曇一律師。道澄律師。慧欽律師。乃至宋允堪律師。靈芝律師。或帝主之所尊崇。或天人之所供養。或闡明律疏。或建立戒壇。當萬世模範也。可弗敬歟。

●按此戒。菩薩心地法門戒心中慧心信心達心所出也。

●第十九兩舌戒(二)　初舉略。二入文。

○初舉略。

遘扇彼此。乖和合故制。七眾同犯。大小俱制。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(二)　初舉所斗遘。二不應斗遘。

【現代漢語翻譯】現代漢語譯本如果有人以虛假的言辭來解釋戒律的因緣，那就是自欺欺人，也欺騙了他人。

違背了自己的本心就是自欺，誤導了他人就是欺騙他人。

發隱：一句一偈，對應於十二部經的不理解。這裡沒有說誦讀，是因為已經包含在戒律因緣之中。

三、舉出錯誤並總結過失。

如果有人對戒律一無所知，對一切佛法都不瞭解，卻為他人作師父傳授戒律，就犯了輕垢罪。

發隱：『一一』指的是戒律，『一切法』指的是諸經。問：作師父傳授戒律，確實很難找到合適的人，但如果以『律師』的名義聞名於世，這樣的師父有多少呢？答：古代精通戒律的律師數不勝數，姑且舉出一二。最初結集毗尼（Vinaya，戒律）的是優波離（Upali），他是祖師。魏嘉平年間，西天竺的曇柯羅（Dharmakala）翻譯出《僧祗戒本》。晉義熙年間，中印度的佛陀那舍（Buddhanaga）翻譯出《十誦律》。此後有魏聰律師、光統律師、云輝律師、樂淇律師、隋淇遵律師、智首律師、唐宣律師、文綱律師、道岸律師、大亮律師、曇一律師、道澄律師、慧欽律師，乃至宋代的允堪律師、靈芝律師。他們有的受到帝王的尊崇，有的受到天人的供養，有的闡明律疏，有的建立戒壇，堪稱萬世的模範。難道不值得尊敬嗎？

●按：此戒是菩薩心地法門，從戒心中所生出的慧心、信心、達心。

●第十九、兩舌戒（二）：首先是概括地提出，然後進入正文。

一、概括地提出。

挑撥離間，因為違背了和合，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）共同觸犯，大小乘都禁止。

二、進入正文（三）：首先標出對象，然後敘述事情，最後總結罪過。

一、標出對象。

如果佛弟子。

二、敘述事情（二）：首先舉出所要挑撥的對象，然後說明不應該挑撥離間。

【English Translation】 English version If someone uses false words to interpret the causes and conditions of the precepts, that is deceiving oneself and also deceiving others.

Going against one's own mind is self-deception, and misleading others is deceiving them.

Elucidation: A single sentence or verse corresponds to the misunderstanding of the twelve divisions of scriptures. It does not mention recitation because it is already included in the causes and conditions of the precepts.

Three, cite the errors and conclude the transgressions.

If someone knows nothing about the precepts and understands nothing about all the Buddha-dharma, yet acts as a teacher to transmit the precepts to others, they commit a minor offense.

Elucidation: 'Each and every' refers to the precepts, and 'all dharmas' refers to the various scriptures. Question: Acting as a teacher to transmit the precepts is indeed difficult to find suitable people, but if one is known to the world by the name of 'Vinaya Master', how many such masters are there? Answer: In ancient times, there were countless Vinaya Masters who were proficient in the precepts. Let's just mention one or two. The first to compile the Vinaya (Vinaya, precepts) was Upali (Upali), he was the patriarch. During the Jiaping period of the Wei dynasty, Dharmakala (Dharmakala) from West India translated the 'Samghika-vinaya'. During the Yixi period of the Jin dynasty, Buddhanaga (Buddhanaga) from Central India translated the 'Sarvastivada Vinaya'. After that, there were Vinaya Master Wei Cong, Vinaya Master Guangtong, Vinaya Master Yunhui, Vinaya Master Leqi, Vinaya Master Sui Qizun, Vinaya Master Zhishou, Vinaya Master Tang Xuan, Vinaya Master Wengang, Vinaya Master Daoan, Vinaya Master Daliang, Vinaya Master Tanyi, Vinaya Master Daocheng, Vinaya Master Huiqin, and even Vinaya Master Yunkan and Vinaya Master Lingzhi of the Song dynasty. Some of them were revered by emperors, some were offered to by devas and humans, some elucidated the commentaries on the precepts, and some established ordination platforms, and they can be called models for all ages. Shouldn't they be respected?

●Note: This precept is the mind-ground Dharma-door of the Bodhisattva, arising from the wisdom-mind, faith-mind, and attainment-mind within the precept-mind.

●Nineteenth, the Precept Against Divisive Speech (Two): First, a brief overview is given, then the text is entered.

One, a brief overview is given.

Sowing discord, because it violates harmony, this precept is established. The seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, upasikas) all violate it, and both the Greater and Lesser Vehicles prohibit it.

Two, entering the text (Three): First, the person is identified, then the event is described, and finally the transgression is concluded.

One, identifying the person.

If a disciple of the Buddha.

Two, describing the event (Two): First, the objects to be incited are mentioned, and then it is explained that divisive speech should not be engaged in.

○初舉所斗遘。

以噁心故。見持戒比丘。手捉香爐。行菩薩行。

謂持戒菩薩比丘。手捉香爐。聊舉善行一事。

○二不應斗遘。

而斗遘兩頭。謗欺賢人無惡不造者。

持此過向彼說。故言兩頭。謗欺賢人。道其無惡不造。兩舌之辭。實語兩舌亦犯。此戒舉虛遘為語。故言謗欺。遘字或作遇字。文語以斗言值遇二邊。皆消文。或言應作遘字。文誤也。此戒名嫉善戒。直憎嫉善人。說其道惡。于兩頭之語小不便。今言嫉善。此戒兼制。繇以斗于彼此也。

發隱。無惡不造者。謗彼賢人為造惡也。實語亦犯者。斗遘兩頭。縱實亦犯。況今是虛語乎。遘或作遇者。文中語意。亦可說以𩰖扇言辭值遇二邊。則遘遇兩義皆得。故曰皆消文也。單言嫉善。缺兩頭意。今明斗遘中兼制嫉善。良繇以此斗彼。使善類不安。即嫉義也。此戒不但斗遘比丘。推之則讒亂人君臣。離間人骨肉者。皆是類也。始知洛黨朔黨。非程蘇之本意。而猶有議圓悟高庵為黨者。夫黨之事世之君子不為。而況明道如二老者耶。蓋斗遘自是一時徒眾耳。於二老何與哉。

○三結罪。

犯輕垢罪。

發隱。律云。破彼惡人和合欲行惡事。故為兩舌以散之。不犯。

●按此戒。菩薩心地法門戒

【現代漢語翻譯】現代漢語譯本 ○ 初舉所斗遘（指因爭鬥而結怨）。

因為心懷惡意，看見持戒的比丘手持香爐，行菩薩道。

（這是）指持戒的菩薩比丘，手持香爐，稍微做出一點善行。

○ 二不應該爭鬥結怨。

（如果）爭鬥結怨于兩方之間，誹謗欺騙賢人，無惡不作。

把這邊的過失向那邊說，所以說是『兩頭』。誹謗欺騙賢人，說他們無惡不作，這是兩舌的言辭。即使說的是實話也犯戒。這條戒律以虛構的爭端作為言語，所以說是誹謗欺騙。『遘』字或者寫作『遇』字。從文句的意義上說，用『斗』或『值遇』來解釋兩邊，都可以說得通。或者說應該寫作『遘』字，是文字錯誤。這條戒律名為嫉善戒，直接憎恨嫉妒善人，說他們的壞話。對於『兩頭』的說法稍微有些不便。現在說是嫉妒善行，這條戒律兼有限制，因為（爭鬥）在於彼此之間。

發隱：『無惡不造者』，是誹謗那位賢人造惡。『實語亦犯者』，爭鬥結怨于兩方之間，即使說的是實話也犯戒，更何況現在是虛假的言語呢？『遘或作遇者』，從文中的語意來看，也可以說是用煽動性的言辭在兩邊周旋，那麼『遘』和『遇』兩種解釋都可以成立，所以說都可以說得通。單單說是嫉妒善行，缺少『兩頭』的意思。現在說明爭鬥結怨中兼有限制嫉妒善行，這是因為用這種方式攻擊對方，使善良的人感到不安，這就是嫉妒的含義。這條戒律不僅僅是爭鬥結怨比丘，推而廣之，那些讒言迷惑君王、離間他人骨肉的人，都是同類。這才知道洛黨、朔黨，並非程頤、蘇軾的本意，但仍然有人議論圓悟克勤、高庵禪師結黨。結黨營私是世間的君子都不做的，更何況是像程頤、蘇軾這樣的明道之人呢？大概爭鬥結怨只是一時徒眾的行為罷了，與程頤、蘇軾有什麼關係呢？

○ 三結罪。

犯輕垢罪。

發隱：律中說，爲了破壞那些惡人和合想要做惡事，所以用兩舌來離散他們，不犯戒。

● 按：這條戒律是菩薩心地法門戒。

【English Translation】 English version ○ First, the arising of conflict (referring to the formation of resentment due to disputes).

Due to malicious intent, seeing a precept-holding Bhikshu (monk) holding an incense burner, practicing the Bodhisattva path.

(This) refers to a precept-holding Bodhisattva Bhikshu, holding an incense burner, slightly performing a single act of goodness.

○ Second, one should not engage in conflict.

(If) engaging in conflict between two parties, slandering and deceiving virtuous people, committing all kinds of evil.

Taking the faults of this side to tell the other side, hence the term 'two ends'. Slandering and deceiving virtuous people, saying they commit all kinds of evil, this is the speech of double-tongue. Even speaking the truth is a violation. This precept takes fabricated disputes as speech, hence the term 'slandering and deceiving'. The character '遘' (gòu, encounter) may also be written as '遇' (yù, meet). From the meaning of the sentence, using '斗' (dòu, fight) or '值遇' (zhí yù, encounter) to explain both sides, both can be justified. Or it is said that it should be written as '遘', which is a textual error. This precept is called the 'Jealousy of Goodness Precept', directly hating and being jealous of virtuous people, speaking ill of them. The saying of 'two ends' is slightly inconvenient. Now it is said to be jealous of good deeds, this precept also has restrictions, because (the conflict) lies between each other.

Elucidation: 'Committing all kinds of evil' means slandering that virtuous person for committing evil. 'Even speaking the truth is a violation' means engaging in conflict between two parties, even if speaking the truth is a violation, let alone now it is false speech? '遘 or written as 遇' from the meaning of the sentence, it can also be said that using inflammatory words to mediate between the two sides, then both explanations of '遘' and '遇' can be established, so it is said that both can be justified. Simply saying jealousy of good deeds lacks the meaning of 'two ends'. Now it is explained that engaging in conflict also has restrictions on jealousy of good deeds, because using this method to attack the other party makes good people feel uneasy, which is the meaning of jealousy. This precept is not only about engaging in conflict with Bhikshus, by extension, those who use slander to confuse the ruler, and those who sow discord among family members, are all of the same kind. Only then do we know that the factions of Luo and Shuo were not the original intention of Cheng Yi and Su Shi, but there are still people who discuss Yuanwu Keqin and Gao'an Chan Master forming factions. Forming factions for personal gain is something that worldly gentlemen do not do, let alone enlightened people like Cheng Yi and Su Shi? Probably engaging in conflict is only the behavior of temporary followers, what does it have to do with Cheng Yi and Su Shi?

○ Third, the conclusion of the offense.

Committing a minor offense.

Elucidation: The Vinaya (Buddhist monastic code) says that in order to destroy the evil deeds that those evil people want to do together, using double-tongue to separate them, there is no violation.

● Note: This precept is the Bodhisattva Mind-Ground Dharma-Door Precept.

心中善心同心所出也。

●第二十不行放救戒(二)　初舉略。二入文。

○初舉略。

見危不濟。乖慈故制。菩薩行慈悲為本。何容見危不救。大士見危致命故也。七眾同犯。大小乘不俱制。大士一切普度。聲聞止在眷屬。此制自度。

發隱。子張曰。士。見危致命。注。致。委也。授也。謂見危棄命。今不取此義。致者盡其極也。如事君致身之致。謂盡命竭力以救危難也。聲聞發心止在眷屬。故不普救不犯。菩薩兼利。故制自度。言自度不顧他人則犯制也。

○二入文(三)　初標人。二序事。三總結第二段。

○初標人。

若佛子。

○二序事(三)　初非親應度。二是親應度。三舉非結過。

○初非親應度(二)　初想念如親。二令憶慈觀。

○初想念如親。

以慈心故。行放生業。一切男子是我父。一切女人是我母。我生生無不從之受生。故六道眾生皆是我父母。

發隱。問。墨子兼愛。號為異端。云何眾生皆我父母。答。儒道止談今世。佛法乃論前身。受身既歷多生。托胎必遍諸趣。六道眾生皆我父母。豈不然乎。惟拘近跡不審遠緣等之異端。奚足為怪。

○二令憶慈觀。

而殺而食者。即殺我父母。亦殺我故

【現代漢語翻譯】現代漢語譯本：心中善良的意念與善心所（Citta-samprayutta-kusala-caitasika，與心相應的善法）一同產生。

●第二十不行放救戒（二）初、總括要點。二、進入經文。

○初、總括要點。

見到危難而不救濟，違背了慈悲的本性所以制定此戒。菩薩以慈悲為根本修行，怎能容忍見死不救？大菩薩見到危難甚至會捨棄自己的生命。七眾弟子（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都可能觸犯此戒。大小乘對此戒的規定不完全相同。大乘菩薩普度一切眾生，而聲聞乘只關注自己的眷屬。此戒是為自度而設。

闡發隱義。《禮記·檀弓下》中，子張說：『士，見危致命。』註解：致，是委任、授予的意思，指見到危難就捨棄生命。現在不採用這個解釋。致，是盡其極的意思，如同事奉君主竭盡全力的『致』。指盡心竭力去拯救危難。聲聞乘發心只關注自己的眷屬，所以不普遍救助，因此不犯此戒。菩薩兼顧利益他人，所以制定此自度戒。如果只顧自度而不顧他人，就違反了此戒。

○二、進入經文（三）初、標明對象。二、敘述事件。三、總結第二段。

○初、標明對象。

若佛子。

○二、敘述事件（三）初、非親屬也應救度。二、是親屬更應救度。三、舉例總結過失。

○初、非親屬也應救度（二）初、觀想如同親人。二、憶念慈悲觀。

○初、觀想如同親人。

以慈悲心，行放生之業。一切男子都是我的父親，一切女子都是我的母親。我生生世世沒有不是從他們那裡受生的。所以六道眾生都是我的父母。

闡發隱義。問：墨子的兼愛，被認為是異端邪說，為什麼說眾生都是我的父母？答：儒家和道家只談論今世，而佛法講的是前世。既然經歷多次轉生，投胎必然遍及各道。六道眾生都是我的父母，難道不是這樣嗎？只拘泥於眼前的跡象而不審察長遠的因緣等等的異端邪說，又有什麼可奇怪的呢？

○二、憶念慈悲觀。

如果殺害並吃掉他們，就是殺害我的父母，也是殺害我過去的父母。

【English Translation】 English version: Good intentions arise from the same mind as wholesome mental factors (Citta-samprayutta-kusala-caitasika).

●The Twentieth Precept Against Not Releasing and Rescuing (2) First, a brief summary. Second, entering the text.

○First, a brief summary.

Seeing danger and not helping violates the nature of compassion, hence this precept is established. Bodhisattvas take compassion as the foundation of their practice, how can they tolerate seeing someone in danger and not saving them? Great Bodhisattvas will even give up their lives when they see danger. The seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas) can all violate this precept. The rules for the Great Vehicle and the Hearer Vehicle are not entirely the same. Great Vehicle Bodhisattvas universally liberate all beings, while Hearers only focus on their own relatives. This precept is established for self-liberation.

Elucidating the hidden meaning. Zizhang said in the Book of Rites, 『A gentleman gives up his life when he sees danger.』 Commentary: 『To give up』 means to entrust or bestow, referring to abandoning one's life when seeing danger. We do not adopt this meaning now. 『To give up』 means to exhaust to the utmost, like the 『to give up』 in serving a ruler with all one's strength. It means to exhaust one's life and exert all effort to save those in danger. Hearers only aspire to benefit their own relatives, so they do not universally save others, and therefore do not violate this precept. Bodhisattvas benefit others as well, so this precept of self-liberation is established. If one only cares about self-liberation and does not care about others, then one violates this precept.

○Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, summarizing the second section.

○First, identifying the person.

If a Buddha-son.

○Second, narrating the event (3) First, even non-relatives should be saved. Second, relatives should be saved even more. Third, giving examples to conclude the fault.

○First, even non-relatives should be saved (2) First, contemplate them as relatives. Second, recall the contemplation of compassion.

○First, contemplate them as relatives.

Because of compassion, practice the act of releasing life. All men are my fathers, all women are my mothers. In life after life, I have received birth from them. Therefore, all beings in the six realms are my parents.

Elucidating the hidden meaning. Question: Mozi's universal love is considered heresy, why do you say that all beings are my parents? Answer: Confucianism and Daoism only talk about this life, while Buddhism talks about past lives. Since we have experienced many rebirths, our reincarnation must have been throughout all realms. All beings in the six realms are my parents, is this not so? It is not surprising that those who are attached to immediate appearances and do not examine distant causes and conditions are considered heretics.

○Second, recall the contemplation of compassion.

If they are killed and eaten, it is killing my parents, and also killing my past parents.

身。一切地水是我先身。一切火風是我本體。故常行放生。生生受生常住之法。教人放生。若見世人殺畜生時。應方便救護。解其苦難。常教化講說菩薩戒救度眾生。

前明想念如親。即制令憶慈觀。如大經明習九品七品等。第一使上怨等於上親。大士應與資身之益。及資神之利。在文易見。

發隱。而殺而食。兼人畜言。殺生者。非獨殺己父母。亦復殺己自身。所以者何。以眾生同稟四大為身。殺他即是殺己故也。問。四大外物。何關己身。答。眾生顛倒。迷真常身。認物為己。攬彼地水。及與火風。為我自身血肉暖息。繇此四大和合而生。散滅而死。惟除變易。自余分段。終無離此而有身也。問。自他同稟四大。則應氣脈流通。云何割他。痛不及己。答。自身他身。亦同亦別。語其別也。喻如千華共樹。為質自殊。折一華時。何與群蕊。是以羅漢之食。不飽眾夫。慈兄之灸。不分弟痛。若言其同。則噬指而孝子惕心。斫像而亂臣墮首。銜梅自彼。我口流酸。臨崖在人。己身起粟。氣脈之通。亦有然者。問。物既同體。勢必相投。地得地增。水與水入。終不體同。而反違悖。云何此身土坌則埋。水漂則溺。火燔則灰。風凜則戰。答。此有二義。一者互相刑剋義。二者自相損滅義。言互克者。土壅風隔。

【現代漢語翻譯】現代漢語譯本：身體。一切地、水是我的前身。一切火、風是我的本體。所以要經常放生，生生世世承受常住之法。教導人們放生。如果看見世人殺害畜生時，應該想辦法救護，解除它們的苦難。經常教化講說菩薩戒，救度眾生。

前面說明想念如同親人，就是制定命令憶念慈悲觀。如同《大經》中說明修習九品、七品等。首先使上等的怨家等於上等的親人。大菩薩應該給予他們生活上的利益，以及精神上的利益。在經文中很容易看到。

闡發隱義。『而殺而食』，兼顧人和畜生而言。殺生的人，不只是殺害自己的父母，也是殺害自己的自身。為什麼呢？因為眾生共同稟賦四大（地、水、火、風）作為身體，殺害他人就是殺害自己。問：四大是外在之物，和自身有什麼關係？答：眾生顛倒，迷惑于真實常住之身，而把外物當作自己，把地、水以及火、風當作自己的血肉暖息。由於這四大和合而生，散滅而死。只有變易生死，其餘的分段生死，始終沒有離開這四大而有身體的。問：自己和他人共同稟賦四大，那麼應該氣脈流通，為什麼割傷他人，痛苦卻不及於自己？答：自身和他人之身，既相同又相異。說其相異，比如千朵花共用一棵樹，它們的本質各自不同，折斷一朵花時，和其餘的花蕊有什麼關係呢？因此，羅漢的食物，不能讓眾人吃飽；慈悲兄長的艾灸，不能分擔弟弟的痛苦。如果說其相同，那麼咬手指時孝子會心驚，砍伐佛像時亂臣會害怕，別人吃酸梅，我的口中會流口水，別人面臨懸崖，我自身會起雞皮疙瘩。氣脈的流通，也有這樣的情況。問：物體既然同體，勢必相互吸引，地會增加地，水會流入水，始終不會因為同體，反而違背。為什麼這個身體，被土掩埋就會被埋沒，被水漂浮就會被淹沒，被火焚燒就會成灰，被風吹拂就會戰慄？答：這有兩種含義。一是互相刑剋的含義，二是自相損滅的含義。說互相刑剋，土會阻塞風，隔絕風。

【English Translation】 English version: The body. All earth and water are my former bodies. All fire and wind are my very essence. Therefore, one should constantly practice releasing living beings, receiving the Dharma of permanence life after life. Teach people to release living beings. If you see people killing animals, you should find ways to rescue them and relieve their suffering. Constantly teach and explain the Bodhisattva precepts, saving sentient beings.

The previous explanation of thinking of others as relatives is to establish the practice of contemplating loving-kindness. As the Great Sutra explains, practice the nine grades and seven grades, etc. First, make the highest enemies equal to the highest relatives. Great Bodhisattvas should provide them with benefits for their livelihood and spiritual benefits. This is easily seen in the text.

Revealing the hidden meaning. 'Killing and eating' refers to both humans and animals. Killing living beings is not only killing one's own parents, but also killing oneself. Why? Because all sentient beings share the four great elements (earth, water, fire, and wind) as their body. Killing others is killing oneself. Question: The four great elements are external objects, what do they have to do with oneself? Answer: Sentient beings are deluded, confused about the true and permanent self, and regard external objects as themselves, taking earth, water, fire, and wind as their own flesh, blood, warmth, and breath. Because of the union of these four great elements, they are born, and when they disperse, they die. Only through transformation, apart from the rest of the segmented existence, there is ultimately no body apart from these four elements. Question: Since oneself and others share the four great elements, then the Qi and blood should circulate. Why is it that when others are cut, the pain is not felt by oneself? Answer: One's own body and the bodies of others are both the same and different. Speaking of their difference, it is like a thousand flowers sharing a tree, their essence is different. When one flower is broken, what does it have to do with the rest of the flowers? Therefore, the food of an Arhat cannot satisfy the hunger of the masses; the moxibustion of a compassionate brother cannot alleviate the pain of his younger brother. If we speak of their sameness, then a filial son's heart trembles when his finger is bitten, a rebellious minister is afraid when a Buddha statue is chopped, another person eats a sour plum, and my mouth waters, another person faces a cliff, and my body gets goosebumps. The circulation of Qi and blood also has such cases. Question: Since objects are of the same substance, they must attract each other. Earth increases earth, and water flows into water. They will never contradict each other because they are of the same substance. Why is it that if this body is buried in earth, it will be submerged; if it floats in water, it will drown; if it is burned by fire, it will turn to ashes; and if it is exposed to wind, it will shiver? Answer: There are two meanings to this. One is the meaning of mutual restraint, and the other is the meaning of self-destruction. Speaking of mutual restraint, earth obstructs wind and isolates wind.

風猛土揚。火熾水乾。水盛火熄。外之四大。與內四大。各以敵對而互相制。亦復如是。言自滅者。一撮之土。泰山所頹。則覆滅故。一勺之水。海濤所激。則沖滅故。一星之火。燎原所及。則掩滅故。一竅之風。剛颶所吹。則蕩滅故。外之四大。與內四大。即以本體而自相害。亦復如是。故知四大全體虛妄。與吾真常了不交涉。而一迷為身。牢不可破。身身皆然。豈不殺他即殺己也。良繇即是殺己。故常行放生。正以生生無不繇此四大受生。則生生當行放救。此放生即是常住不易之法也。一說法性萬古常存。愚人妄行殺戮。教人放生。使彼悟生生不息之理。而得金剛無量壽之身也。前明想念者。承上文想念眾生猶己父母。今即教令用此想念憶慈心觀。習慈之品。或七或九。九則親冤各分三品。第一上冤與上親平等者。正慈觀之力也。解難資身之益。法乃資神也。又方便救護指臨時言。教化講說通平時言。

○二是親應度。

若父母兄弟死亡之日。應請法師講菩薩戒經律。福資亡者。得見諸佛。生人天上。

大士前人後己。故親在後。準前亦應有三。今止明資神之益。

發隱。問。親親仁民愛物。推恩之次第也。先他人而後己親。得無所厚所薄倒置而逆行耶。答。先己後人者。雖知利物。而

【現代漢語翻譯】現代漢語譯本風勢強勁，塵土飛揚。（風：指地、水、火、風「四大」中的風大；土：指地大）火勢猛烈，水便乾涸。（火：指火大；水：指水大）水勢浩大，火便熄滅。外在的四大，與內在的四大，各自以敵對的態勢互相制約，也是如此。說它們會自行消滅，好比一小撮泥土，在泰山崩塌時，便會被覆蓋消滅；一勺水，被海浪沖擊，便會被衝散消滅；一點星火，被燎原之火蔓延到，便會被掩蓋消滅；一絲微風，被強烈颶風吹拂，便會被盪滌消滅。外在的四大，與內在的四大，以其本體互相損害，也是如此。所以要知道四大整體是虛妄不實的，與我們的真常自性毫不相干。然而一旦迷惑，便執著于這個身體，牢不可破。每個身體都是這樣，難道殺害他人不是等於殺害自己嗎？正是因為殺害他人就是殺害自己，所以要常常放生。正是因為一切眾生的出生都離不開這四大，所以要常常施行放生救護。這放生就是常住不變的法則啊！有人說佛性萬古長存，愚昧的人卻妄行殺戮。教人放生，使他們領悟生生不息的道理，從而獲得金剛不壞、無量壽命之身。前面所說的『想念』，是承接上文所說的『想念眾生如同自己的父母』。現在就教導人們用這種想念來憶念慈心觀，修習慈心的品類。或者修習七品，或者修習九品。九品則是親人與怨家各分上、中、下三品。第一品，對上等的怨家與上等的親人平等對待，這正是慈心觀的力量啊！解脫災難，資養身體的益處，佛法乃是資養精神的益處。『又方便救護』指的是臨時的救助，『教化講說』指的是平時的教導。二是親人應當度化。如果父母兄弟去世的日子，應該請法師講解菩薩戒經律，用福德資助亡者，使他們得見諸佛，往生人天善道。大菩薩總是先人後己，所以親人在後。按照前面的例子，也應該有三種情況。現在只說明資養精神的益處。闡發隱義。問：親愛親人，仁愛百姓，愛護萬物，這是推行恩德的次第。先他人而後自己親人，難道不是厚此薄彼，顛倒錯亂了嗎？答：先自己后他人，雖然知道利益他人，但

【English Translation】 English version The wind is strong and the dust is flying. (Wind: refers to the 'wind' element of the 'Four Great Elements' - earth, water, fire, and wind; Earth: refers to the earth element) The fire is blazing, and the water dries up. (Fire: refers to the fire element; Water: refers to the water element) The water is abundant, and the fire is extinguished. The external Four Great Elements, and the internal Four Great Elements, each restrain each other in an antagonistic manner, and so it is. To say that they will self-destruct is like a handful of soil, which will be covered and destroyed when Mount Tai collapses; a spoonful of water, which will be scattered and destroyed when hit by ocean waves; a spark of fire, which will be covered and extinguished when the prairie fire spreads; a wisp of wind, which will be washed away and destroyed when blown by a strong hurricane. The external Four Great Elements, and the internal Four Great Elements, harm each other with their own substance, and so it is. Therefore, know that the entirety of the Four Great Elements is false and unreal, and has nothing to do with our true and constant nature. However, once deluded, one clings to this body, unbreakable. Every body is like this, isn't killing others the same as killing oneself? Precisely because killing others is killing oneself, one should always practice releasing life. Precisely because the birth of all beings cannot be separated from these Four Great Elements, one should always practice releasing and saving lives. This releasing of life is the constant and unchanging Dharma! Some say that the Buddha-nature is eternally existent, but ignorant people recklessly commit killings. Teaching people to release life, so that they may understand the principle of the unceasing cycle of birth and death, and thereby obtain the indestructible, immeasurable life of a Vajra body. The 'thinking' mentioned earlier is a continuation of the previous text's 'thinking of sentient beings as one's own parents'. Now, it teaches people to use this thinking to remember the practice of loving-kindness meditation, cultivating the categories of loving-kindness. Either cultivate seven categories, or cultivate nine categories. The nine categories are divided into three grades each for relatives and enemies. The first grade, treating the highest-level enemies and the highest-level relatives equally, this is precisely the power of loving-kindness meditation! The benefit of relieving disasters and nourishing the body, the Dharma is the benefit of nourishing the spirit. 'Moreover, expedient protection' refers to temporary assistance, 'teaching and preaching' refers to regular instruction. Two, relatives should be liberated. If it is the day of death of parents and siblings, one should invite Dharma masters to explain the Bodhisattva Precepts Sutra and Vinaya, using merit to assist the deceased, so that they may see all Buddhas and be reborn in the good realms of humans and gods. Great Bodhisattvas always put others before themselves, so relatives are mentioned later. According to the previous example, there should also be three situations. Now, only the benefit of nourishing the spirit is explained. Unveiling the Hidden. Question: Loving one's relatives, being benevolent to the people, and cherishing all things, this is the order of extending kindness. Putting others before oneself and one's relatives, isn't this being partial and reversing the order? Answer: Putting oneself before others, although one knows how to benefit others, but

猶分爾我也。慈悲之常道也。先人後己者。惟知利物。而不知有己也。慈悲之至極也。言講演之福得見諸佛者。以此戒是三世諸佛之本源。戒之所在。即佛在故。佛滅度后。戒為師故。生人天上者。此戒是眾生諸佛子之根本。五戒生人。十善生天。今此戒中悉兼備故。是故從一佛而遞傳多佛自天宮而遍播人寰。講之。則重宣諸佛之光。開闢人天之路也。未亡而歷彼耳根。己死而導其冥識。豈不資之得見諸佛生人天乎。亦應有三者。準前例。亦先應令憶本親。次應資身之益。末乃資神之利也。上為眾生。今為己親。皆云講說此菩薩戒。而三十九戒亦復云然。則講演功德其大可知。且講律始於元魏法聰法師。而唐新羅國僧統律師。于本國皇龍寺講菩薩戒七日七夜。天降甘露。祥雲密靄。覆所講堂。四眾驚歎。得未曾有。至於今日。寥寥無聞。惜哉。

○三舉非結過。

若不爾者。犯輕垢罪。

發隱。通結上文。危難不與生全。死亡不知講演。皆犯輕垢也。

●按此戒。菩薩心地法門戒心中慈心悲心護心及孝順心所出也。

○三總結第二段。

如是十戒應當學。敬心奉持。如滅罪品中廣明一一戒。

指滅罪品中廣明。

●第二十一瞋打報仇戒(二)　初舉略。二入文。

【現代漢語翻譯】現代漢語譯本『猶分爾我也』，這是慈悲的常理。『先人後己』，是隻知道利益他人，而忘記自己。這是慈悲的最高境界。說講演此戒的福報能得見諸佛，是因為此戒是三世諸佛的根本源頭。戒律所在之處，即是佛陀所在。佛陀滅度后，戒律就是老師。能使人昇天，是因為此戒是眾生和諸佛子的根本。持守五戒能使人再生為人，修持十善能使人昇天。現在此戒中全部具備這些功德。因此，此戒從一佛傳遞到多佛，從天宮傳播到人間。講演此戒，就是重宣諸佛的光輝，開闢人天之路。對於臨終之人，能使其耳根聽聞此戒；對於已故之人，能引導其冥識。豈不是資助他們得見諸佛，轉生人天嗎？也應該有三方面的內容。參照之前的例子，也應該先讓他們回憶自己的親人，其次是資助他們生活上的利益，最後是資助他們精神上的利益。之前是為眾生，現在是為自己的親人，都說講說此菩薩戒，而三十九戒也是如此。那麼講演的功德之大，就可以知道了。而且講律開始於元魏時期的法聰法師，而唐朝新羅國（Silla）的僧統律師（monk-official）在本國皇龍寺（Hwangnyongsa Temple）講菩薩戒七天七夜，天降甘露，祥雲密集，覆蓋所講的殿堂，四眾弟子驚歎，得到前所未有的體驗。到了今天，卻很少有人聽聞，可惜啊。 ○三次舉出過失並總結。如果不這樣做，就犯輕垢罪。闡發隱義。總括上文。危難之時不給予生存的幫助，死亡之後不知道講演此戒，都犯輕垢罪。 ●按此戒，是菩薩心地法門，從戒心中慈心、悲心、護心以及孝順心所生出的。 ○三次總結第二段。像這樣的十戒應當學習，以恭敬心奉行持守，就像《滅罪品》中詳細闡明每一條戒律一樣。指《滅罪品》中詳細闡明的內容。 ●第二十一瞋打報仇戒(二)　初舉略。二入文。

【English Translation】 English version 'To differentiate between you and me' is the constant principle of compassion. 'Putting others before oneself' means only knowing how to benefit others and forgetting oneself. This is the ultimate state of compassion. To say that the merit of lecturing on this precept allows one to see all Buddhas is because this precept is the fundamental source of all Buddhas of the three times. Where the precepts are, there the Buddha is. After the Buddha's Parinirvana (death), the precepts are the teacher. Being reborn in the heavens is because this precept is the root of all sentient beings and Buddha-sons. Upholding the Five Precepts leads to rebirth as a human, and cultivating the Ten Virtues leads to rebirth in the heavens. Now, this precept fully encompasses these merits. Therefore, this precept is transmitted from one Buddha to many Buddhas, and spread from the heavenly palace to the human world. Lecturing on this precept is to re-proclaim the light of all Buddhas and open the path to humans and heavens. For those who are dying, it allows their ears to hear this precept; for those who have passed away, it guides their consciousness. Isn't this assisting them to see all Buddhas and be reborn in the human and heavenly realms? There should also be three aspects. Following the previous example, one should first have them recall their relatives, then assist them with benefits in life, and finally assist them with spiritual benefits. Previously it was for sentient beings, now it is for one's own relatives, both saying to lecture on this Bodhisattva Precept, and the thirty-nine precepts are also the same. Then the greatness of the merit of lecturing can be known. Moreover, lecturing on the Vinaya (discipline) began with Dharma Master Facong (Facong) in the Yuan Wei Dynasty, and the monk-official (monk-official) of Silla (Silla) in the Tang Dynasty lectured on the Bodhisattva Precept for seven days and seven nights at Hwangnyongsa Temple (Hwangnyongsa Temple) in his country. Sweet dew descended from the sky, and auspicious clouds densely covered the lecture hall. The fourfold assembly was amazed and had an unprecedented experience. As for today, few people have heard of it, alas. ○ Three times pointing out faults and concluding. If one does not do so, one commits a minor offense. Elucidating the hidden meaning. Summarizing the above text. Not giving help for survival in times of danger, and not knowing to lecture on this precept after death, both constitute minor offenses. ● According to this precept, it is the Bodhisattva's mind-ground Dharma gate, arising from the mind of precepts, compassion, loving-kindness, protective mind, and filial piety. ○ Three times summarizing the second section. These ten precepts should be learned, and upheld with reverence, just as each precept is explained in detail in the 'Chapter on Eradicating Sins'. Referring to the detailed explanations in the 'Chapter on Eradicating Sins'. ● Twenty-first Precept: The Precept Against Anger, Hitting, and Revenge (2) First, a brief mention. Second, entering the text.

○初舉略。

既傷慈忍。方復結冤。故制也。外書有二途。一是禮之所許。二是法之所禁。漸教故也。今內經悉禁。七眾同犯。大小俱制。

發隱。禮許者。記曰。君父之仇不與共戴天。兄弟之仇不反兵。交遊之仇不同國。禮應報也。法禁者。約始三章。殺人者死。律垂諸代。斷命必償。法應報也。然此乃權漸之教。未是真實。故世道行之。內經悉禁。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初不應。二舉況。三舉非結過。

○初不應。

不得以瞋報瞋。以打報打。若殺父母兄弟六親。不得加報。若國主為他人殺者。亦不得加報。殺生報生。不順孝道。

謂以瞋打報瞋打。非謂應以德報怨也。

發隱。言佛意止謂不當以瞋打還報瞋打。非欲人更以恩德報瞋打也。孔子答或人之問意正如此。故知儒釋立教皆近人情。不矯枉過正而使民難行也。大般若二十一經云。菩薩當鬥爭瞋恚罵詈。便自改悔。我當忍受一切眾生履踐如橋樑。如聾如啞。云何以惡語報人。我不應壞是甚深無上菩提。又般若五百二十經云。菩薩設被斫截手足身份。亦不應起瞋恚惡言。所以者何。我求無上菩提。為拔有情生死眾苦令得安樂。

【現代漢語翻譯】現代漢語譯本 ○初舉略。

已經因為慈悲和忍耐而感到傷痛，如果再結下冤仇，那就更不應該了。所以佛制定了戒律。外道（指佛教以外的學說）有兩種途徑：一是禮法所允許的，二是法律所禁止的。這是爲了逐步引導教化。現在佛經全部禁止報復行為，七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都一樣要遵守，無論大小罪過都要禁止。

發隱。禮法允許的，例如《禮記》說：『殺父之仇，不與仇人共存於天地之間；兄弟之仇，一定要報仇；朋友之仇，不與仇人同在一個國家。』這是禮法應允的報復。法律禁止的，例如當初約法三章：『殺人者死。』法律歷代都這樣規定，斷人性命必須償還。這是法律應允的報復。然而，這些都是權宜之計，並非真實究竟的教義。所以世俗社會可以這樣做，但佛經全部禁止。

○二入文(二) 初標人。二序事。

○初標人。

如果是佛子。

○二序事(三) 初不應。二舉況。三舉非結過。

○初不應。

不得以嗔恨報復嗔恨，以毆打報復毆打。如果（有人）殺害了父母、兄弟等六親，也不得進行報復。如果國王爲了他人而被殺害，也不得進行報復。以殺生來報復殺生，是不順應孝道的行為。

意思是說，用嗔恨和毆打來報復嗔恨和毆打是不對的，而不是說應該以恩德來報答怨恨。

發隱。佛的意思只是說不應該用嗔恨和毆打來回報嗔恨和毆打，並不是要人們用恩德來回報嗔恨和毆打。孔子回答別人提問時，意思也是這樣。所以說儒家和佛家立教都接近人情，不會矯枉過正而使百姓難以實行。《大般若經》第二十一卷說：菩薩遇到鬥爭、嗔恚、謾罵時，應該自我懺悔，我應當忍受一切眾生像踩橋樑一樣踐踏我，要像聾子和啞巴一樣。怎麼可以用惡語回報他人呢？我不應該破壞這甚深無上的菩提（bodhi，覺悟）。《般若經》第五百二十卷說：菩薩即使被砍斷手腳，也不應該生起嗔恨和惡語。為什麼呢？因為我要求無上菩提，是爲了拔除有情眾生的生死痛苦，讓他們得到安樂。

【English Translation】 English version ○ First, a brief overview.

It is already painful to endure compassion and forbearance. To further create enmity is even more undesirable. Therefore, the precepts are established. External teachings (referring to doctrines outside of Buddhism) have two paths: one is permitted by ritual, and the other is prohibited by law. This is for gradual teaching and guidance. Now, the sutras (經) entirely prohibit retaliation. The seven assemblies (比丘 bhiksu [monk], 比丘尼 bhikshuni [nun], 式叉摩那 siksamana [probationary nun], 沙彌 sramanera [male novice], 沙彌尼 sramanerika [female novice], 優婆塞 upasaka [male lay follower], 優婆夷 upasika [female lay follower]) are all bound by this, and both major and minor offenses are restricted.

Explanation: What is permitted by ritual? The Book of Rites (《禮記》) says: 'One should not live under the same sky with the enemy who killed one's father; one must avenge the enemy who killed one's brother; one should not live in the same country as the enemy who harmed one's friend.' Ritual dictates revenge. What is prohibited by law? The initial three articles of law state: 'He who kills shall be put to death.' Laws throughout the ages have decreed that taking a life must be repaid. Law dictates revenge. However, these are expedient teachings, not the ultimate truth. Therefore, the secular world may follow them, but the sutras entirely prohibit them.

○ Second, entering the text (2 parts): First, identifying the person. Second, narrating the event.

○ First, identifying the person.

If one is a Buddha's disciple (佛子).

○ Second, narrating the event (3 parts): First, what should not be done. Second, giving examples. Third, stating the consequences of wrongdoing.

○ First, what should not be done.

One must not retaliate with anger for anger, or with blows for blows. If (someone) kills one's parents, siblings, or other close relatives (六親), one must not retaliate. If a king is killed for the sake of others, one must not retaliate either. To repay killing with killing is not in accordance with filial piety (孝道).

This means that retaliating with anger and blows for anger and blows is wrong, not that one should repay hatred with kindness.

Explanation: The Buddha's intention is only to say that one should not retaliate with anger and blows for anger and blows, not that people should repay anger and blows with kindness. Confucius' (孔子) answer to someone's question was also along these lines. Therefore, both Confucianism and Buddhism establish teachings that are close to human nature, not overcorrecting to the point where it is difficult for the people to practice. The Twenty-first Chapter of the Great Perfection of Wisdom Sutra (《大般若經》) says: When a Bodhisattva (菩薩) encounters strife, anger, and abuse, they should repent and say, 'I should endure all beings trampling upon me like a bridge, and be like a deaf and mute person. How can I repay others with evil words? I should not destroy this profound and unsurpassed Bodhi (菩提, enlightenment).' The Five Hundred and Twentieth Chapter of the Perfection of Wisdom Sutra (《般若經》) says: 'Even if a Bodhisattva has their hands and feet severed, they should not give rise to anger or evil words. Why? Because I seek unsurpassed Bodhi in order to liberate sentient beings from the suffering of birth and death and bring them peace and happiness.'

何容於彼翻為惡事。正此意也。問。君親乃人世大倫。梵網號王臣共受。輕仇不報。理或無妨。坐視戴天。心胡安忍。是則佛法行而人道廢。毗尼起而忠孝亡。亦何取于戒也。答。此有三義。具含經疏。參合明之。其意自見。一者經明孝義。二者疏明漸義。三者會經疏義。一明孝者。今人報仇。豈不以子伸父恨。大孝斯稱而不知殺生報生。不順孝道。孝既不順。安用報為。所以者何。良繇天地以生物為心。而父母乃有生之類。彼傷吾親之生。吾復傷彼親之生。殺一生。報一生。於我之生無益。于彼之生有損。生彌寡而殺彌眾。乖天地之和。傷化育之原。是焉得為孝乎。二明漸者。報仇雖禮法所開。而禮法非真實之教。蓋是權為近軌。暫制頑民。所以者何。良繇實際理地不見內身外身。真如體中何有能殺所殺。一味平懷。泯然自盡。安得無冤起冤。非殺成殺。太平而興戈戟。平地而作波濤乎。三會經疏義者。按疏則概標七眾為名。似應同制。原經則止製出家菩薩。不禁臣民。經疏不同者。或甲本與乙本差殊。或豕亥與魯魚淆亂。又或大師權巧。故補經文。誠恐熾然成風。冤冤無盡。然而經文廣佈。金口炳然。理合依憑。外護名教。仇不應報。自屬出家。不說在家頓忘君父。假使孔子而受菩薩戒。豈可討陳恒而便破毗尼。

【現代漢語翻譯】現代漢語譯本何種行為在彼處（指佛法）被認為是惡事呢？正是指報仇這件事。問：君臣、父子乃是人世間最重要的倫理關係。《梵網經》中說國王和臣子共同遵守戒律，如果輕視仇恨而不去報復，道理上或許沒有妨礙。但是，眼睜睜地看著仇人還活在世上，內心怎能安忍呢？這樣一來，佛法得以推行，人倫道德卻廢棄了；戒律得以興起，忠孝節義卻滅亡了。那麼，持守這種戒律又有什麼意義呢？答：這裡面有三重含義，都包含在經文和疏文中，仔細參詳並結合起來理解，其中的意思自然就明白了。第一重含義是經文闡明了孝義；第二重含義是疏文闡明了漸進的道理；第三重含義是將經文和疏文的含義結合起來理解。第一重含義是闡明孝義。現在的人報仇，難道不是因為兒子要為父親伸張冤恨，認為這樣才算得上是大孝嗎？卻不知道殺害生命來報答生命，是不順應孝道的。既然不順應孝道，又怎麼能說是報仇呢？為什麼這樣說呢？因為天地以生育萬物為本心，而父母是具有生命的物類。仇人傷害了我們親人的生命，我們又去傷害仇人親人的生命，殺害一條生命，報答一條生命，對於我們的生命沒有益處，對於他們的生命卻有損害。生命越來越少，而殺戮卻越來越多，違背了天地間的和諧，傷害了化育的根本。這怎麼能算是孝呢？第二重含義是闡明漸進的道理。報仇雖然是禮法所允許的，但是禮法並不是真實的教義，只不過是權宜之計，暫時用來約束那些頑固不化的人民。為什麼這樣說呢？因為在實際的真理層面，看不到內在的身體和外在的身體，在真如的本體中，哪裡有什麼能殺和被殺呢？只有一味的平等心懷，泯滅一切差別，自然就平息了。怎麼能無端生出冤仇，用殺戮來成就殺戮呢？在太平盛世興起戰火，在平地上掀起波濤呢？第三重含義是將經文和疏文的含義結合起來理解。按照疏文的說法，概括地將七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）都作為戒律規範的對象，似乎應該共同遵守這些戒律。但是，原本的經文卻只約束出家的菩薩，並不禁止在家的臣民。經文和疏文有所不同，或許是因為甲本和乙本之間存在差異，或許是因為『豕』和『亥』、『魯』和『魚』這些字形相近的字被混淆了，又或許是大師爲了方便教化，所以補充了經文。實在是擔心報仇雪恨之風愈演愈烈，冤冤相報何時了。然而，經文廣為流傳，佛的金口玉言明明白白，理應作為依據。爲了維護佛教的名聲和教義，報仇這件事不應該提倡，這僅僅是針對出家人而言的。並不是說在家人就可以立刻忘記君父之仇。假如孔子受了菩薩戒，難道可以爲了討伐陳恒而違反戒律嗎？

【English Translation】 English version What is considered an evil deed in that place (referring to Buddhism)? It is precisely the act of revenge. Question: The relationship between ruler and subject, and father and son, are the most important ethical relationships in the human world. The Brahma Net Sutra (梵網經) states that kings and ministers jointly observe the precepts. If one disregards hatred and does not seek revenge, there may be no harm in principle. However, how can one bear to watch one's enemy live on? If Buddhist teachings are promoted while human ethics are abandoned, and if precepts are established while loyalty and filial piety are lost, then what is the point of upholding such precepts? Answer: There are three meanings here, all contained within the sutras and commentaries. By carefully examining and combining them, the meaning will become clear. The first meaning is that the sutras elucidate filial piety; the second meaning is that the commentaries elucidate the principle of gradual progress; the third meaning is to combine the meanings of the sutras and commentaries. The first meaning is to elucidate filial piety. Do people today seek revenge because sons want to avenge their fathers, considering this to be the greatest filial piety? They do not realize that killing to repay a life is not in accordance with filial piety. Since it is not in accordance with filial piety, how can it be considered revenge? Why is this so? Because heaven and earth take the creation of all things as their fundamental intention, and parents are living beings. If the enemy harms the lives of our relatives, and we harm the lives of the enemy's relatives in return, killing one life to repay one life, it does not benefit our lives and harms their lives. Life becomes less and less, while killing becomes more and more, violating the harmony between heaven and earth and harming the foundation of creation. How can this be considered filial piety? The second meaning is to elucidate the principle of gradual progress. Although revenge is permitted by etiquette and law, etiquette and law are not the true teachings, but merely expedient measures temporarily used to restrain stubborn people. Why is this so? Because in the realm of actual truth, there is no distinction between the inner body and the outer body. In the essence of Tathata (真如), where is there any killer or killed? Only a single-minded equality, extinguishing all differences, will naturally bring peace. How can one create enmity out of nothing, and achieve killing through killing? To start wars in times of peace, and to create waves on flat ground? The third meaning is to combine the meanings of the sutras and commentaries. According to the commentaries, the seven assemblies (七眾: Bhikshu, Bhikshuni, Shramanera, Shramanerika, Shikshamana, Upasaka, Upasika) are generally regarded as the objects of the precepts, and it seems that they should all abide by these precepts. However, the original sutras only restrain ordained Bodhisattvas (菩薩), and do not prohibit lay subjects. The difference between the sutras and commentaries may be due to differences between version A and version B, or to confusion between similar-looking characters, or to the master's expedient means of supplementing the sutras for the sake of convenient teaching. It is truly feared that the wind of revenge will intensify, leading to endless cycles of retribution. However, the sutras are widely circulated, and the Buddha's golden words are clear, and should be relied upon. In order to maintain the reputation and teachings of Buddhism, revenge should not be advocated, and this is only for ordained individuals. It is not to say that lay people can immediately forget the hatred of their ruler and father. If Confucius were to receive the Bodhisattva precepts, could he violate the precepts in order to attack Chen Heng?

趙盾而與梵網流。安得不討賊而贊為持律。通會經疏。要當以經文為正耳。

○二舉況。

尚不畜奴婢。打拍罵辱。日日起三業。口罪無量。況故作七逆之罪。

奴婢出家菩薩不得畜。在家得畜。而不應非理打拍。

發隱。曰三業。而止標口罪者。罵辱已罪無量。況打拍乎。奴婢且然。況作七逆乎。皆舉輕況重也。出家在家異制者。出家持缽支命。畜此何為。而長憍奢。別良賤。宛同世諦。敗滅慈風。雖多財力。不可為也。在家則日用治生不免須人。故得畜。而云不得非理打拍者。揀合理也。舉一奴婢。餘者可知矣。故合理則刑惟加於有罪。非理則罰不及於無辜。此大中至正之道也。人曰佛法偏慈。不可以施之家國。其殆未考諸此。

○三舉非結過。

而出家菩薩無慈心報仇。乃至六親中故報者。犯輕垢罪。

發隱。此見出家菩薩仇無大小悉皆不報。獨舉出家。不及在家。意陳如上。

●按此戒。菩薩心地法門戒心中慈心忍心及平等心所出也。

●后二十二憍慢不請法戒(二)　初舉略。二入文。

○初舉略。

慢如高山。法水不住。有乖傳化之益故制。七眾同犯。大小不全共。大士常應咨請。聲聞是應請之內。懷憍慢不請。方犯。

○

【現代漢語翻譯】現代漢語譯本：趙盾（Zhao Dun，春秋時期晉國的大臣）都參與了梵網（Fanwang，指《梵網經》）的傳揚，怎麼能不討伐賊人反而讚揚他們持戒律呢？通達理解經文和疏解，最重要的是要以經文字身為準繩。

尚且不蓄養奴婢，（如果）打罵侮辱他們，每天都在造身口意三業（San Ye，佛教術語，指身體、語言和思想三種行為）的罪業，口業的罪過更是無量無邊。更何況是故意犯下七逆罪（Qi Ni Zui，佛教指殺父、殺母、殺阿羅漢、破僧團、出佛身血等七種重罪）呢？

奴婢出家，菩薩不得蓄養；在家菩薩可以蓄養。但不應該無理地打罵。

發隱：只說三業中的口罪，是因為罵辱的罪過已經無量，更何況是打罵呢？對待奴婢尚且如此，更何況是犯七逆罪呢？這都是舉輕以明重。出家和在家有不同的制度，是因為出家人托缽乞食為生，蓄養奴婢做什麼呢？只會增長驕奢，區分良賤，完全和世俗一樣，敗壞慈悲的風氣。即使有很多財力，也是不可以的。在家眾因為日常生活和生產，免不了需要人手，所以可以蓄養。說『不得非理打拍』，是選擇合理的。舉一個奴婢的例子，其餘的就可以知道了。所以合理的話，刑罰只加在有罪的人身上；不合理的話，懲罰就不應該加在無辜的人身上。這是大中至正的道理。有人說佛法過於慈悲，不可以用來治理國家，恐怕是沒有考察過這些。

而出家菩薩沒有慈悲心去報仇，乃至對六親眷屬故意報仇的，犯輕垢罪（Qing Gou Zui，佛教戒律中的一種罪名）。

發隱：這說明出家菩薩無論仇恨大小，都不能報復。只說出家，沒有說在家，意思和上面一樣。

按：此戒是菩薩心地法門，從戒心中的慈心、忍心和平等心所生出來的。

后二十二、憍慢不請法戒（第二），分為初舉略和二入文。

初舉略：

憍慢如同高山，法水無法停留。因為有違傳法教化的益處，所以制定此戒。七眾（Qi Zhong，佛教指比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷七種僧眾）都犯，大小乘共同遵守。大菩薩常常應該諮詢請教，聲聞（Sheng Wen，佛教指聽聞佛法而悟道的修行者）是應該請教的對象。懷著憍慢心而不請教，才算犯戒。

【English Translation】 English version: Zhao Dun (a minister of the Jin state in the Spring and Autumn period) even participated in the propagation of the Brahma Net (Fanwang, referring to the Brahma Net Sutra). How could he not condemn the thieves but praise them for upholding the precepts? To understand the scriptures and commentaries thoroughly, one must take the scriptures themselves as the standard.

One should not even keep slaves, (if one) beats, scolds, and insults them, creating the karma of the three actions (San Ye, Buddhist term referring to body, speech, and mind) every day, the sins of speech are immeasurable. How much more so to deliberately commit the seven rebellious acts (Qi Ni Zui, in Buddhism, the seven heinous crimes of killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha)?

If a slave becomes a monk or nun, a Bodhisattva should not keep them; a lay Bodhisattva may keep them. But one should not beat or scold them unreasonably.

Explanation: Only the sin of speech among the three karmas is mentioned because the sin of scolding and insulting is already immeasurable, let alone beating and scolding? If it is so with slaves, how much more so with committing the seven rebellious acts? These are all examples of using the light to illustrate the heavy. The different rules for monks/nuns and laypeople are because monks/nuns live by begging for alms, what is the point of keeping slaves? It only increases arrogance and distinguishes between the noble and the base, completely like the worldly truth, ruining the spirit of compassion. Even with much wealth, it is not permissible. Laypeople inevitably need help for daily life and production, so they may keep slaves. Saying 'one should not beat or scold them unreasonably' is to choose what is reasonable. Taking the example of one slave, the rest can be known. Therefore, if it is reasonable, punishment should only be applied to the guilty; if it is unreasonable, punishment should not be applied to the innocent. This is the way of great moderation and justice. Some say that Buddhism is too compassionate and cannot be used to govern a country, perhaps they have not examined these things.

But if a monastic Bodhisattva has no compassion and seeks revenge, even deliberately taking revenge on relatives, they commit a minor offense (Qing Gou Zui, a type of offense in Buddhist precepts).

Explanation: This shows that monastic Bodhisattvas, regardless of the size of the hatred, cannot retaliate. Only monastic life is mentioned, not lay life, the meaning is the same as above.

Note: This precept comes from the mind-ground Dharma gate of the Bodhisattva, arising from the mind of compassion, patience, and equanimity in the precepts.

Later, the twenty-second, the precept against arrogance and not requesting the Dharma (second), divided into first, a brief introduction, and second, entering the text.

First, a brief introduction:

Arrogance is like a high mountain, Dharma water cannot stay. Because it goes against the benefit of transmitting and teaching the Dharma, this precept is established. All seven assemblies (Qi Zhong, Buddhist term referring to Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Shikshamanas, Upasakas, Upasikas) are subject to it, both Mahayana and Hinayana observe it together. Great Bodhisattvas should always consult and ask for instruction, Shravakas (Sheng Wen, Buddhist term referring to practitioners who attain enlightenment by hearing the Buddha's teachings) are among those who should be asked for instruction. Only when one has arrogance and does not ask for instruction does one violate the precept.

二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初自恃憍慢。二出慢之境。三舉非結過。

○初自恃憍慢。

初始出家。未有所解。而自恃聰明有智。或恃高貴年宿。或恃大姓高門。大解。大福。大富。饒財七寶。以此憍慢。而不咨受先學法師經律。

恃憍慢即是兼制。言始出家者。染法未深。多有自舉。解者未有正。自恃聰明者。于餘事有知。

發隱。多有自舉者。多己所有而輒自高舉也。未有正者。狂解未入正理也。餘事有知。明本分無知也。此中七恃。一恃多智。二恃多位。三恃多年齒。四恃多門族。五恃多見解。六恃多福德。七恃多富饒。恃此生慢。雖逢知識。藐。不參請。哀哉。一說自舉者。自舉所見也。

○二出慢之境。

其法師者。或小姓年少。卑門貧窮下賤。諸根不具。而實有德。一切經律盡解。

小姓卑陋。所以起慢。實是有解。是故不應。

發隱。小姓對上大姓。年少對上年宿。卑門對上高門。貧窮對上富饒。下賤對上高貴。諸根不具對上聰明智解。而實有德有解。對上未有所解。

○三舉非結過。

而新學菩薩不得觀法師種姓。而不來咨受法師第一義諦者。犯輕垢罪。

【現代漢語翻譯】現代漢語譯本二入文(二) 初標明學習者，其次敘述事件。

○初標明學習者。

如果是佛子。

○二敘述事件 (三) 首先是自恃驕慢，其次指出驕慢的對象，最後舉出錯誤並總結過失。

○首先是自恃驕慢。

剛開始出家，還沒有真正理解佛法，就自認為聰明有智慧，或者依仗自己出身高貴、年長，或者依仗自己出身名門望族，自認為理解很多、福報很大、非常富有，擁有很多財寶。因為這些而驕慢，不去請教先入門學習佛法的法師經律。

『恃憍慢』就是兼有控制的意思。說『剛開始出家』，是因為對世俗之法的沾染還不深，所以多有自以為是。『理解』還沒有達到正確的境界，就自認為聰明，對於其他事情有所瞭解。

發隱：『多有自舉者』，是指對於自己所擁有的東西就常常自高自大。『未有正者』，是指狂妄的理解還沒有進入正理。『餘事有知』，說明在本分上是無知的。這裡有七種依仗：一、依仗多智；二、依仗多位（指地位）；三、依仗年長；四、依仗門第；五、依仗見解多；六、依仗福德多；七、依仗富饒。依仗這些而產生驕慢，即使遇到善知識，也輕視而不去請教。可悲啊！另一種說法，『自舉者』，是自以為是地宣揚自己的見解。

○其次指出驕慢的對象。

那些法師，或許出身小姓、年紀輕、出身卑微貧窮、**（此處原文有缺失，無法翻譯）諸根不全，但實際上有德行，通曉一切經律。

因為法師出身小姓卑微，所以（新學菩薩）就生起驕慢之心。實際上法師是有真才實學的，所以不應該這樣。

發隱：『小姓』對應上面的『大姓』，『年少』對應上面的『年宿』，『卑門』對應上面的『高門』，『貧窮』對應上面的『富饒』，『**』對應上面的『高貴』（此處原文有缺失，無法翻譯），『諸根不具』對應上面的『聰明智解』。而『實有德有解』，對應上面的『未有所解』。

○最後舉出錯誤並總結過失。

而新學的菩薩，不應該因為法師的種姓而輕視他們，不去請教法師關於第一義諦的道理，就犯了輕垢罪（dukkhata）。

【English Translation】 English version The Two Entries (Part 2): First, it identifies the person. Second, it narrates the events.

○ First, identifying the person.

If (he is) a son of Buddha (Fo Zi).

○ Second, narrating the events (in three parts): First, relying on self-conceit and arrogance. Second, pointing out the object of arrogance. Third, citing the fault and concluding the transgression.

○ First, relying on self-conceit and arrogance.

Initially upon leaving home (to become a monk), without having any real understanding (of the Dharma), one relies on one's own cleverness and wisdom, or relies on one's noble birth and seniority, or relies on one's great clan and high status, thinking oneself to have great understanding, great blessings, great wealth, and abundant treasures. Because of this arrogance, one does not consult and receive teachings on sutras and vinaya from senior Dharma masters.

'Relying on self-conceit and arrogance' implies having control. Saying 'initially upon leaving home' is because one's defilement by worldly dharmas is not yet deep, so there is much self-assertion. 'Understanding' has not yet reached the correct state, so one relies on one's own cleverness, having knowledge of other matters.

Explanation: 'Those who often assert themselves' refers to those who often become arrogant about what they possess. 'Without having the correct (understanding)' refers to a wild understanding that has not entered the correct principle. 'Having knowledge of other matters' indicates ignorance of one's fundamental duty. Here, there are seven kinds of reliance: First, relying on much wisdom; second, relying on high position; third, relying on old age; fourth, relying on noble lineage; fifth, relying on many views and understanding; sixth, relying on much merit and virtue; seventh, relying on much wealth and abundance. Relying on these gives rise to arrogance, so even if one encounters a wise teacher (Kalyanamitra), one despises and does not consult them. Alas! Another explanation: 'Those who assert themselves' are those who self-righteously proclaim their own views.

○ Second, pointing out the object of arrogance.

Those Dharma masters, perhaps are of a small clan and young in age, of humble origins and poor, (missing text, cannot translate) with incomplete faculties, but in reality, they possess virtue and fully understand all the sutras and vinaya.

Because the Dharma master is of a small clan and humble, (the newly learning Bodhisattva) gives rise to arrogance. In reality, the Dharma master has true talent and learning, so one should not be like this.

Explanation: 'Small clan' corresponds to the above 'great clan,' 'young in age' corresponds to the above 'senior in age,' 'humble origins' corresponds to the above 'high status,' 'poor' corresponds to the above 'wealthy,' '**' corresponds to the above 'noble' (missing text, cannot translate), 'incomplete faculties' corresponds to the above 'cleverness and wisdom.' And 'in reality possessing virtue and understanding' corresponds to the above 'without having any real understanding'.

○ Third, citing the fault and concluding the transgression.

And a newly learning Bodhisattva should not look down upon Dharma masters because of their lineage, and if they do not come to consult the Dharma master about the meaning of the highest truth (paramārtha), they commit a minor offense (dukkhata).

第一義者。菩薩勝法皆名第一義。此戒與前第六戒同制。不請法以心。為異。前制懈怠不聽。此制憍慢不請。若慢心不往聽。應同此戒。

發隱。勝法皆名第一者。明不必定是說空假中方名第一也。疏主自不執法解經。後人乃有凡遇一切文字盡勒作三諦者。欲高其說。而不知反失其宗。故今發明疏義。隨文順理。不限套格。引懈怠不聽者。見一怠一憍一聽一請為別。故云慢心不聽。意含怠心不請皆同罪也。

●按此戒。菩薩心地法門戒心中進心願心喜心信心所出也。

●第二十三憍慢僻說戒(二)　初舉略。二入文。

○初舉略。

乖教訓之道。故制七眾同犯。大小俱制。文中具序初新學菩薩已受戒竟。遠來聽法。法主言非己師。恃解恃勢。生輕慢心。不好答問。使義理隱沒。顛倒法相。故犯。

發隱。非己師。言不於己師。明他人弟子也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初無師自受。二師師相授。三舉非結過。

○初無師自受。

佛滅度后。欲以好心受菩薩戒時。于佛菩薩形像前自誓受戒。當以七日佛前懺悔。得見好相。便得戒。若不得好相。應二七三七。乃至一年。要得好相。得

【現代漢語翻譯】現代漢語譯本第一義指的是，菩薩殊勝的佛法都可稱為第一義。這條戒律與前面的第六條戒律（不請法戒）在禁止對像上相同，區別在於第六戒針對的是懈怠而不去請法，而這條戒針對的是驕慢而不去請法。如果因為驕慢而不去聽法，就應該與觸犯此戒同罪。

闡釋：『殊勝的佛法都可稱為第一義』，說明並非只有講說空、假、中三諦才可稱為第一義。疏鈔的作者本身並不執著于文字表面來解釋經文，後人卻有人凡是遇到一切文字都強行解釋為三諦，想要抬高自己的說法，卻不知道反而失去了宗義。所以現在闡明疏鈔的意義，順應經文的道理，不侷限於固定的模式。引用『懈怠不聽』，是爲了說明懈怠、驕慢，聽法、請法之間的區別。所以說『慢心不聽』，意思也包含著因為懈怠而不請法，同樣有罪。

按：這條戒律，是從菩薩心地法門中的精進心、願心、喜心、信心所生髮出來的。

第二十三條憍慢僻說戒（分為兩部分）：一是總括，二是進入經文。

總括：違背佛教的教導，所以制定七眾弟子共同遵守，大小乘都加以約束。經文中詳細敘述了剛開始學習的菩薩，已經受戒完畢，從遠處來聽法。講法的人卻說（這些法）不是自己老師傳授的，依仗自己的理解和權勢，產生輕慢之心，不好好地回答問題，使得義理被掩蓋，顛倒了佛法的真相，所以觸犯了戒律。

闡釋：『非己師』，指的是不是從自己的老師那裡學來的，說明是其他老師的弟子。

進入經文（分為兩部分）：一是標明對象，二是敘述事情。

標明對像：如果佛弟子。

敘述事情（分為三部分）：一是沒有老師自己受戒，二是老師與老師之間相互傳授，三是舉出錯誤並總結過失。

沒有老師自己受戒：佛陀滅度后，想要以好的發心來受菩薩戒時，在佛菩薩的形像前自己發誓受戒，應當用七天的時間在佛前懺悔，如果能見到好的徵兆，便能得到戒。如果不能得到好的徵兆，應該十四天、二十一天，甚至一年，一定要得到好的徵兆，才能得到戒。

【English Translation】 English version The 『First Meaning』 refers to the supreme Dharma of Bodhisattvas, all of which can be called the 『First Meaning』. This precept is similar to the sixth precept (not requesting the Dharma) in terms of the prohibited object. The difference lies in that the sixth precept targets laziness in not requesting the Dharma, while this precept targets arrogance in not requesting the Dharma. If one does not go to listen to the Dharma due to arrogance, one should be considered as having committed the same offense as violating this precept.

Explanation: 『Supreme Dharmas can all be called the First Meaning』 indicates that it is not only the explanation of the Three Truths of emptiness, provisional existence, and the Middle Way that can be called the First Meaning. The author of the commentary himself does not adhere to the literal meaning to interpret the scriptures. Later people, however, forcibly interpret all texts as the Three Truths, trying to elevate their own theories, but they do not realize that they are losing the essence of the doctrine. Therefore, I am now clarifying the meaning of the commentary, following the principles of the scriptures, and not limited to fixed patterns. Quoting 『laziness in not listening』 is to illustrate the difference between laziness and arrogance, listening and requesting. Therefore, saying 『arrogance in not listening』 also implies that not requesting the Dharma due to laziness is also a sin.

Note: This precept arises from the mind of diligence, aspiration, joy, and faith in the Bodhisattva's mind-ground Dharma gate.

The Twenty-third Precept: The Precept Against Arrogantly and Perversely Speaking (divided into two parts): First, a summary; second, entering the text.

Summary: Violating the teachings of Buddhism, so it is stipulated that the seven assemblies of disciples should jointly abide by it, with both the Mahayana and Hinayana observing it. The text details that newly learning Bodhisattvas, having completed their precepts, come from afar to listen to the Dharma. The Dharma speaker says that (these teachings) were not transmitted by his own teacher, relying on his own understanding and power, giving rise to arrogance, and not properly answering questions, causing the meaning to be obscured, and reversing the truth of the Dharma, thus violating the precept.

Explanation: 『Not one's own teacher』 refers to not learning from one's own teacher, indicating that they are disciples of other teachers.

Entering the text (divided into two parts): First, identifying the object; second, narrating the event.

Identifying the object: If a disciple of the Buddha.

Narrating the event (divided into three parts): First, self-receiving precepts without a teacher; second, teachers transmitting to each other; third, citing errors and summarizing faults.

Self-receiving precepts without a teacher: After the Buddha's Parinirvana, when one wants to receive the Bodhisattva precepts with good intention, one should vow to receive the precepts before the image of the Buddha and Bodhisattvas, and should repent before the Buddha for seven days. If one can see good omens, one can obtain the precepts. If one cannot obtain good omens, one should do so for fourteen days, twenty-one days, or even a year, and must obtain good omens in order to obtain the precepts.

好相已。便得佛菩薩形像前受戒。若不得好相。雖佛像前受戒。不名得戒。

發隱。必得好相。無師自受乃可證也。而相中魔事多種。行者宜慎之。

○二師師相授。

若先受菩薩戒法師前受戒時。不須要見好相。何以故。是法師師師相授。故不須好相。是以法師前受戒時即得戒。以生至重心故。便得戒若千里內無能授戒師。得佛菩薩形像前自誓受戒。而要見好相。

不假見相。生重心故。

發隱。據前疏。合是先請一師受戒。后請一師求講。第二師不與好答問故。下節若法師下屬第二師。今味經文。一師為順。且依經意直解。不假見相者。以有真師。便如對佛。何須更見別相。

○三舉非結過。

若法師自倚解經律大乘學戒。與國王太子百官以為善友。而新學菩薩來問若經義律義。輕心噁心慢心。不一一好答問者。犯輕垢罪。

此二法師自恃。所以興慢。遠來問義。倚恃憍慢。不好酬對。故犯。

發隱。承上文無師佛像前受。得戒如此之難。有師面面相承。得戒如此之易。則師之所繫誠大。而求師者當敬之如佛可也。為師者宜體此意。慈悲指示。而待之如子可也。乃內倚所學。外挾所交。起大憍慢。不好答問耶。此解似順經文。而疏主所云。亦是一義。恐

【現代漢語翻譯】現代漢語譯本好相已。便可在佛菩薩形像前受戒。如果得不到好相，即使在佛像前受戒，也不能算作得到戒律。

發隱：必須得到好相，無師自受才可能證得。但相中的魔事多種多樣，修行者應該謹慎。

○二、師師相授。

如果先在受過菩薩戒的法師前受戒，就不需要見到好相。為什麼呢？因為這是法師師師相授，所以不需要好相。因此，在法師前受戒時就能得到戒律，因為產生了至誠的恭敬心。如果千里之內沒有能授戒的師父，可以在佛菩薩形像前自己發誓受戒，但需要見到好相。

不需藉助見相，因為產生了至誠的恭敬心。

發隱：根據前面的疏文，應該是先請一位師父受戒，然後再請一位師父講解。第二位師父不給予好的回答，所以下一節『若法師』屬於第二位師父。現在品味經文，一位師父更為順暢。且依照經文的意思直接解釋，不需要藉助見相，因為有真正的師父，就像面對佛一樣，何須再見其他相。

○三、舉非結過。

如果法師自認為精通經律、大乘學戒，與國王、太子、百官結為好友，而新學的菩薩來請教經義律義時，以輕慢、厭惡、傲慢的心態，不一一好好回答問題，就犯了輕垢罪。

這兩位法師自恃才高，所以產生傲慢。遠道而來請教義理，卻倚仗權勢，驕傲自滿，不好好回答，所以犯戒。

發隱：承接上文，在沒有師父的情況下，在佛像前受戒如此之難；有師父面對面相傳，得戒如此之易。那麼，師父的重要性實在重大，而求師的人應當像敬佛一樣敬重師父。作為師父的人，應該體會這個意思，慈悲地指示，像對待自己的孩子一樣對待弟子。難道要內心倚仗所學，外在依仗所交往的人，生起極大的驕慢，不好好回答問題嗎？這種解釋似乎順應經文，但疏主所說的，也是一種意思，恐怕...

【English Translation】 English version If a good sign has already appeared, then one may receive the precepts before the image of a Buddha or Bodhisattva. If a good sign is not obtained, even if one receives the precepts before the image of a Buddha, it is not considered as having received the precepts.

Elucidation: One must obtain a good sign; only then can self-ordination without a teacher be verified. However, there are many kinds of demonic events within the signs, so practitioners should be cautious.

○2. Transmission from Teacher to Teacher.

If one receives the precepts before a Dharma master who has already received the Bodhisattva precepts, it is not necessary to see a good sign. Why? Because this is a transmission from teacher to teacher, so a good sign is not necessary. Therefore, when receiving the precepts before a Dharma master, one immediately obtains the precepts because of generating the utmost sincerity and respect. If there is no teacher within a thousand li (Chinese mile) who can transmit the precepts, one may vow to receive the precepts before the image of a Buddha or Bodhisattva, but one must see a good sign.

There is no need to rely on seeing a sign, because of generating the utmost sincerity and respect.

Elucidation: According to the previous commentary, it should be that one first invites a teacher to receive the precepts, and then invites a teacher to request lectures. The second teacher does not give good answers, so the section 'If a Dharma master' below belongs to the second teacher. Now, considering the sutra text, one teacher is more straightforward. And according to the meaning of the sutra, directly explain that there is no need to rely on seeing a sign, because there is a true teacher, just like facing the Buddha, why is it necessary to see other signs?

○3. Citing Faults and Concluding Transgressions.

If a Dharma master relies on his understanding of sutras and precepts, and his learning of the Mahayana precepts, and becomes good friends with kings, princes, and officials, and when newly learning Bodhisattvas come to ask about the meaning of sutras and precepts, he answers questions without good intention, with an evil mind, or with an arrogant mind, and does not answer each question well, he commits a minor offense.

These two Dharma masters rely on their own talents, so they give rise to arrogance. Those who come from afar to ask about the meaning of the teachings are relying on power and are arrogant and complacent, and do not answer well, so they commit an offense.

Elucidation: Continuing from the previous text, it is so difficult to receive the precepts before the image of the Buddha without a teacher; it is so easy to receive the precepts with a teacher face-to-face. Then, the importance of the teacher is truly great, and those who seek a teacher should respect the teacher as they would respect the Buddha. Those who are teachers should understand this meaning, compassionately instruct, and treat their disciples as they would treat their own children. Is it that they rely on their learning internally, rely on the people they associate with externally, give rise to great arrogance, and do not answer questions well? This explanation seems to follow the sutra text, but what the commentator said is also a meaning, I am afraid...

凡夫師道不普。故師於己。則教乃傾心。屬他徒。則有言不盡。正今疏所呵也。輕者藐物。故不好答。惡者無慈。故不好答。慢者自高。故不好答。不好答者。正前所謂隱沒顛倒也。菩薩善戒經云。不犯者。若知前人是惡邪見。求覓罪過。若知不說令彼調伏。若知前人不能敬順。若知鈍根。聞深義已。生於邪見。若知聞已向惡人宣說。破壞正法等。

●按此戒。菩薩心地法門戒心中慈心好說心達心及敬重心所出也。

●第二十四不習學佛戒(二)　初舉略。二入文。

○初舉略。

不務所務。不應學者。乖出要之道。故制。七眾同犯。大小不全共。菩薩常應大乘在先。不限時節。聲聞五歲未滿。五法未明。若學失所非急。犯第七聚。此外不制。以自修自滿故。

發隱。言菩薩常學大乘。故制他學。聲聞則五歲未滿五法未明者制。已滿已明者不制。繇聲聞不學大乘。惟以自修者自滿也。若學大乘。道大難滿。何暇他學。五歲者。經云。五夏以前。專精戒律。五夏以後。方乃聽教參禪。況復他學耶。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初應學不學。二明不應學。三舉非結過。

○初應學不學。

有佛經

【現代漢語翻譯】現代漢語譯本：凡夫俗子的師道不夠普及，所以（有些人）向自己學習。如果向自己學習，那麼教導就會傾注于自己的想法；如果歸屬於其他門徒，那麼（所教的）言語就會有所保留。這正是現在疏文所批評的。輕浮的人藐視事物，所以不喜歡回答；邪惡的人沒有慈悲心，所以不喜歡回答；傲慢的人自視甚高，所以不喜歡回答。不喜歡回答的人，正是前面所說的隱瞞、埋沒、顛倒（真理）的人。《菩薩善戒經》說：『不犯（此戒）的情況是，如果知道對方是持有邪惡見解的人，（他們）尋求（你的）罪過；如果知道（自己）不說（法）不能使他們調伏；如果知道對方不能恭敬順從；如果知道（對方是）遲鈍的根器，聽了深奧的道理后，會產生邪見；如果知道（自己）說了之後，（他們）會向惡人宣說，破壞正法等等。』 ●按此戒，（這是）菩薩心地法門，（是）戒心中慈悲心、喜歡說法的心、通達的心以及恭敬心所產生的。 ●第二十四不習學佛戒（二）初舉略。二入文。 ○初舉略。不致力于應該致力於的事情，不學習應該學習的（佛法），違背了脫離生死輪迴的關鍵道路，所以制定此戒。七眾弟子共同觸犯此戒，（此戒）對大小乘都不完全通用。菩薩應當始終以大乘佛法為先，不限制時間。聲聞弟子在五年之內，五法還不明白，如果學習（其他），就失去了（學習的）重點，不是緊急的事情，觸犯第七聚罪。除此之外，不作限制，因為（他們）只是自己修行，自己滿足。發隱：說菩薩應當經常學習大乘佛法，所以禁止他們學習其他的（法門）。聲聞弟子則是五年之內，五法還不明白的才禁止，已經滿了五年，明白了五法的就不禁止。因為聲聞弟子不學習大乘佛法，只是自己修行就滿足了。如果學習大乘佛法，（因為）道很大，難以滿足，哪裡有空閑學習其他的（法門）呢？五年，經中說：『五年之前，專心精進于戒律，五年之後，才能聽聞教法，參究禪定。』更何況是學習其他的（法門）呢？ ○二入文（二）初標人。二序事。 ○初標人。若佛子。 ○二序事（三）初應學不學。二明不應學。三舉非結過。 ○初應學不學。有佛經

【English Translation】 English version: The way of teaching of ordinary people is not universal enough, so (some people) learn from themselves. If one learns from oneself, then the teaching will be poured into one's own thoughts; if one belongs to other disciples, then the words (taught) will be reserved. This is exactly what the commentary is criticizing now. Frivolous people despise things, so they don't like to answer; evil people have no compassion, so they don't like to answer; arrogant people think highly of themselves, so they don't like to answer. Those who don't like to answer are exactly those who hide, bury, and invert (the truth) as mentioned earlier. The 'Bodhisattva Good Precepts Sutra' says: 'Not violating (this precept) is if one knows that the other person is a person with evil views, (they) seek (your) faults; if one knows that not speaking (the Dharma) will not subdue them; if one knows that the other person cannot be respectful and obedient; if one knows that (the other person is) a dull root, after hearing profound principles, they will generate wrong views; if one knows that after (one) speaks, (they) will proclaim to evil people, destroying the Proper Dharma, etc.' ●According to this precept, (this is) the Bodhisattva's mind-ground Dharma gate, (it is) produced by the heart of compassion, the heart of liking to speak Dharma, the heart of understanding, and the heart of respect in the heart of precepts. ●Twenty-fourth Not Studying the Buddha's Precepts (2) First, a brief summary. Second, enter the text. ○First, a brief summary. Not devoting oneself to what should be devoted to, not learning what should be learned (the Buddha's Dharma), violates the crucial path of escaping the cycle of birth and death, so this precept is established. The sevenfold assembly of disciples commonly violates this precept, (this precept) is not completely universal for both Mahayana and Hinayana. Bodhisattvas should always prioritize Mahayana Buddhism, without limiting the time. Sravaka (hearer) disciples within five years, if the five dharmas are not yet understood, if they learn (other things), they lose (the focus of) learning, it is not an urgent matter, violating the seventh Samghatisesa (community remnant) offense. Apart from this, no restrictions are made, because (they) are only cultivating themselves, satisfying themselves. Explanation: It says that Bodhisattvas should often study Mahayana Buddhism, so they are prohibited from learning other (Dharmas). Sravaka disciples are only prohibited if they are within five years and the five dharmas are not yet understood; those who have completed five years and understood the five dharmas are not prohibited. Because Sravaka disciples do not study Mahayana Buddhism, they are satisfied with only cultivating themselves. If one studies Mahayana Buddhism, (because) the path is vast and difficult to fulfill, where is there time to learn other (Dharmas)? Five years, the sutra says: 'Before five years, concentrate on diligently practicing the precepts, after five years, one can listen to the teachings and investigate Chan (Zen) meditation.' How much more so to learn other (Dharmas)? ○Second, enter the text (2) First, mark the person. Second, narrate the event. ○First, mark the person. If a Buddha-son. ○Second, narrate the event (3) First, should learn but not learn. Second, clarify what should not be learned. Third, cite the wrong and conclude the offense. ○First, should learn but not learn. There are Buddhist scriptures

律大乘法。正見。正性。正法身。而不能勤學修習。

有佛經律大乘法者。通舉菩薩藏。正見者。為萬行之解。正性者。謂正因之性。正法者。謂正果之性。修萬行從因至果。此是要知。而今反不勤學。

發隱。正見者。對邪解說。離行之解。是為邪解。今此見是萬行之解。理事融徹。故曰正見。正性對邪因說。繇邪見故。迷真實性。發起邪因。今此性是諸佛本源因地。故曰正性。正法身者。對邪果說。繇邪因故。昧真常身。復結邪果。今此法身是如來成就果德。故曰正法身。要知者。不可不知之要務也。

○二明不應學。

而舍七寶。反學邪見二乘。外道俗典。阿毗曇雜論。一切書記。

而反學二乘外道數論等。

發隱。七寶二義。一者殊勝。超出一切諸教偏駁下劣故。二者利濟。能與一切眾生功德法財故。邪見者。通二乘以下。見既邪。因性果法邪可知矣。二乘墮偏空。外道執謬計。俗典談世務。毗曇者。此云分別慧。亦云無畏。亦云總相別相。大意所說煩瑣。非純一大乘故。雜論者。等一切小乘五明諸論。書記者。等一切世間書籍傳記。起二乘止此。雖所得有淺深優劣。對佛大乘經律皆邪見也。皆瓦礫泥沙也。不知取捨。擇法之眼安在。

○三舉非結過。

【現代漢語翻譯】現代漢語譯本：對於佛陀所說的經、律以及大乘佛法，具有正確的見解（正見，正確的理解），正確的體性（正性，正確的本質），正確的法身（正法身，正確的佛身），卻不能勤奮學習和修習。

這裡所說的『有佛經律大乘法者』，是總括菩薩藏（菩薩所修持的教法）。『正見』，是通達萬行（各種修行）的理解。『正性』，是指正確的因地之體性。『正法』，是指正確的果地之體性。修習萬行，從因地到果地，這是必須要知道的。而現在反而不勤奮學習。

進一步闡釋，『正見』是針對邪見而說的。脫離實際修行的理解，就是邪見。而這裡的正見，是通達萬行之解，事理圓融通徹，所以稱為『正見』。『正性』是針對邪因而說的。由於邪見，迷惑了真實的體性，從而發起邪因。而這裡的正性，是諸佛本源的因地，所以稱為『正性』。『正法身』是針對邪果而說的。由於邪因，昧於真常之身，從而結出邪果。而這裡的法身，是如來成就的果德，所以稱為『正法身』。『要知者』，是不可不知的重要事務。

不應該學習正法，反而捨棄七寶（七種珍貴的佛法），去學習邪見的二乘（聲聞乘和緣覺乘）、外道（佛教以外的宗教）的世俗典籍、阿毗曇（Abhidhamma，論藏）雜論以及一切書籍。

反而去學習二乘、外道的數論等等。

進一步闡釋，『七寶』有兩種含義：一是殊勝，超出了其他一切教法的偏頗、駁雜和下劣；二是利濟，能夠給予一切眾生功德和法財。『邪見』，包括二乘以下。見解既然是邪的，那麼因、性、果、法也都是邪的，這是可以知道的。二乘墮入偏空，外道執著于錯誤的計較，世俗典籍談論世間事務。『毗曇』，這裡的意思是分別慧，也稱為無畏，也稱為總相別相。大意是所說的內容煩瑣，不是純粹的大乘佛法。『雜論』，包括一切小乘的五明（聲明、工巧明、醫方明、因明、內明）等各種論著。『書記者』，包括一切世間的書籍和傳記。從二乘開始到這裡為止，雖然所得的見解有深淺優劣之分，但相對於佛陀的大乘經律來說，都是邪見，都是瓦礫泥沙。不知道取捨，那麼選擇佛法的眼光在哪裡呢？

【English Translation】 English version: Regarding the Sutras, Vinaya (rules of discipline), and Mahayana Dharma (Great Vehicle teachings) spoken by the Buddha, possessing Right View (correct understanding), Right Nature (correct essence), and Right Dharmakaya (correct Dharma body), yet failing to diligently study and practice them.

Here, 'those who have the Sutras, Vinaya, and Mahayana Dharma' refers to the entirety of the Bodhisattva-pitaka (teachings practiced by Bodhisattvas). 'Right View' is the understanding that penetrates all practices (various cultivations). 'Right Nature' refers to the nature of the correct causal ground. 'Right Dharma' refers to the nature of the correct resultant ground. Cultivating all practices, from the causal ground to the resultant ground, this is what must be known. Yet now, one does not diligently study.

Further explanation: 'Right View' is spoken in contrast to wrong views. Understanding that is detached from actual practice is wrong view. But this Right View is the understanding that penetrates all practices, where principle and phenomena are perfectly integrated, hence it is called 'Right View'. 'Right Nature' is spoken in contrast to wrong causes. Due to wrong views, one is deluded about the true nature, thus initiating wrong causes. But this Right Nature is the causal ground of the original source of all Buddhas, hence it is called 'Right Nature'. 'Right Dharmakaya' is spoken in contrast to wrong results. Due to wrong causes, one is ignorant of the true and constant body, thus forming wrong results. But this Dharmakaya is the resultant virtue achieved by the Tathagata (Thus Come One), hence it is called 'Right Dharmakaya'. 'What must be known' refers to the important matters that must not be unknown.

One should not study the correct Dharma, but instead abandon the seven treasures (seven precious aspects of the Dharma) and learn the wrong views of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), the secular texts of external paths (religions outside of Buddhism), Abhidhamma (collection of philosophical treatises) miscellaneous treatises, and all kinds of books.

Instead, one learns the Two Vehicles, the Samkhya (a school of Indian philosophy) of external paths, and so on.

Further explanation: 'Seven treasures' has two meanings: first, it is supreme, surpassing all other teachings that are biased, mixed, and inferior; second, it is beneficial and helpful, able to give all sentient beings merit and Dharma wealth. 'Wrong views' include those of the Two Vehicles and below. Since the views are wrong, then the causes, nature, results, and Dharma are also wrong, which is knowable. The Two Vehicles fall into biased emptiness, external paths cling to erroneous calculations, and secular texts discuss worldly affairs. 'Abhidhamma' here means discriminating wisdom, also called fearlessness, also called general characteristics and specific characteristics. The general idea is that what is said is tedious and not purely Mahayana Dharma. 'Miscellaneous treatises' include all the Five Sciences (grammar, crafts, medicine, logic, inner knowledge) and various treatises of the Small Vehicle. 'Books and records' include all worldly books and biographies. From the Two Vehicles onwards, although the understanding gained has varying degrees of depth and superiority, compared to the Buddha's Mahayana Sutras and Vinaya, they are all wrong views, all rubble and sand. Not knowing how to choose and discard, where is the eye for selecting the Dharma?

是斷佛性。障道因緣。非行菩薩道者。若故作者。犯輕垢罪。

習小助大不犯。為伏外道。讀其經書。亦不犯。菩薩若撥無二乘。亦名為犯。若學二乘法。為欲引化二乘令入大乘。不犯。

發隱。斷佛性者。二乘枯寂。焦菩提芽。外道斷常。刳正覺種。余可例知。障道者。此邪見等內惑正解之因。外亂正修之緣。遮障聖道。無繇前進也。菩薩戒本云。不犯者。為論義故。為破于邪見故。為知外典虛妄佛法真實故。為知世事故等。又云。若起如是見。作如是語。菩薩不應以聲聞乘相應法教。不應修學。不應受持。是染違犯。何以故。菩薩尚于外道書論精勤研究。況于佛語為令一向習小法者舍彼欲故。作如是說。地藏十輪第六經云。三乘皆應修學。不應憍慠。妄號大乘。謗毀聲聞獨覺乘法。我先惟為大乘法器堅修行者說如是言。惟修大乘能得究竟。是故今昔說不相違。據此。則知今戒恐人習小棄大故加禁制。非謂聲聞可輕鄙也。新學淺知。慎無忽焉。問。前云背大向小戒。次云僻教。此云不習。后云暫念。四戒似濫。答。一以志向乖違。二以教導偏僻。三以安然習小而不思學大。四以權時習小而徐圖學大。故不相濫。問。輔行雲。若外學者。小乘許十二時中為伏外道一時習外。若大乘中初心菩薩一向不許。且

【現代漢語翻譯】現代漢語譯本：這是斷滅佛性，障礙修道因緣的行為，不是行菩薩道的人應有的行為。如果明知故犯，就犯了輕垢罪。

學習小乘法門以輔助大乘，不構成違犯。爲了降伏外道，閱讀他們的經書，也不構成違犯。菩薩如果否定二乘（聲聞乘和緣覺乘），也算是違犯。如果學習二乘法，是爲了引導二乘根性的人進入大乘，就不構成違犯。

發隱解釋說：『斷佛性』，二乘的修行容易趨向枯寂，燒焦菩提的萌芽；外道的斷滅和常恒之見，則是挖空正覺的種子。其餘情況可以依此類推得知。『障道』，這些邪見等內在的迷惑，會阻礙正確的理解；外在的擾亂，會妨礙正確的修行，遮蔽障礙通往聖道的道路，使人無法前進。菩薩戒本上說：『不犯的情況包括：爲了論義，爲了破斥邪見，爲了瞭解外道典籍的虛妄和佛法的真實，爲了瞭解世間事務等等。』又說：『如果生起這樣的見解，說這樣的話：菩薩不應該用與聲聞乘相應的法來教導，不應該修學，不應該受持。』這就是染污違犯。為什麼呢？菩薩尚且對外道的書論精勤研究，更何況對於佛語呢？（這樣做）是爲了讓一向學習小乘法的人捨棄他們原有的想法。地藏十輪經第六卷說：三乘都應該修學，不應該驕傲自滿，妄自稱是大乘，誹謗聲聞乘和獨覺乘的法。我先前只是為那些大乘法器堅固的修行者說這樣的話：只有修習大乘才能得到究竟。所以過去和現在所說的話並不矛盾。』根據這些，就知道這條戒律是擔心人們學習小乘而捨棄大乘，所以加以禁止，並不是說聲聞乘可以輕視鄙夷。新學的人和淺薄無知的人，務必謹慎，不要輕忽啊！問：前面說『背離大乘趨向小乘戒』，接著說『偏頗的教導』，這裡說『不學習』，後面說『暫時憶念』，這四條戒律似乎有重複之處。答：一條戒律是志向上的背離，一條戒律是教導上的偏頗，一條戒律是安於學習小乘而不考慮學習大乘，一條戒律是權宜之計學習小乘而慢慢計劃學習大乘。所以不重複。問：輔行中說：『如果是外學的人，小乘允許在十二時辰中用一個時辰來降伏外道而學習外道。如果是大乘中的初心菩薩，則一概不允許。』況且……

【English Translation】 English version: This is to sever the Buddha-nature and obstruct the causes and conditions for the path. It is not what those who practice the Bodhisattva path should do. If one knowingly commits this, one commits a minor offense.

Learning the Small Vehicle to assist the Great Vehicle does not constitute an offense. Reading the scriptures of external paths in order to subdue them also does not constitute an offense. If a Bodhisattva denies the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is also considered an offense. If one learns the Two Vehicle teachings in order to guide those of the Two Vehicle disposition into the Great Vehicle, it does not constitute an offense.

The 『Fa Yin』 (Elucidation of the Hidden) explains: 『Severing the Buddha-nature』 means that the practice of the Two Vehicles easily tends towards desolation, scorching the sprout of Bodhi; the annihilationist and eternalist views of external paths, on the other hand, hollow out the seed of Right Awakening. The remaining cases can be understood by analogy. 『Obstructing the path』 refers to these internal delusions such as wrong views, which hinder correct understanding; external disturbances, which impede correct practice, obscuring and obstructing the path to sagehood, making it impossible to advance. The Bodhisattva Precepts state: 『Non-offenses include: for the sake of debate, for the sake of refuting wrong views, for the sake of understanding the falsity of external path scriptures and the truth of the Buddha-dharma, for the sake of understanding worldly affairs, etc.』 It also states: 『If one gives rise to such a view, speaks such words: a Bodhisattva should not teach with teachings corresponding to the Śrāvakayāna, should not study, should not uphold them.』 This is a defiled offense. Why? A Bodhisattva diligently studies even the treatises of external paths, let alone the Buddha's words! (Doing so) is to cause those who have always studied the Small Vehicle to abandon their original thoughts. The sixth chapter of the Daśacakra-kṣitigarbha Sūtra states: 『All Three Vehicles should be studied; one should not be arrogant and conceited, falsely claiming to be the Great Vehicle, slandering the teachings of the Śrāvakayāna and Pratyekabuddhayāna. I previously only spoke such words to those practitioners of the Great Vehicle who were firm in their practice: only by practicing the Great Vehicle can one attain ultimate attainment. Therefore, what was said in the past and what is said now are not contradictory.』 According to these, one knows that this precept is to prevent people from learning the Small Vehicle and abandoning the Great Vehicle, so it is prohibited, not that the Śrāvakayāna can be despised. Those who are newly learning and those who are shallow and ignorant must be cautious and not neglect it! Question: Earlier it said 『the precept of turning away from the Great Vehicle and towards the Small Vehicle,』 then it said 『deviant teachings,』 here it says 『not studying,』 and later it says 『temporarily contemplating.』 These four precepts seem to overlap. Answer: One precept is a deviation in aspiration, one precept is a deviation in teaching, one precept is being content with learning the Small Vehicle without considering learning the Great Vehicle, and one precept is learning the Small Vehicle as an expedient while slowly planning to learn the Great Vehicle. Therefore, they do not overlap. Question: The Fu Xing (Commentary on the Conduct) says: 『If one is an external student, the Small Vehicle allows one hour out of twelve to subdue external paths by studying external paths. If one is a beginning Bodhisattva in the Great Vehicle, it is not allowed at all.』 Furthermore...

令進行。至六根凈位學應不難。小乘許學而大乘反制者何。答此有二義。一者小乘智劣。不習外不能伏外。菩薩智勝。未習外時先能伏外。故不必急學也。二者菩薩學佛一切智智。證智則得本。得本則兼末。亦不必急學也。且令進行為大。安可先事其餘。彼聲聞無心成佛。不使之學。則終於孤陋寡聞矣。

●按此戒。菩薩心地法門戒心中願心頂心信心念心不退心大乘心所出也。

●第二十五不善知眾戒(二)　初舉略。二入文。

○初舉略。

自損損他。故制。出家二眾同犯。大小俱制。三眾及在家。既未持眾。不制。

發隱。三眾及在家。謂沙彌沙彌尼。式叉摩那。及在家二眾也。上三眾雖出家。未執叢林事。故不制。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初出衆主。二明應。三不應。

○初出衆主。

佛滅度后。為說法主。［為行法主。］為僧坊主。教化主坐禪主。行來主。

眾主凡五種人。以初句為兩方便。成六人。律中有十四人。如律中說。此略舉六人。

發隱。一本說法主下有行法主。今據疏。是說法中具行法意。即五而六也。說法行法者。口說身行。知眾中佛法事

【現代漢語翻譯】現代漢語譯本：問：如果能達到六根清凈的地位，學習戒律應該不難。為什麼小乘允許學習戒律，而大乘反而禁止呢？答：這有兩種原因。一是小乘的智慧較弱，不學習外在的戒律就不能降伏外在的煩惱。菩薩的智慧殊勝，未學習外在戒律時就能先降伏外在的煩惱，所以不必急於學習戒律。二是菩薩學習佛的一切智慧，證得智慧的根本，就能兼顧枝末，也不必急於學習戒律。而且讓菩薩精進修行才是最重要的，怎麼能先做其他的事情呢？那些聲聞乘沒有成佛的願望，如果不讓他們學習戒律，最終會變得孤陋寡聞。

●按：此戒律，是菩薩從心地法門（Bodhicitta Dharma Gate）的戒心、願心、頂心、信心、念心、不退心、大乘心所生出的。

●第二十五條不善知眾戒（二）一、簡略地提出。二、進入經文。

○簡略地提出。

因為會損害自己和他人，所以制定此戒。出家的比丘和比丘尼都觸犯此戒。小乘和大乘都制定此戒。沙彌（Śrāmaṇera）、沙彌尼（Śrāmaṇerikā）以及在家居士，因為沒有管理僧眾的職責，所以不制定此戒。

發隱：沙彌、沙彌尼，式叉摩那（Śikṣamāṇā），以及在家居士。以上三種人雖然出家，但沒有執掌叢林事務，所以不制定此戒。

○進入經文（三）一、標明對象。二、敘述事件。三、總結罪行。

○標明對象。

如果佛子。

○敘述事件（三）一、提出僧眾的負責人。二、說明應該做的事。三、說明不應該做的事。

○提出僧眾的負責人。

佛陀涅槃后，作為說法主、［作為行法主］、作為僧坊主、教化主、坐禪主、行來主。

僧眾的負責人共有五種人，以第一句分為說法和行法兩種方便，成為六種人。律藏中有十四種人，如律藏中所說。這裡簡略地列舉了六種人。

發隱：一本說法主下有行法主。現在根據疏鈔，說法中包含行法的意義，所以五種變為六種。說法行法的人，口說身行，瞭解僧眾中的佛法事務。

【English Translation】 English version: Q: If one can attain the state of purity of the six senses, learning the precepts should not be difficult. Why does the Śrāvakayāna (Vehicle of the Hearers) allow the study of precepts, while the Mahāyāna (Great Vehicle) prohibits it? Answer: There are two reasons for this. First, the wisdom of the Śrāvakayāna is inferior; without studying external precepts, they cannot subdue external afflictions. The wisdom of the Bodhisattva is superior; even without studying external precepts, they can subdue external afflictions first, so there is no need to rush to study precepts. Second, Bodhisattvas study the Buddha's omniscient wisdom. By realizing the root of wisdom, they can take care of the branches as well, so there is no need to rush to study precepts. Moreover, making progress in practice is the most important thing for a Bodhisattva; how can one prioritize other matters? Those of the Śrāvakayāna have no aspiration to become Buddhas; if they are not allowed to study precepts, they will ultimately become ignorant and narrow-minded.

●Note: This precept arises from the Bodhicitta Dharma Gate's (心地法門) mind of precepts, mind of vows, supreme mind, mind of faith, mind of mindfulness, mind of non-retrogression, and the Mahāyāna mind.

●Twenty-fifth: Not Knowing the Precepts Well (Two) First, a brief introduction. Second, entering the text.

○Brief introduction.

Because it harms oneself and others, this precept is established. Both ordained Bhikṣus (monks) and Bhikṣuṇīs (nuns) violate this precept. Both the Śrāvakayāna and Mahāyāna establish this precept. Śrāmaṇeras (novice monks), Śrāmaṇerikās (novice nuns), and lay practitioners are not subject to this precept because they do not have the responsibility of managing the Sangha (community).

Explanation: Śrāmaṇeras, Śrāmaṇerikās, Śikṣamāṇās (probationary nuns), and lay practitioners. Although the above three have left home, they do not hold the affairs of the monastery, so this precept is not established for them.

○Entering the text (Three) First, identifying the person. Second, narrating the event. Third, concluding the offense.

○Identifying the person.

If a Buddha's child.

○Narrating the event (Three) First, presenting the leaders of the Sangha. Second, explaining what should be done. Third, explaining what should not be done.

○Presenting the leaders of the Sangha.

After the Buddha's Parinirvana (passing away), as the Dharma speaker, [as the Dharma practitioner], as the monastery head, the teaching master, the meditation master, the traveling master.

There are five types of Sangha leaders. The first sentence is divided into two expedient means of speaking Dharma and practicing Dharma, becoming six types of people. There are fourteen types of people in the Vinaya (monastic code), as stated in the Vinaya. Here, six types of people are briefly listed.

Explanation: In one version, there is 'Dharma practitioner' under 'Dharma speaker'. According to the commentary, the meaning of practicing Dharma is included in speaking Dharma, so five becomes six. Those who speak and practice Dharma, speak with their mouths and practice with their bodies, and understand the Buddhist affairs in the Sangha.

也。僧坊主。知眾中安居事也。教化主知眾中勸率事也。坐禪主。知眾中習定事也。行來主。知眾中乍到事也。律開十四。言六足兼。故略舉也。

○二明應。

應生慈心。善和斗訟。善守三寶物。莫無度用。如自己有。

應有三事。一事慈心。謂欲與眾生樂。二善和諍訟。謂如法滅諍。諍有四。毗尼有七。應如法除滅。不得差違。三善守三寶物。應事施用。不得差互。

發隱。四諍事。謂評論諍。非言諍。犯罪諍。作事諍。七毗尼。即四分律應與現前憶念不癡等七事。應事施用者。三寶物必應所當爲之事而施用之。不可差互也。差互有二。一就三中不可互用。如佛物不可僧用是也。二就一中亦不可互用。如飯僧物作僧堂。而墮火枷地獄是也。今人有謂造佛殿物可飯僧。飯僧物不可造佛殿。謬也。若爾。則僧尊于佛。佛不及僧耶。慎之。問。造殿造像有餘財。當云何用。答。佛殿余作佛像得。佛像余作佛前供器得。但不可以佛殿余作菩薩殿。以佛像余作菩薩像。降下可知矣。

○三不應。

而反亂眾𩰖諍。恣心用三寶物者。

但舉后兩句。不舉不生慈心。此二事即是無慈。

發隱。慈心向下。必護安大眾故。慈心向上。必善守三寶物故。

○三結罪。

【現代漢語翻譯】現代漢語譯本：也。僧坊主（寺院主管）。知曉僧眾安居的事情。教化主，知曉僧眾勸導的事情。坐禪主，知曉僧眾習禪的事情。行來主，知曉僧眾來往的事情。律中開列十四種，這裡說了六種，是兼顧全面的意思，所以簡略地舉例。

○二、說明應當做的事情。

應當生起慈悲心，妥善調和爭端訴訟，妥善守護三寶的財物，不要沒有節制地使用，要像對待自己的財物一樣。

應當有三件事：第一是慈悲心，就是想要給予眾生快樂。第二是妥善調和爭端訴訟，就是如法地平息爭端。爭端有四種，毗尼（戒律）中有七種，應當如法地消除平息，不得有差錯違背。第三是妥善守護三寶的財物，應當按照事情的需要來使用，不得有差錯。

發隱：四種爭端，是指評論爭端、言語爭端、犯罪爭端、做事爭端。七種毗尼，就是四分律中應當給予現前、憶念、不癡等七件事。應當按照事情的需要來使用，三寶的財物必須用於應當做的事情上，不可以有差錯。差錯有兩種：一種是在三寶之間不可以互相挪用，比如佛的財物不可以給僧眾使用。另一種是在同一類財物中也不可以互相挪用，比如供養僧眾的財物用來建造僧堂，就會墮入火枷地獄。現在有人說建造佛殿的財物可以用來供養僧眾，供養僧眾的財物不可以用來建造佛殿，這是錯誤的。如果這樣，那麼就是僧比佛尊貴，佛不如僧嗎？要謹慎啊！問：建造佛殿、佛像有多餘的錢財，應當怎麼用？答：佛殿多餘的錢可以用來造佛像，佛像多餘的錢可以用來做佛前的供器。但是不可以用佛殿多餘的錢來造菩薩殿，用佛像多餘的錢來造菩薩像，以此類推，降一等級使用就可以了。

○三、說明不應當做的事情。

反而擾亂僧眾，引起爭端，隨心所欲地使用三寶財物的人。

這裡只舉了后兩句，沒有說不生慈悲心。這兩件事就是沒有慈悲心。

發隱：有慈悲心向下，必定會保護大眾的安寧，有慈悲心向上，必定會妥善守護三寶的財物。

○三、總結罪過。

【English Translation】 English version: Also. The Sangharama master (monastery manager) knows about the Sangha's (community of monks) retreat matters. The Dharma master knows about the Sangha's exhortation matters. The meditation master knows about the Sangha's practice of Samadhi (meditative concentration) matters. The visiting master knows about the Sangha's arrival matters. The Vinaya (monastic rules) opens up fourteen, here it speaks of six, meaning to be comprehensive, so it is a brief example.

○2. Explaining what should be done.

One should generate a compassionate heart, properly reconcile disputes and lawsuits, properly protect the Three Jewels' (Buddha, Dharma, Sangha) property, and not use it without restraint, treating it as one's own property.

There should be three things: First is a compassionate heart, which is wanting to give happiness to sentient beings. Second is properly reconciling disputes and lawsuits, which is to resolve disputes according to the Dharma (teachings). There are four types of disputes, and seven types in the Vinaya (monastic rules), which should be eliminated and resolved according to the Dharma, without error or violation. Third is properly protecting the Three Jewels' property, which should be used according to the needs of the matter, without error.

Elucidation: The four disputes refer to disputes of criticism, disputes of speech, disputes of offenses, and disputes of actions. The seven Vinayas are the seven matters in the Four-Part Vinaya (Dharmaguptaka Vinaya) that should be given presence, mindfulness, non-delusion, etc. One should use it according to the needs of the matter, the Three Jewels' property must be used for the things that should be done, and there should be no error. There are two types of errors: one is that they cannot be used interchangeably among the Three Jewels, such as the Buddha's property cannot be used for the Sangha. The other is that they cannot be used interchangeably within the same category, such as using the property for offering to the Sangha to build a Sangha hall, which will cause one to fall into the Fire Shackles Hell. Now some people say that the property for building a Buddha hall can be used to offer to the Sangha, but the property for offering to the Sangha cannot be used to build a Buddha hall, which is wrong. If so, then is the Sangha more honorable than the Buddha, and the Buddha is not as good as the Sangha? Be careful! Question: If there is surplus money for building Buddha halls and Buddha images, how should it be used? Answer: The surplus money from the Buddha hall can be used to make Buddha images, and the surplus money from the Buddha images can be used to make offerings in front of the Buddha. But one cannot use the surplus money from the Buddha hall to build a Bodhisattva hall, or use the surplus money from the Buddha image to make a Bodhisattva image. By analogy, it can be used by lowering one level.

○3. Explaining what should not be done.

Those who disturb the Sangha, cause disputes, and use the Three Jewels' property willfully.

Only the latter two sentences are mentioned here, and not generating a compassionate heart is not mentioned. These two things are without a compassionate heart.

Elucidation: Having a compassionate heart downwards will surely protect the peace of the great assembly, and having a compassionate heart upwards will surely protect the Three Jewels' property.

○3. Concluding the offenses.

犯輕垢罪。

發隱。

●按此戒。菩薩心地法門戒心中慈心護心益心所出也。

●第二十六獨受利養戒(二)　初舉略。二入文。

○初舉略。

僧次請僧。不問客舊等皆有分。而舊人獨受。不以分客。乖施主心。貪利故制。此戒出家二眾同犯。大小俱制。三眾及在家未知僧事。不制。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初客至。二明應。三不應。

○初客至。

先在僧坊中住。后見客菩薩比丘來入僧坊。舍宅城邑。若國王宅舍中。乃至夏坐安居處。及大會中。

文中雖道菩薩比丘。若聲聞僧預利養分。亦同其例。

發隱。國王宅舍者。國王造宅舍安僧也。

○二明應(二)　初應禮接供給。二應依次差僧。

○初應禮接供給。

先住僧應迎來送去。飲食供養。房舍臥具。繩床木床。事事給與。若無物。應賣自身。及男女身。割自身肉賣。供給所須。悉以與之。

言賣身供給。舉況之辭。

發隱。事鈔云。僧食十方普同。而人情用心不等。或有閉門限礙客僧者。不亦蚩乎。違諸佛之教。損檀越之福。傷一時眾情。塞十方僧路。佛藏經云。如

【現代漢語翻譯】現代漢語譯本：犯輕垢罪。發隱。 ●按此戒。菩薩心地法門戒心中慈心護心益心所出也。 ●第二十六獨受利養戒(二) 初舉略。二入文。 ○初舉略。僧次請僧。不問客舊等皆有分。而舊人獨受。不以分客。乖施主心。貪利故制。此戒出家二眾同犯。大小俱制。三眾及在家未知僧事。不制。 ○二入文(三) 初標人。二序事。三結罪。 ○初標人。若佛子。 ○二序事(三) 初客至。二明應。三不應。 ○初客至。先在僧坊中住。后見客菩薩比丘來入僧坊、舍宅城邑。若國王宅舍中。乃至夏坐安居處。及大會中。文中雖道菩薩比丘。若聲聞僧預利養分。亦同其例。發隱。國王宅舍者。國王造宅舍安僧也。 ○二明應(二) 初應禮接供給。二應依次差僧。 ○初應禮接供給。先住僧應迎來送去。飲食供養。房舍臥具。繩床木床。事事給與。若無物。應賣自身。及男女身。割自身肉賣。供給所須。悉以與之。言賣身供給。舉況之辭。發隱。事鈔云。僧食十方普同。而人情用心不等。或有閉門限礙客僧者。不亦蚩乎。違諸佛之教。損檀越之福。傷一時眾情。塞十方僧路。佛藏經云。如

【English Translation】 English version: Commits a light offense. Explanation. ● According to this precept, it originates from the mind of compassion, protection, and benefit within the Bodhisattva's mind-ground Dharma gate precepts. ● The Twenty-Sixth Precept: Exclusive Acceptance of Offerings (2) First, a brief introduction. Second, entering the text. ○ First, a brief introduction. When the Sangha invites monks in order, all have a share, regardless of whether they are guests or long-term residents. However, if a long-term resident exclusively receives the offerings and does not share with the guests, it goes against the donor's intention. This is prohibited due to greed for profit. This precept applies to both monastic communities. Both the greater and lesser precepts prohibit it. The three assemblies and laypeople who are unfamiliar with Sangha affairs are not subject to this precept. ○ Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, concluding the offense. ○ First, identifying the person. If a Buddha-son (Fo Zi). ○ Second, narrating the event (3) First, the arrival of a guest. Second, clarifying what should be done. Third, clarifying what should not be done. ○ First, the arrival of a guest. If one is already residing in a Sangha monastery and then sees a guest Bodhisattva Bhikshu (Pusa Biqiu) arrive at the Sangha monastery, dwelling, city, or town, or in the residence of a king, or even at a summer retreat (Xia Zuo Anju) or a large gathering. Although the text mentions Bodhisattva Bhikshus, if Sravaka (Shengwen) monks are also entitled to a share of the offerings, the same principle applies. Explanation: 'King's residence' refers to a residence built by the king to accommodate the Sangha. ○ Second, clarifying what should be done (2) First, one should greet and provide for them respectfully. Second, one should assign monks in order. ○ First, one should greet and provide for them respectfully. The resident monks should welcome them upon arrival and see them off upon departure, providing food, drink, lodging, bedding, rope beds, and wooden beds. Everything should be given to them. If there is nothing available, one should sell oneself, one's male or female servants, or cut off one's own flesh to sell in order to provide what is needed. Everything should be given to them. The statement about selling oneself to provide is an illustrative expression. Explanation: The 'Shi Chao' says, 'The Sangha's food is universally shared by all directions, but people's intentions and efforts are not equal. Some may close their doors and obstruct guest monks. Is this not deplorable? It violates the teachings of all Buddhas, harms the blessings of donors, injures the feelings of the assembly at that time, and blocks the path of monks from all directions.' The 'Buddha Treasury Sutra' says, 'Like'

來白毫相中一分光明。供一切出家弟子亦不能盡。可憂乏少而獨食哉。問。出家無子。不畜奴婢。焉得有男女可賣。答。僧尼若有徒眾未剃髮者。皆得稱男女也。

○二應依次差僧。

若有檀越來請眾僧。客僧有利養分。僧坊主應次第差客僧受請。

發隱。一切外來十方行腳。皆名客僧。俱應次第差赴。

○三不應。

而先住僧獨受請。而不差客僧者。僧坊主得無量罪。畜生無異。非沙門。非釋義姓。

不應中但舉不次差僧。據后以兼前。若不與僧物分。不迎接。亦同此制。若知僧次的至彼人。不差。而舊但犯輕垢。以臨差時。界外或有來者。未專有分故。差竟。而舊與餘人。餘人知爾。能差及所差。並是盜方便。后得施家食䞋五錢入手各結重。畜生無異。

發隱。明知僧次至彼。而不差赴。舊住但得輕垢。所以者何。以臨差時。恐界外更有十方僧至。向的至或應讓彼。未有專分。故不差罪但止輕垢。若界外無人更來。是差已竟。應差的至。而舊主乃不與彼。故與餘人。與者受者明知故犯。雖非正盜。準盜前方便。得䞋五錢之後則成重矣。知有利不知有義。是畜生而已矣。沙門云乎哉。釋種云乎哉。按佛在世日。王臣居士詣佛精舍請佛及僧。或普請。或限請。限請。故依

【現代漢語翻譯】現代漢語譯本從佛的白毫相中取出一分光明，供養所有的出家弟子也用不完。怎麼能因為擔心匱乏而獨自享用呢？有人問：『出家人沒有子女，也不蓄養奴婢，哪裡來的男女可以出賣呢？』回答：『僧尼如果有尚未剃度的徒弟，都可以稱為男女。』

○二應當按照次序安排僧人。

如果有施主前來邀請眾僧，客僧有獲得利養的份額，僧坊的負責人應當按照次序安排客僧接受邀請。

闡明：所有從外地來的十方雲遊僧人，都稱為客僧，都應當按照次序安排應邀。

○三不應當。

只邀請先住的僧人，而不安排客僧，僧坊的負責人會得到無量的罪過，和畜生沒有區別，不是沙門（梵語：Śrāmaṇa，指出家修道者），也不是釋迦（Śākya，佛的姓氏）的後裔。

『不應當』中只提到了不按次序安排僧人，根據後面的內容，也包括了前面的情況。如果不給僧人財物分成，不迎接，也同樣適用這條規定。如果知道按照次序應該輪到某位僧人去應邀，卻不安排他去，以前只是犯輕垢罪（佛教戒律中的一種輕微罪過），因為在安排的時候，界外或許有其他僧人來，還沒有專門的份額。安排完畢后，卻把機會給了其他人，其他人也知道這種情況，能夠安排和被安排的人，都是盜竊的方便。之後得到施主佈施的食物或五錢財物，入手后各自結重罪，和畜生沒有區別。

闡明：明明知道按照次序應該輪到某位僧人去應邀，卻不安排他去，先住的僧人只是犯輕垢罪。為什麼呢？因為在安排的時候，恐怕界外還有其他十方僧人來，本來應該輪到的僧人或許應該讓給他們，還沒有專門的份額，所以不安排的罪過只是輕垢罪。如果界外沒有人再來，就是安排已經完畢，應該安排本來就輪到的僧人去，而舊住的負責人卻不給他機會，反而給了其他人，給予者和接受者明知故犯，雖然不是正盜，但屬於盜竊的前方便，得到五錢財物之後就構成重罪了。只知道有利而不知道有義，這就是畜生啊！還算是沙門嗎？還算是釋迦的後裔嗎？按照佛陀在世的時候，國王大臣居士前往佛陀的精舍邀請佛陀和僧人，或者普遍邀請，或者限制邀請。限制邀請，所以按照...

【English Translation】 English version To take a fraction of light from the Buddha's ūrṇā-kesa (white hair between eyebrows, one of the 32 major marks of a Buddha) and offer it to all ordained disciples would still be inexhaustible. How can one worry about scarcity and consume it alone? Someone asks: 'Monastics have no children and do not keep servants. Where would they get boys and girls to sell?' The answer is: 'If monks or nuns have disciples who have not yet had their heads shaved, they can all be called boys and girls.'

○2. One should arrange monks in order.

If a donor comes to invite the Sangha (community of monks), and the visiting monks have a share of the offerings, the abbot of the monastery should arrange for the visiting monks to receive the invitation in order.

Explanation: All wandering monks from the ten directions who come from outside are called visiting monks and should all be arranged to attend in order.

○3. One should not.

Only invite the resident monks first, without arranging for the visiting monks. The abbot of the monastery will incur immeasurable sins, no different from animals, not a Śrāmaṇa (wandering ascetic), nor a descendant of the Śākya (Buddha's clan).

The 'should not' only mentions not arranging monks in order. According to the following content, it also includes the preceding situations. If one does not share the property with the monks or does not welcome them, this rule also applies. If one knows that it is a certain monk's turn to be invited but does not arrange for him to go, previously it was only a minor offense (a minor transgression in Buddhist monastic rules), because at the time of arrangement, there might be other monks from outside the boundary, and there is no specific share yet. After the arrangement is completed, the opportunity is given to others, and the others also know this situation. Both the one who can arrange and the one who is arranged are accessories to theft. Afterwards, receiving food or five coins donated by the donor, each incurs a heavy offense upon receipt, no different from animals.

Explanation: Clearly knowing that it is a certain monk's turn to be invited but not arranging for him to go, the resident monk only incurs a minor offense. Why? Because at the time of arrangement, there might be other monks from the ten directions coming from outside the boundary, and the monk who was originally supposed to go might have to yield to them. There is no specific share yet, so the offense of not arranging is only a minor offense. If no one else comes from outside the boundary, then the arrangement is completed, and the monk who was originally supposed to go should be arranged to go, but the resident abbot does not give him the opportunity, but instead gives it to others. The giver and the receiver knowingly violate the rule. Although it is not direct theft, it is an accessory to theft. After receiving the five coins, it becomes a heavy offense. Only knowing the benefit but not knowing the righteousness is like an animal! How can one be a Śrāmaṇa? How can one be a descendant of the Śākya? According to the time when the Buddha was in the world, kings, ministers, and laymen would go to the Buddha's monastery to invite the Buddha and the Sangha, either universally or with limitations. Limited invitations, therefore, according to...

次差僧。今無此事。但檀越所施若食若衣若䞋。普同舊住十方平等不二。即合佛制。如主厚而客薄。或內有而外無。則畜生之誡。佛言昭灼。杲如日星。可不畏歟。

○三結罪。

犯輕垢罪。

或云此為不差僧次戒。差僧次有六種。如律中說。

發隱。不差即獨受。但不差狹而獨受廣。故以獨受標名也。此結罪該前不差僧次不與僧物言也。

●按此戒。菩薩心地法門戒心中喜心慈心同心及平等心所出也。

●第二十七受別請戒(二)　初舉略。二入文。

○初舉略。

各受別請。則施主不請十方僧。使施主失平等心功德。十方僧失常利施。故制。出家五眾同犯。在家二眾無此利。未制大小乘不同。菩薩僧。一云凡齋會利施悉斷別請。若請受戒說法。見機或比智知此人無我則不營功德。如此等不制。二云從四人以上。有一僧次不犯。都無者被制。文意似前解。

發隱。菩薩僧可受別請有二義。一者或請我為弘揚戒法。或見此人機宜必得我乃能成就所作功德。俱不犯也。二者所請四人內。有一人合於僧次。亦不犯也。似前解。言前解于文意為正也。或比智三字疑當在前。言以智比度。見其機宜也。

○二入文(三)　初標人。二序事。三結罪。

○

【現代漢語翻譯】現代漢語譯本：次差僧（按照順序輪流分配僧眾）。現在沒有這件事了。但是施主所佈施的，無論是食物、衣服還是財物，都應該普遍地給予所有常住的僧眾，十方平等，沒有差別，這樣才符合佛制。如果主人厚待客人而輕視自己人，或者內部富有而外部匱乏，那就是畜生道的戒律。佛的教誨明明白白，就像太陽和星星一樣，難道能不畏懼嗎？ ○三、結罪。犯輕垢罪。有人說這是因為沒有按照僧眾的順序輪流分配。按照僧眾的順序輪流分配有六種，如律中所說。發隱（解釋）：不按照順序輪流分配就是獨自接受。但是不按照順序輪流分配的範圍小，而獨自接受的範圍廣，所以用『獨自接受』來標明罪名。這裡所結的罪包含了前面所說的不按照僧眾的順序輪流分配，不與僧眾分享財物。 ●按此戒：菩薩心地法門戒是從喜心、慈心、同心以及平等心中產生的。 ●第二十七、受別請戒（接受特別邀請的戒律）（二）初、舉略。二、入文。 ○初、舉略。各自接受特別邀請，那麼施主就不會邀請十方僧眾，使得施主失去平等心的功德，十方僧眾失去常有的利益。所以制定此戒。出家的五眾都犯此戒，在家的二眾沒有這種利益。沒有制定大小乘的區別。菩薩僧，一種說法是，凡是齋會和利益佈施，都斷絕特別邀請。如果邀請受戒、說法，觀察時機或者用智慧判斷這個人沒有我執，就不會爲了功德而奔波。像這種情況就不禁止。另一種說法是，從四人以上，有一人是按照僧眾的順序輪流分配的，就不犯戒。如果沒有人是按照僧眾的順序輪流分配的，就被禁止。文中的意思好像是前一種解釋。發隱（解釋）：菩薩僧可以接受特別邀請有兩種含義：一是或者邀請我來弘揚戒法，或者看到這個人機緣成熟，必須由我才能成就所作的功德，這兩種情況都不犯戒。二是所邀請的四人中，有一人符合僧眾的順序輪流分配，也不犯戒。好像是前一種解釋。說前一種解釋符合文中的意思。『或比智』這三個字懷疑應該放在前面，意思是說用智慧來比較衡量，看到他的機緣。 ○二、入文（三）初、標人。二、序事。三、結罪。

【English Translation】 English version: 'Ci cha seng' (alternately assigning monks according to order). Now there is no such thing. But whatever the donor gives, whether it is food, clothing, or wealth, should be universally given to all the resident monks, equally in all directions, without discrimination. Only in this way does it conform to the Buddha's precepts. If the host treats the guests generously but neglects his own people, or if there is wealth within but poverty without, that is the precept of the animal realm. The Buddha's teachings are clear and bright, like the sun and stars. How can we not be in awe? ○ Three, concluding the offense. Committing a minor offense. Some say this is because of not assigning monks in order. There are six types of assigning monks in order, as described in the Vinaya. 'Fa Yin' (Explanation): Not assigning in order is the same as receiving alone. However, not assigning in order is narrow in scope, while receiving alone is broad. Therefore, 'receiving alone' is used to label the offense. This concluding offense includes the previously mentioned not assigning monks in order and not sharing wealth with the Sangha. ● According to this precept: The Bodhisattva's mind-ground Dharma-door precepts arise from the mind of joy, the mind of compassion, the mind of sameness, and the mind of equality. ● Twenty-seventh, Accepting Separate Invitations Precept (2) First, a brief summary. Second, entering the text. ○ First, a brief summary. If each person accepts separate invitations, then the donor will not invite the Sangha of the ten directions, causing the donor to lose the merit of an equal mind, and the Sangha of the ten directions to lose the usual benefits. Therefore, this precept is established. The five groups of ordained people all violate this precept, while the two groups of lay people do not have this benefit. There is no distinction made between the Mahayana and Hinayana. Bodhisattva Sangha, one view is that all vegetarian feasts and beneficial offerings should cut off separate invitations. If invited to receive precepts or expound the Dharma, observing the opportunity or using wisdom to judge that this person has no ego, then they will not strive for merit. Such situations are not prohibited. Another view is that from four or more people, if one monk is assigned in order, then there is no violation. If no one is assigned in order, then it is prohibited. The meaning of the text seems to be the former interpretation. 'Fa Yin' (Explanation): There are two meanings for a Bodhisattva Sangha to accept separate invitations: First, either I am invited to propagate the precepts, or I see that this person's opportunity is ripe, and only I can accomplish the merit of what is done. Neither of these situations is a violation. Second, among the four people invited, if one person is in accordance with the order of the Sangha, then there is also no violation. It seems like the former interpretation. It is said that the former interpretation is correct in the meaning of the text. The three words 'or compare wisdom' are suspected to be in front, meaning to compare and measure with wisdom, seeing his opportunity. ○ Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, concluding the offense.

初標人。

若佛子。

○二序事(三)　初標不應。二釋不應。三結不應。

○初標不應。

一切不得受別請。利養入己。

發隱。種種別請皆不可受。而納利入己。

○二釋不應。

而此利養屬十方僧。而別受請。即是取十方僧物入己。

施主修福。法應廣普。當知利施本通十方。繇汝別受。故十方不得。遠有奪十方之義。是故不應。

發隱。承上文所以不可受者。此利養雖出施主。而施主修福之法不應偏私。則一切利養皆十方眾僧所共之物。安可擅取。

○三結不應。

及八福田中諸佛聖人一一師僧父母病人物。自己用故。

八福田並有應得僧次義。如佛應跡為僧等。八福田者。一佛。二聖人。三和尚。四阇黎。五僧六父。七母。八病人。然三藏中佛恒受別請而不名犯。一佛是上福田。不減等心之福。二此土祇有一佛。無有奪餘眾義。

發隱。及字承上。此利養不但取十方僧物。亦取八福田物也。並有僧次義者。出其繇也。言此八人俱有入僧次之理。如佛亦可應化作僧。余應例知也。等心者。請佛即請一切也。此土一佛者。佛如王。普天之下。莫非王物。豈有奪餘人物之義耶。

○三結罪。

犯輕垢罪。

【現代漢語翻譯】現代漢語譯本初標人：若佛子（如果身為佛弟子）。

○二序事(三)：初標不應（首先標明不應該），二釋不應（解釋為什麼不應該），三結不應（總結為什麼不應該）。

○初標不應：一切不得受別請（一切都不得接受特別的邀請），利養入己（把利益供養納入自己私有）。

發隱：種種特別的邀請都不可接受，更不可將利益供養據爲己有。

○二釋不應：而此利養屬十方僧（而這些利益供養是屬於十方僧眾的），而別受請（如果特別接受邀請），即是取十方僧物入己（就是拿十方僧眾的物品納入自己私有）。

施主修福（施主修福），法應廣普（應該廣泛普及）。當知利施本通十方（應當知道利益佈施原本是通達十方的），繇汝別受（由於你特別接受），故十方不得（所以十方僧眾就得不到）。遠有奪十方之義（從長遠來看，有剝奪十方僧眾利益的含義），是故不應（所以不應該）。

發隱：承接上文說明為什麼不可接受。這些利益供養雖然出自施主，但施主修福的方法不應該有偏私，那麼一切利益供養都是十方眾僧共同擁有的東西，怎麼可以擅自拿取？

○三結不應：及八福田中諸佛聖人一一師僧父母病人物（以及八福田中的諸佛、聖人、每一位師父、僧人、父母、病人等）。自己用故（因為自己使用這些供養）。

八福田並有應得僧次義（八福田都具有應該得到僧眾供養的道理），如佛應跡為僧等（例如佛也應化示現為僧人等）。八福田者（八福田是）：一佛（佛），二聖人（聖人），三和尚（和尚），四阇黎（阿阇梨），五僧（僧），六父（父親），七母（母親），八病人（病人）。然三藏中佛恒受別請而不名犯（然而在三藏經典中，佛經常接受特別邀請，卻不被稱為犯戒），一佛是上福田（因為佛是至上的福田），不減等心之福（不會減少平等心的福報）。二此土祇有一佛（而且此土只有一尊佛），無有奪餘眾義（沒有剝奪其他僧眾利益的含義）。

發隱：及字承接上文。這些利益供養不只是拿取十方僧眾的物品，也是拿取八福田的物品。並有僧次義者，說明其中的緣由。意思是這八種人都具有進入僧眾序列的道理，例如佛也可以應化示現為僧人，其餘的可以依此類推。等心者，邀請佛就等於邀請一切。此土一佛者，佛就像國王，普天之下，莫非王土，哪裡有剝奪其他人財物的道理呢？

○三結罪：犯輕垢罪（犯輕垢罪）。

【English Translation】 English version Initial Designation of Persons: If a Buddha-son (if one is a disciple of the Buddha).

○2. Sequencing Matters (3): First, designate what is not permissible; second, explain why it is not permissible; third, conclude why it is not permissible.

○First, designate what is not permissible: In all circumstances, one must not accept special invitations, nor take offerings and benefits for oneself.

Elucidation: All kinds of special invitations are unacceptable, and it is even more unacceptable to take offerings and benefits for oneself.

○Second, explain why it is not permissible: These offerings and benefits belong to the Sangha of the ten directions. To accept special invitations is to take the property of the Sangha of the ten directions for oneself.

When a donor cultivates merit, the Dharma should be widespread and universal. Know that the benefit of giving originally extends to the ten directions. Because you accept it specially, the ten directions do not receive it. In the long run, this has the meaning of depriving the ten directions. Therefore, it is not permissible.

Elucidation: Continuing from the previous text, this explains why it is unacceptable. Although these offerings and benefits come from the donor, the donor's method of cultivating merit should not be biased. Therefore, all offerings and benefits are the common property of the Sangha of the ten directions. How can one take them arbitrarily?

○Third, conclude why it is not permissible: Including the Buddhas, sages, each teacher, Sangha member, parents, and sick persons in the eight fields of merit. Because one uses these offerings for oneself.

The eight fields of merit all have the principle of deserving the Sangha's offerings, such as the Buddha manifesting as a Sangha member, etc. The eight fields of merit are: 1. Buddha (Buddha), 2. Sage (Sage), 3. Upadhyaya (Upadhyaya), 4. Acharya (Acharya), 5. Sangha (Sangha), 6. Father (Father), 7. Mother (Mother), 8. Sick person (Sick person). However, in the Tripitaka, the Buddha often accepts special invitations and is not considered to be transgressing. The Buddha is the supreme field of merit, and it does not diminish the merit of equal-mindedness. Moreover, there is only one Buddha in this land, and there is no meaning of depriving the benefits of other Sangha members.

Elucidation: The word 'including' continues from the previous text. These offerings and benefits are not only taking the property of the Sangha of the ten directions, but also taking the property of the eight fields of merit. 'Having the principle of Sangha sequence' explains the reason. It means that these eight types of people all have the principle of entering the Sangha sequence, such as the Buddha also manifesting as a Sangha member, and the rest can be inferred by analogy. 'Equal-mindedness' means that inviting the Buddha is the same as inviting everyone. 'One Buddha in this land' means that the Buddha is like a king, and under all of heaven, nothing is not the king's property. How can there be a principle of depriving others of their property?

○Third, Conclusion of the Offense: Committing a minor offense (committing a minor offense).

發隱。

●按此戒。菩薩心地法門戒心中慈心施心益心同心及孝順心平等心所出也。

●第二十八別請僧戒(二)　初舉略。二入文。

○初舉略。

分別是田非田。如經德王品。當知自心則為狹劣。失平等心。七眾同犯。大小乘不全共。道俗菩薩請僧齋會。一云都不得別請。悉應僧次。的請一人便犯。二云一食處。莫問人數多少。止請一僧次便不犯。都無則制。若悉請者益善。文意似如前解。

○二入文(三)　初標人。二序事。三經罪。

○初標人。

若佛子。

○二序事(三)　初標應。二釋應。三不應。

○初標應。

有出家菩薩。在家菩薩。及一切檀越請僧福田求愿之時。應入僧坊。問知事人。今欲請僧求愿。知事報言次第請者。即得十方賢聖僧。

發隱。即得賢聖有二義。一者聖凡難測。不揀擇即得揀擇即不得。二者但依僧次請。即凡夫僧是名賢聖。

○二釋應。

而世人別論五百羅漢菩薩僧。不如僧次一凡夫僧。

明次請雖得凡僧。有勝的請聖僧也。他云五百羅漢不及一凡僧。此就心邊。不論田也。

發隱。四十二章經。自飯惡人。乃至如來。福德勝劣天壤。此論田也。今經所云。是論心也。隨時取重

【現代漢語翻譯】現代漢語譯本發隱。

●按此戒。菩薩心地法門戒心中慈心、施心、益心、同心及孝順心、平等心所出也。

●第二十八別請僧戒(二) 初舉略。二入文。

○初舉略。

分別是田非田。如經德王品。當知自心則為狹劣。失平等心。七眾同犯。大小乘不全共。道俗菩薩請僧齋會。一云都不得別請。悉應僧次。的請一人便犯。二云一食處。莫問人數多少。止請一僧次便不犯。都無則制。若悉請者益善。文意似如前解。

○二入文(三) 初標人。二序事。三經罪。

○初標人。

若佛子。

○二序事(三) 初標應。二釋應。三不應。

○初標應。

有出家菩薩，在家菩薩，及一切檀越（dānyuè，施主）請僧福田求愿之時，應入僧坊（sēngfáng，寺院），問知事人，今欲請僧求愿。知事報言次第請者，即得十方賢聖僧。

發隱。即得賢聖有二義。一者聖凡難測。不揀擇即得，揀擇即不得。二者但依僧次請，即凡夫僧是名賢聖。

○二釋應。

而世人別論五百羅漢菩薩僧，不如僧次一凡夫僧。

明次請雖得凡僧，有勝的請聖僧也。他云五百羅漢不及一凡僧，此就心邊，不論田也。

發隱。四十二章經。自飯惡人，乃至如來，福德勝劣天壤。此論田也。今經所云，是論心也。隨時取重

【English Translation】 English version Elucidation.

●According to this precept, the Bodhisattva's mind-ground Dharma-door precepts originate from the mind of loving-kindness, the mind of giving, the mind of benefiting, the mind of harmony, as well as the mind of filial piety and the mind of equality.

●The Twenty-eighth Separate Precept on Individually Inviting Monks (2) First, a brief introduction. Second, entering the text.

○First, a brief introduction.

Distinguishing between fields and non-fields. As in the 'Virtue King' chapter of the Sutra. One should know that one's own mind is narrow and inferior, losing the mind of equality. The seven assemblies all transgress. The Great and Small Vehicles do not entirely share this. When laypeople and Bodhisattvas invite monks for a vegetarian feast, one opinion is that individual invitations are not allowed at all. Everything should follow the order of the Sangha. Specifically inviting one person is a transgression. Another opinion is that in one eating place, regardless of the number of people, only inviting one monk in order does not constitute a transgression. If there is no such rule, then inviting everyone is even better. The meaning of the text seems to resemble the previous explanation.

○Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, stating the transgression.

○First, identifying the person.

If a Buddha-son.

○Second, narrating the event (3) First, stating what should be done. Second, explaining what should be done. Third, what should not be done.

○First, stating what should be done.

If there are monastic Bodhisattvas, lay Bodhisattvas, and all benefactors who invite the Sangha as a field of merit when seeking blessings, they should enter the Sangha's monastery and ask the officer in charge, 'Now I wish to invite the Sangha to seek blessings.' If the officer in charge replies, 'Invite in order,' then one obtains the virtuous and holy Sangha of the ten directions.

Elucidation. 'Obtaining the virtuous and holy' has two meanings. First, the holy and the ordinary are difficult to discern. Not being selective means obtaining, being selective means not obtaining. Second, only inviting according to the order of the Sangha means that even an ordinary monk is called virtuous and holy.

○Second, explaining what should be done.

While worldly people separately discuss five hundred Arhat Bodhisattva Sanghas, they are not as good as one ordinary monk invited in order of the Sangha.

It is clear that inviting in order, even if one obtains an ordinary monk, is superior to specifically inviting a holy monk. Others say that five hundred Arhats are not as good as one ordinary monk; this is in terms of the mind, not in terms of the field.

Elucidation. In the Sutra of Forty-two Chapters, the merit and demerit of feeding an evil person, even up to the Tathagata, are as different as heaven and earth. This discusses the field. What this Sutra speaks of now discusses the mind. Take the heavier one as needed.

。不相礙故。然此聖不如凡。論平等設供耳。非論求師也。求師則趨明舍闇。親賢遠愚。具眼參方。何可不擇。

○三不應。

若別請僧者。是外道法。七佛無別請法。不順孝道。

不應同外道異法。不隨佛教。即乘孝道。七佛者。並在此土應化。跡在百劫之內。長壽天皆所曾見。故多引七佛證義。欲使信者易明。過去九十劫。初有一佛名毗婆尸。亦言維衛。中間諸劫無佛。至三十一劫有兩佛。一名尸棄。二名毗舍婆。亦言隨比。第九十一劫名賢劫。千佛應出。四佛已過。一拘留孫。二拘那含牟尼。三迦葉。四釋迦牟尼也。

發隱。不隨佛教者。依僧次請。七佛定法。不遵佛教。是忤逆也。又平等視僧。皆應恭敬。有所揀擇。是猶敬父慢母。豈不乖于孝道。

○三結罪。

若故別請僧者。犯輕垢罪。

發隱。

●按此戒。菩薩心地法門戒心中信心無相心及平等心所出也。

●第二十九邪命自活戒(二)　初舉略。二入文。

○初舉略。

大論云。貪心發身口。名為邪命。文列七事。例同者皆犯。乘凈命也。

發隱。貪起於心。本也。發於身。則妄為資身之䇿。發於口。則曲為餬口之計。皆邪命自活也。凈命者。一深山草果。二常行乞食。

【現代漢語翻譯】現代漢語譯本：因為沒有相互妨礙的緣故。然而，聖人不如凡人之處，在於討論平等地供養，而不是討論尋求老師。尋求老師就要趨向光明而捨棄黑暗，親近賢能而遠離愚昧，具備眼力而參訪各方，怎麼可以不選擇呢？

○三不應。

如果特別邀請僧人，這是外道的方法。《七佛經》中沒有特別邀請的方法，不順應孝道。

不應該與外道相同，行持不同的方法，這是不隨順佛教。就是違背孝道。《七佛經》中的七佛，都是在此土應化，他們的事蹟在百劫之內，長壽天都曾經見過他們。所以多引用七佛來證明義理，想要使信徒容易明白。過去九十劫，最初有一佛名叫毗婆尸（Vipashyin，過去七佛之一），也叫維衛。中間的劫沒有佛。到三十一劫有兩佛，一名尸棄（Shikhi，過去七佛之一），二名毗舍婆（Vishvabhu，過去七佛之一），也叫隨比。第九十一劫名叫賢劫（Bhadrakalpa），千佛應當出世。四佛已經過去，一拘留孫（Krakucchanda，過去七佛之一），二拘那含牟尼（Kanakamuni，過去七佛之一），三迦葉（Kashyapa，過去七佛之一），四釋迦牟尼（Shakyamuni，現在佛）。

發隱：不隨順佛教，就是依據僧人的次序請僧，這是七佛的定法。不遵從佛教，就是忤逆。又平等看待僧人，都應該恭敬。如果有所揀擇，這就好像尊敬父親而怠慢母親，豈不是違背孝道？

○三結罪。

如果故意特別邀請僧人，犯輕垢罪。

發隱：

●按此戒，是菩薩心地法門戒心中信心、無相心以及平等心所產生的。

●第二十九邪命自活戒（二）初舉略。二入文。

○初舉略。

《大智度論》說：『貪心發動身口，名為邪命。』經文列出七種事項，與此類似的都犯戒，應當奉行清凈的活命方式。

發隱：貪慾從心中生起，這是根本。表現在身體上，就妄用手段來謀取資身之策；表現在口頭上，就委曲求全來維持生計。這些都是邪命自活。清凈的活命方式，一是深山草果，二是常行乞食。

【English Translation】 English version: Because there is no mutual obstruction. However, the difference between a sage and a common person lies in discussing offering with equality, not in seeking a teacher. Seeking a teacher means turning towards the light and abandoning the darkness, drawing near to the virtuous and staying away from the foolish, possessing insight and visiting various places; how can one not be selective?

○ Three things one should not do.

If one specially invites monks, this is a practice of non-Buddhists. The Sutra of Seven Buddhas does not have the practice of special invitation, which is not in accordance with filial piety.

One should not be the same as non-Buddhists, practicing different methods, which is not following Buddhism. This is violating filial piety. The Seven Buddhas in the Sutra of Seven Buddhas all manifested in this land, their deeds within the past hundred kalpas, and the gods of long life have all seen them. Therefore, the Seven Buddhas are often cited to prove the meaning, to make it easier for believers to understand. In the past ninety kalpas, the first Buddha was named Vipashyin (one of the past seven Buddhas), also called Vivī. In the kalpas in between, there were no Buddhas. In the thirty-first kalpa, there were two Buddhas, one named Shikhi (one of the past seven Buddhas), and the other named Vishvabhu (one of the past seven Buddhas), also called Sūibi. The ninety-first kalpa is called Bhadrakalpa (Auspicious Kalpa), in which a thousand Buddhas should appear. Four Buddhas have already passed: Krakucchanda (one of the past seven Buddhas), Kanakamuni (one of the past seven Buddhas), Kashyapa (one of the past seven Buddhas), and Shakyamuni (the present Buddha).

Explanation: Not following Buddhism means inviting monks according to the order of seniority, which is the fixed rule of the Seven Buddhas. Not following Buddhism is disobedience. Furthermore, all monks should be treated equally and respectfully. If there is selection, it is like respecting the father but neglecting the mother, which is contrary to filial piety.

○ Three conclusions of offense.

If one deliberately specially invites monks, one commits a minor offense.

Explanation:

● This precept is based on the mind-ground Dharma-door precepts, the mind of faith, the mind of non-form, and the mind of equality of the Bodhisattva.

● The Twenty-ninth Precept Against Wrong Livelihood (2) First, a brief introduction. Second, entering the text.

○ First, a brief introduction.

The Mahaprajnaparamita Shastra says: 'Greed arises from body and mouth, which is called wrong livelihood.' The text lists seven things, and those similar to them are all violations. One should practice pure livelihood.

Explanation: Greed arises from the mind, which is the root. Manifested in the body, it is the false use of means to seek self-support; manifested in the mouth, it is the compromising to make a living. These are all wrong livelihoods. Pure livelihoods are: first, wild fruits and grasses in the deep mountains; second, constant begging for food.

三檀越送供。四隨大眾食。以此活命。無所染污。故曰凈命。違背此法。乖凈命也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初明噁心。二列七事。三舉非結過。

○初明噁心。

以噁心故。為利養。

揀非見機益物。

發隱。先明作此邪命者以何心為何事。今言是以噁心為利養也。則知以善心為善事者不犯矣。故曰揀非見機益物也。

○二列七事。

販賣男女色。自手作食。自磨自舂。占相男女。解夢吉兇。是男是女。咒術工巧調鷹方法。和合百種毒藥。千種毒藥。蛇毒生金銀毒。蟲毒。

發隱。分析解釋。見下文疏中。

○三舉非結過。

都無慈憫心。無孝順心。若故作者。犯輕垢罪。

即是無慈故犯。聲聞邪命。凡有四食。方仰及下等四。此中五事通前四食。一販賣女色。二手自作食。通制道俗。三相吉兇。俗人如相以自活不犯。道一向制。四咒術五工巧。六調鷹方法。此三事於物無侵。如法自活。在家不制。出家悉斷。若凈治救。無所希望。不犯。出家亦開。七和合藥毒殺人。犯罪。

發隱。慈憫則視物猶己。何忍以活己身故而損物。孝順則視眾生猶吾父母。何忍以

【現代漢語翻譯】現代漢語譯本：檀越（Danyue，施主）三次供養，四次隨大眾一起食用，以此維持生命，不被任何事物染污，所以叫做凈命。違背這種方法，就違背了凈命。

○二、入文（二）：初標人，二序事。

○初、標人：

若佛子。

○二、序事（三）：初明噁心，二列七事，三舉非結過。

○初、明噁心：

以噁心故，為利養。

揀非見機益物。

發隱：首先說明做這種邪命的人是以什麼心做什麼事。現在說的是以噁心爲了獲得利益。那麼就知道以善心做善事的人不犯戒了。所以說，這是爲了區分不是爲了見機行事而利益眾生的行為。

○二、列七事：

販賣男女色，自手作食，自磨自舂，占相男女，解夢吉兇，是男是女，咒術工巧調鷹方法，和合百種毒藥，千種毒藥，蛇毒生金銀毒，蟲毒。

發隱：分析解釋，見下文疏中。

○三、舉非結過：

都無慈憫心，無孝順心。若故作者，犯輕垢罪。

即是無慈故犯。聲聞（Shengwen，小乘修行者）的邪命，凡是有四種食物，才仰仗及下等四種。這裡面的五件事貫通前面的四種食物。一是販賣女色，二是自己動手做食物，通用於僧俗兩眾的戒律。三是占卜吉兇，俗人如果靠占卜來維持生活，不犯戒，但僧人一向禁止。四是咒術，五是工巧，六是馴鷹的方法，這三件事對事物沒有侵犯，如果如法地自力更生，在家居士不禁止，出家人全部斷絕。如果爲了凈化和救助，沒有所求，不犯戒，出家人也允許。七是調和藥物毒害殺人，就犯罪了。

發隱：慈悲憐憫，就會視萬物如自己，怎麼忍心爲了養活自己而損害萬物？孝順，就會視眾生如自己的父母，怎麼忍心……

【English Translation】 English version: Three times Danyue (benefactors) offer food, and four times one eats with the assembly, using this to sustain life, without being defiled by anything. Therefore, it is called 'pure livelihood'. Violating this method is contrary to 'pure livelihood'.

○2. Entering the Text (2): First, identify the person; second, narrate the events.

○First, identify the person:

If a Buddhist disciple.

○Second, narrate the events (3): First, clarify the evil intention; second, list the seven activities; third, cite the transgressions and conclude the fault.

○First, clarify the evil intention:

Due to an evil intention, for the sake of profit and offerings.

Distinguish from benefiting beings by seizing the opportunity.

Explanation: First, clarify with what intention and for what purpose these practitioners of wrong livelihood act. Now it is said that it is with an evil intention for the sake of profit and offerings. Then it is known that those who do good deeds with a good intention do not violate the precepts. Therefore, it is said that this is to distinguish from actions that are not for the purpose of benefiting beings by seizing the opportunity.

○Second, list the seven activities:

Selling the bodies of men and women, making food with one's own hands, grinding and husking oneself, fortune-telling for men and women, interpreting dreams for good or ill, determining whether someone is male or female, using incantations and skillful techniques, methods of training hawks, compounding hundreds of kinds of poisons, thousands of kinds of poisons, snake venom, gold and silver poisons, insect poisons.

Explanation: Analysis and explanation can be found in the commentary below.

○Third, cite the transgressions and conclude the fault:

Having no compassion, having no filial piety. If one intentionally commits these acts, one commits a minor offense.

That is, one commits the offense because of a lack of compassion. The wrong livelihood of the Shravakas (Shengwen, Hearers) relies on four kinds of food, and depends on the four lower kinds. Among these, five activities are connected to the previous four kinds of food. First, selling the bodies of women. Second, making food with one's own hands, which applies to both monastic and lay precepts. Third, fortune-telling for good or ill; if laypeople rely on fortune-telling to make a living, they do not violate the precepts, but monastics are always prohibited from doing so. Fourth, incantations; fifth, skillful techniques; sixth, methods of training hawks. These three activities do not involve harming things; if one makes a living lawfully, it is not prohibited for laypeople, but monastics must completely abstain from them. If it is for purification and rescue, without any expectations, one does not violate the precepts, and it is also permitted for monastics. Seventh, compounding medicines and poisons to kill people is a transgression.

Explanation: With compassion, one regards all things as oneself. How can one bear to harm things in order to sustain one's own life? With filial piety, one regards all beings as one's own parents. How can one bear to...

活子身故而傷親。無慈孝心。但知自活。安所顧念。疏止云無慈故犯者。順上憫下。總名慈也。聲聞四邪命者。智論中目連乞食。答梵志女凈目所問。一方口食。謂干謁四方。二維口食。謂種種術數。三仰口食。謂仰觀星宿。四下口食。謂栽植田園。皆非僧食正命也。三事於物無侵者。蓋咒術通乎濟難。工巧兼乎醫藥。調鷹止是遊戲。故云如法。若以咒助邪。以藥傷人。以鷹畋獵。則非法矣。當有大過。豈得不犯。出家亦開者。如上事清凈治救。益物為務。無求利心者。亦開許也。又智論云。五種邪命。以無漏智慧舍離。是為正命。一為利養故。詐現奇特。二為利養故。自說功能。三為利養故。占相吉兇。四為利養故。高聲現威。令人畏敬。五為利養故。稱說所得供養以動人心。邪因緣活命。是為邪命。

●按此戒。菩薩心地法門戒心中慈心及孝順心清凈心所出也。

●第三十不敬時戒(二)　初舉略。二入文。

○初舉略。

三齋六齋。儘是鬼神得力之日。此日宜修善。福過餘日。而今於好時虧慢更犯。隨所犯事。隨篇結罪。此時此日。不應不知。加一戒。一云七眾俱制。皆應敬時。二云但制在家。年三長齋。月六齊。本為在家。出家盡壽持齋。不論節時。

發隱。年三月者。正五

【現代漢語翻譯】現代漢語譯本墮胎導致死亡，傷害親人，是沒有慈悲孝順之心。只知道自己活命，哪裡還會顧念他人？《疏》中說因為沒有慈悲所以觸犯此戒，順應上位者，憐憫下位者，總稱為慈悲。聲聞乘的四種邪命，出自《智論》中，目連尊者乞食時，回答梵志女凈目的提問。『一方口食』，是指爲了生活而奔走四方，干謁權貴；『維口食』，是指使用各種不正當的法術；『仰口食』，是指仰觀星象占卜吉兇；『下口食』，是指種植田園謀生。這些都不是僧人以正當方式獲取食物的方法。三種行為對其他事物沒有侵害，大概是指咒術可以用來濟困解危，工巧可以兼顧醫藥，馴鷹只是遊戲。所以說是如法的。如果用咒術幫助邪惡，用藥物傷害他人，用鷹去打獵，那就是非法的了，應當有很大的過失，怎麼能說不犯戒呢？出家人也可以做這些事，就像上面說的，清凈地救治，以利益他人為目的，沒有求取私利的心，也是允許的。另外，《智論》中說，五種邪命，用無漏智慧捨棄，才是正命。一是爲了獲得利養，假裝顯現奇特；二是爲了獲得利養，自我吹噓功能；三是爲了獲得利養，占卜吉兇；四是爲了獲得利養，高聲裝出威嚴，使人畏懼尊敬；五是爲了獲得利養，稱說自己得到的供養來打動人心。以不正當的因緣來維持生命，這就是邪命。 ●按此戒，菩薩心地法門戒是從慈心和孝順心、清凈心中產生的。 ●第三十不敬時戒(二) 初舉略，二入文。 ○初舉略。三齋六齋，都是鬼神獲得力量的日子。這些日子應該修行善事，所獲得的福報超過其他日子。現在在好的時節輕慢懈怠，甚至違犯戒律，根據所犯的事情，按照相應的戒律來判罪。此時此日，不應該不知道。增加一條戒律，一種說法是七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都要遵守，都應該敬重時節。另一種說法是隻約束在家居士，一年有三次長齋，一月有六齋。本來就是爲了在家居士設立的，出家人應該盡畢生持齋，不分節令時日。發隱。年三月，正五

【English Translation】 English version Abortion leads to death and harms relatives, lacking compassion and filial piety. Only knowing to preserve one's own life, how can one care for others? The commentary states that because of the lack of compassion, this precept is violated. To be compassionate is to respect superiors and have mercy on subordinates. The four wrong livelihoods of the Śrāvakas (hearers), as mentioned in the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), are from Maudgalyāyana's (one of the Buddha's foremost disciples) alms-begging, answering the question of the Brahmin woman, Pure Eyes. 'Seeking sustenance in all directions' refers to running around everywhere to make a living, currying favor with the powerful; 'Sustenance through trickery' refers to using various improper techniques; 'Sustenance by looking upwards' refers to observing the stars and divining fortunes; 'Sustenance by looking downwards' refers to planting fields to make a living. These are not the proper ways for monks to obtain food. The three actions that do not harm other things probably refer to spells that can be used to relieve difficulties, craftsmanship that can also serve as medicine, and taming hawks as mere games. Therefore, it is said to be in accordance with the Dharma. If spells are used to aid evil, medicine is used to harm people, or hawks are used for hunting, then it is unlawful and should incur great fault. How can one say that it is not a violation? Monastics can also do these things, like the above-mentioned, purely curing and saving, with the purpose of benefiting others, without seeking personal gain, which is also permissible. Furthermore, the Mahāprajñāpāramitāśāstra says that the five wrong livelihoods should be abandoned with non-outflow wisdom, which is the right livelihood. First, to pretend to be extraordinary for the sake of gain; second, to boast of one's abilities for the sake of gain; third, to divine good and bad omens for the sake of gain; fourth, to loudly display authority to make people fear and respect; fifth, to praise the offerings one has received to move people's hearts. Sustaining life through improper causes and conditions is a wrong livelihood. ●According to this precept, the Bodhisattva's mind-ground Dharma-door precepts arise from compassion, filial piety, and purity of mind. ●The thirtieth precept of not respecting time (2) First, a brief introduction; second, entering the text. ○First, a brief introduction. The three fasts and six fasts are all days when ghosts and spirits gain power. On these days, one should cultivate good deeds, and the merit gained exceeds that of other days. Now, at a good time, one is negligent and even violates the precepts. According to the matter violated, the crime is judged according to the corresponding precepts. At this time and on this day, one should not be unaware. Adding a precept, one view is that the seven assemblies (Bhikkhus, Bhikkhunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, Upāsikās) must all observe it and should all respect the seasons. Another view is that it only binds laypeople, with three long fasts a year and six fasts a month. Originally, it was established for laypeople. Monastics should observe fasting throughout their lives, regardless of seasons and days. Explanation. The three months of the year, the first, fifth

九也。毗沙門天王分鎮南贍部洲之月也。月六日者。初八二十三天王使者。十四二十九天王太子。月望月晦天王自身。遞相巡狩之日也。考較善惡。良在於斯。故云鬼神得力也。好時不知。忽慢之甚。故加一戒。又此戒本在家所持。出家盡壽持齋。何分月日。

○二入文(三)　初標人。二序事。三總結第三段。

○初標人。

若佛子。

○二序事(三)　初總舉犯戒。二所敬之時。三舉非結過。

○初總舉犯戒。

以噁心故。自身謗三寶。詐現親附。口便說空。行在有中。經理白衣。為白衣通致男女。交會淫色。作諸縛著。

凡有所犯。皆言行相違乖反正真。皆謗三寶。

發隱。噁心者。在三寶中不生好心。假現親從。實懷譭謗。發言則口口談空。素履則時時行有。交通白衣。不恥穢業。此等犯戒之人。于諸好時。應當瞥起慚惶。稍自修戢。而復漫不介意。如下所云。一本謗作傍。

○二所敬之時。

於六齋日。年三長齋月。

謂六齋三長齋等。

發隱。等者。等取余好時。如佛示產生道歡喜自恣等。

○三舉非結過。

作殺生劫盜。破齋犯戒者。犯輕垢罪。

略舉初二重。破齋者。謂非時食等。優婆塞戒云。六齋

【現代漢語翻譯】現代漢語譯本九也。毗沙門天王（Vaishravana，四大天王之一，北方守護神）分管南贍部洲的月份。每月初六、初八是二十三天王使者的巡視之日，十四、二十九是天王太子的巡視之日，月望（十五）和月晦（三十或二十九）是天王親自巡視之日。他們考察善惡，關鍵就在於這些日子，所以說鬼神會在這時得力。在這些好的日子裡卻不知道，非常怠慢，所以增加一條戒律。而且這條戒律本來是為在家居士所設立的，出家人應該終身持齋，哪裡還分什麼月日呢？

○二、入文（分為三部分）：一、標明對像；二、敘述事件；三、總結第三段。

○一、標明對象。

若佛子。

○二、敘述事件（分為三部分）：一、總括違犯戒律；二、應尊敬的時間；三、舉例說明過失。

○一、總括違犯戒律。

因為心懷惡意，就親自誹謗三寶（佛、法、僧），虛假地表現出親近依附的樣子，口頭上就說空，行為上卻在『有』中，為白衣（在家居士）經營事務，為白衣牽線搭橋，促成男女之間的**，製造各種束縛。

凡是有所違犯，都說是言行不一，違背正道真理，都是在誹謗三寶。

發隱：『噁心』，指在三寶中不生起好的念頭，假裝親近順從，實際上懷著譭謗之心。說話就滿口談空，行為卻時時執著于『有』。與白衣交往，不以污穢的行業為恥。這些違犯戒律的人，在各種好的日子裡，應當稍微生起慚愧和惶恐之心，稍微約束自己，卻又漫不經心，就像下面所說的那樣。一本中『謗』寫作『傍』。

○二、應尊敬的時間。

在六齋日、一年中的三個長齋月。

指六齋日和三個長齋月等。

發隱：『等』，指包括其他好的日子，如佛陀示現出生、成道、歡喜日、自恣日等。

○三、舉例說明過失。

如果作殺生、偷盜的事情，破齋犯戒，就犯了輕垢罪。

這裡簡略地舉了殺生和偷盜這兩種重罪。『破齋』，指非時食等。《優婆塞戒經》說，六齋日。

【English Translation】 English version Nine also refers to the month governed by Vaishravana (one of the Four Heavenly Kings, guardian of the north) in Jambudvipa (the continent where humans reside). The sixth and eighth days of each month are the days when the messengers of the twenty-three heavenly kings patrol; the fourteenth and twenty-ninth are the days when the crown princes of the heavenly kings patrol; and the full moon (fifteenth) and the new moon (thirtieth or twenty-ninth) are the days when the heavenly kings themselves patrol. They examine good and evil, and the key lies in these days, so it is said that ghosts and spirits gain power at this time. If one is unaware of these auspicious times and is extremely negligent, then one more precept is added. Moreover, this precept was originally established for lay practitioners; monks and nuns should observe fasting for life, so why distinguish between months and days?

○II. Entering the Text (in three parts): 1. Identifying the subject; 2. Narrating the events; 3. Summarizing the third section.

○I. Identifying the subject.

If a Buddha-son (a follower of Buddhism).

○II. Narrating the events (in three parts): 1. Summarizing the violation of precepts; 2. Times to be respected; 3. Giving examples of faults.

○I. Summarizing the violation of precepts.

Because of malicious intent, they personally slander the Three Jewels (Buddha, Dharma, Sangha), falsely appear to be close and attached, verbally speak of emptiness, but in action are in 'existence,' managing affairs for laypeople, arranging meetings between men and women for laypeople, creating various attachments.

Whenever there is a violation, they say that their words and actions are inconsistent, contrary to the right path and truth, and they are all slandering the Three Jewels.

Explanation: 'Malicious intent' refers to not generating good thoughts towards the Three Jewels, pretending to be close and obedient, but actually harboring slander. Speaking, they are full of talk about emptiness, but in action, they are always attached to 'existence.' Associating with laypeople, they are not ashamed of defiled activities. These people who violate the precepts should slightly generate shame and fear in various auspicious times, slightly restrain themselves, but are indifferent, as mentioned below. In one version, 'slander' is written as 'beside'.

○II. Times to be respected.

On the Six Fasting Days, and the Three Long Fasting Months of the year.

Refers to the Six Fasting Days and the Three Long Fasting Months, etc.

Explanation: 'Etc.' includes other auspicious times, such as the Buddha's manifestation of birth, enlightenment, Joy Day, Pravāraṇa (Self-Surrender Day), etc.

○III. Giving examples of faults.

If one commits killing, stealing, breaks the fast, and violates the precepts, one commits a light offense.

Here, killing and stealing, two serious offenses, are briefly mentioned. 'Breaking the fast' refers to eating at improper times, etc. The Upasaka Precept Sutra says, on the Six Fasting Days.

日。三齋月。受八戒持齋。在家菩薩應行此事。

發隱。問。殺盜是波羅夷罪。云何此犯輕垢。答。是重罪上更犯輕罪。譬如犯死刑人別有余惡。法不容貸。復加捶楚也。

●按此戒。菩薩心地法門戒心中信心念心及恭敬心所出也。

○三總結第三段。

如是十戒應當學。敬心奉持。制戒品中廣明。

梵網經心地品菩薩戒義疏發隱卷第四卍新續藏第 38 冊 No. 0679 梵網菩薩戒經義疏發隱

梵網經心地品菩薩戒義疏發隱卷第五

姚秦三藏法師　鳩摩羅什　譯

陳隋天臺　智者大師　疏

明云棲寺沙門　袾宏　發隱

●第三十一不行救贖戒(二)　初舉略。二入文。

○初舉略。

見有賣佛菩薩形像。不救贖。損辱之甚。非大士行。應隨力救贖。不者犯罪。故制。七眾同犯。大小乘不全共。菩薩應贖。聲聞見父母不贖。犯第七聚。經像不見制。

發隱。聲聞急其近而緩其遠。故制父母而不制經像。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

佛言佛子。

○二序事(三)　初能賣。二所賣。三應贖。

○初能賣。

佛滅度后。于惡世中。若見外道一切惡人

【現代漢語翻譯】現代漢語譯本每月的三齋日，受持八關齋戒。在家的菩薩應該這樣做。

發隱：問：殺生、偷盜是波羅夷罪（根本重罪），為什麼這裡說犯了只是輕垢罪？答：這是在重罪之上又犯了輕罪。比如犯了死刑的人還有其他的罪惡，法律不會寬恕，還要加以鞭打。

●按：此戒是菩薩從心地法門，從戒心中的信心、念心以及恭敬心所生出的。

○三、總結第三段。

像這樣十條戒律應當學習，以恭敬心奉行受持。《制戒品》中有詳細說明。

《梵網經心地品菩薩戒義疏發隱》卷第四卍新續藏第 38 冊 No. 0679 《梵網菩薩戒經義疏發隱》

《梵網經心地品菩薩戒義疏發隱》卷第五

姚秦三藏法師鳩摩羅什（Kumārajīva）譯陳隋天臺智者大師疏明云棲寺沙門袾宏（Zhuhong）發隱

●第三十一、不行救贖戒（二）初、舉略。二、入文。

○初、舉略。

見到有人販賣佛、菩薩的形像，不去救贖，這是極大的損害和侮辱，不是菩薩的行為。應該盡力救贖，否則就犯戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都犯此戒。大小乘對此戒的看法不完全相同，菩薩應該救贖。聲聞（śrāvaka）見到父母被販賣不去救贖，犯第七聚罪。經典和佛像沒有被販賣的情況，就沒有相關的戒律。

發隱：聲聞注重近處的，而忽略遠處的，所以制定了救贖父母的戒律，而沒有制定救贖經典和佛像的戒律。

○二、入文（三）初、標人。二、序事。三、結罪。

○初、標人。

佛言：佛子。

○二、序事（三）初、能賣。二、所賣。三、應贖。

○初、能賣。

佛滅度后，在惡世中，如果見到外道（tīrthika）和一切惡人

【English Translation】 English version On the three monthly fasting days, observe the eight precepts. A lay Bodhisattva should practice this.

Elucidation: Question: Killing and stealing are Pārājika offenses (fundamental transgressions). Why is it said here that committing this is only a minor offense? Answer: This is committing a minor offense on top of a major offense. It's like a person who has committed a capital crime having other evils; the law will not pardon them, and they will be further flogged.

●Note: This precept arises from the Bodhisattva's mind-ground Dharma gate, from the mind of faith, the mind of mindfulness, and the mind of reverence in the precept mind.

○3. Conclusion of the third section.

These ten precepts should be learned and upheld with reverence. The 'Chapter on Establishing Precepts' explains them in detail.

《Brahma Net Sutra, Mind-Ground Chapter, Bodhisattva Precepts, Meaning and Commentary Elucidation》 Volume 4 卍 New Continued Collection, Volume 38, No. 0679 《Brahma Net Sutra, Bodhisattva Precepts, Meaning and Commentary Elucidation》

《Brahma Net Sutra, Mind-Ground Chapter, Bodhisattva Precepts, Meaning and Commentary Elucidation》 Volume 5

Translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty Commentary by Great Master Zhiyi of the Tiantai School of the Chen and Sui Dynasties Elucidated by Śramaṇa Zhuhong of Yunqi Temple in the Ming Dynasty

●31st Precept: Not Redeeming (Two parts) First, a brief overview. Second, entering the text.

○First, a brief overview.

Seeing someone selling images of Buddhas and Bodhisattvas and not redeeming them is a great loss and insult, not the conduct of a Bodhisattva. One should redeem them according to one's ability; otherwise, one commits an offense. The seven assemblies (bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās) all commit this offense. The views of the Mahāyāna and Hīnayāna are not entirely the same on this precept; Bodhisattvas should redeem them. Śrāvakas, seeing their parents being sold and not redeeming them, commit the seventh saṃghāvaśeṣa offense. If scriptures and images are not being sold, there is no related precept.

Elucidation: Śrāvakas emphasize what is near and neglect what is far, so they established the precept of redeeming parents but did not establish the precept of redeeming scriptures and images.

○2. Entering the text (Three parts) First, identifying the person. Second, narrating the event. Third, concluding the offense.

○First, identifying the person.

The Buddha said: 'Buddha-child'.

○2. Narrating the event (Three parts) First, the seller. Second, what is being sold. Third, what should be redeemed.

○First, the seller.

After the Buddha's Parinirvana, in an evil age, if one sees heretics (tīrthikas) and all evil people

劫賊。

發隱。惡世者。明佛世人善。無如是事。惟惡世有之。菩薩當於惡世興善事也。

○二所賣。

賣佛菩薩父母形像。及賣經律。販賣比丘比丘尼。亦賣發菩提心菩薩道人。或為官使。與一切人作奴婢者。

此有父母。有大慈故。

發隱。父母兼我人父母而言。孝子敬其親及人之親。況大士乎。此有父母者。謂三寶中何以有父母。以父母於我有大慈。等於三寶故也。或疑父母之像賣與何人。意古人或有以沉檀珍寶作像者。故可賣。

○三應贖。

而菩薩見是事已。應生慈悲心。方便救護。處處教化取物贖佛菩薩形像。及比丘比丘尼。發心菩薩。一切經律。

發隱。教化取物者。若己無能贖之資。應廣勸他人發心。不得坐視也。

○三結罪。

若不贖者。犯輕垢罪。

發隱。

●按此戒。菩薩心地法門戒心中護心慈心悲心信心及孝順心所出也。

●第三十二損害眾生戒(二)　初舉略。二入文。

○初舉略。

此有六事遠妨損害。乖慈。故制。七眾同犯。大小乘俱制。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(六)　初殺具(至)六貓貍。

【現代漢語翻譯】現代漢語譯本劫賊。

發隱。惡世者。明佛世人善。無如是事。惟惡世有之。菩薩當於惡世興善事也。

○二所賣。

賣佛（Buddha，覺悟者）菩薩（Bodhisattva，追求覺悟的修行者）父母形像。及賣經律。販賣比丘（Bhikkhu，男性出家人）比丘尼（Bhikkhuni，女性出家人）。亦賣發菩提心（Bodhi-citta，覺悟之心）菩薩道人。或為官使。與一切人作奴婢者。

此有父母。有大慈故。

發隱。父母兼我人父母而言。孝子敬其親及人之親。況大士乎。此有父母者。謂三寶（Triratna，佛、法、僧）中何以有父母。以父母於我有大慈。等於三寶故也。或疑父母之像賣與何人。意古人或有以沉檀珍寶作像者。故可賣。

○三應贖。

而菩薩見是事已。應生慈悲心。方便救護。處處教化取物贖佛菩薩形像。及比丘比丘尼。發心菩薩。一切經律。

發隱。教化取物者。若己無能贖之資。應廣勸他人發心。不得坐視也。

○三結罪。

若不贖者。犯輕垢罪。

發隱。

●按此戒。菩薩心地法門戒心中護心慈心悲心信心及孝順心所出也。

●第三十二損害眾生戒(二)　初舉略。二入文。

○初舉略。

此有六事遠妨損害。乖慈。故制。七眾同犯。大小乘俱制。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(六)　初殺具(至)六貓貍。

【English Translation】 English version Robbers.

Explanation: 'Evil world' means that in the Buddha's (Buddha, the awakened one) world, people are good and such things do not happen. Only in an evil world do such things occur. Bodhisattvas (Bodhisattva, beings who seek enlightenment) should perform good deeds in an evil world.

○ Two, what is sold.

Selling images of Buddhas (Buddha, the awakened one), Bodhisattvas (Bodhisattva, beings who seek enlightenment), and parents. Also selling sutras and vinaya. Trafficking Bhikkhus (Bhikkhu, male monastic) and Bhikkhunis (Bhikkhuni, female monastic). Also selling those who have generated Bodhi-citta (Bodhi-citta, the mind of enlightenment) and practitioners of the Bodhisattva path. Or making them officials or servants, making them slaves to all people.

These have parents, and therefore have great compassion.

Explanation: 'Parents' refers to both one's own parents and the parents of others. A filial child respects their own parents and the parents of others. How much more so a great being? 'These have parents' means why are there 'parents' among the Three Jewels (Triratna, Buddha, Dharma, Sangha)? Because parents have great compassion towards me, they are equal to the Three Jewels. Some may wonder to whom the images of parents are sold. It is thought that in ancient times, some people made images from agarwood, sandalwood, and precious jewels, so they could be sold.

○ Three, what should be redeemed.

When a Bodhisattva sees these things, they should generate a compassionate heart and skillfully protect them. Everywhere, they should teach and transform, collecting things to redeem the images of Buddhas (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, beings who seek enlightenment), Bhikkhus (Bhikkhu, male monastic) and Bhikkhunis (Bhikkhuni, female monastic), Bodhisattvas who have generated the aspiration, and all sutras and vinaya.

Explanation: 'Teach and transform, collecting things' means that if one does not have the resources to redeem them oneself, one should widely encourage others to generate the aspiration. One must not sit idly by.

○ Three, concluding the offense.

If one does not redeem them, one commits a minor offense.

Explanation:

● According to this precept, it arises from the mind-ground Dharma-gate precepts of protecting the mind, the compassionate mind, the loving mind, the faithful mind, and the filial mind of the Bodhisattva.

● Thirty-second Precept: Harming Sentient Beings (2) First, a brief summary. Second, entering the text.

○ First, a brief summary.

These six things greatly hinder and harm, and are contrary to compassion. Therefore, they are prohibited. The seven assemblies all commit this offense. Both the Great Vehicle and the Small Vehicle prohibit it.

○ Second, entering the text (3) First, identifying the person. Second, stating the matter. Third, concluding the offense.

○ First, identifying the person.

If a Buddha's (Buddha, the awakened one) disciple.

○ Second, stating the matter (6) First, killing tools (to) six, cats and civets.

○初殺具。

不得販賣刀杖弓箭。

發隱。損害眾生身命。故制。

○二秤鬥。

畜輕秤少鬥。

丈尺短者亦從此例。

發隱。損害眾生資用。故制。此舉用出。如其用入。重大可知。丈尺短者。亦用出也。

○三勢取。

因官形勢。取人財物。

發隱。損害眾生財物故制。或用自官勢。或假他官勢也。

○四繫縛。

害心繫縛。

發隱。損害眾生肢體。故制。若繫縛罪人。應不在此限。

○五破壞。

破壞成功。

發隱。損害眾產生業。故制。謂欲就之業。還使廢壞也。

○六貓貍。

長養貓貍豬狗。

發隱。此令眾生損害眾生。又畜養終歸損害。故制。如貓狗傷物。令損害也。豬等養而殺食。終損害也。優婆塞戒經云。畜貓貍者得罪。養豬羊等者得罪。養蠶者得罪。俗制如斯。僧可知矣。

○三結罪。

若故養者。犯輕垢罪。

此等六物。皆有損害。不應畜損傷之事也。

發隱。養字姑承上句。實舉一該六。皆犯此制。

●按此戒。菩薩心地法門戒心中慈心悲心益心所出也。

●第三十三邪業觀覺戒(二)　初舉略。二入文。

○初舉略。

【現代漢語翻譯】現代漢語譯本 ○ 初殺具（指殺生工具）。不得販賣刀杖弓箭。發隱：因為會損害眾生的身命，所以制定此戒。 ○ 二秤斗（指衡量工具）。不得擁有不準的秤和容量不足的鬥。長度不足的丈尺也按此例處理。發隱：因為會損害眾生的資用，所以制定此戒。這裡說的是用出去的情況，至於用進來的情況，其重大程度可想而知。長度不足的丈尺，也是用出去的情況。 ○ 三勢取（指仗勢獲取）。憑藉官府的權勢，獲取他人的財物。發隱：因為會損害眾生的財物，所以制定此戒。或者利用自己的官勢，或者假借其他官員的權勢。 ○ 四繫縛（指捆綁）。懷著害人之心進行捆綁。發隱：因為會損害眾生的肢體，所以制定此戒。如果捆綁的是罪犯，則不應在此限制之內。 ○ 五破壞（指破壞行為）。破壞已經成功的（事業）。發隱：因為會損害眾生的事業，所以制定此戒。指的是將要成就的事業，反而使其廢棄損壞。 ○ 六貓貍（指動物）。長期飼養貓、貍、豬、狗等動物。發隱：這是爲了防止眾生損害其他眾生，而且畜養這些動物最終會導致損害，所以制定此戒。例如貓狗傷害其他動物，就屬於損害。豬等動物飼養後會被宰殺食用，最終也是損害。《優婆塞戒經》說，畜養貓貍者有罪，飼養豬羊等者有罪，養蠶者有罪。世俗的規定尚且如此，僧人更應該明白。 ○ 三結罪（指判罪）。如果明知故犯，飼養這些動物，則犯輕垢罪。這些物品都有可能造成損害，不應該從事會造成損害的事情。發隱：這裡的『養』字姑且承接上文，實際上是舉一例而概括所有情況，都觸犯此戒。 ● 按此戒：菩薩心地法門戒，是從慈心、悲心、益心出發而制定的。 ● 第三十三邪業觀覺戒（二）首先概括，然後進入正文。 ○ 首先概括。

【English Translation】 English version ○ First, instruments of killing. One must not sell knives, staffs, bows, or arrows. Explanation: This is prohibited because it harms the lives of sentient beings. ○ Second, scales and measures. One must not possess light scales or short measures. Short rulers are also included in this example. Explanation: This is prohibited because it harms the resources of sentient beings. This refers to using them to give out; as for using them to take in, the seriousness is obvious. Short rulers are also used to give out. ○ Third, taking advantage of power. Taking the property of others by exploiting official power. Explanation: This is prohibited because it harms the property of sentient beings. This includes using one's own official power or borrowing the power of other officials. ○ Fourth, binding. Binding with harmful intent. Explanation: This is prohibited because it harms the limbs of sentient beings. If binding a criminal, it should not be within this restriction. ○ Fifth, destruction. Destroying what has been successfully accomplished. Explanation: This is prohibited because it harms the endeavors of sentient beings. It refers to causing the abandonment and destruction of a project that is about to be completed. ○ Sixth, cats and civets. Raising cats, civets, pigs, and dogs for a long time. Explanation: This is to prevent sentient beings from harming other sentient beings, and raising these animals will ultimately lead to harm, so this precept is established. For example, cats and dogs harming other animals is considered harm. Pigs and other animals are raised to be slaughtered and eaten, which is ultimately harm. The 'Upasaka Precept Sutra' says that raising cats and civets is a transgression, raising pigs and sheep is a transgression, and raising silkworms is a transgression. Secular rules are like this, so monks should understand even more. ○ Three, determining the offense. If one knowingly violates this and raises these animals, one commits a minor offense. These items can all cause harm, and one should not engage in activities that cause harm. Explanation: The word 'raising' here is taken from the previous sentence, but it actually encompasses all situations, and all violate this precept. ● According to this precept: The Bodhisattva's Mind-Ground Dharma Gate precepts are established from the mind of loving-kindness, compassion, and benefit. ● Thirty-third, the Precept of Observing and Awakening from Wrongful Karma (2). First, a summary is given, then the text is entered. ○ First, a summary.

凡所運為。皆非正業。思想覺觀。有亂真道。故制。大小同犯。七眾不全同。

發隱。覺觀有正有邪。思惟出世真道者。正也。思惟世間雜事者邪也。初心乍思名覺。細心沉思為觀。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初噁心。二列事。三總結。

○初噁心。

以噁心故。

揀去見機。

發隱。見機所宜。示同邪業。志在導邪。使返歸正。則非噁心也。故揀。

○二列事(五)　初諍斗(至)五使命。

○初諍鬥。

觀一切男女等鬥。軍陣兵將劫賊等鬥。

第一兩事不同。觀看道俗同制。

發隱。兩事者。一交博鬥。俗中男女爭鬥也。二交刃鬥。軍中步騎戰鬥也。故曰兩事。

○二娛樂。

亦不得聽吹貝鼓角。琴瑟箏笛箜篌。敷叫妓樂之聲。

第二若為自娛。道俗同不得作。不得聽。若供養三寶。道俗同開。

發隱。吹貝鼓角。言吹貝螺。擊鼓。鳴角也。琴瑟笛可知。箏及箜篌。皆竹身而弦。箏十三絃。箜篌二十四弦。上數事假物成聲。歌叫妓樂。則男女自音唱詠也。問。疏開供養三寶。而國家作樂。非因三寶。則如之何。答。疏中自具二義。

【現代漢語翻譯】現代漢語譯本　　凡所有行為，如果不是正當的行業，思想和覺察觀察如果擾亂了真正的佛道，因此制定戒律，無論出家在家都同樣觸犯，但七眾（Bhiksus 比丘，Bhiksuni 比丘尼，Siksamana 式叉摩那，Sramanera 沙彌，Sramanerika 沙彌尼，Upasaka 優婆塞，Upasika 優婆夷）所犯的程度不完全相同。

闡明：覺察和觀察有正有邪。思惟出世間的真正佛道是正，思惟世間的雜事是邪。剛開始的思考稱為『覺』，深入細緻的思考稱為『觀』。

○二、入文（分為兩部分）：一、標明對像；二、敘述事件。

○一、標明對象。

如果是佛弟子。

○二、敘述事件（分為三部分）：一、噁心；二、列舉事件；三、總結。

○一、噁心。

因為懷著噁心。

選擇去除見機行事的情況。

闡明：如果見機行事，爲了適應情況，表面上做出類似邪惡的行為，但目的是引導邪惡迴歸正道，那就不是噁心。所以要排除這種情況。

○二、列舉事件（分為五部分）：一、爭鬥（到）五、使命。

○一、爭鬥。

觀看一切男女之間的爭鬥，軍隊陣營、士兵將領、強盜等之間的爭鬥。

第一和第二件事不同。觀看道士和俗人爭鬥，同樣受到戒律的約束。

闡明：兩件事是指：一是賭博爭鬥，是世俗男女之間的爭鬥；二是兵器爭鬥，是軍隊中步兵騎兵之間的戰鬥。所以說是『兩事』。

○二、娛樂。

也不得聽吹奏貝殼、鼓、號角，以及琴、瑟、箏、笛、箜篌等樂器，和那些喧鬧的歌舞妓樂之聲。

第二，如果是爲了自己娛樂，出家在家都同樣不得做，不得聽。如果是爲了供養三寶（Buddha 佛，Dharma 法，Sangha 僧），出家在家都可以。

闡明：吹貝鼓角，是指吹奏貝殼螺號，敲擊鼓，鳴響號角。琴瑟笛可以理解。箏和箜篌，都是竹製琴身而有弦的樂器，箏有十三根弦，箜篌有二十四根弦。以上這些事是藉助外物發出聲音。歌叫妓樂，則是男女自身發出的歌唱之聲。問：疏文中說可以供養三寶，但國家作樂，並非因為三寶，那又該如何解釋？答：疏文中自然具備兩種含義。

【English Translation】 English version 　　All actions, if they are not righteous livelihoods, and thoughts and observations that disturb the true path of the Buddha, are therefore subject to precepts. Whether monastic or lay, they are equally transgressed, but the extent of the transgression is not entirely the same for the seven assemblies (Bhiksus, Bhiksuni, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika).

Explanation: Awareness and observation can be right or wrong. Thinking about the true path of liberation is right, while thinking about worldly affairs is wrong. Initial thought is called 'awareness,' while deep and detailed thought is called 'observation.'

○2. Entering the Text (in two parts): 1. Identifying the subject; 2. Narrating the events.

○1. Identifying the subject.

If a disciple of the Buddha.

○2. Narrating the events (in three parts): 1. Evil intention; 2. Listing the events; 3. Conclusion.

○1. Evil intention.

Because of having an evil intention.

Selecting and removing situations where one acts according to circumstances.

Explanation: If one acts according to circumstances, adapting to the situation, superficially engaging in actions similar to evil deeds, but with the intention of guiding evil back to the right path, then it is not an evil intention. Therefore, this situation should be excluded.

○2. Listing the events (in five parts): 1. Strife (to) 5. Missions.

○1. Strife.

Watching all kinds of strife between men and women, and strife between armies, soldiers, generals, robbers, etc.

The first and second matters are different. Watching monks and laypeople fighting is equally subject to the precepts.

Explanation: The two matters refer to: first, gambling fights, which are fights between secular men and women; second, armed fights, which are battles between infantry and cavalry in the army. Therefore, it is said to be 'two matters.'

○2. Entertainment.

Also, one must not listen to the blowing of conch shells, drums, horns, and instruments such as qin (琴), se (瑟), zheng (箏), flute, konghou (箜篌), and the sounds of noisy singing and entertainment.

Second, if it is for one's own entertainment, both monastics and laypeople are not allowed to do it or listen to it. If it is for offering to the Triple Gem (Buddha, Dharma, Sangha), both monastics and laypeople are allowed.

Explanation: Blowing conch shells, drums, and horns refers to blowing conch shell trumpets, beating drums, and sounding horns. Qin, se, and flute are understandable. Zheng and konghou are both bamboo-bodied instruments with strings; the zheng has thirteen strings, and the konghou has twenty-four strings. The above matters involve using external objects to produce sounds. Singing and entertainment refer to the sounds of singing by men and women themselves. Question: The commentary says that offerings can be made to the Triple Gem, but if the state makes music not for the sake of the Triple Gem, how should it be explained? Answer: The commentary naturally contains two meanings.

前別七眾。已揀在家。今開三寶。雙許道俗。況復黃鐘大呂。清廟明堂。昭德象成。化民成俗。有國之盛典也。之周觀樂。令瞽誦詩。援琴而卻敵解圍。鼓瑟乎春風沂水。聖賢之高德也。又何礙乎。惜乎玉樹增悲。霓裳肇亂。聽鄭衛而忘倦。傳鸚鵡以傷心。是則為可嘆耳。若乃為僧者。無供養之心。習世俗之樂。而欲以畜笛自娛者為口實。嗟夫。

○三雜戲。

不得摴蒱。圍棋波羅塞戲。彈棋。六博。拍鞠。擲石投壺。牽道八道行城。

第三八事。不得雜戲。

發隱。摴蒱。今博錢也。圍棋。今十九路大棋也。波羅塞戲。上梵下華。今象棋也。彈棋。漢宮人妝奩戲也。六博。魏陳思王雙陸戲也。拍鞠今擊毬戲也。擲石投壺者。投壺古用石。今用矢也。牽道八道行城。縱橫各八路。以棋子行之。西域戲也。問。世傳堯作圍棋以教丹朱。古聖所遺。奕應無害。答。書稱丹朱佚遊是好。堯教以奕。是益其佚遊也。誣聖惑人。智者勿信。況無供養三寶之義。故不開也。投壺載於禮記。內正外直。略同射禮。俗應無禁矣。

○四卜筮。

爪鏡。蓍草。楊枝。缽盂。髑髏。而作卜筮。

第四六事。不得卜筮為利。此道俗俱制也。

發隱。爪鏡者。藥涂楮上。或爪上。咒之光明如

【現代漢語翻譯】現代漢語譯本先前已經區分了七種不同身份的人，並且已經選擇了在家修行的人。現在開始宣講三寶（佛、法、僧），允許出家和在家兩種身份的人都來聽聞。更何況，像黃鐘大呂這樣的樂器，以及清廟明堂這樣的場所，都是爲了彰顯美德、傚法先賢，從而教化百姓、形成良好風俗的，這是一個國家最重要的典章制度。孔子在周朝觀看音樂，讓樂官吟誦詩歌；有人彈琴擊退敵人、解除包圍，也有人在春風中於沂水邊鼓瑟。這些都是聖賢的高尚品德。那麼，（僧人學習音樂）又有什麼妨礙呢？可惜的是，演奏《玉樹後庭花》會增加悲傷，《霓裳羽衣曲》會引發禍亂；聽鄭國的音樂和衛國的音樂會讓人沉迷而忘記歸來，傳播鸚鵡的故事會讓人傷心。這些才是應該嘆息的。如果出家人沒有供養三寶的心，學習世俗的音樂，卻想用擁有笛子來自娛自樂作為借口，唉！三雜戲不得玩摴蒱（一種古代博戲）、圍棋、波羅塞戲（一種古代棋類遊戲）、彈棋（一種古代遊戲）、六博（一種古代博戲）、拍鞠（一種古代球類運動）、擲石投壺（一種古代投擲遊戲）、牽道八道行城（一種古代棋類遊戲）。第三十八件事：不得玩雜戲。解釋：摴蒱，就是現在用錢來賭博的博戲。圍棋，就是現在的十九路大棋。波羅塞戲，是梵語和漢語的結合，就是現在的象棋。彈棋，是漢代宮女在梳妝檯前玩的遊戲。六博，是魏國陳思王曹植玩的雙陸戲。拍鞠，就是現在擊球的運動。擲石投壺，古代用石頭，現在用箭。牽道八道行城，縱橫各有八條路，用棋子在上面行走，是西域的遊戲。問：世俗相傳堯帝制作圍棋是爲了教導他的兒子丹朱，這是古代聖人遺留下來的，下棋應該沒有害處吧？答：書上說丹朱喜歡遊樂，堯帝教他下棋，是更加助長他的遊樂。這是誣衊聖人、迷惑世人，有智慧的人不要相信。況且（僧人玩這些）沒有供養三寶的意義，所以不允許。投壺記載在《禮記》中，講究『內正外直』，大致和射箭的禮儀相同，世俗之人玩應該沒有禁止。四卜筮不得用指甲、鏡子、蓍草、楊枝、缽盂、髑髏等來占卜。第四十六件事：不得爲了利益而進行占卜。這是對出家和在家修行的人的共同約束。解釋：爪鏡，就是用藥物塗在楮樹皮上，或者塗在指甲上，唸咒後會變得光明如鏡。

【English Translation】 English version Previously, the seven different groups of people have been distinguished, and those who practice at home have been selected. Now, the Three Jewels (Buddha, Dharma, Sangha) are being expounded, allowing both ordained and lay people to come and listen. Moreover, instruments like the 'Yellow Bell and Great Lyu' and places like the 'Pure Temple and Bright Hall' are all for demonstrating virtue and emulating the sages, thereby educating the people and forming good customs. This is the most important code of conduct for a country. Confucius watched music in the Zhou Dynasty and had the musicians recite poems; someone played the zither to repel enemies and lift sieges, and someone else played the lute by the Yi River in the spring breeze. These are the noble virtues of the sages. So, what harm is there in (monks learning music)? It is a pity that playing 'Yushu Houting Hua' increases sadness, and 'Neon Feather Dress Dance' incites chaos; listening to the music of Zheng and Wei makes people indulge and forget to return, and spreading the story of the parrot breaks people's hearts. These are what should be lamented. If a monk does not have the heart to make offerings to the Three Jewels, learns secular music, and wants to use owning a flute to entertain himself as an excuse, alas! Three Miscellaneous Games One must not play chupu (an ancient gambling game), weiqi (圍棋, Go), polosai (an ancient chess game), tanqi (an ancient game), liubo (an ancient gambling game), paiju (an ancient ball game), zhishi touhu (an ancient throwing game), qiandao badao xingcheng (an ancient board game). The thirty-eighth matter: One must not play miscellaneous games. Explanation: Chupu is the gambling game that uses money now. Weiqi is the nineteen-road Go game now. Polosai is a combination of Sanskrit and Chinese, which is the Xiangqi (象棋, Chinese chess) now. Tanqi is a game played by palace women in the Han Dynasty in front of the dressing table. Liubo is the shuanglu (雙陸, backgammon) game played by Cao Zhi, Prince Chensi of the Wei Dynasty. Paiju is the ball game of hitting the ball now. Zhishi touhu, anciently used stones, now uses arrows. Qiandao badao xingcheng, each has eight vertical and horizontal roads, and the pieces are moved on it, which is a game of the Western Regions. Question: It is said in the world that Emperor Yao made Go to teach his son Danzhu. It was left by the ancient sages. Playing Go should be harmless, right? Answer: The book says that Danzhu likes to play. Emperor Yao taught him to play Go, which is to increase his playfulness. This is slandering the sages and confusing the world. Wise people should not believe it. Moreover, (monks playing these) has no meaning of making offerings to the Three Jewels, so it is not allowed. Touhu is recorded in the 'Book of Rites', which emphasizes 'inner uprightness and outer straightness', which is roughly the same as the etiquette of archery. Secular people playing it should not be prohibited. Four Divinations One must not use fingernails, mirrors, yarrow stalks, willow branches, alms bowls, skulls, etc. to perform divination. The forty-sixth matter: One must not perform divination for profit. This is a common restriction for both ordained and lay practitioners. Explanation: Claw mirror, is to apply medicine on the bark of the paper mulberry, or on the fingernails, and after chanting mantras, it will become bright as a mirror.

鏡。能于鏡光現種種事。今人作圓光法是也。蓍草者。羲文墓出蓍草。叢必滿百。莖必長丈。上覆雲氣。下守靈龜。用之則四十九䇿。分二掛一。揲四歸奇。三變成爻。十八變成卦。以占休咎也。楊枝者。師巫祭樟柳。久而發靈。能報吉兇也。缽盂者。水注盂中。攪之令定。以斷事也。髑髏者。取新亡髑髏。祭煉禁咒。能從人耳報災祥也。卜筮者。筮即蓍草。卜者龜卜。鉆之七十有二。能以雨霽蒙驛克之兆兆事端也。問。楊枝髑髏。誠可制絕。至如卜筮者。圖書呈于河洛。卦疇衍于羲箕。乃天地陰陽之大端。非毀瓦占雞之小術。今並制之何也。答。疏稱七眾不全同。則知釋子委運大化。宜莫留情。世俗賴斯指迷。固所不禁。但貴斷以義命。毋膠執焉。斯名達士矣。疏明為利。蓋有別也。

○五使命。

不得作盜賊使命。

發隱。為賊作使通書也。

○三總結。

一一不得作。若故作者。犯輕垢罪。

發隱。諍鬥起兇惡心。娛樂起淫泆心。雜戲起散亂心。卜筮起惑著心。使命起詐罔心。事事亂道。不應作也。例而推之。可之能詩。而感白癩。解之工畫。而墮泥犁。乃至貫休智永之輩。皆邪業也。可不戒歟。

●按此戒。菩薩心地法門戒心中定心慧心及清凈心所出也。

【現代漢語翻譯】現代漢語譯本鏡子：能夠在鏡光中顯現各種事物。現在人們做的圓光法就是這個。蓍草（Achillea millefolium，一種草本植物）：伏羲和周文王的墓地生長蓍草，通常會生長滿一百棵，莖通常長一丈。上面覆蓋著雲氣，下面有靈龜守護。使用時需要四十九根蓍草，將其分成兩份，掛一根，揲四歸奇，經過三次變化形成爻，十八次變化形成卦，用來占卜吉兇。楊枝（willow branch）：師巫祭祀樟樹和柳樹，時間長了會產生靈性，能夠預報吉兇。缽盂（bowl）：在缽盂中注入水，攪動使其平靜，用來判斷事情。髑髏（skull）：取新死之人的頭骨，經過祭煉和禁咒，能夠從人的耳朵里報告災禍和吉祥。卜筮（divination）：筮就是用蓍草，卜就是用龜甲。在龜甲上鉆七十二個孔，能夠通過雨停、云開等跡象來預兆事端。問：楊枝和髑髏，確實可以禁止和斷絕。至於卜筮，圖書呈現在黃河和洛水，卦象和疇數由伏羲和箕子推演而來，是天地陰陽的大綱，不是毀壞瓦片、占卜雞卵的小法術。現在一併禁止，為什麼呢？答：疏文中說七眾的修行不完全相同，那麼就知道釋迦牟尼的弟子應該委身於天地變化的大道，不應該留戀世俗之情。世俗之人依賴卜筮來指點迷津，本來就不應該禁止。但重要的是用義理和天命來判斷，不要固執地拘泥於卜筮的結果。這樣才能稱得上是通達之士。疏文中明確說明是爲了利益眾生，其中是有區別的。 ○五使命不得做盜賊的幫兇。發隱：為盜賊做幫兇，傳遞書信。 ○三總結以上這些一一都不能做。如果明知故犯，就犯了輕垢罪。發隱：爭鬥會引起兇惡之心，娛樂會引起淫蕩之心，雜戲會引起散亂之心，卜筮會引起迷惑執著之心，使命會引起欺詐矇蔽之心。事事擾亂修行之道，不應該做。以此類推，可以寫詩，卻感應到白癩病；可以精於繪畫，卻墮入泥犁地獄。乃至貫休、智永之輩，都是因為邪業。難道不應該引以為戒嗎？ ●按此戒，是菩薩心地法門戒心中定心慧心及清凈心所出。

【English Translation】 English version Mirror: It can manifest various things in the mirror light. The 'round light' practice that people do now is this. Yarrow (Achillea millefolium): Yarrow grows in the tombs of Fuxi (a mythical ancient Chinese ruler) and King Wen of Zhou, usually growing to a hundred plants, with stems usually a 'zhang' (丈, a unit of length, approx. 3.3 meters) long. It is covered with clouds above and guarded by sacred turtles below. When used, forty-nine yarrow stalks are needed, divided into two parts, one is hung, and the remainder are manipulated in groups of four to determine remainders. After three changes, a line (爻) is formed, and after eighteen changes, a hexagram (卦) is formed, which is used to divine good and bad fortune. Willow branch: Shamans and witches worship camphor and willow trees, and over time, they develop spirituality and can predict good and bad fortune. Alms bowl: Pour water into the alms bowl, stir it to make it calm, and use it to judge things. Skull: Take the skull of a newly deceased person, and after offering sacrifices and incantations, it can report disasters and auspicious events from people's ears. Divination: 'Shi' (筮) is the use of yarrow stalks, and 'bu' (卜) is the use of turtle shells. Drill seventy-two holes in the turtle shell, and it can predict events through signs such as rain stopping and clouds clearing. Question: Willow branches and skulls can indeed be prohibited and cut off. As for divination, the books were presented in the Yellow River and Luo River, and the hexagrams and categories were derived from Fuxi and Ji Zi (箕子, a wise man in ancient China). These are the outlines of the great principles of Yin and Yang in heaven and earth, not the small tricks of breaking tiles and divining chicken eggs. Why are they all prohibited together? Answer: The commentary says that the practices of the seven assemblies (七眾, referring to different groups of Buddhist practitioners) are not completely the same, so it is known that the disciples of Shakyamuni should devote themselves to the great Dao of the changes of heaven and earth and should not be attached to worldly emotions. Common people rely on divination to guide them, so it should not be prohibited in the first place. But it is important to judge with righteousness and destiny, and do not stubbornly adhere to the results of divination. Only in this way can one be called an enlightened person. The commentary clearly states that it is for the benefit of all beings, and there is a difference. ○ Five Missions One must not act as an accomplice to thieves. Explanation: Acting as an accomplice to thieves, passing letters. ○ Three Conclusions All of the above must not be done. If one knowingly violates them, one commits a minor offense. Explanation: Contention causes evil intentions, entertainment causes lewd intentions, miscellaneous plays cause scattered intentions, divination causes confused and attached intentions, and missions cause fraudulent and deceptive intentions. Everything disturbs the path of practice and should not be done. By analogy, one can write poetry, but feel the response of white leprosy; one can be proficient in painting, but fall into the hell of 'Nili' (泥犁, a Buddhist term for hell). Even Guanxiu (貫休, a Buddhist monk and painter) and Zhiyong (智永, a Buddhist monk and calligrapher) are examples of evil karma. Shouldn't we take this as a warning? ● According to this precept, it comes from the mind-ground Dharma Gate precepts of the Bodhisattva's mind of concentration, wisdom, and pure mind.

●第三十四暫念小乘戒(二)　初舉略。二入文。

○初舉略。

乘本所習。故制。七眾同犯。大小不共。以習各異。欲背大向小。心計未成。犯前第八背大向小戒。計成失戒。在第十重戒中說。此戒所制。不欲背大。正言小乘易行。且欲斷結然後化生。

發隱。帶結而能利物。大士之弘懷。斷結而後化生。小乘之淺計。又前云向小。泛舉所修之因。今之念小。專指所持之戒。背向二義。辭猶稍寬。暫亦不宜。意彌切矣。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初明應。二不應。三結罪。

○初明應(三)　初護大乘戒。二生大乘信。三發大乘心。

○初護大乘戒。

護持禁戒。行住坐臥。日夜六時。讀誦是戒。猶如金剛。如帶持浮囊。欲渡大海。如草系比丘。

凡舉兩譬。一金剛。取堅義。二浮囊。如大經。草系出因緣經。

發隱。言此大乘戒當隨處隨時受持不捨也。金剛者。萬物莫能碎。而能碎萬物。喻此戒諸惡莫能破。而能破諸惡也。浮囊者。解見前文。客持浮囊渡海。羅剎從乞。毅然不許。乃至乞半。乞一絲毫。皆悉不與。喻持戒者。在生死海中。遇煩惱羅剎欲壞重戒。乃至輕垢一微

【現代漢語翻譯】現代漢語譯本 ●第三十四暫念小乘戒(二) 初舉略。二入文。 ○初舉略。乘本所習。故制。七眾同犯。大小不共。以習各異。欲背大向小。心計未成。犯前第八背大向小戒。計成失戒。在第十重戒中說。此戒所制。不欲背大。正言小乘易行。且欲斷結然後化生。發隱。帶結而能利物。大士之弘懷。斷結而後化生。小乘之淺計。又前云向小。泛舉所修之因。今之念小。專指所持之戒。背向二義。辭猶稍寬。暫亦不宜。意彌切矣。 ○二入文(二) 初標人。二序事。 ○初標人。若佛子（指受菩薩戒的弟子）。 ○二序事(三) 初明應。二不應。三結罪。 ○初明應(三) 初護大乘戒。二生大乘信。三發大乘心。 ○初護大乘戒。護持禁戒。行住坐臥。日夜六時。讀誦是戒。猶如金剛（比喻戒律的堅固不摧）。如帶持浮囊（比喻戒律的保護作用）。欲渡大海。如草系比丘（比喻戒律的約束）。凡舉兩譬。一金剛。取堅義。二浮囊。如大經。草系出因緣經。發隱。言此大乘戒當隨處隨時受持不捨也。金剛者。萬物莫能碎。而能碎萬物。喻此戒諸惡莫能破。而能破諸惡也。浮囊者。解見前文。客持浮囊渡海。羅剎（惡鬼）從乞。毅然不許。乃至乞半。乞一絲毫。皆悉不與。喻持戒者。在生死海中。遇煩惱羅剎欲壞重戒。乃至輕垢一微

【English Translation】 English version ● Thirty-fourth: Briefly Contemplating the Hinayana Precepts (2) First, a brief introduction. Second, entering the text. ○ First, a brief introduction. The precepts are established based on what is practiced. The seven assemblies commonly transgress. The Mahayana and Hinayana are not shared because their practices differ. If one intends to turn away from the Mahayana and towards the Hinayana, but the intention is not yet complete, one violates the eighth precept of turning away from the Mahayana and towards the Hinayana. If the intention is complete, one loses the precepts, as discussed in the tenth major precept. This precept is established because one should not turn away from the Mahayana. It emphasizes that the Hinayana is easy to practice, and one should first sever the bonds of affliction and then be reborn through transformation. Explanation: To benefit beings while still carrying afflictions is the broad-mindedness of a Bodhisattva. To be reborn through transformation after severing afflictions is the shallow calculation of the Hinayana. Furthermore, the previous statement 'towards the Hinayana' broadly refers to the cause of practice. The current 'contemplating the Hinayana' specifically refers to the precepts being held. The meanings of 'turning away' and 'towards' are somewhat lenient in wording. 'Temporarily' is also inappropriate. The intention is even more earnest. ○ Second, entering the text (2) First, identifying the person. Second, narrating the event. ○ First, identifying the person. If a Buddha-son (referring to a disciple who has received the Bodhisattva precepts). ○ Second, narrating the event (3) First, clarifying what should be done. Second, clarifying what should not be done. Third, concluding with the offense. ○ First, clarifying what should be done (3) First, protecting the Mahayana precepts. Second, generating faith in the Mahayana. Third, generating the Mahayana mind. ○ First, protecting the Mahayana precepts. Protect and uphold the precepts. In walking, standing, sitting, and lying down, during the six periods of the day and night, recite these precepts. They are like a diamond (an analogy for the indestructible nature of the precepts), like carrying a floatation device (an analogy for the protective function of the precepts) when wanting to cross the great ocean, like a Bhikshu (monk) tied with grass (an analogy for the restraint of the precepts). Two analogies are given. First, a diamond, taking its meaning of firmness. Second, a floatation device, as in the Great Sutra. The grass tie comes from the Karma Sutra. Explanation: This Mahayana precept should be upheld and not abandoned at all times and in all places. A diamond is something that nothing can break, but it can break everything. This is an analogy for how these precepts cannot be broken by any evil, but they can break all evils. A floatation device, the explanation is seen in the previous text. A guest carrying a floatation device crosses the ocean. A Rakshasa (evil spirit) begs for it. He firmly refuses. Even if he begs for half, or a single strand, he does not give it. This is an analogy for a precept holder in the ocean of Samsara (birth and death), encountering a Rakshasa of afflictions wanting to destroy the heavy precepts, even a slight defilement.

塵許。不可得也。草系者。昔佛在世。有諸比丘為賊劫掠。恐其追獲。以草系之。佛制比丘不壞生草。繇此安坐。不敢動作。王過見之。乃得解釋。如是持戒。所謂寧有戒死。不無戒生也。

○二生大乘信。

常生大乘善信。自知我是未成之佛。諸佛是已成之佛。

發隱。承上雖能護戒。若無正信。則戒止散善而已。今知生佛本無二心。眾生定當作佛。特已成未成為別。實先佛后佛何殊。所謂能作如是信。戒品已具足者也。二乘繇無此信。故無望作佛。亦無望一切眾生作佛。大士於此諦信不疑。故能自度度人。同成正覺也。

○三發大乘心。

發菩提心。唸唸不去心。

發隱。承上雖有正信。而不發心。則信為徒信而已。今知我心即諸佛心。故上求諸佛無上菩提。我心即眾生心。故下化眾生同成正覺。剎那心中不捨此念。曰唸唸不去心也。

○二不應。

若起一念二乘外道心者。

不應一念起自度之想。外道者。指二乘為外道。若權入此道為化。非所制也。

發隱。不應一念自度者。昔舍利弗往古劫中發菩提心。行大布施。有婆羅門從之乞眼。舍利弗言。眼在我身。其用甚大。施與汝者。極為無用。婆羅門堅固索眼。舍利弗剜眼與之。婆羅門得眼。視

【現代漢語翻譯】現代漢語譯本『塵許』（Chen Xu，微塵般細微之處）。不可得也。『草系者』（Cao Xi Zhe，用草捆綁）。昔佛在世（Xi Fo Zai Shi，過去佛在世時）。有諸比丘（Zhu Biqiu，一些比丘）為賊劫掠。恐其追獲。以草系之。佛制比丘（Fo Zhi Biqiu，佛制定比丘）不壞生草。繇此安坐。不敢動作。王過見之。乃得解釋。如是持戒。所謂寧有戒死。不無戒生也。 ○二生大乘信。常生大乘善信。自知我是未成之佛。諸佛是已成之佛。發隱。承上雖能護戒。若無正信。則戒止散善而已。今知生佛本無二心。眾生定當作佛。特已成未成為別。實先佛后佛何殊。所謂能作如是信。戒品已具足者也。二乘繇無此信。故無望作佛。亦無望一切眾生作佛。大士於此諦信不疑。故能自度度人。同成正覺也。 ○三發大乘心。發菩提心。唸唸不去心。發隱。承上雖有正信。而不發心。則信為徒信而已。今知我心即諸佛心。故上求諸佛無上菩提。我心即眾生心。故下化眾生同成正覺。剎那心中不捨此念。曰唸唸不去心也。 ○二不應。若起一念二乘外道心者。不應一念起自度之想。外道者。指二乘為外道。若權入此道為化。非所制也。發隱。不應一念自度者。昔舍利弗（She Li Fu）往古劫中發菩提心。行大布施。有婆羅門（Poluomen）從之乞眼。舍利弗言。眼在我身。其用甚大。施與汝者。極為無用。婆羅門堅固索眼。舍利弗剜眼與之。婆羅門得眼。視

【English Translation】 English version 'Chen Xu' (塵許, a place as tiny as dust). It is unattainable. 'Cao Xi Zhe' (草系者, those tied with grass). Once, when the Buddha was in the world (Xi Fo Zai Shi, in the past when the Buddha was in the world), some Bhikkhus (Zhu Biqiu, some monks) were robbed by thieves. Fearing they would be caught, they tied themselves with grass. The Buddha forbade the Bhikkhus (Fo Zhi Biqiu, the Buddha forbade the monks) from damaging living grass. Because of this, they sat still, not daring to move. A king passed by and saw them, and then released them. Such is upholding the precepts, as it is said, 'Better to die with precepts than to live without them.' ○ Two: Generating Great Vehicle Faith. Constantly generate good faith in the Great Vehicle. Know that I am a Buddha yet to be, and all Buddhas are Buddhas who have already become. Explanation: Although one can uphold the precepts as mentioned above, if there is no right faith, then the precepts are merely scattered good deeds. Now we know that there is no difference between sentient beings and Buddhas. Sentient beings will certainly become Buddhas. The only difference is whether they have already become or not. In reality, what difference is there between the Buddhas who came before and the Buddhas who come after? It is said that if one can generate such faith, the precepts are already complete. The Two Vehicles lack this faith, so they have no hope of becoming Buddhas, nor do they have hope that all sentient beings will become Buddhas. Great Bodhisattvas have unwavering faith in this truth, so they can liberate themselves and others, and together attain perfect enlightenment. ○ Three: Generating Great Vehicle Mind. Generate Bodhi mind (菩提心, the mind of enlightenment). Do not let it leave your mind for a moment. Explanation: Although one has right faith as mentioned above, if one does not generate the mind, then the faith is in vain. Now we know that my mind is the same as the minds of all Buddhas. Therefore, I seek the unsurpassed Bodhi of all Buddhas. My mind is the same as the minds of all sentient beings. Therefore, I transform sentient beings below to attain perfect enlightenment together. Not abandoning this thought for even a moment is called 'not letting it leave your mind for a moment.' ○ Two: Should Not. If one generates a single thought of the Two Vehicles or the mind of an externalist. One should not generate a single thought of self-liberation. 'Externalists' refers to the Two Vehicles as externalists. If one temporarily enters this path for transformation, it is not restricted. Explanation: One should not have a single thought of self-liberation. In the past, Shariputra (舍利弗) generated Bodhi mind in ancient kalpas and practiced great generosity. A Brahmin (婆羅門) came to him begging for an eye. Shariputra said, 'The eye is on my body, and its use is very great. Giving it to you would be extremely useless.' The Brahmin firmly insisted on the eye. Shariputra gouged out his eye and gave it to him. The Brahmin received the eye and looked

而擲之。擲而唾之。口稱穢惡。腳踏而去。舍利弗言。向為汝說此眼無用。汝堅欲得。今復賤棄。眾生頑劣。殆不可化。不如早求自度。遂退大心。還習小法。至釋迦佛時始證羅漢。一念自度。失大善利。可不慎歟。二乘為外道者。離菩提心。舍菩提愿。即名外道。故等二乘曰外道也。權入為化者。菩薩示現外道。故與同事。默行教化者。非所制也。

○三結罪。

犯輕垢罪。

發隱。

●按此戒。菩薩心地法門戒心中護心頂心信心念心不退心大乘心不壞心所出也。

●第三十五不發願發(二)　初舉略。二入文。

○初舉略。

菩薩常應愿求勝事。緣心善境。將來因此克遂。若不發願。求善之心難遂。故制。七眾同。大小異。所習不同故。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初出愿體。二明應。三不應。

○初出愿體(十)　初願孝順。(至)十結愿持戒。

○初願孝順。

常應發一切愿。孝順父母師僧。

發隱。一切愿者。該下十句也。孝順解見前文。孝名為戒。故第一愿即云孝也。

○二愿得師。

愿得好師。

發隱。承上酬報二親。

【現代漢語翻譯】現代漢語譯本然後（那人）就把它（眼睛）扔掉，扔掉后還向它吐唾沫，口中說著污穢噁心的話，用腳踩踏后離去。Śāriputra（舍利弗，佛陀十大弟子之一，以智慧著稱）說：『之前我告訴你這眼睛沒用，你堅決想要得到。現在又輕賤拋棄它。眾生頑固愚鈍，大概難以教化。不如早點尋求自我解脫。』於是退失了菩提大心，又去修習小乘佛法。直到釋迦牟尼佛（Śākyamuni Buddha）住世時才證得阿羅漢果位。一念只求自我解脫，失去了廣大的利益，能不謹慎嗎？二乘行者被視為外道，是因為他們離開了菩提心，捨棄了菩提愿。所以說，等同於二乘行者就是外道。權巧方便進入外道是爲了教化眾生，菩薩示現外道身形，所以與外道做相同的事情，默默地進行教化，不是（戒律）所禁止的。觸犯輕垢罪。發隱：按此戒律，出自菩薩心地法門戒心中的護心、頂心、信心、念心、不退心、大乘心、不壞心。第三十五條不發願戒（分為兩個部分）：第一部分是總括，第二部分是詳細闡述。第一部分總括菩薩應當常常發願，祈求殊勝的事情，攀緣美好的境界，將來因此能夠成功。如果不發願，求善的心難以實現，所以制定此戒。七眾弟子都應遵守，但大乘和小乘有所不同，因為他們所修習的法門不同。第二部分詳細闡述（分為三個部分）：第一部分是標出對象，第二部分是敘述事情，第三部分是總結罪行。第一部分標出對像如果佛弟子。第二部分敘述事情（分為三個部分）：第一部分是提出愿的內容，第二部分是說明應該如何做，第三部分是說明不應該如何做。第一部分提出愿的內容（分為十個方面）：第一方面是愿孝順，……第十方面是結愿持戒。第一方面愿孝順應當常常發起一切愿，孝順父母、師父和僧眾。發隱：一切愿，包括下面的十個方面。孝順的解釋見前文。孝名為戒，所以第一個愿就是孝順。第二方面愿得良師愿能得到好的老師。發隱：承接上文，是爲了報答父母的恩情。

【English Translation】 English version Then (that person) threw it (the eye) away. After throwing it away, he spat on it, uttering filthy and disgusting words, and trampled on it before leaving. Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) said, 'I told you before that this eye was useless, but you insisted on getting it. Now you despise and discard it. Sentient beings are stubborn and dull, probably difficult to teach. It is better to seek self-liberation early.' Thereupon, he lost his great Bodhi mind and went back to practicing the Hinayana (小乘) Dharma. It was not until Śākyamuni Buddha (釋迦牟尼佛) was in the world that he attained the Arhatship. With one thought only seeking self-liberation, he lost great benefits. Shouldn't one be cautious? Those of the Two Vehicles (二乘) are regarded as heretics because they have abandoned the Bodhi mind and the Bodhi vow. Therefore, equating the Two Vehicles with heretics. Skillfully entering the heretical path is for the purpose of teaching sentient beings. Bodhisattvas manifest in heretical forms, so they do the same things as heretics, silently teaching, which is not prohibited (by the precepts). Commits a minor offense. Elucidation: According to this precept, it originates from the mind-ground Dharma gate precepts of the Bodhisattva, including the mind of protecting the heart, the heart of the crown, the heart of faith, the heart of mindfulness, the heart of non-retrogression, the Mahayana (大乘) heart, and the indestructible heart. The Thirty-fifth Precept: Not Making Vows (divided into two parts): The first part is a summary, and the second part is a detailed explanation. First part: Summary Bodhisattvas should always make vows, praying for auspicious things, clinging to beautiful realms, so that they can succeed in the future. If one does not make vows, it is difficult to realize the mind of seeking goodness, so this precept is established. The seven assemblies of disciples should all abide by it, but the Mahayana and Hinayana differ because they practice different Dharmas. Second part: Detailed Explanation (divided into three parts): The first part is to identify the object, the second part is to narrate the event, and the third part is to summarize the offense. First part: Identify the object If a Buddha's disciple. Second part: Narrate the event (divided into three parts): The first part is to present the content of the vow, the second part is to explain what should be done, and the third part is to explain what should not be done. First part: Present the content of the vow (divided into ten aspects): The first aspect is to vow filial piety, ... the tenth aspect is to conclude the vow to uphold the precepts. First aspect: Vow filial piety One should always make all vows, being filial to parents, teachers, and the Sangha (僧眾). Elucidation: 'All vows' includes the following ten aspects. The explanation of filial piety is found in the previous text. Filial piety is named as a precept, so the first vow is filial piety. Second aspect: Vow to obtain a good teacher Vow to obtain a good teacher. Elucidation: Continuing from the previous text, it is to repay the kindness of parents.

紹隆三寶。皆賴師教。故愿得好師。曰好者。謂智行雙備。有智無行。何以成吾德。有行無智。何以開吾迷。故弟子雖具信心。不逢良導。美材拙匠。遂成廢器。誠可嘆也。十愿之中。得師最要。問。上雲師僧。此又云好師。意似重複。答。上是奉師之孝。此是擇師之明。自不相濫。

○三愿得友。

同學善知識。

發隱。雖逢良導。不偶賢朋。有聞乏辯難之資。欲行鮮夾輔之益。相觀無自。德業安成。臨濟激發于座元。昌梨得入于侍者。參師重矣。取友急焉。

○四愿善教。

常教我大乘經律。

發隱。愿上師友教我大乘經律。不墮二乘。及諸外道。

○五愿修住。

十發趣。

發隱。承上何謂大乘。繇三十心至十地以證妙覺是也。發趣者。發起大心。趣入妙道。有住義故。

○六愿修行。

十長養。

發隱。滋長培養。積累日成。有行義故。

○七愿修向。

十金剛。

發隱。順入法界。堅固不動。有迴向義故。

○八愿修地。

十地。

發隱。解見前文。從發趣至此。皆從師友而得也。

○九總愿修行。

使我開解。如法修行。

發隱。如上大乘之法資于師友。愿隨法開

【現代漢語翻譯】現代漢語譯本紹隆三寶（佛、法、僧），都依賴於老師的教導。所以希望能夠遇到好的老師。所謂『好』，是指智慧和德行兼備。只有智慧而沒有德行，怎麼能成就我的德行？只有德行而沒有智慧，怎麼能開啟我的迷惑？所以弟子即使具備信心，如果沒有遇到好的引導者，美好的木材遇到拙劣的工匠，最終也會成為廢棄的器物，實在令人嘆息。十個願望之中，得到良師是最重要的。問：前面說『師僧』，這裡又說『好師』，意思好像重複了。答：前面是奉事老師的孝道，這裡是選擇老師的明智，自然不會互相混淆。

○三愿得友。

同學善知識。

發隱：即使遇到好的引導者，如果沒有遇到賢良的朋友，有了見聞也缺乏辯論和質疑的資本，想要修行也缺少輔助和幫助。互相觀察而不能自我反省，德行和事業怎麼能成就？臨濟（Linji）受到座元的激發，昌梨（Changli）從侍者那裡得到啓發。親近老師固然重要，結交益友也同樣迫切。

○四愿善教。

常教我大乘經律。

發隱：希望老師和朋友教導我大乘經律，使我不墮入二乘（聲聞乘和緣覺乘），以及各種外道。

○五愿修住。

十發趣。

發隱：承接上文，什麼是大乘？就是從三十心到十地，最終證得妙覺。『發趣』，是發起大菩提心，趨入微妙的菩提道，有安住的含義。

○六愿修行。

十長養。

發隱：滋養增長，積累日漸成就，有修行的含義。

○七愿修向。

十金剛。

發隱：順應進入法界，堅固不動搖，有迴向的含義。

○八愿修地。

十地。

發隱：解釋見前文。從『發趣』到這裡，都是從老師和朋友那裡得到的。

○九總愿修行。

使我開解，如法修行。

發隱：如上所述，大乘佛法依靠老師和朋友的幫助，希望能夠隨順佛法開悟。

【English Translation】 English version May the Three Jewels (Buddha, Dharma, Sangha) be propagated and flourish, all relying on the teachings of the teacher. Therefore, I wish to find a good teacher. By 'good,' it means one who is doubly endowed with wisdom and conduct. With wisdom but without conduct, how can my virtue be perfected? With conduct but without wisdom, how can my delusion be dispelled? Therefore, even if a disciple possesses faith, without encountering a good guide, fine timber in the hands of a clumsy craftsman will become a discarded tool. It is truly lamentable. Among the ten vows, obtaining a good teacher is the most important. Question: Above it says 'teacher and Sangha,' here it says 'good teacher' again. Does the meaning seem repetitive? Answer: The former is filial piety towards the teacher, the latter is the discernment in choosing a teacher. They naturally do not overlap.

○ Third Vow: To Obtain Friends.

Fellow practitioners and virtuous friends.

Elucidation: Even if one encounters a good guide, without meeting virtuous friends, one lacks the resources for debate and questioning despite having heard teachings, and one lacks the benefit of assistance and support in practice. Observing each other without self-reflection, how can virtue and achievements be accomplished? Linji (臨濟) was inspired by the head monk, and Changli (昌梨) gained insight from the attendant. Associating with a teacher is important, but seeking good friends is also urgent.

○ Fourth Vow: To Receive Good Teachings.

Always teach me the Sutras and Vinaya of the Mahayana.

Elucidation: May the teacher and friends teach me the Sutras and Vinaya of the Mahayana, so that I do not fall into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and various heretical paths.

○ Fifth Vow: To Cultivate Abiding.

The Ten Aspirations.

Elucidation: Continuing from above, what is the Mahayana? It is from the Thirty Minds to the Ten Bhumis (十地), ultimately attaining Wonderful Enlightenment. 'Aspiration' means to arouse the great Bodhi mind and enter the subtle Bodhi path, having the meaning of abiding.

○ Sixth Vow: To Cultivate Practice.

The Ten Growths.

Elucidation: Nourishing and cultivating, accumulating day by day, having the meaning of practice.

○ Seventh Vow: To Cultivate Direction.

The Ten Vajras.

Elucidation: Harmoniously entering the Dharma Realm, firm and unmoving, having the meaning of dedication.

○ Eighth Vow: To Cultivate the Ground.

The Ten Bhumis.

Elucidation: Explanation is in the previous text. From 'Aspiration' to here, all are obtained from teachers and friends.

○ Ninth Vow: General Vow for Practice.

Enable me to understand and practice according to the Dharma.

Elucidation: As mentioned above, the Mahayana Dharma relies on the help of teachers and friends. May I awaken in accordance with the Dharma.

解。如法修行也。華嚴信解行證為入道始終。今不言信證者。以解必繇信故。行必終證故。

○十結愿持戒。

堅持佛戒。

發隱。結愿持戒者。此經本旨惟祗是重。戒匪堅持心地已失。賢聖道果。何繇發生。夫孝名為戒。始乎孝順。終乎持戒。戒乃貫諸愿而成始成終者也。何也。一者戒即孝順父母師僧三寶。前已釋故。二者佛在世日。以佛為師。佛滅度后。以戒為師。戒即好師故。三者以戒為伴。將護身心。得過險道。戒即善知識故。四者此戒非但名律。上符千佛傳心之妙。下合羣生制心之宜。契理契機。戒即大乘經故。五者繇於此戒。進入大道。發即十發趣故。六者保持此戒。培植法身。戒即十長養故。七者善巧持戒。無能動搖。戒即十金剛故。八者依此心地大戒。優登聖位。戒即十地故。九者以戒攝心。頓明心地。如實履踐。戒即開解修行故。是知此戒統諸大愿。無所不該。故云結也。

○二明應。

寧捨身命。唸唸不去心。

應發此心。

發隱。於前十愿。唸唸常存。一切時中。乃至失命因緣。終不棄捨。誓不貪身命故離於此戒。

○三不應。

若一切菩薩不發是愿者。

不應不發此心。

發隱。不發大愿魔所攝持。志既不堅。行將墮

【現代漢語翻譯】解。如法修行也。(解：理解。如法修行：按照佛法修行。)華嚴信解行證為入道始終。(華嚴：指《華嚴經》。信解行證：信仰、理解、實踐、證悟。入道：進入佛道。)今不言信證者。以解必繇信故。(繇：同『由』。因為理解必定源於信仰。)行必終證故。(實踐最終會帶來證悟。)

○十結愿持戒。

堅持佛戒。(佛戒：佛教的戒律。)

發隱。結愿持戒者。此經本旨惟祗是重。戒匪堅持心地已失。(匪：同『非』。如果不能堅持戒律，心地就會迷失。)賢聖道果。何繇發生。(賢聖道果：賢人和聖人的修行成果。何繇：如何。) 夫孝名為戒。始乎孝順。終乎持戒。(孝：孝道。戒：戒律。孝順是戒律的開端，持戒是戒律的終結。)戒乃貫諸愿而成始成終者也。(戒律貫穿各種願望，成就開始和終結。) 何也。一者戒即孝順父母師僧三寶。(三寶：佛、法、僧。)前已釋故。(前面已經解釋過了。) 二者佛在世日。以佛為師。佛滅度后。以戒為師。(佛滅度：佛涅槃。)戒即好師故。(戒律是好的老師。) 三者以戒為伴。將護身心。得過險道。(將護：保護。險道：危險的道路。)戒即善知識故。(善知識：指能夠引導人們走向正道的良師益友。) 四者此戒非但名律。上符千佛傳心之妙。下合羣生制心之宜。(千佛傳心：指歷代諸佛所傳的心法。制心：約束內心。) 契理契機。戒即大乘經故。(契理：符合佛理。契機：適應根機。大乘經：大乘佛教的經典。) 五者繇於此戒。進入大道。發即十發趣故。(十發趣：華嚴十發趣，菩薩修行十個階段的開始。) 六者保持此戒。培植法身。戒即十長養故。(十長養：華嚴十長養，菩薩修行的十個成長階段。) 七者善巧持戒。無能動搖。戒即十金剛故。(十金剛：華嚴十金剛，比喻菩薩的堅定不移。) 八者依此心地大戒。優登聖位。戒即十地故。(十地：菩薩修行的十個階位。) 九者以戒攝心。頓明心地。如實履踐。戒即開解修行故。(攝心：收攝內心。如實履踐：如實地去實踐。) 是知此戒統諸大愿。無所不該。故云結也。(此戒統領各種大愿，無所不包，所以說是『結』。)

○二明應。

寧捨身命。唸唸不去心。(寧可捨棄生命，也要念念不忘。)

應發此心。(應該發起這樣的心。)

發隱。於前十愿。唸唸常存。一切時中。乃至失命因緣。終不棄捨。(對於前面的十個願望，要念念不忘，在任何時候，乃至面臨失去生命的因緣，都終究不能放棄。) 誓不貪身命故離於此戒。(發誓不因為貪戀生命而離開戒律。)

○三不應。

若一切菩薩不發是愿者。(如果一切菩薩不發起這樣的願望。)

不應不發此心。(不應該不發起這樣的心。)

發隱。不發大愿魔所攝持。(如果不能發起大愿，就會被邪魔所控制。) 志既不堅。行將墮。(志向既然不堅定，行為將會墮落。)

【English Translation】 Explanation: Practicing according to the Dharma. The 'Faith, Understanding, Practice, and Realization' of the Avatamsaka (Avatamsaka: referring to the Avatamsaka Sutra) are the beginning and end of entering the Path (Path: the Buddhist path). The reason for not mentioning 'Faith and Realization' now is that understanding necessarily arises from faith, and practice ultimately leads to realization.

○ Ten Vows to Uphold the Precepts.

Firmly uphold the Buddha's precepts (Buddha's precepts: the precepts of Buddhism).

Explanation: Those who make vows to uphold the precepts, the main purpose of this sutra is only to emphasize the importance of precepts. If the precepts are not firmly upheld, the mind will be lost. How can the fruits of the path of the wise and holy arise? Indeed, 'filial piety' is called a precept, beginning with filial obedience and ending with upholding the precepts. Precepts are what connect all vows, completing the beginning and the end. Why? Firstly, precepts are filial obedience to parents, teachers, Sangha (Sangha: the Buddhist monastic community), and the Three Jewels (Three Jewels: Buddha, Dharma, and Sangha), as explained earlier. Secondly, when the Buddha was in the world, the Buddha was the teacher. After the Buddha's Parinirvana (Parinirvana: the passing away of the Buddha), the precepts are the teacher. Precepts are good teachers. Thirdly, taking the precepts as companions, protecting body and mind, and passing through dangerous paths. Precepts are good advisors (good advisors: referring to virtuous teachers and friends who can guide people to the right path). Fourthly, these precepts are not only called rules, but also conform to the wonderful mind transmission of thousands of Buddhas above, and suit the control of the minds of all beings below. They are in accordance with principle and suitable for the occasion. Precepts are Mahayana Sutras (Mahayana Sutras: the scriptures of Mahayana Buddhism). Fifthly, through these precepts, one enters the Great Path. 'Initiation' is the Ten Initial Aspirations (Ten Initial Aspirations: the beginning of the ten stages of Bodhisattva practice). Sixthly, maintaining these precepts cultivates the Dharma body. Precepts are the Ten Growths (Ten Growths: the ten stages of growth in Bodhisattva practice). Seventhly, skillfully upholding the precepts, nothing can shake them. Precepts are the Ten Vajras (Ten Vajras: metaphors for the unwavering determination of Bodhisattvas). Eighthly, relying on these great precepts of the mind ground, one ascends to the holy position. Precepts are the Ten Grounds (Ten Grounds: the ten stages of Bodhisattva practice). Ninthly, using precepts to gather the mind, one suddenly understands the mind ground, and practices accordingly. Precepts are the opening of understanding and practice. It is known that these precepts govern all great vows, encompassing everything. Therefore, it is called 'binding'.

○ Two, Explaining the Response.

Rather give up life than let it leave the mind for a moment.

One should generate this mind.

Explanation: For the previous ten vows, always keep them in mind. At all times, even in the circumstances of losing one's life, one should never abandon them. Vowing not to abandon these precepts because of greed for life.

○ Three, What Should Not Be.

If all Bodhisattvas do not generate these vows.

One should not fail to generate this mind.

Explanation: If one does not generate great vows, one will be controlled by demons. If the will is not firm, the practice will fall.

落。可不慎歟。

○三結罪。

犯輕垢罪。

發隱。

●按此戒。菩薩心地法門戒心中進心願心頂心信心念心向心不退心大乘心所出也。

●第三十六不發誓戒(二)　初舉略。二入文。

○初舉略。

誓是必固之心。愿中之勇烈意。始行心弱。宜須防持。若不發心作意。亦生違犯。故制。七眾同犯。而用不必皆盡。大小乘不共。二乘不制。心易防持。

發隱。妄心意不可有。正心意不可無。若誓願心意不發。道何繇成辦乎。增一阿含三十八。經云。比丘不發誓者。終不成佛道。誓願之福。不可稱計。得至甘露滅盡之處。故愿后必須發誓也。問。聲聞執身。今反云心易防持者何也。答。菩薩心大難持。聲聞心小易治。譬諸御河海之滔天。則金堤千里。止行潦之在地。則捧土成崖。其為難易審矣。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初標勸。二發誓。三結過。

○初標勸。

發是十大愿已。持佛禁戒。作是誓言。

發隱。期其志而必到者。愿為之先導也。堅其愿而不退者。誓為之後驅也。故疏稱誓為顧中勇烈意。十愿雖發。若無大誓。安克有終。故繼以不發誓戒。

【現代漢語翻譯】現代漢語譯本：落。能不謹慎嗎？

○三、結罪。

犯輕垢罪。

發隱。

●按此戒條，菩薩心地法門戒是從心中進取之心、願心、頂心、信心、念心、向心、不退心、大乘心中生出的。

●第三十六、不發誓戒（二）初舉略。二入文。

○初、舉略。

誓是必定堅固的心。是願望中勇猛剛烈的意念。初修行的人心力弱，應該謹慎防護保持。如果不發心立意，也會產生違犯。所以制定此戒。七眾弟子共同觸犯。但不必全部都做到。此戒是大乘和小乘不共有的，二乘修行者不制此戒。因為他們的心容易防護保持。

發隱。虛妄的心意不可有，正直的心意不可無。如果誓願的心意不發起，道如何能成就呢？《增一阿含經》第三十八卷中說，比丘如果不發誓愿，終究不能成就佛道。誓願的福報，不可稱量計算，能到達甘露滅盡之處。所以發願后必須發誓。問：聲聞乘修行者執著于自身，現在反而說他們的心容易防護保持，這是為什麼呢？答：菩薩的心廣大難以保持，聲聞的心小容易治理。比如要防禦河海的滔天巨浪，就需要千里長的金堤；如果只是要阻止地上的小水流，那麼捧起一把土堆成小堤就可以了。其中的難易程度是很明顯的。

○二、入文（二）初標人。二序事。

○初、標人。

若佛子（指受過菩薩戒的佛弟子）。

○二、序事（三）初標勸。二發誓。三結過。

○初、標勸。

發了這十大愿之後，受持佛的禁戒，應該這樣發誓。

發隱。期望他的志向一定能到達目標，愿是先導。堅定他的願望而不退轉，誓是後來的推動力。所以疏鈔中說誓是願望中勇猛剛烈的意念。十大愿雖然發了，如果沒有大的誓願，怎麼能有完成的時候呢？所以接著制定不發誓戒。

【English Translation】 English version: Fall. Can one not be cautious?

○3. Concluding the offense.

Committing a minor offense.

Elucidation.

●According to this precept, the Bodhisattva's mind-ground Dharma gate precepts arise from the mind of progress, the mind of aspiration, the supreme mind, the mind of faith, the mind of mindfulness, the mind of direction, the mind of non-retrogression, and the Great Vehicle mind.

●36th Precept of Not Making Vows (2) First, a brief introduction. Second, entering the text.

○First, a brief introduction.

A vow is a mind of firm resolve. It is the courageous and ardent intention within an aspiration. The mind of a beginner is weak, so it should be carefully guarded and maintained. If one does not generate the mind of intention, one will also commit violations. Therefore, this precept is established. The seven assemblies of disciples jointly commit it, but it is not necessary for all to fully observe it. This precept is not shared by the Great Vehicle and the Small Vehicle; it is not established for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Because their minds are easy to guard and maintain.

Elucidation. A deluded mind should not exist, but a righteous mind must exist. If the mind of vow and aspiration is not generated, how can the path be accomplished? The Ekottara Agama Sutra (增一阿含經) 38 says, 'A Bhikṣu (比丘) who does not make vows will never attain Buddhahood.' The blessings of vows and aspirations are immeasurable, enabling one to reach the place of nectar and extinction. Therefore, after making aspirations, one must make vows. Question: The Śrāvakas (聲聞) are attached to the self, so why is it now said that their minds are easy to guard and maintain? Answer: The mind of a Bodhisattva (菩薩) is vast and difficult to maintain, while the mind of a Śrāvaka is small and easy to manage. It is like controlling the滔天(tāotiān) waves of rivers and seas, which requires a thousand li (里) of golden dikes; but to stop the 行潦(xínglǎo) on the ground, one only needs to pile up a handful of earth to form a bank. The difficulty is evident.

○2. Entering the Text (2) First, identifying the person. Second, narrating the event.

○First, identifying the person.

If a Buddha-son (若佛子) (referring to a Buddhist disciple who has received the Bodhisattva precepts).

○2. Narrating the Event (3) First, stating the exhortation. Second, making the vow. Third, concluding the transgression.

○First, stating the exhortation.

After making these ten great vows, upholding the Buddha's precepts, one should make this vow.

Elucidation. To expect that one's aspiration will certainly reach its goal, aspiration is the guide. To strengthen one's aspiration and not retreat, the vow is the subsequent driving force. Therefore, the commentary says that the vow is the courageous and ardent intention within the aspiration. Although the ten great vows have been made, without great vows, how can there be completion? Therefore, the precept of not making vows follows.

○二發誓(五)　初欲染之誓。二供養之誓。三恭敬之誓。四六根之誓。五度生之誓。

○初欲染之誓。

寧以此身投熾然猛火。大坑刀山。終不毀犯三世諸佛經律。與一切女人作不凈行。

發隱。首誓欲染者。良以身生於欲。欲成於女。浚恩愛海。牢生死根。無過女色矣。故首誓之。寧以者。較量之辭也。若其污染女色。寧將此身受烈火𦦨中焚燒之苦。大坑阱中陷沒之苦。刀劍山頭刺割之苦。萬苦交攢。吾寧忍之。終不忍違背聖經。共諸女人作不凈行。良以紅爐白刃。壞色身於一時。花箭蜜鋒。沈慧命于萬劫。苦中較苦。苦有重輕。寧忍此而不為彼。誓要決絕至極之語也。昔有比丘坐禪。魔化美女。說偈誘惑。比丘答曰。無羞敝惡人。說此不凈語。水漂火焚之。不欲見聞汝。魔乃嘆曰。海水可竭。須彌可傾。彼上人者。秉志堅貞。堅貞者。勇烈也。學人誦戒至此。尚其寒心切骨而力持之。下文仿此。

○二供養之誓。

復作是愿。寧以熱鐵羅網千重周匝纏身。終不以此破戒之身。受于信心檀越一切衣服。復作是愿。寧以此口吞熱鐵丸。及大流猛火。經百千劫。終不以此破戒之口。食于信心檀越百味飲食。復作是愿。寧以此身臥大流猛火。羅網熱鐵地上。終不以此破戒之身。受于信心

【現代漢語翻譯】現代漢語譯本 ○二發誓（五）一、初欲染之誓。二、供養之誓。三、恭敬之誓。四、六根之誓。五、度生之誓。

○初欲染之誓。

寧可以此身投入熾熱猛烈的火焰，巨大的坑洞，刀山之上，終究不毀犯三世諸佛的經律，與一切女人行不凈之行。

發隱：首先發誓斷絕欲染，是因為身體產生於慾望，慾望因女人而生。恩愛如同深邃的海洋，生死如同牢固的根基，沒有比女色更甚的了。所以首先發此誓言。『寧以』是比較選擇的措辭。如果污染女色，寧願將此身承受烈火焚燒的痛苦，大坑陷落的痛苦，刀山劍刃刺割的痛苦，萬般痛苦交織，我寧願忍受這些，終究不忍違背聖經，與眾多女人行不凈之行。因為紅爐白刃，一時之間毀壞色身；花箭蜜蜂，使慧命沉淪於萬劫之中。在痛苦中比較痛苦，痛苦有輕重之分，寧願忍受此痛苦而不為彼痛苦。這是誓言要決絕至極的言語。過去有比丘坐禪，魔幻化成美女，用偈語誘惑。比丘回答說：『無恥醜惡之人，說這些不凈之語。用水漂走，用火焚燒，不願意見到聽到你。』魔於是嘆息說：『海水可以枯竭，須彌山（Sumeru）可以傾倒，這位上人，秉持志向堅定貞潔。』貞潔，就是勇猛剛烈。學人在誦戒到這裡時，應當寒心切骨而努力堅持。下文仿照此例。

○二供養之誓。

再次發願：寧願用熾熱的鐵網千重纏繞全身，終究不以此破戒之身，接受信徒檀越（dān yuè，施主）的一切衣服。再次發願：寧願用此口吞下熾熱的鐵丸，以及巨大的猛火，經歷百千劫，終究不以此破戒的口，食用信徒檀越的百味飲食。再次發願：寧願以此身臥于巨大的猛火，羅網熱鐵的地上，終究不以此破戒之身，接受信徒

【English Translation】 English version ○ Two Vows (5) 1. The Vow Against Initial Lust. 2. The Vow of Offering. 3. The Vow of Reverence. 4. The Vow of the Six Roots. 5. The Vow of Saving Sentient Beings.

○ The Vow Against Initial Lust.

I would rather cast this body into blazing, fierce fire, a great pit, or a mountain of knives, than ever violate the scriptures and precepts of the Buddhas of the three worlds, or engage in impure conduct with any woman.

Explanation: The first vow is against lust, because the body arises from desire, and desire arises from women. Affection is like a deep ocean, and birth and death are like firm roots. Nothing surpasses the allure of women. Therefore, this vow is made first. 'Rather' is a term of comparison. If I were to defile myself with women, I would rather endure the pain of being burned in a raging fire, trapped in a great pit, or pierced and cut on a mountain of knives. I would rather endure all kinds of suffering than violate the sacred scriptures and engage in impure conduct with women. Because a red furnace and a white blade destroy the physical body in an instant, while flowery arrows and honeyed stings sink the wisdom-life into countless kalpas (kalpa, eon). Comparing suffering with suffering, there are degrees of severity. I would rather endure this suffering than do that. This is a vow to be absolutely resolute. In the past, there was a Bhikshu (Bhikshu, monk) meditating, and a demon transformed into a beautiful woman, using verses to tempt him. The Bhikshu replied: 'Shameless and wicked person, speaking these impure words. I would rather be washed away by water and burned by fire than see or hear you.' The demon then sighed and said: 'The sea can dry up, and Mount Sumeru (Sumeru, mythical sacred mountain) can be overturned, but this superior person holds firm to his will and is steadfast.' Steadfastness is courage and intensity. When students recite the precepts to this point, they should feel a chill in their bones and strive to uphold them. The following passages follow this example.

○ Two The Vow of Offering.

Again, I vow: I would rather have a thousand layers of hot iron nets wrapped around my body than receive any clothing from faithful donors with this precept-breaking body. Again, I vow: I would rather swallow hot iron balls and great raging fires for hundreds of thousands of kalpas than eat any of the hundreds of flavors of food from faithful donors with this precept-breaking mouth. Again, I vow: I would rather lie on the ground of great raging fires and nets of hot iron with this body than receive any

檀越百種床座。復作是愿。寧以此身受三百矛刺身。經一劫二劫。終不以此破戒之身。受于信心檀越百味醫藥。復作是愿。寧以此身投熱鐵鑊。經百千劫。終不以此破戒之身。受于信心檀越千種房舍屋宅園林田地。

發隱。前文作是誓言。今仍云作是愿者。作愿如是。正所謂愿中勇烈意也。衣服飲食。臥具醫藥。宅舍田園。信心檀越所以供養我者。為求福也。我無戒德。何以堪之。故設重誓以自防護。大寶積八十九。經云。佛告迦葉。我常說言。寧燒鐵鍱為衣。不以破戒之身而著袈裟。寧吞熱鐵。不以破戒之口食人信施。正此意也。

○三恭敬之誓。

復作是愿。寧以鐵錘打碎此身。從頭至足。令如微塵。終不以此破戒之身。受于信心檀越恭敬禮拜。

發隱。先德有言。屈身而禮。直立而受。茍非有己利之德。其害非細。此藥石之論也。今人謂供養受人之施。猶或生慚。以禮拜無損他財。恬不知愧。嗚呼。惜哉。

○四六根之誓。

復作是愿。寧以百千熱鐵刀矛挑其兩目。終不以此破戒之心。視他好色。復作是愿。寧以百千鐵錐劖刺耳根。經一劫二劫。終不以此破戒之心。聽好音聲。復作是愿。寧以百千刃刀割去其鼻。終不以此破戒之心。貪嗅諸香。復作是愿。寧以百千刃刀割

【現代漢語翻譯】現代漢語譯本檀越（dànyuè，施主）以百種床座供養。又發願說：『寧願以此身承受三百支矛刺身之苦，經歷一劫二劫，也終不以此破戒之身，接受信徒檀越的百味醫藥供養。』又發願說：『寧願以此身投入熱鐵鑊（huò，大鍋），經歷百千劫，也終不以此破戒之身，接受信徒檀越的千種房舍、屋宅、園林、田地。』

發隱：前文已經發過誓言，現在又說『作是愿』，是因為這樣發願，才真正體現了願力中的勇猛精進之意。衣服飲食、臥具醫藥、宅舍田園，信徒檀越之所以供養我，是爲了求福。我若沒有戒德，如何能夠承受這些供養？所以要立下重誓來保護自己。《大寶積經》第八十九卷說：『佛告訴迦葉（Jiāshè，佛陀弟子）：我常說，寧願用燒紅的鐵片做衣服穿，也不以破戒之身而穿袈裟；寧願吞下燒紅的鐵丸，也不以破戒之口吃人信徒的供養。』正是這個意思。

○三恭敬之誓

又發願說：『寧願用鐵錘將此身從頭到腳打碎，使其如微塵一般，也終不以此破戒之身，接受信徒檀越的恭敬禮拜。』

發隱：先賢曾說：『彎腰而禮拜，直立而接受（供養）。如果自己沒有足以利益他人的德行，那危害可不小。』這是藥石之言啊！現在的人認為接受別人的供養，尚且會感到慚愧，但接受禮拜卻不損害別人的財物，就恬不知恥。唉，可惜啊！

○四六根之誓

又發願說：『寧願用百千熱鐵刀矛挑出雙眼，也終不以此破戒之心，去看他人的美色。』又發願說：『寧願用百千鐵錐刺穿耳根，經歷一劫二劫，也終不以此破戒之心，去聽美好的聲音。』又發願說：『寧願用百千利刃割去鼻子，也終不以此破戒之心，貪圖嗅聞各種香氣。』又發願說：『寧願用百千利刃割

【English Translation】 English version The Dànyuè (檀越, benefactor) offers a hundred kinds of beds and seats. Again, he makes this vow: 'I would rather have my body pierced by three hundred spears, enduring one kalpa (劫, aeon) or two, than to receive the hundred flavors of medicine offered by faithful Dànyuès with this precept-breaking body.' Again, he makes this vow: 'I would rather throw this body into a hot iron cauldron, enduring hundreds of thousands of kalpas, than to receive the thousand kinds of houses, residences, gardens, and fields offered by faithful Dànyuès with this precept-breaking body.'

Explanation: The previous text made vows, and now it still says 'makes this vow' because making vows in this way truly embodies the courageous and diligent intention within the vows. Clothes, food, bedding, medicine, houses, and fields are offered to me by faithful Dànyuès in order to seek blessings. If I have no virtuous precepts, how can I bear these offerings? Therefore, I make solemn vows to protect myself. The eighty-ninth chapter of the Mahāratnakūṭa Sūtra (大寶積經) says: 'The Buddha told Kāśyapa (迦葉, one of the Buddha's disciples): I often say that I would rather wear clothes made of burning iron sheets than wear a kāṣāya (袈裟, monastic robe) with a precept-breaking body; I would rather swallow hot iron balls than eat the offerings of believers with a precept-breaking mouth.' This is exactly the meaning.

○ Three Vows of Reverence

Again, he makes this vow: 'I would rather have this body smashed from head to toe with an iron hammer, making it like fine dust, than to receive the respectful bows and worship of faithful Dànyuès with this precept-breaking body.'

Explanation: A former sage said: 'To bow down and worship, and to stand upright and receive (offerings). If one does not have the virtue to benefit others, the harm is not small.' These are words of medicine and stone! People today think that receiving offerings from others is still somewhat shameful, but receiving worship does not harm others' wealth, so they are shamelessly unaware. Alas, what a pity!

○ Four Vows of the Six Roots

Again, he makes this vow: 'I would rather have my two eyes gouged out with hundreds of thousands of hot iron knives and spears than to look at the beauty of others with this precept-breaking mind.' Again, he makes this vow: 'I would rather have my ear roots pierced with hundreds of thousands of iron awls, enduring one kalpa or two, than to listen to beautiful sounds with this precept-breaking mind.' Again, he makes this vow: 'I would rather have my nose cut off with hundreds of thousands of sharp knives than to greedily smell various fragrances with this precept-breaking mind.' Again, he makes this vow: 'I would rather have

斷其舌。終不以此破戒之心。食人百味凈食。復作是愿。寧以利斧斬破其身。終不以此破戒之心。貪著好觸。

發隱。六根染塵。如猿得樹。若非重誓。自立良難。是故物而曰刀矛。刀矛而曰熱鐵。熱鐵而曰百千。苦痛之極。胡可云喻。寧受此苦。不視好色。以此要心。抑何勇猛而激烈也。耳鼻五根亦復如是。問。受食一節。前後言之。意似相濫。答。前以四事類說。蓋主不堪應供而言。后以六根類說。蓋主不能制情而言。故不相濫。問。六根止舉其五。不及意根何也。答。五根皆含意字。故文云破戒之心。又意非形體。不可等五為喻。

○五度生之誓。

復作是愿。愿一切眾生悉得成佛。

發隱。前四自度。今一度人。自利利他。俱成正覺也。若無此誓迴向佛道。前來諸誓。止是人天福報。或二乘小果而已。問。愿產生佛。慈悲心耳。較諸猛火熱鐵等喻。前後語義似不相類。云何名誓。答。若非矢志決心。何繇廣度群品。地獄未空。誓不成佛。其勇烈何如也。安得不謂之誓。

○三結過。

而菩薩若不發是愿者。犯輕垢罪。

發隱。問。愿多期望之語。誓類咒詛之辭。修行本擬出離。云何動稱地獄。答。誓。愿中之勇烈意也。咒詛。怨中之毒害意也。奈何以愿為怨。以

勇烈為毒害乎。世有魔師。教授魔種。閉門塞竇。險語以堅其信根。惡咒以閑其外問。終身蔽錮。累劫牢籠。而莫之能出也。哀哉。

●按此戒。菩薩心地法門戒心中忍心進心定心願心頂心信心念心不退心不壞心所出也。

●第三十七胃難遊行戒(二)　初舉略。二入文。

○初舉略。

始行菩薩。業多不定。且人身難得。堪為道器。不慎遊行。致有夭逝。在危生念。所喪事重。以不慎故制。七眾同。大小俱制。

發隱。人身難得。如投針透孔之喻是也。堪為道器者。如裴丞相所謂六道之中可以整心慮趣菩提者。惟人道為能耳。是知染心所就。雖號革囊。聖道攸資。實為重器。應須貴之保之。而乃不慎遊行。甘心夭逝。輕拋難得之身。橫傷致道之器耶。忍力未充。臨危之際。生大苦惱。因墮惡處。故曰所喪事重也。今新學僧。有不禁夜行者。不遵王法者。不謹天時風寒者。不避地氣陰濕者。動云委命龍天。實則毫無見處。夭逝之禍。疏有明文。可不慎歟。問。臨淄尚曰肩摩。十室即有忠信。則得者必多。失者必少。而謂人身之難。至比之投針透孔者何也。答。佛言吾憶往身。鬼獄二趣且置勿論。畜生道中。為雜類形亦置勿論。為狗身時。雜色狗形亦置勿論。純記白狗。吾所積骨猶如須

{ "translations": [ "現代漢語譯本：勇猛剛烈是毒害嗎？世上有一些魔師，教授魔的種子，封閉門戶，用危險的言語來堅定他們的信仰根基，用惡毒的咒語來阻止他們向外探問。終身被矇蔽禁錮，累生累劫被牢籠，卻無法從中脫身。真是可悲啊。", "", '按此戒律，是菩薩心地法門戒心中忍辱心、精進心、禪定心、願心、頂心、信心、念心、不退心、不壞心所生髮出來的。', "", "第三十七、胃難（指身體脆弱容易生病）戒（分為兩部分）：第一部分是總括，第二部分是正文。", "", "第一部分：總括", "", "剛剛開始修行的菩薩，業力大多不穩定。而且人身難得，可以作為修道的器皿。如果不謹慎愛護身體，導致夭折，在面臨死亡時產生恐懼，所喪失的事情就非常重大。因為不謹慎的緣故而制定此戒。七眾弟子（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）共同遵守，大乘和小乘都加以約束。", "", "闡發隱義：人身難得，就像投針穿過針孔的比喻一樣。可以作為修道的器皿，就像裴休丞相所說的，在六道之中，可以整頓心念趨向菩提的，只有人道才能做到。由此可知，被染污的心所成就的，雖然號稱是臭皮囊，但聖道所依賴的，實際上是重要的器皿。應該珍貴它、保護它，卻不謹慎愛護身體，甘心夭折，輕易拋棄難得的人身，橫加傷害可以通向道的器皿嗎？忍耐的力量還不夠，面臨危險的時候，產生巨大的苦惱，因此墮落到惡道。所以說喪失的事情非常重大。現在新學的僧人，有不禁止夜間行走的，有不遵守王法的，有不謹慎對待天氣寒冷的，有不避開地氣陰濕的，動不動就說委命于龍天護法，實際上毫無見地。夭折的禍患，經典上有明確的記載，能不謹慎嗎？問：臨淄還說肩挨著肩，十戶人家就有忠誠守信的人，那麼得到人身的必定很多，失去人身的必定很少，而說人身難得，甚至比作投針穿過針孔，這是為什麼呢？答：佛說我回憶往昔，鬼道和地獄道暫且不論，畜生道中，作為各種各樣的形體也暫且不論，作為狗身的時候，各種顏色的狗的形體也暫且不論，單單記錄白狗，我所積累的骨頭就像須彌山一樣高。" ], "english_translations": [ "English version: Is valor and fierceness a poison? In the world, there are demonic teachers who teach the seeds of demons, closing doors and blocking openings, using dangerous words to strengthen their roots of faith, and evil curses to prevent them from asking questions externally. They are obscured and imprisoned for life, trapped for countless kalpas, unable to escape. Alas!", "", "Note: This precept arises from the Bodhisattva's mind-ground Dharma gate, from the mind of forbearance, the mind of diligence, the mind of samadhi, the mind of vows, the supreme mind, the mind of faith, the mind of mindfulness, the mind of non-retrogression, and the indestructible mind.", "", "The Thirty-seventh Precept Against Difficulties with the Stomach (referring to the body being fragile and prone to illness) (in two parts): First, a summary; second, the text.", "", "First, the summary:", "", "Bodhisattvas who have just begun their practice often have unstable karma. Moreover, the human body is difficult to obtain and can serve as a vessel for the path. If one is not careful in protecting the body, leading to premature death, one experiences fear when facing death, and the loss is very significant. This precept is established due to carelessness. It is to be observed by the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas), and is binding on both Mahayana and Hinayana.", "", "Elucidation of Hidden Meanings: The human body is difficult to obtain, like the analogy of threading a needle through a hole. Being able to serve as a vessel for the path is like what Prime Minister Pei Xiu said: among the six realms, only the human realm can rectify thoughts and aspire to Bodhi. From this, it is known that what is achieved by a defiled mind, although called a leather bag, is actually an important vessel relied upon by the holy path. It should be cherished and protected, yet one is not careful in protecting the body, willingly dying prematurely, easily abandoning the difficult-to-obtain human body, and harming the vessel that can lead to the path? If the power of endurance is insufficient, one experiences great suffering when facing danger, and therefore falls into evil realms. Therefore, it is said that the loss is very significant. Nowadays, some newly learning monks do not refrain from walking at night, do not obey the laws of the king, are not careful about the cold weather, and do not avoid damp and shady places, readily saying they entrust their lives to the dragon gods, but in reality, they have no insight. The misfortune of premature death is clearly recorded in the scriptures. Can one not be careful? Question: Linzi also said that shoulders rub against shoulders, and in ten households there are loyal and trustworthy people, so those who obtain a human body must be many, and those who lose it must be few. Why is it said that the human body is difficult to obtain, even compared to threading a needle through a hole? Answer: The Buddha said, 'I recall my past lives, let alone the realms of ghosts and hells. In the animal realm, let alone the various forms, when I was a dog, let alone the various colors of dogs, just recording white dogs, the bones I accumulated were as high as Mount Sumeru.'" ] }

彌。何況雜色之狗。及余畜類。今得人身。不亦難乎。又佛過瓜田。顧阿難言。瓜上之土。大地之土。孰為多少。阿難對言。瓜土至微。大地無盡。佛言得人身者如瓜上之土。失人身者如大地之土。又須達為佛營立精舍。蟻子在地。佛告須達。七佛以來。皆汝於此營室供養。此蟻毗婆尸佛時已在此地。今經七佛。恒受蟻身。尚未能脫。繇此觀之。人身難得如瓜上土。寧不信然。所以者何。經云。五戒堅持。方得人身。五戒不持。人天路絕。持戒難。則人身不易明矣。又云一失人身。萬劫不復。而乃不貴五戒之修。不虞萬劫之遠。輕棄其身可乎。是徒知舉目見人類之多。而不知惡道之類多多無盡也。是徒知隨在有忠信之人。而不知忠信者未必其持戒也。人身難得。豈不誠然乎哉。一說爪上之土。爪。指甲也。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初應游止時。二應游止事。三不應游止。

○初應游止時。

常應二時頭陀。冬夏坐禪。

二時頭陀者。遊行時也。春秋二時調適。遊行化物。無妨損也。頭陀有十二。大論廣明。食有五。一不受別請。二常乞食。三中后不飲漿。四一坐食。五節量食。住處有五。一阿練若處。二

【現代漢語翻譯】現代漢語譯本：彌勒菩薩說：『更何況是雜色的狗和其他畜生呢？現在能夠得到人身，不是很難嗎？』又有佛陀經過瓜田，告訴阿難說：『瓜上的土和大地上的土，哪個多哪個少？』阿難回答說：『瓜上的土非常少，大地的土無邊無際。』佛陀說：『得到人身的就像瓜上的土，失去人身的就像大地上的土。』又有須達長者爲了佛陀建造精舍，發現螞蟻在地上。佛陀告訴須達長者：『從過去七佛以來，你都在這裡建造房屋供養。這隻螞蟻在毗婆尸佛時就已經在這裡了，經歷了七佛，一直承受螞蟻的身體，還不能脫離。』由此看來，人身難以得到就像瓜上的土，難道不是這樣嗎？為什麼這麼說呢？經書上說：『堅持五戒，才能得到人身。不持五戒，人天之路斷絕。』持戒很難，那麼人身不容易得到就很明顯了。又說『一旦失去人身，萬劫都難以恢復。』卻不重視五戒的修行，不顧慮萬劫的遙遠，輕易拋棄自己的身體可以嗎？這是隻知道抬頭看見人類很多，卻不知道惡道的眾生更多更多，沒有窮盡。這是隻知道到處都有忠誠守信的人，卻不知道忠誠守信的人未必持戒。人身難以得到，難道不是真的嗎？』另一種說法是『指甲上的土』。爪，就是指甲。

○二入文(三) 初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三) 初應游止時。二應游止事。三不應游止。

○初應游止時。

常應二時頭陀。冬夏坐禪。

二時頭陀者，是春秋二時也。春秋二時氣候調和適宜，適合教化眾生，沒有妨礙和損害。頭陀有十二種，在《大智度論》中有詳細說明。飲食方面有五種：一是不接受特別的邀請，二是經常乞食，三是中午以後不喝飲料，四是一坐而食，五是節制食量。居住的地方有五種：一是住在阿蘭若處，二是...

【English Translation】 English version: Maitreya said: 'What about dogs of mixed colors and other animals? Isn't it difficult to obtain a human body now?' Also, when the Buddha passed by a melon field, he said to Ananda: 'Which is more, the soil on the melon or the soil on the earth?' Ananda replied: 'The soil on the melon is very little, and the soil on the earth is boundless.' The Buddha said: 'Obtaining a human body is like the soil on the melon, and losing a human body is like the soil on the earth.' Also, Sudatta (Anathapindika, a wealthy merchant known for his generosity) was building a monastery for the Buddha and found ants on the ground. The Buddha told Sudatta: 'Since the past seven Buddhas, you have been building houses and making offerings here. This ant was already here during the time of Vipassī Buddha (one of the past Buddhas), and after seven Buddhas, it is still an ant and has not been able to escape.' From this, it can be seen that it is as difficult to obtain a human body as the soil on the melon, isn't it so? Why is this so? The scriptures say: 'Only by upholding the five precepts can one obtain a human body. Without upholding the five precepts, the path to humans and gods is cut off.' It is difficult to uphold the precepts, so it is obvious that it is not easy to obtain a human body. It is also said that 'Once you lose your human body, it will be difficult to recover for ten thousand kalpas (an immense period of time).' Yet they do not value the practice of the five precepts, and do not consider the distance of ten thousand kalpas, and easily abandon their bodies. Is this acceptable? This is only knowing to look up and see that there are many humans, but not knowing that there are more and more beings in the evil realms, without end. This is only knowing that there are loyal and trustworthy people everywhere, but not knowing that loyal and trustworthy people may not necessarily uphold the precepts. Is it not true that it is difficult to obtain a human body?' Another saying is 'the soil on the fingernail'. Nail means fingernail.

○ Two Entries into the Text (3) First, identify the person. Second, narrate the events. Third, conclude the offense.

○ First, identify the person.

If a disciple of the Buddha.

○ Second, narrate the events (3) First, the time for proper dwelling. Second, the matters for proper dwelling. Third, the matters for improper dwelling.

○ First, the time for proper dwelling.

One should always practice dhūta (ascetic practices) during two seasons, and practice meditation during winter and summer.

The two seasons for dhūta are spring and autumn. The climate is harmonious and suitable in spring and autumn, which is suitable for teaching sentient beings, without hindrance or harm. There are twelve kinds of dhūta practices, which are explained in detail in the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom). There are five aspects related to food: first, not accepting special invitations; second, always begging for food; third, not drinking beverages after noon; fourth, eating in one sitting; fifth, eating in moderation. There are five aspects related to dwelling: first, dwelling in a secluded place; second, ...

常坐不臥。三冢間住。四樹下坐。五露地住。衣上有兩。一但畜三衣。二常著衲衣。冬寒夏熱。遊行多妨損。故制。若不依制。犯輕垢。有人言菩薩立誓安居。五月下半。至八月上半。又云此時不復頭陀。是安居之限。遊行冒難。皆是制限。

發隱。無妨損有二。一則慎時不傷己身。二則護生不傷他命也。一坐食者。一坐食畢。不二坐也。阿練即阿蘭。此云遠離處也。離市井而間居。離居而冢。離冢而樹。離樹而露。表離障者離之又離。以至於解脫也。

○二應游止事(二)　初十八種物。二半月誦戒。

○初十八種物。

結夏安居。常用楊枝。澡豆。三衣。瓶。缽。坐具。钖杖。香爐奩。漉水囊。手巾。刀子。火燧。鑷子。繩床。經。律。佛像。菩薩形像。而菩薩行頭陀時。及遊方時。行來百里千里。此十八種物常隨其身。頭陀者。從正月十五日至三月十五日。八月十五日至十月十五日。是二時中。此十八種物常隨其身。如鳥二翼。

發隱。十八物常隨者。楊枝凈口。澡豆潔身。超俗染則三衣蔽形。斷邪妄則一缽支命。具開聖地。瓶注法泉。钖杖豎賢聖之標。香爐示清凈之體。漉囊救物。巾布拂塵。刀用降魔。燧資破暗。鑷子拔除煩惱。繩床脫略貢高。經契一心。律規三業。如來表

果。菩薩明因。如是十八物果可以剎那去身耶。世有受菩薩戒者。漫于戒義略不留心。汲汲乎惟十八物是辦而已。肩荷隨身。便爲了畢。而或執著缽盂。不隨眾食器者。執著繩床。不隨眾坐席者。膠彼瑣儀。忘其大義。居然菩薩。藐爾傍僧。作犯止持尚猶未悉。復何論上求下化之弘規耶。噫。弊也久矣。

○二半月誦戒。

若布薩日。新學菩薩。半月半月常布薩。誦十重四十八輕戒。若誦戒時。當於諸佛菩薩形像前誦。一人布薩。即一人誦。若二人三人至百千人。亦一人誦。誦者高座。聽者下座。各各披九條七條五條袈裟。若結夏安居時。亦應一一如法。

發隱。一人布薩者。單丁住也。百千人亦一人誦者。一誦多聽則不亂也。結夏安居者。九旬禁足。不言結冬者。省文也。九條者。大衣分上中下。各三成九。自九條以至二十五條也。今用初者。表半月誦戒。出三界二十五有之初門也。袈裟者。此云間色服。即壞色衣也。此四色立名。又云去穢。又云離著。又云消瘦服等。此從義立名。加法者。當如法誦戒也。問。文稱新學。蓋為初心。久修菩薩。似不必誦。答。爾不憶前文乎。佛言是盧舍那誦。我亦如是誦。又言三世諸佛菩薩皆如是誦。況今日凡夫耶。言新學者。恐新學不知。故特舉勸。若舊學

【現代漢語翻譯】現代漢語譯本：菩薩明白因果關係。那麼，這十八種物品的果報可以在一剎那間離開身體嗎？世上有些受菩薩戒的人，對戒律的意義漫不經心，只是急於置辦十八種物品而已。肩上扛著，隨身帶著，就以爲了結了。甚至有人執著于缽盂，不隨大眾使用餐具；執著于繩床，不隨大眾使用坐席。拘泥於細枝末節的儀式，忘記了根本的大義。儼然一副菩薩的樣子，卻輕視身邊的僧人。對於什麼是該做的，什麼是不該做的，尚且還不清楚，又怎麼能談得上上求佛道、下化眾生的宏偉規劃呢？唉，這種弊端已經很久了。

半月誦戒

如果在布薩日（Uposatha，齋戒日），新學的菩薩，應該每半個月進行一次布薩，誦讀十重戒和四十八輕戒。誦戒的時候，應當在諸佛菩薩的形像前誦讀。一個人布薩，就一個人誦讀；如果是兩個人、三個人，乃至成百上千人，也由一個人誦讀。誦讀者坐在高座上，聽者坐在下座上，各自披著九條、七條、五條的袈裟。如果在結夏安居（Vassa，雨季安居）期間，也應該一一如法進行。

發隱：一個人布薩，指的是單丁居住的情況。成百上千人也由一個人誦讀，是因為一個人誦讀，大家聽，就不會混亂。結夏安居，指的是九十天禁止外出。沒有說結冬安居，是爲了省略文字。九條袈裟，指的是大衣分為上、中、下三部分，每部分三條，合起來是九條。從九條到二十五條都有。現在用九條，表示半月誦戒，是從三界二十五有（Twenty-five realms of existence）的最初之門開始。袈裟，這裡翻譯為間色服，也就是壞色衣。這是從四種顏色來立名的。又稱為去穢，又稱為離著，又稱為消瘦服等。這是從意義上來立名的。加法，指的是應當如法誦戒。問：文中說新學，大概是爲了初學者。長久修行的菩薩，似乎不必誦戒。答：你忘記前面的經文了嗎？佛說這是盧舍那佛（Locana Buddha）誦的，我也是這樣誦的。又說三世諸佛菩薩都是這樣誦的。更何況是今天的凡夫呢？說新學，是恐怕新學的人不知道，所以特別勸勉。如果是舊學

【English Translation】 English version: The Bodhisattva understands the cause and effect. So, can the retribution of these eighteen items leave the body in an instant? There are those who take the Bodhisattva precepts but are careless about the meaning of the precepts, only eager to acquire the eighteen items. Carrying them on their shoulders, they think they are done. Some even cling to the alms bowl, not using the common utensils; cling to the rope bed, not using the common seats. They are attached to trivial rituals, forgetting the great meaning. They appear to be Bodhisattvas, but they despise the monks around them. They are not even clear about what should be done and what should not be done, let alone the grand plan of seeking enlightenment above and transforming sentient beings below. Alas, this malpractice has been around for a long time.

Semi-monthly recitation of precepts

If it is Uposatha day, the newly learning Bodhisattva should perform Uposatha every half month, reciting the ten major precepts and forty-eight minor precepts. When reciting the precepts, it should be done in front of the images of all Buddhas and Bodhisattvas. If one person performs Uposatha, then one person recites; if there are two, three, or even hundreds or thousands of people, one person also recites. The reciter sits on a high seat, and the listeners sit on lower seats, each wearing a nine-striped, seven-striped, or five-striped Kasaya (袈裟, monastic robe). If it is during the Vassa (結夏安居, rainy season retreat), it should also be done according to the Dharma.

Explanation: 'One person performs Uposatha' refers to the situation of living alone. 'Hundreds or thousands of people also have one person recite' is because if one person recites and everyone listens, there will be no confusion. 'Vassa' refers to ninety days of restricted movement. The reason for not mentioning the winter retreat is to save words. The nine-striped Kasaya refers to the upper, middle, and lower parts of the robe, each with three stripes, totaling nine stripes. There are robes from nine stripes to twenty-five stripes. Using nine stripes now indicates the semi-monthly recitation of precepts, starting from the initial gate of the Twenty-five realms of existence (三界二十五有). Kasaya is translated here as 'intercolor garment,' which is a 'broken color garment.' This is named based on the four colors. It is also called 'removing defilement,' 'detaching from attachment,' and 'attenuating garment,' etc. This is named based on its meaning. 'Adding Dharma' means reciting the precepts according to the Dharma. Question: The text says 'newly learning,' probably for beginners. Bodhisattvas who have practiced for a long time seem not to need to recite the precepts. Answer: Do you not remember the previous text? The Buddha said that this was recited by Locana Buddha (盧舍那佛), and I also recite it in this way. It also said that all Buddhas and Bodhisattvas of the three times recite it in this way. How much more so should ordinary people today? Saying 'newly learning' is because it is feared that newly learning people do not know, so it is especially encouraged. If it is old learning

者自應熟習。何待言也。夫半月誦戒。千佛恒規。久廢不行。人罕知者。今錄往事以為明誡。續高僧傳。釋僧云者。四月十五。臨說戒時。眾僧並集。云居上首。乃白眾曰。戒本防非。人人誦得。何煩數舉。可令一僧豎義。使後生開悟。雲氣格當時。無敢抗者。咸從之。訖于夏末。遂廢說戒。七月十五日眾集。忽失云。四出追覓。乃於三里許古冢中得之。血流遍體。如刀割者。問之。云一丈夫執刀。厲色責我。何得改變布薩。妄充豎義。因劊我身。痛苦難忍。眾舁還寺。竭情懺悔。經於十載。說戒布薩。以為常業。永不敢廢。臨終之日。異香迎焉。

○三不應游止。

若行頭陀時。莫入難處。若惡國界。若惡國王。土地高下。草木深䆳。師子虎狼。水火風難。及以劫賊。道路毒蛇。一切難處悉不得入。頭陀行道。乃至夏坐安居。是諸難處皆不得入。

發隱。惡國界者。安身非地難也。惡國王者。護法非人難也。高下者。地形險阻難也。深䆳者。山林恐怖難也。師子等者。毒獸傷害難也。水火等者。天災流行難也。劫賊者。寇盜抄掠難也。一切者。兼例其餘。此悉妨修道業。若行若住皆不應也。一本作國難惡王。文義不順。今依古本。

○三結罪。

若故入者。犯輕垢罪。

發隱

【現代漢語翻譯】現代漢語譯本這些道理自然應該熟練掌握，何必多說呢。過去半月誦戒，千佛的恒常規矩，已經荒廢很久不行了，很少有人知道。現在記錄往事作為明確的告誡。《續高僧傳》記載，釋僧云在四月十五日，將要舉行說戒儀式時，眾僧都聚集了。僧云居於上首的位置，於是對大家說：『戒律的根本在於防止過失，人人都能背誦，何必多次講解？可以令一位僧人闡述義理，使後輩開悟。』僧云的氣概壓倒了當時，沒有人敢於反對，都聽從了他。結果到了夏天結束，就廢止了說戒儀式。七月十五日，大家聚集時，忽然失去了僧云，四處尋找，在三里左右的古墓中找到了他，血流遍體，好像被刀割一樣。問他原因，僧云說：『一個丈夫拿著刀，嚴厲地責備我，為什麼改變布薩（Upavasatha，佛教的齋戒日），妄自充當闡述義理的人？因此用刀割我的身體，痛苦難忍。』大家抬著他回到寺廟，竭盡全力懺悔。經過十年，說戒布薩成為日常的功課，永遠不敢廢止。臨終的時候，奇異的香氣迎接他。

三種不應該游止的地方：

如果進行頭陀行（dhūta，一種苦行）時，不要進入困難的地方。比如惡劣的國家，惡劣的國王，土地高低不平，草木深密，有獅子、老虎、豺狼，有水災、火災、風災，以及劫匪，道路上有毒蛇，一切困難的地方都不能進入。頭陀行道，乃至夏季安居，這些困難的地方都不能進入。

闡發隱義：惡劣的國家，是說難以安身的地方。惡劣的國王，是說難以護持佛法的人。高低不平，是說地形險阻。深密，是說山林恐怖。獅子等，是說毒獸傷害。水火等，是說天災流行。劫匪，是說寇盜抄掠。一切，是兼指其他的危險。這些都會妨礙修道，無論是行走還是居住都不應該。有一種版本寫作『國難惡王』，文義不順暢，現在依照古本。

三種結罪的情況：

如果明知故犯，進入這些地方，犯輕垢罪。

闡發隱義：

【English Translation】 English version These principles should naturally be well-versed, so why say more? In the past, reciting the precepts every half month, a constant rule of the thousand Buddhas, has been abandoned for a long time, and few people know about it. Now, recording past events serves as a clear warning. The 'Further Biographies of Eminent Monks' records that when the monk Seng Yun was about to hold the precept-recitation ceremony on April 15th, all the monks gathered. Seng Yun, being in the leading position, then said to everyone: 'The essence of precepts lies in preventing faults, and everyone can recite them, so why explain them repeatedly? Let a monk expound the meaning, so that later generations may be enlightened.' Seng Yun's spirit overwhelmed the time, and no one dared to object, so they all followed him. As a result, by the end of summer, the precept-recitation ceremony was abolished. On July 15th, when everyone gathered, Seng Yun was suddenly lost. They searched everywhere and found him in an ancient tomb about three miles away, covered in blood, as if cut by a knife. When asked the reason, Seng Yun said: 'A man holding a knife sternly rebuked me, why did you change the Upavasatha (Buddhist day of fasting and observance), presumptuously acting as an expounder of meaning? Therefore, he cut my body with a knife, and the pain was unbearable.' Everyone carried him back to the temple and repented with all their heart. After ten years, reciting precepts and observing Upavasatha became a daily practice, and they never dared to abandon it again. On the day of his death, strange fragrances welcomed him.

Three places where one should not dwell:

If practicing dhūta (ascetic practices), do not enter difficult places. Such as evil countries, evil kings, land that is uneven, dense with vegetation, with lions, tigers, wolves, with floods, fires, wind disasters, as well as robbers, roads with poisonous snakes, all difficult places should not be entered. Practicing dhūta, even during the summer retreat, these difficult places should not be entered.

Elucidation of Hidden Meanings: An evil country means a place where it is difficult to settle down. An evil king means a person who cannot protect the Dharma. Uneven land means dangerous terrain. Dense vegetation means terrifying mountains and forests. Lions, etc., mean harm from poisonous beasts. Floods, fires, etc., mean natural disasters. Robbers mean plundering by bandits. 'All' includes other dangers. These will all hinder the practice of the Way, and one should not go there whether walking or dwelling. One version writes 'national disaster and evil king,' which is grammatically incorrect. Now we follow the ancient version.

Three situations of incurring offenses:

If one knowingly enters these places, one commits a minor offense.

Elucidation of Hidden Meanings:

。問。菩薩同流九界。乃至入地獄度眾生。所謂難行能行難忍能忍是也。今見難而避。則何以異於二乘凡夫耶。答。初心菩薩。忍力未充。涉險投危。徒死何補。俟彼智舟堅密。仍堪苦海遊行。但其有利眾生。必不避難茍免。

●按此戒。菩薩心地法門戒心中慧心護心信心所出也。

●第三十八乖尊卑次序戒(二)　初舉略。二入文。

○初舉略。

乖亂失儀。故制。七眾同。大小俱制。

○二入文(三)　初標人。二序事。三結罪。

○初標人。

若佛子。

○二序事(三)　初明應。二不應。三總結。

○初明應。

應如法次第坐。先受戒者在前坐。后受戒者在後坐。不問老少。比丘比丘尼。貴人國王王子。乃至黃門奴婢。皆應先受戒者在前坐。后受戒者次第而坐。

發隱。文中不問老少為句。言佛法中坐法。無論生年。惟計戒臘。如比丘一類。不問某比丘老。某比丘少。但以先戒比丘先坐。后戒比丘後坐也。比丘尼等例此。一說不問老少僧尼道俗良賤。但依戒次。則男女混淆。君臣錯雜。云何此法可通國家。

○二不應。

莫如外道癡人。若老若少。無前無後。坐無次第。如兵奴之法。

發隱。莫學外道坐法。若老若

【現代漢語翻譯】現代漢語譯本：問：菩薩與九界眾生同流合污，甚至進入地獄度化眾生，這就是所謂的難行能行，難忍能忍。現在見到困難就躲避，那和二乘（聲聞乘和緣覺乘）以及凡夫俗子有什麼區別呢？答：初發心的菩薩，忍耐的力量還不夠充足，如果冒險投入危險的境地，白白犧牲又有什麼用呢？等到他的智慧之舟堅固嚴密，仍然可以橫渡苦海。但是，如果對眾生有利，必定不會逃避困難，茍且偷生。

●按：這條戒律，是菩薩從心地法門、戒心中的慧心、護心、信心所生髮出來的。

●第三十八乖尊卑次序戒（二）初、舉略。二、入文。

○初、舉略。

擾亂秩序，喪失儀態，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）皆同。大乘小乘都加以制約。

○二、入文（三）初、標人。二、敘事。三、結罪。

○初、標人。

若是佛子。

○二、敘事（三）初、明應。二、不應。三、總結。

○初、明應。

應當如法按照次序坐。先受戒的在前坐，后受戒的在後坐。不問年齡大小。比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、達官貴人、國王、王子，乃至太監、奴婢，都應當先受戒的在前坐，后受戒的按照次序而坐。

發隱：文中『不問老少』為一句。說的是佛法中的坐法，不考慮年齡大小，只計算戒臘（受戒的年資）。例如比丘這一類，不問某個比丘年老，某個比丘年輕，只以先受戒的比丘先坐，后受戒的比丘後坐。比丘尼等依此類推。一種說法是，不問年齡大小、僧尼道俗、良賤，只按照受戒次序。那麼男女混雜，君臣錯亂，怎麼能使這種佛法通行於國家呢？

○二、不應。

不要像外道愚癡之人那樣，不論年老年輕，沒有先後次序，坐沒有次第，如同兵卒奴隸的做法。

發隱：不要學習外道的坐法，不論年老

【English Translation】 English version: Question: Bodhisattvas mingle with the beings of the nine realms, even entering hell to liberate sentient beings. This is what is meant by 'doing what is difficult to do, enduring what is difficult to endure.' Now, if one avoids difficulties upon seeing them, how is one different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and ordinary mortals? Answer: A Bodhisattva with initial aspiration does not yet have sufficient strength of endurance. If they rashly throw themselves into dangerous situations, what good would come from a futile death? When their wisdom-boat is strong and secure, they will still be able to cross the sea of suffering. However, if it is beneficial to sentient beings, they will certainly not avoid difficulties and seek only to preserve themselves.

●Note: This precept arises from the mind-ground Dharma-door of the Bodhisattva, from the wisdom-mind, protective-mind, and faith-mind within the precept-mind.

●Precept 38: Violating the Proper Order of Respect and Hierarchy (2) First, a brief introduction. Second, entering the text.

○First, a brief introduction.

Disturbing order and losing decorum, hence this precept is established. It applies to all seven assemblies (Bhikkhu, Bhikkhuni, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā, Upāsaka, Upāsikā). It is restricted in both Mahāyāna and Hīnayāna.

○Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, concluding the offense.

○First, identifying the person.

If a Buddha-child.

○Second, narrating the event (3) First, clarifying what should be. Second, clarifying what should not be. Third, summarizing.

○First, clarifying what should be.

One should sit according to the Dharma and in proper order. Those who received the precepts earlier should sit in front. Those who received the precepts later should sit in the back. Regardless of age. Bhikkhus (male monastic), Bhikkhunis (female monastic), dignitaries, kings, princes, even eunuchs and slaves, all should have those who received the precepts earlier sit in front, and those who received the precepts later sit in order.

Elucidation: The phrase 'regardless of age' is a sentence. It speaks of the rules of seating in the Buddhadharma, which do not consider age but only seniority in precepts (years since ordination). For example, in the category of Bhikkhus, one does not ask whether a certain Bhikkhu is old or young, but only has the Bhikkhu who received precepts earlier sit first, and the Bhikkhu who received precepts later sit last. The same applies to Bhikkhunis, etc. One explanation is that regardless of age, monastic or lay, noble or base, one should only follow the order of precept-receiving. Then men and women would be mixed, and rulers and subjects would be confused. How could this Dharma be allowed to prevail in the country?

○Second, clarifying what should not be.

Do not be like the foolish people of other paths, whether old or young, without front or back, sitting without order, like the ways of soldiers and slaves.

Elucidation: Do not learn the sitting practices of other paths, whether old or

少。一眾之中。不論戒次。前後失當。混如兵奴。我佛法中。不應有此。

○三總結。

我佛法中。先者先坐。後者後坐。

聲聞次序出律部臥具法。以戒為次。乃至大須臾時皆名上座。通道俗九眾。一比丘。二比丘尼。三六法尼。四沙彌。五沙彌尼。六出家。七出家尼。八優婆塞。九優婆夷。此九種有次第。不得亂。如律部說。

發隱。一比丘。乃至九優婆夷。此略言有此九眾。皆當各依戒次論坐。非謂起一比丘。而二而三而四為次也。若爾。則論位分。非論戒次矣。各類自有受戒先後。宜如前說。六法尼者。即式叉六法。自染心相觸以至不飲酒也。出家者。出家優婆塞也。出家尼者。出家優婆夷也。

○三結罪。

而菩薩一一不如法次第坐者。犯輕垢罪。

發隱。此犯有二。一是令坐者。一是坐者。兩俱得罪。問。普超三昧經云。阿阇世王請文殊。文殊讓迦葉前行。曰。大迦葉久為沙門。世間所有羅漢皆從仁后。仁目前行。迦葉云。計於法律。不以年歲而為尊長。法律所載。智慧為尊。神智聖達乃為可尊。博聞才辯乃為可尊。諸根明徹乃為可尊。文殊乃前行。據此。不幾於乖尊卑次第耶。答。阇王之請。意在文殊。不在迦葉。如天帝釋請華嚴法師。而置座五百應真之

【現代漢語翻譯】現代漢語譯本少。在一群人當中，不論受戒的資歷，前後次序顛倒，混亂得像奴隸一樣。我的佛法中，不應該有這種情況。

○三總結。

我的佛法中，先來的先坐，後來的後坐。

聲聞的次序出自律部的臥具法。以戒臘為次序，乃至極短的時間（大須臾時）也稱為上座。通行於僧俗九眾：一、比丘（bhiksu，男性出家僧人），二、比丘尼（bhiksuni，女性出家僧人），三、六法尼（siksamana，準比丘尼），四、沙彌（sramanera，男性的見習出家人），五、沙彌尼（sramanerika，女性的見習出家人），六、出家優婆塞（upasaka，在家男居士），七、出家優婆夷（upasika，在家女居士），八、優婆塞，九、優婆夷。這九種身份有其固定的次序，不得混亂，如律部所說。

發隱：一、比丘，乃至九、優婆夷，這裡簡略地說了這九眾。都應當各自按照戒臘來論座次，不是說只起一位比丘，然後第二位、第三位、第四位依次排列。如果那樣，就是論地位的高低，而不是論戒臘的先後了。各類人等自有受戒的先後，應該如前面所說。六法尼，就是式叉摩那（siksamana）所持的六法，從染心相觸直到不飲酒。出家者，指出家受戒的優婆塞。出家尼，指出家受戒的優婆夷。

○三結罪。

如果菩薩一一不如法地按照次序就坐，就犯輕垢罪。

發隱：這種犯戒有兩種情況，一是安排座位的人，一是就坐的人，兩者都得罪。問：《普超三昧經》說，阿阇世王（Ajatasattu）請文殊菩薩（Manjusri）入座，文殊菩薩讓迦葉尊者（Kasyapa）先行，說：『大迦葉長期以來都是沙門（sramana），世間所有的阿羅漢（arhat）都跟在您之後，您應該先行。』迦葉尊者說：『按照法律規定，不以年齡大小作為尊長的標準，法律所記載的是，智慧最為尊貴，神智聖達才值得尊敬，博聞善辯才值得尊敬，諸根明徹才值得尊敬。』文殊菩薩才先行。按照這個說法，豈不是不符合尊卑的次序了嗎？答：阿阇世王的邀請，意在文殊菩薩，不在迦葉尊者。如同天帝釋（Sakra）邀請華嚴法師，而把座位安排在五百應真（arhat）之前一樣。

【English Translation】 English version Few. Among the assembly, regardless of seniority in precepts, the order is reversed and inappropriate, as chaotic as slaves. In my Buddha-dharma, this should not be.

○ Three. Conclusion.

In my Buddha-dharma, those who arrive first sit first, and those who arrive later sit later.

The order of Sravakas (hearers) comes from the bedding regulations in the Vinaya (monastic discipline). The order is based on seniority in precepts, even a very short time (maha-muhurta) is considered senior. It applies to the nine assemblies of monastics and laity: 1. Bhiksu (monk), 2. Bhiksuni (nun), 3. Siksamana (novice nun observing six rules), 4. Sramanera (male novice), 5. Sramanerika (female novice), 6. Upasaka (male lay devotee who has taken refuge), 7. Upasika (female lay devotee who has taken refuge), 8. Upasaka, 9. Upasika. These nine types have a fixed order and should not be confused, as stated in the Vinaya.

Explanation: 1. Bhiksu, up to 9. Upasika, this briefly mentions these nine assemblies. All should be seated according to their seniority in precepts. It does not mean that only one Bhiksu is seated, and then the second, third, and fourth are seated in order. If that were the case, it would be discussing status, not seniority in precepts. Each category has its own order of receiving precepts, and it should be as previously stated. Siksamana refers to the six rules observed by a novice nun, from impure thoughts of contact to not drinking alcohol. 'One who has left home' refers to an Upasaka who has left home and taken precepts. 'Nun who has left home' refers to an Upasika who has left home and taken precepts.

○ Three. Concluding the offense.

If a Bodhisattva does not sit according to the proper order, they commit a minor offense.

Explanation: This offense has two aspects: one is the person arranging the seating, and the other is the person sitting. Both are at fault. Question: The Pratyutpanna Samadhi Sutra says that King Ajatasattu invited Manjusri Bodhisattva to be seated, but Manjusri yielded to Kasyapa, saying, 'Great Kasyapa has long been a Sramana, and all the Arhats in the world follow after you. You should go first.' Kasyapa said, 'According to the law, age is not the standard for seniority. What the law records is that wisdom is the most venerable, divine intelligence is worthy of respect, vast learning and eloquence are worthy of respect, and clear faculties are worthy of respect.' Only then did Manjusri go first. According to this, isn't it contrary to the order of seniority? Answer: King Ajatasattu's invitation was intended for Manjusri, not Kasyapa. It is like Sakra inviting the Avatamsaka Dharma Master and placing the seat before the five hundred Arhats.

上。即其類也。文殊始讓迦葉。不敢違古佛之恒規。迦葉終遜文殊。所以順請主之本意。準前例。則見機得坐是也。反常合道。應變隨宜。正大士之妙用。又何過焉。故知先戒先坐。此崇戒則禮然。無定法也。孟子曰。朝廷莫如爵。鄉黨莫如齒。輔世長民莫如德。言隨時各有所尊也。喻如孔門弟子。尚齒則先李路。品德則右顏淵也。又如周室勛臣。約姓則魯為宗長。開國則齊為功首也。七歲講經二旬首眾。亦何礙也。吾恐末世有挾才而藐視耆宿者。有恃臘而輕忽妙德者。故通以此。識者詳之。

●按此戒。菩薩心地法門戒心中慧心及恭敬心所出也。

●第三十九不修福慧戒(二)　初舉略。二入文。

○初舉略。

福慧二嚴。如鳥二翼。不可不修。乖出要之道。故制。七眾同。大小乘不全共。菩薩攝一切善應修。聲聞夏分自誓應修福業。余時不制。

發隱。出要之道者。福慧雙修。出離生死捷要之道也。福輕則恒羅障緣。慧淺則多行錯路。故曰乖出要之道。夏分自誓者。坐夏則修。修則有限。非若菩薩無時不修也。

○二入文(三)　初標人。二序事。三總結第四段。

○初標人。

若佛子。

○二序事(三)　初修福。二修慧。三舉非結過。

○初

【現代漢語翻譯】現代漢語譯本：上。這就像是同類事物。當初文殊菩薩謙讓迦葉尊者，是不敢違背過去諸佛的恒常規矩。迦葉尊者最終還是遜讓文殊菩薩，這是爲了順從請法者的本意。按照之前的例子，那麼見機行事而安坐也是可以的。反常但合乎正道，應變且隨順時宜，這正是大菩薩的妙用，又有什麼過錯呢？所以要知道先受戒先坐，這是崇尚戒律的禮儀，但並非一成不變的法則。孟子說：『朝廷之中最重要的是爵位，鄉里之中最重要的是年齡，輔佐世人和管理百姓最重要的是德行。』意思是說，隨著時間的變化，各自有其應該尊重的方面。比如孔子的弟子，如果論年齡，李路應該排在前面，如果論品德，顏淵應該排在前面。又比如周朝的功臣，如果論宗族，魯國是宗長，如果論開國功勞，齊國是首功。七歲講經，二十歲成為大眾的首領，又有什麼妨礙呢？我擔心末世有人憑藉才華而藐視年長的有德之人，有人依仗受戒年限長而輕視具有微妙德行的人，所以通達這些道理。希望有識之士詳細瞭解。 ●按此戒。菩薩心地法門戒心中慧心及恭敬心所出也。 ●第三十九不修福慧戒(二)　初舉略。二入文。 ○初舉略。福慧二嚴，如鳥二翼，不可不修。乖出要之道，故制。七眾同。大小乘不全共。菩薩攝一切善應修。聲聞夏分自誓應修福業。余時不制。發隱。出要之道者。福慧雙修。出離生死捷要之道也。福輕則恒羅障緣。慧淺則多行錯路。故曰乖出要之道。夏分自誓者。坐夏則修。修則有限。非若菩薩無時不修也。 ○二入文(三)　初標人。二序事。三總結第四段。 ○初標人。若佛子。 ○二序事(三)　初修福。二修慧。三舉非結過。 ○初修福。

【English Translation】 English version: Above. It's like things of the same kind. Initially, Manjushri (Bodhisattva of Wisdom) yielded to Kashyapa (one of the principal disciples of Gautama Buddha), not daring to violate the constant rules of the ancient Buddhas. Kashyapa ultimately deferred to Manjushri, thus complying with the original intention of the inviter. According to previous examples, seizing the opportunity to sit is also permissible. Being unconventional but in accordance with the right path, adapting and conforming to the times, this is precisely the wonderful function of a great Bodhisattva, so what fault is there? Therefore, know that receiving precepts first and sitting first is a ritual that honors the precepts, but it is not an immutable law. Mencius said, 'In the court, nothing is more important than rank; in the village, nothing is more important than age; in assisting the world and governing the people, nothing is more important than virtue.' This means that with the change of time, each has its aspects that should be respected. For example, among Confucius' disciples, if considering age, Li Lu should be ranked first; if considering virtue, Yan Yuan should be ranked first. Also, like the meritorious ministers of the Zhou dynasty, if considering clan, the State of Lu was the head of the clan; if considering the merit of founding the country, the State of Qi was the first in merit. What harm is there in lecturing on scriptures at the age of seven and becoming the leader of the assembly at the age of twenty? I fear that in the degenerate age, some may despise the elderly and virtuous based on their talent, and some may belittle those with subtle virtues based on their long years of ordination, so I explain these principles thoroughly. I hope those with knowledge will understand this in detail. ●According to this precept. This arises from the wisdom mind and respectful mind within the precept mind of the Bodhisattva's mind-ground Dharma gate. ●The Thirty-ninth Precept: Not Cultivating Blessings and Wisdom (2) First, a brief introduction. Second, entering the text. ○First, a brief introduction. The two adornments of blessings and wisdom are like the two wings of a bird, which must be cultivated. Deviating from the essential path of liberation, hence the prohibition. Common to the seven assemblies. Not entirely shared by the Great and Small Vehicles. Bodhisattvas should cultivate all good deeds. Sravakas (Disciples of Buddha) should vow to cultivate meritorious deeds during the summer retreat. There is no prohibition at other times. Explanation: The essential path of liberation refers to the dual cultivation of blessings and wisdom. It is the shortcut to liberation from birth and death. If blessings are light, one will constantly encounter obstacles and hindrances. If wisdom is shallow, one will often take the wrong path. Therefore, it is said to deviate from the essential path of liberation. 'Vowing during the summer retreat' means cultivating during the summer retreat. Cultivation is limited, unlike Bodhisattvas who cultivate at all times. ○Second, entering the text (3) First, identifying the person. Second, narrating the event. Third, summarizing the fourth section. ○First, identifying the person. If a Buddha-son. ○Second, narrating the event (3) First, cultivating blessings. Second, cultivating wisdom. Third, citing faults and concluding the transgression. ○First, cultivating blessings.

修福。

常應教化一切眾生。建立僧坊。山林園田。立作佛塔冬夏安居。坐禪處所。一切行道處皆應立之。

修福。自作教他。文中略序七事。一僧坊。二山林。三園。四田。五塔。六冬夏坐禪安居處。七一切行道處。凡此流類。悉應建立力若不及者不犯。

發隱。自作教他者。作此七事教化眾生。是自作。教化眾生令作此七事。是教他也。七事者。僧坊以聚集大眾。山林以覆蔭大眾。園使眾得棲息。田使眾得膳養。佛塔立。則眾瞻依有所。安居定。則眾禪那易修。一切行道處。統論大眾修進道業之處也。作如是事其福可知。按要集第十。經云。佛言爾時道俗訛替。競興齋講。強抑求財。營修塔寺。依經不合。反招前罪。蓋言非理募化。而自附營修。以公濟私。誣因昧果。所謂天堂未就。地獄先成。如是修福。不如避罪。學者又不可不明辨也。

○二修慧。

而菩薩應為一切眾生講說大乘經律。若疾病國難賊難。父母兄弟和尚阿阇黎亡滅之日。及三七日。四五七日。乃至七七日。亦應講說大乘經律。一切齋會求愿。行來治生。大火所燒。大水所漂。黑風所吹船舫。江河大海羅剎之難。亦讀誦講說此經律。乃至一切罪報。三惡八難七逆。杻械枷鎖繫縛其身。多淫多瞋多愚癡多疾病。皆應

【現代漢語翻譯】修福。

常應教化一切眾生。建立僧坊（僧侶居住的場所）。山林園田。立作佛塔。冬夏安居（僧侶在特定時期集中修行）。坐禪處所。一切行道處皆應立之。

修福。自作教他。文中略序七事。一僧坊。二山林。三園。四田。五塔。六冬夏坐禪安居處。七一切行道處。凡此流類。悉應建立力若不及者不犯。

發隱。自作教他者。作此七事教化眾生。是自作。教化眾生令作此七事。是教他也。七事者。僧坊以聚集大眾。山林以覆蔭大眾。園使眾得棲息。田使眾得膳養。佛塔立。則眾瞻依有所。安居定。則眾禪那易修。一切行道處。統論大眾修進道業之處也。作如是事其福可知。按要集第十。經云。佛言爾時道俗訛替。競興齋講。強抑求財。營修塔寺。依經不合。反招前罪。蓋言非理募化。而自附營修。以公濟私。誣因昧果。所謂天堂未就。地獄先成。如是修福。不如避罪。學者又不可不明辨也。

○二修慧。

而菩薩應為一切眾生講說大乘經律。若疾病國難賊難。父母兄弟和尚（佛教寺院的住持或長老）阿阇黎（梵語，意為導師或上師）亡滅之日。及三七日。四五七日。乃至七七日。亦應講說大乘經律。一切齋會求愿。行來治生。大火所燒。大水所漂。黑風所吹船舫。江河大海羅剎（惡鬼）之難。亦讀誦講說此經律。乃至一切罪報。三惡八難七逆。杻械枷鎖繫縛其身。多淫多瞋多愚癡多疾病。皆應

【English Translation】 Cultivating Merit.

One should constantly teach and transform all sentient beings. Establish Sangharamas (monasteries). Mountains, forests, gardens, and fields. Erect Buddhist pagodas. Establish places for winter and summer retreats, places for seated meditation, and all places for practicing the Way.

Cultivating merit, doing it oneself and teaching others. The text briefly lists seven things: 1. Sangharamas, 2. Mountains and forests, 3. Gardens, 4. Fields, 5. Pagodas, 6. Places for winter and summer retreats for seated meditation, 7. All places for practicing the Way. All these categories should be established; if one's strength is insufficient, there is no offense.

Elucidation. 'Doing it oneself and teaching others' means that doing these seven things to teach and transform sentient beings is 'doing it oneself.' Teaching and transforming sentient beings to do these seven things is 'teaching others.' The seven things are: Sangharamas for gathering the masses, mountains and forests for sheltering the masses, gardens for allowing the masses to rest, fields for providing sustenance to the masses, Buddhist pagodas for the masses to have something to rely on and venerate, fixed retreats for the masses to easily cultivate dhyana (meditation), and all places for practicing the Way, which collectively refer to places where the masses cultivate and advance in their spiritual path. The merit of doing such things is knowable. According to the tenth section of the Essential Collection, the sutra says, 'The Buddha said that at that time, both monks and laity were corrupt and degenerate, competing to hold vegetarian feasts and lectures, forcibly suppressing and seeking wealth to build and repair pagodas and temples. This is not in accordance with the sutras and instead invites previous sins.' This refers to irrationally soliciting donations and attaching oneself to construction and repair, using public funds for private gain, falsely attributing causes and obscuring consequences. It is said that 'heaven is not yet achieved, but hell is already formed.' Such cultivation of merit is better than avoiding sin. Scholars must clearly discern this.

○ Two: Cultivating Wisdom.

And Bodhisattvas should expound the Mahayana sutras and Vinaya (rules of discipline) for all sentient beings. If there are illnesses, national disasters, or banditry, on the day of the death of one's parents, siblings, Upadhyaya (preceptor or teacher), or Acharya (Sanskrit, meaning teacher or master), and on the third seven-day period, the fourth, fifth, or seventh seven-day period, or even the seventh seven-day period, one should also expound the Mahayana sutras and Vinaya. In all vegetarian feasts for seeking wishes, during travel and livelihood, when burned by great fires, when swept away by great floods, when boats are blown by black winds on rivers, seas, or oceans, and during the difficulties of Rakshasas (demons), one should also recite and expound these sutras and Vinaya. Even in all retributions of sins, the three evil destinies, the eight difficulties, the seven rebellious acts, when one's body is bound by cangues, shackles, and chains, when one is excessively lustful, angry, foolish, or ill, one should

講此經律。

修智慧。亦自作教人。

發隱。疾病者。此經律能療眾生無明宿患故。國難者。此經律能守護心王故。賊難者。此經律能摧破。惡魔故。父母師長亡滅者。此經律能資導冥識故。齋會求愿者。此經律能滿足行愿故。行來治生者此經律能具足法財故。大火者。此經律能滅除煩惱𦦨故。大水者。此經律能枯竭恩愛河故。黑風所吹者。此經律能于苦海作大舟師。渡諸眾生故。一切罪報者。此經律能于地獄作大赦書。蠲諸業障故。三惡八難七逆者。此經律能化惡為善。轉難為祥。返逆為順故。杻械枷鎖者。此經律能解脫身心內外諸縛著故。多淫多瞋多癡者。此經律能消滅三毒。發生清凈心慈悲心智慧心故。以要言之。戒能止惡行善。廣度眾生。亦何往而不利。何求而弗得耶。

○三舉非結過。

而新學菩薩若不爾者。犯輕垢罪。

不修為失。

發隱。除前疏云力不及者不犯。若力及而不修。其失大矣。故曰不修為失也。

●按此戒。菩薩心地法門戒心中慈心悲心慧心施心所出也。

○三總結第四段。

如是九戒。應當學。敬心奉持。梵壇品當廣明。

●第四十揀擇受戒戒(二)　初舉略。二入文。

○初舉略。

有心樂受。悉皆應與

【現代漢語翻譯】講述此經律。

修習智慧，也親自實踐並教導他人。

闡明其功用：對於疾病者，此經律能療愈眾生無明（avidyā）的宿疾；對於國家危難，此經律能守護心王（cittarāja）；對於盜賊侵擾，此經律能摧破惡魔（māra）；對於父母師長亡故，此經律能資助引導亡者的神識；對於齋戒集會祈求願望，此經律能滿足行者的願望；對於出行經商謀生者，此經律能使其具足法財；對於大火災難，此經律能滅除煩惱的火焰；對於大水災難，此經律能枯竭恩愛之河；對於被黑風吹襲者，此經律能在苦海中作為大舟師，渡化眾生；對於一切罪報，此經律能于地獄中作為大赦令，減免各種業障；對於三惡道、八難、七逆等困境，此經律能化惡為善，轉難為祥，返逆為順；對於被杻械枷鎖束縛者，此經律能解脫身心內外各種束縛；對於多淫慾、多嗔恚、多愚癡者，此經律能消滅貪嗔癡三毒（tri viṣa），生髮清凈心、慈悲心、智慧心。總而言之，戒律能止惡行善，廣度眾生，又有什麼地方去不了，又有什麼愿求而不能得到呢？

三次舉例說明，並非總結過失。

如果新學菩薩不這樣做，就犯了輕垢罪。

不修習就是過失。

闡明：除了前面疏文中說的力量不足而不能做到者不犯戒，如果力量足夠而不去修習，那過失就大了。所以說不修習就是過失。

按此戒，菩薩心地法門戒是從慈心、悲心、慧心、施心中生髮出來的。

總結第四段。

像這樣的九戒，應當學習，以恭敬心奉持。《梵壇品》中將詳細說明。

第四十揀擇受戒戒（二）首先概括，然後進入正文。

首先概括。

有人真心喜歡受戒，都應該給予。

【English Translation】 Expounding this Sutra and Vinaya.

Cultivating wisdom, also practicing oneself and teaching others.

Revealing its hidden benefits: For those with illnesses, this Sutra and Vinaya can heal sentient beings' long-standing afflictions of ignorance (avidyā); for national disasters, this Sutra and Vinaya can protect the mind-king (cittarāja); for banditry, this Sutra and Vinaya can destroy demons (māra); for deceased parents and teachers, this Sutra and Vinaya can assist and guide the consciousness of the deceased; for those seeking wishes in fasting gatherings, this Sutra and Vinaya can fulfill the practitioner's vows; for those traveling and making a living, this Sutra and Vinaya can provide them with the wealth of Dharma; for great fires, this Sutra and Vinaya can extinguish the flames of affliction; for great floods, this Sutra and Vinaya can dry up the river of love and attachment; for those blown by black winds, this Sutra and Vinaya can act as a great shipmaster in the sea of suffering, ferrying sentient beings across; for all karmic retributions, this Sutra and Vinaya can act as a great amnesty in hell, reducing various karmic obstacles; for the three evil paths, eight difficulties, and seven rebellious acts, this Sutra and Vinaya can transform evil into good, turn difficulties into auspiciousness, and reverse rebellion into obedience; for those bound by shackles and chains, this Sutra and Vinaya can liberate the body and mind from all internal and external bonds; for those with excessive lust, anger, and delusion, this Sutra and Vinaya can eliminate the three poisons (tri viṣa), and generate pure mind, compassion, and wisdom. In short, precepts can stop evil and promote good, widely liberate sentient beings, so what place cannot be reached, and what wish cannot be fulfilled?

Three examples are given, not to conclude faults.

If a newly learning Bodhisattva does not do this, they commit a minor offense.

Not cultivating is a fault.

Explanation: Except for those who cannot do it due to insufficient strength as mentioned in the previous commentary, if one has the strength but does not cultivate, the fault is great. Therefore, it is said that not cultivating is a fault.

According to this precept, the Bodhisattva's mind-ground Dharma gate precepts arise from the mind of loving-kindness, compassion, wisdom, and giving.

Concluding the fourth section.

These nine precepts should be learned and upheld with reverence. The 'Brahma Altar Chapter' will explain in detail.

The Fortieth Precept of Discerning and Receiving Precepts (2) First, a brief overview, then entering the text.

First, a brief overview.

If someone sincerely wishes to receive the precepts, they should all be given.

。若瞋惡揀棄。乖于勸獎。故制。出家二眾同犯。余無師範者未制。大小不全共。菩薩本兼物。聲聞若許而中悔是犯。不許不犯。

發隱。許而中悔者。聲聞道狹。來求法者有許不許。本不許者不犯。惟許而復悔斯有過耳。大士普度為懷。來者不拒。何容私意有許不許。而揀擇行事也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初不應揀。二應揀。三舉非結過。

○初不應揀。

與人受戒時。不得揀擇。一切國王王子。大臣百官。比丘比丘尼。信男信女。淫男淫女。十八梵天。六慾天子。無根二根。黃門奴婢。一切鬼神。盡得受戒。

發隱。不得揀擇四字為句。國王解見前。王子得受者。如貞觀二年。詔法師玄琬入宮。為皇太子諸王妃嬪受菩薩戒之類是也。則男女可知矣。大臣得受者。如周建德元年。詔禪師僧瑋至京。令公卿咸受十善。乃至唐宰相裴休房融俱受菩薩戒之類是也。則百官可知矣。鬼神得受者。如嵩岳帝受戒于元圭禪師。廬山神受戒于曇邕禪師。高王降祝請聰法師授菩薩戒之類是也。則諸天可知矣。後秦弘始十年。卑摩羅叉制內外禁二卷。正明不揀擇一切道俗同受之戒也。又開元十四年。鑑真律師附舶日本。王

【現代漢語翻譯】現代漢語譯本：如果（佛弟子）嗔恨厭惡，加以揀選拋棄，違背了勸導嘉獎的精神，所以制定了這條戒律。出家二眾（比丘和比丘尼）共同觸犯此戒。其餘沒有師範身份的人，則未對此情況進行規定。無論出家眾還是在家眾，都共同遵守此戒。菩薩的本懷是兼顧普度眾生，聲聞（阿羅漢）如果允許之後又反悔，就觸犯了此戒；如果不允許，則不觸犯。

發隱：允許之後又反悔的情況，是因為聲聞的修行道路比較狹窄，對於前來求法的人，有允許和不允許的情況。原本就不允許的，不觸犯此戒。只有允許之後又反悔，才是有過錯。而大菩薩以普度眾生為懷，對於前來求法的人，不會拒絕。怎麼能用自己的私心來決定允許或不允許，從而選擇修行對象呢？

○二、入文（分為兩部分）：一、標明對像；二、敘述事件。

○一、標明對像：

如果佛弟子。

○二、敘述事件（分為三部分）：一、不應該揀擇；二、應該揀擇的情況；三、舉出反例，總結過失。

○一、不應該揀擇：

在給人授戒的時候，不得進行揀擇。無論是國王、王子、大臣、百官、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、信男、信女、淫男、**、十八梵天（rupa-brahma-deva，色界天）、六慾天子（kama-avacara-deva，欲界天）、無根二根（沒有效能力的人）、黃門（宦官）、奴婢、一切鬼神，都可以接受戒律。

發隱：『不得揀擇』這四個字為一句。關於國王的解釋，參見前文。王子可以受戒的情況，例如貞觀二年，皇帝詔令法師玄琬入宮，為皇太子、諸王、妃嬪授菩薩戒，男女都可以受戒。大臣可以受戒的情況，例如北周建德元年，皇帝詔令禪師僧瑋到京城，讓公卿都接受十善戒，乃至唐朝宰相裴休、房融都接受菩薩戒，百官都可以受戒。鬼神可以受戒的情況，例如嵩岳大帝接受元圭禪師的戒律，廬山神接受曇邕禪師的戒律，高王降臨祈請聰法師授菩薩戒，諸天都可以受戒。後秦弘始十年，卑摩羅叉制定了《內外禁》二卷，明確說明不揀擇一切道俗，都可以接受戒律。又如開元十四年，鑑真律師乘船前往日本，國王

【English Translation】 English version: If (a disciple of the Buddha) harbors hatred and aversion, selecting and rejecting individuals, deviating from the spirit of encouragement and commendation, this precept is established. Both monastic communities (bhiksus and bhiksunis) are equally subject to this offense. Those without the status of a teacher are not subject to this rule. Both monastic and lay communities are bound by this precept. The fundamental aspiration of a Bodhisattva is to universally liberate all beings. If a Sravaka (Arhat) grants permission and then regrets it, they commit an offense; if they do not grant permission, they do not commit an offense.

Elucidation: The situation of granting permission and then regretting it arises because the path of the Sravaka is narrow. When individuals come seeking the Dharma, there are instances of granting and not granting permission. If permission was not initially granted, there is no offense. Only when permission is granted and then regretted is there a transgression. Great Bodhisattvas, with the aspiration to universally liberate all beings, do not reject those who come seeking the Dharma. How can they use their personal intentions to decide whether to grant or not grant permission, thereby selecting those who can practice?

○2. Entering the Text (in two parts): 1. Identifying the subject; 2. Narrating the event.

○1. Identifying the subject:

If a disciple of the Buddha.

○2. Narrating the event (in three parts): 1. One should not discriminate; 2. Situations where discrimination is appropriate; 3. Citing counterexamples and summarizing transgressions.

○1. One should not discriminate:

When bestowing precepts upon others, one must not discriminate. All kings, princes, ministers, officials, bhiksus (male monastics), bhiksunis (female monastics), believing men, believing women, lewd men, **, the Eighteen Brahma Heavens (rupa-brahma-deva), the Six Desire Realm Heavens (kama-avacara-deva), those without or with two sexual organs, eunuchs, slaves, all ghosts and spirits, all are eligible to receive precepts.

Elucidation: The phrase 'one must not discriminate' forms a sentence. Regarding the explanation of kings, refer to the previous text. Regarding the eligibility of princes to receive precepts, for example, in the second year of the Zhenguan era, the emperor ordered Dharma Master Xuanwan to enter the palace to bestow Bodhisattva precepts upon the crown prince, princes, and consorts. Thus, it is evident that both men and women are eligible. Regarding the eligibility of ministers to receive precepts, for example, in the first year of the Jian'de era of the Northern Zhou dynasty, the emperor ordered Chan Master Sengwei to come to the capital, instructing all dukes and ministers to receive the Ten Good Deeds precepts, and even Tang dynasty prime ministers Pei Xiu and Fang Rong received Bodhisattva precepts. Thus, it is evident that all officials are eligible. Regarding the eligibility of ghosts and spirits to receive precepts, for example, the Great Emperor of Mount Song received precepts from Chan Master Yuangui, the spirit of Mount Lu received precepts from Chan Master Tan Yong, and King Gao descended to request Dharma Master Cong to bestow Bodhisattva precepts. Thus, it is evident that all deities are eligible. In the tenth year of the Hongshi era of the Later Qin dynasty, Kumarajiva established two volumes of 'Internal and External Prohibitions,' explicitly stating that one must not discriminate against all monastics and laity, all of whom are eligible to receive precepts. Furthermore, in the fourteenth year of the Kaiyuan era, Vinaya Master Jianzhen sailed to Japan, and the king

乃請真授皈戒。夫人群臣以次稟受。亦復不揀一切夷夏同受之戒也。又元豐元年。杭州慧才法師。為靈芝元照及僧千人授菩薩戒于雷峰寺。方羯磨。觀音像放光。貫徹講堂。燈炬皆為映奪。此又一切大會受戒之瑞事也。所以然者。良繇此心地中非尊非卑。非道非俗。非男非女。非穢非凈。非天非人。非全非缺。非良非賤。非顯非幽。一味平等。無二無別。何所去取而生揀擇。是故陽春擇物而生。則其生必寡。滄溟揀流而納。則其納幾何。大士春育海涵。無眾生不度。一切得受。不亦宜乎。

○二應揀。

應教身所著袈裟。皆使壞色。與道相應。皆染使青黃赤黑紫色。一切染衣。乃至臥具。盡以壞色。身所著衣。一切染色。若一切國土中。國人所著衣服。比丘皆應與其俗服有異。若欲受戒時。師應問言。汝現身不作七逆罪否。菩薩法師不得與七逆人現身受戒。七逆者。出佛身血。弒父。弒母。弒和尚。弒阿阇黎。破羯磨轉法輪僧。弒聖人。若具七逆。即現身不得戒。餘一切人盡得受戒。

應揀擇者有兩一身形不如。應揀擇。二業障不如。須揀擇。衣中聲聞用青泥𣝕。菩薩亦應用。依此文意。似不必盡備。但與俗艷不同。便名如法。一云道俗受戒。皆須服壞色。二云是可壞色處。道俗同制文云與俗有異

【現代漢語翻譯】現代漢語譯本：於是請求真正地傳授皈依戒。王后和大臣們依次接受。也不分別對待一切夷人和華夏人，都同樣接受戒律。又如元豐元年，杭州慧才法師在雷峰寺為靈芝元照（法師名）和一千名僧人傳授菩薩戒。當進行羯磨（佛教儀式）時，觀音像放出光芒，貫穿整個講堂，燈光都為之失色。這又是一切大眾受戒的瑞相。之所以如此，是因為這心地中沒有尊貴和卑賤，沒有道和俗，沒有男和女，沒有污穢和清凈，沒有天人和凡人，沒有完整和殘缺，沒有善良和卑賤，沒有顯現和隱晦，完全是一種平等，沒有差異和區別。有什麼可以捨棄和選取，從而產生分別呢？所以，陽春選擇事物而生長，那麼它的生長必定稀少。滄海選擇水流而接納，那麼它的接納又有多少呢？大士（菩薩的別稱）如春日般生育萬物，如大海般包容一切，沒有眾生不被度化。一切眾生都能接受戒律，不也是很合適的嗎？ ○二應揀應該教導（受戒者）身上所穿的袈裟，都要使用壞色（指不正的顏色），與道相應。都要染色，使其呈現青、黃、赤、黑、紫等顏色。一切染色的衣服，乃至臥具，都要使用壞色。身上所穿的衣服，都要染色。如果一切國土中，國人所穿的衣服，比丘（出家男子）都應該與他們的俗服有所不同。如果想要受戒時，師父應該問：『你現在沒有犯下七逆罪嗎？』菩薩法師不得為犯下七逆罪的人現身受戒。七逆罪是指：使佛出血，殺父，殺母，殺和尚（Upaadhyaya），殺阿阇黎（Aacharya），破壞羯磨轉法輪僧團，殺聖人。如果犯有七逆罪，那麼現世就不能得戒，其餘一切人都可以受戒。應該揀擇的情況有兩種：一是身形不具足，應該揀擇。二是業障深重，需要揀擇。衣服中，聲聞（小乘修行者）使用青泥染色的袈裟，菩薩也應該使用。依照這段文字的意思，似乎不必完全具備（所有壞色），但只要與世俗的艷麗顏色不同，就可以稱為如法。一種說法是道士和俗人受戒，都必須穿壞色的衣服。另一種說法是，在可以染成壞色的地方，道士和俗人共同遵守的制度條文說要與世俗有所不同。

【English Translation】 English version: Then they requested the true transmission of the precepts of refuge. The queen and ministers received them in order. There was no discrimination; all, both 'Yi' (non-Han people) and 'Xia' (Han people), received the same precepts. Furthermore, in the first year of Yuanfeng, Dharma Master Huicai of Hangzhou transmitted the Bodhisattva precepts to Dharma Master Yuanzhao of Lingzhi (name of a Dharma Master) and a thousand monks at Leifeng Temple. During the 'karma' (Buddhist ritual), the image of Avalokiteśvara emitted light, penetrating the entire lecture hall, overshadowing all the lamps. This was another auspicious sign of a great assembly receiving the precepts. The reason for this is that in this mind-ground, there is no noble or base, no 'Dao' (the Way) or secular, no male or female, no defiled or pure, no celestial or human, no complete or incomplete, no good or lowly, no manifest or hidden; it is all one flavor of equality, without difference or distinction. What is there to discard or choose, to give rise to discrimination? Therefore, if the warm spring selects things to grow, its growth will surely be scarce. If the vast ocean selects streams to receive, how much will it receive? The great Bodhisattva nurtures like the spring and embraces like the sea, without a single being not being saved. It is fitting that all can receive the precepts, is it not? ○ Two That Should Be Selected One should teach that the 'kasaya' (monastic robe) worn on the body should all be of impure colors, corresponding to the 'Dao' (the Way). All should be dyed to be blue, yellow, red, black, purple, etc. All dyed clothes, even bedding, should all be of impure colors. The clothes worn on the body should all be dyed. If in all lands, the clothes worn by the people of the country are different from the secular clothes, the 'bhikshus' (ordained monks) should all be different from their secular clothes. If one wishes to receive the precepts, the teacher should ask: 'Are you currently not committing any of the seven rebellious acts?' A Bodhisattva Dharma Master must not give precepts in person to those who have committed the seven rebellious acts. The seven rebellious acts are: drawing blood from a Buddha, patricide, matricide, killing one's 'Upaadhyaya' (preceptor), killing one's 'Aacharya' (teacher), destroying the 'karma' (Buddhist ritual) of the Sangha (monastic community) that turns the wheel of Dharma, and killing a saint. If one has committed the seven rebellious acts, then one cannot receive the precepts in this life; all others can receive the precepts. There are two situations in which one should select: first, if the physical form is not complete, one should select. Second, if karmic obstacles are heavy, one needs to select. In clothing, 'Shravakas' (Disciples of the Buddha) use 'kasayas' (monastic robe) dyed with blue mud, and Bodhisattvas should also use them. According to the meaning of this text, it seems that it is not necessary to have all (impure colors) completely, but as long as it is different from the gaudy colors of the secular world, it can be called lawful. One view is that both Daoists and laypeople receiving the precepts must wear impure-colored clothes. Another view is that in places where impure colors can be dyed, the system of rules jointly observed by Daoists and laypeople states that it should be different from the secular world.

。當知出家菩薩必用壞色。

發隱。皆染使青黃等。真諦云。青。銅青也。黑。雜泥也。舍利弗問經云。摩訶僧祇部。勤學眾經。宣說其義處本居中。應著黃色。曇無德部。通達理味。表法殊勝。應著赤色。薩婆多部。博通敏達。善能化導。應著黑色。迦舍部。勇猛護生。應著木蘭色。彌沙塞部。禪思入玄。究暢幽密。應著青色。據此則成五彩。云何名壞。然彼文中。每色下有青非東方之青等句。則知就壞色中。自有五別以表五部。非世間五麗色也。故耆域初至洛陽。見比丘衣服華艷。嘆曰。大違戒律。非佛意也。身形不如。謂不衣壞色。外貌不如法也。業障不如。謂干犯重罪。內心不如法也。青泥𣝕者。𣝕。香木。可染衣者。與青泥和合作壞色也。不必盡備者。如上青黃赤黑等不必確定分別。但與俗服有別則已。可壞色處者。可作壞色處。僧俗俱宜同作。不可壞色處。俗即隨便。惟僧則必以壞色也。不可壞色者。或土地所不便是也。末是疏主總結前說。斷必用壞色。為出家定製也。法滅盡經云。法欲滅時。袈裟自然變白。當知衣白法滅之相。此中制白衣高座。則知道俗以緇白別。不可不慎也。湘山錄載宋王文正公旦遺命剃髮。著壞色衣。用火葬禮。楊大年以公位宰相。當袞服以斂。乃具染衣置柩中焉。七逆。

【現代漢語翻譯】現代漢語譯本：應當知道出家的菩薩必須使用壞色（指不是純正的顏色，如青、黑、木蘭色等）。

發隱解釋說，這些顏色都是染成的，比如青色、黃色等等。真諦法師說，青色是指銅青色，黑色是指雜泥色。《舍利弗問經》中說，摩訶僧祇部（大眾部，佛教部派之一）勤奮學習各種經典，宣講其中的義理，所以居住在寺院的中心，應該穿黃色；曇無德部（法藏部）通達義理的精髓，以此來彰顯佛法的殊勝，應該穿紅色；薩婆多部（說一切有部）博學多聞，聰敏通達，善於教化引導他人，應該穿黑色；迦舍部（飲光部）勇猛精進，守護眾生，應該穿木蘭色；彌沙塞部（化地部）禪思入定，深入玄妙，窮究幽深隱秘之處，應該穿青色。按照這種說法，就形成了五種顏色。那麼，為什麼稱之為『壞色』呢？然而，在那段經文中，每種顏色下面都有『青非東方之青』等語句，由此可知，壞色之中，又有五種區別，以此來表示五個部派，而不是世俗的五種美麗的顏色。所以，耆域（人名，醫生）當初來到洛陽時，看到比丘的衣服華麗鮮艷，感嘆說：『這大大違背了戒律，不是佛陀的本意啊！』『身形不如』，是指不穿壞色，外貌不符合佛法；『業障不如』，是指干犯了嚴重的罪過，內心不符合佛法。『青泥𣝕』，𣝕是一種香木，可以用來染衣服，與青泥混合在一起，可以製作壞色。『不必盡備』，是指像上面所說的青、黃、赤、黑等顏色，不必確定地分別，只要與世俗的衣服有所區別就可以了。『可壞色處』，是指可以製作壞色的地方，僧人和俗人都應該同樣製作；『不可壞色處』，俗人就可以隨意，只有僧人必須使用壞色。『不可壞色』，或許是當地的土地不適合製作壞色。最後是疏主總結前面的說法，斷定必須使用壞色，是出家人的定製。《法滅盡經》中說，佛法將要滅亡的時候，袈裟自然會變成白色，應當知道衣服變白是佛法滅亡的徵兆。這裡制定白衣可以坐高座，就是要讓人們知道僧人和俗人要用緇色和白色來區分，不可不謹慎啊！《湘山錄》記載，宋朝的王文正公旦臨終時遺命剃髮，穿壞色衣服，用火葬的禮儀。楊大年認為王旦是宰相，應該用袞服來入殮，於是準備了染色的衣服放在棺材中。七逆（指七種極重的罪）

【English Translation】 English version: It should be known that a renunciate Bodhisattva must use 'tainted colors' (meaning not pure colors, such as blue, black, magnolia, etc.).

The 'Elucidation' explains that these colors are all dyed, such as blue, yellow, and so on. The Tripitaka Master Paramārtha said that blue refers to copper blue, and black refers to mixed mud color. The Śāriputraparipṛcchā-sūtra states that the Mahāsaṃghika school (the Great Assembly Sect, one of the Buddhist schools) diligently studies various scriptures and expounds their meanings, so they reside in the center of the monastery and should wear yellow; the Dharmaguptaka school (the school of Dharmagupta) thoroughly understands the essence of the doctrine, thereby highlighting the excellence of the Dharma, and should wear red; the Sarvāstivāda school (the school that asserts everything exists) is erudite, intelligent, and skilled in teaching and guiding others, and should wear black; the Kāśyapīya school (the school of Kāśyapa) is courageous and diligent in protecting living beings, and should wear magnolia color; the Mahīśāsaka school (the school of the Mahīśāsakas) meditates in concentration, delves into the profound, and thoroughly investigates the deep and hidden, and should wear blue. According to this, five colors are formed. So, why are they called 'tainted colors'? However, in that passage, each color has statements such as 'blue is not the blue of the East,' etc. From this, it can be known that within the tainted colors, there are five distinctions to represent the five schools, not the five beautiful colors of the world. Therefore, when Qiyu (a person's name, a doctor) first arrived in Luoyang, he saw the monks' clothes were gorgeous and bright, and he sighed, 'This greatly violates the precepts and is not the Buddha's intention!' 'The appearance is not in accordance' refers to not wearing tainted colors, and the appearance does not conform to the Dharma; 'The karmic obstacles are not in accordance' refers to committing serious offenses, and the inner mind does not conform to the Dharma. 'Blue mud 𣝕', 𣝕 is a fragrant wood that can be used to dye clothes, and when mixed with blue mud, it can be used to make tainted colors. 'It is not necessary to have everything complete' means that the colors mentioned above, such as blue, yellow, red, and black, do not need to be specifically distinguished, as long as they are different from secular clothes. 'Places where tainted colors can be made' refers to places where tainted colors can be made, and both monks and laypeople should make them in the same way; 'Places where tainted colors cannot be made,' laypeople can do as they please, but only monks must use tainted colors. 'Tainted colors cannot be made' perhaps because the local land is not suitable for making tainted colors. Finally, the commentator summarizes the previous statements, determining that the use of tainted colors is a fixed rule for renunciates. The Sūtra of the Extinction of the Dharma says that when the Dharma is about to perish, the kasaya will naturally turn white, and it should be known that the change of clothes to white is a sign of the extinction of the Dharma. Here, it is stipulated that laypeople can sit on high seats, so that people know that monks and laypeople should be distinguished by black and white, and one must be cautious! The Xiangshan Records record that Wang Dan, the Duke Wenzheng of the Song Dynasty, left a will before his death to shave his head, wear tainted-colored clothes, and use the cremation ceremony. Yang Dan believed that Wang Dan was a prime minister and should be buried in ceremonial robes, so he prepared dyed clothes and placed them in the coffin. Seven heinous crimes (referring to seven extremely serious crimes).

出佛身血者。言不必害命。但傷體出血即犯逆。如調達碎石。迸傷佛足。生陷地獄之類是也。羯磨轉法輪者。集眾布薩。代佛揚化。正所謂和合僧也。弒此人則佛法滅。豈不犯逆。非漫爾群居情識相比者。可冒和合之名也。又凡能弘法利生者皆名轉法輪也。聖人。即羅漢也。多小乘和尚阇黎。故云七逆也。問。小乘害和尚非逆。雖前文已解。猶未釋然。愿更明之。答此經中重逆二字。有別有犯重不犯逆者。有兼重與逆者。聲聞害師已犯重。特不云逆耳。蓋逆是重上覆加逆罪也。問下弒上皆逆也。云何聲聞害師非逆。答。佛法中重。對世法逆。佛法中逆。加世法逆一等。聲聞害師犯重。已是世間逆罪。而菩薩所謂逆者。則更加重。故疏云菩薩重重於聲聞重也。

○三舉非結過。

出家人法。不向國王禮拜。不向父母禮拜。六親不敬。鬼神不禮。但解法師語。有百里千里來求法者。而菩薩法師以噁心瞋心。而不即與授一切眾生戒者。犯輕垢罪。

發隱。君親天地等不禮敬者。言出家之法。已於國王父母六親鬼神不修世間禮儀恭敬。則今日授戒。不當復問其是貴是賤是親是疏是人是神。惟觀意之誠否耳。遠來求法。誠意可知。止除七逆。余但解法師語者。即當與戒。何得起噁心瞋心而不即與。竟拒曰不與

。遲延曰不即與。若此者。茍非圖利養而販賣佛法。必其乏慈悲而獨善己身。是以得罪。若察其意未誠而不與。欲成就彼。如無讖之於道進。則大權化導。功德無量。勿等視也。問。六親鬼神且置弗論。云何君父而不禮敬。答。此有二義一者剃髮之日。已拜辭故。其言曰。專精拜辭。后不拜也。二者出家之人禮拜君父。非恭敬故。所以者何。帝釋天主不欲五戒者禮拜。慮或損福。故出家者當精進行道。報君父恩。不當以擎跽匍匐小節為恭敬也。斯乃忠臣孝子愛其君父而不禮拜。是名大恭敬。豈曰桀驁乎哉。問。揀擇授戒。既犯輕垢。今為是一味普授更無分別。為復亦有差等與。答。訝子之問遲也。凡閱聖教。當具二義。一者善會。二者博通。匪善會。則失其意而徒泥其文。匪博通。則知其一而不知其二。今言揀擇犯過。指不應揀者。不言應揀者亦犯過也。菩薩善戒經云。菩薩摩訶薩先當具足學優婆塞戒。沙彌戒。比丘戒。若言不具優婆塞戒得沙彌戒者。無有是處。不具沙彌戒得比丘戒者。無有是處。不具如是三種戒得菩薩戒者。亦無有是處。譬如重樓四級。不繇初級至二級者。無有是處。不繇二級至於三級。不繇三級至四級者。亦無是處。又云不成就三種戒者。亦不得聽說菩薩戒。聽者得罪。而清涼解華嚴梵行。亦引

善戒如上等文。夫華嚴掃除。尚嚴斯義。今經建立。奚可輕心。奈何知者過之。欲直受菩薩戒。不受具戒。彼蓋據經中淫賤鬼畜俱得受戒。及惟除七逆等語。遂謂無不可受。不知此語止是發明聲聞之戒但許人倫。菩薩之戒兼收諸趣。特表其道有廣狹云爾。至於受法。則必須依經次第。何得躐等。問。經言百里千里來求而不與授犯輕垢罪。使彼缺三戒而未受。輕千里而來求。乃弗與授。寧不犯過。答。以噁心瞋心不與者犯。不言無惡無瞋而不與者亦犯也。夫不與者非終不與。欲其合佛明制而後與也。何罪之有。問。前文背大向小戒。不習學佛戒。暫念小乘戒。或不許習二乘經。或不許受二乘律。或不許發二乘心。然則直受菩薩戒豈不正合經意。答。不許習學受持者。為已受菩薩戒者言也。已受其大。復從其小。倒行反墮。烏得無罪。若未受大。既無所受。又何所背。而曰背大向小等耶。且遍閱大藏。曾無一言不許受聲聞戒而直受菩薩戒。亦何所據而云然乎。問。法華稱十六王子曰菩薩沙彌。豈非沙彌直受之一證歟。答。菩薩有二。一者實德菩薩。二者入道善人概名菩薩。如鬼神齋戒者號菩薩神。俗士齋戒者號在家菩薩是也。非必盡受菩薩之戒者稱菩薩也。即如沙彌亦有二種。已受十戒曰法同沙彌。未受十戒曰形同沙彌。

【現代漢語翻譯】現代漢語譯本：善戒律師等人的文章，即使是《華嚴經》的掃除工作，尚且重視這個意義。現在這部經的建立，怎麼可以輕視呢？為什麼有見識的人會忽略這一點，想要直接受菩薩戒，而不受具足戒？他們大概是根據經中『鬼和畜生都可以受戒，以及只排除犯七逆罪』等語句，就認為沒有什麼不可以受的。卻不知道這些話只是說明聲聞戒只允許人類受持，菩薩戒則兼收各種趣向的眾生，特別表明菩薩道的廣闊。至於受戒的方法，則必須依照經典次第，怎麼可以越級呢？問：經中說，『百里千里來求戒而不給予授戒，犯輕垢罪。』使得他們缺少三種戒而未能受持，千里迢迢來求戒，卻不給予授戒，難道不犯過錯嗎？答：以噁心、嗔恨心不給予授戒的才犯戒。經中沒有說沒有噁心、沒有嗔恨心而不給予授戒也犯戒。不給予授戒並非永遠不給，而是想要讓他們符合佛陀明確的制度之後再給予。有什麼罪過呢？問：前面說『背棄大乘轉向小乘戒，不學習佛戒，暫時念小乘戒，或者不允許學習二乘經，或者不允許受二乘律，或者不允許發二乘心』，那麼直接受菩薩戒豈不正合經意？答：不允許學習、受持小乘戒，是為已經受菩薩戒的人說的。已經受了大乘戒，又去學習小乘戒，這是倒行逆施，怎麼會沒有罪過？如果還沒有受大乘戒，既然沒有什麼可受的，又有什麼可背棄的，而說『背棄大乘轉向小乘』等等呢？況且遍閱大藏經，從來沒有一句話說不允許受聲聞戒而直接受菩薩戒，又有什麼根據這樣說呢？問：《法華經》稱十六王子為『菩薩沙彌』，豈不是沙彌直接受菩薩戒的一個證據嗎？答：菩薩有兩種，一種是具有真實功德的菩薩，一種是進入佛道的善人，都可以概稱為菩薩。例如鬼神齋戒的稱為『菩薩神』，俗人齋戒的稱為『在家菩薩』。並非一定要受菩薩戒的人才稱為菩薩。就像沙彌也有兩種，已經受十戒的叫做『法同沙彌』，未受十戒的叫做『形同沙彌』。

【English Translation】 English version: The writings of Vinaya Master Shan Jie and others show that even the preparatory work for the Avatamsaka Sutra (Huayan Jing) valued this meaning. Now that this scripture is being established, how can we take it lightly? Why do knowledgeable people overlook this point and want to directly receive the Bodhisattva precepts without receiving the full monastic precepts (bhiksu or bhiksuni)? They probably base this on statements in the scriptures such as 'ghosts and animals can receive the precepts, and only those who have committed the seven heinous offenses are excluded,' and thus believe that there is nothing wrong with it. However, they do not realize that these words only explain that the sravaka (聲聞) precepts only allow humans to receive them, while the Bodhisattva precepts include beings of all destinies, especially indicating the breadth of the Bodhisattva path. As for the method of receiving the precepts, it must follow the order of the scriptures. How can one skip levels? Question: The scripture says, 'If someone comes from hundreds or thousands of li (里, a unit of distance) to seek the precepts and is not given them, one commits a minor offense.' This causes them to lack the three precepts and fail to receive them. If they come from thousands of li to seek the precepts but are not given them, does one not commit an offense? Answer: One commits an offense if one does not give the precepts with an evil or angry mind. The scripture does not say that one also commits an offense if one does not give the precepts without an evil or angry mind. Not giving the precepts is not a permanent refusal, but rather a desire to give them after they meet the clear regulations of the Buddha. What offense is there? Question: The previous text says 'turning away from the Great Vehicle and towards the Small Vehicle precepts, not studying the Buddha's precepts, temporarily thinking of the Small Vehicle precepts, or not allowing the study of the Two Vehicle scriptures, or not allowing the receiving of the Two Vehicle precepts, or not allowing the generation of the Two Vehicle mind.' Then wouldn't directly receiving the Bodhisattva precepts be exactly in line with the meaning of the scriptures? Answer: Not allowing the study and upholding of the Small Vehicle precepts is said to those who have already received the Bodhisattva precepts. Having already received the Great Vehicle precepts, to then study the Small Vehicle precepts is to go backwards and fall. How can there be no offense? If one has not yet received the Great Vehicle precepts, since there is nothing to receive, what is there to turn away from, and say 'turning away from the Great Vehicle and towards the Small Vehicle' etc.? Moreover, having read through the entire Tripitaka (Dazang Jing 大藏經), there has never been a single word saying that one is not allowed to receive the sravaka precepts and directly receive the Bodhisattva precepts. What is the basis for saying so? Question: The Lotus Sutra (Fahua Jing 法華經) calls the sixteen princes 'Bodhisattva sramaneras (shami 沙彌)', isn't this evidence of a sramanera directly receiving the Bodhisattva precepts? Answer: There are two types of Bodhisattvas. One is a Bodhisattva with real virtues, and the other is a good person who has entered the path, who can be generally called a Bodhisattva. For example, a ghost or spirit who observes the precepts is called a 'Bodhisattva spirit,' and a layperson who observes the precepts is called a 'lay Bodhisattva.' It is not necessary that only those who have received the Bodhisattva precepts are called Bodhisattvas. Just as there are two types of sramaneras. One who has received the ten precepts is called a 'dharma-similar sramanera,' and one who has not received the ten precepts is called a 'form-similar sramanera.'

未受十戒之沙彌。與未受大戒之菩薩正相類也。十六王子。以其年少可稱沙彌。以其大心可稱菩薩。豈必如妙海王子實受舍那之戒比耶。問。沙彌不得受菩薩戒。則沙彌不及鬼畜等及在家二眾歟。何彼得受此反不得。答。在家與出家體制自別。在家者必受五戒方得受菩薩戒。出家剃染者必受比丘戒。方得受菩薩戒。鬼畜男女等得受者。是已有五戒者也。五戒未受者。不得與沙彌未受具者準也。夫三寶之名。因比丘戒而成。沙彌未得與三寶流也。果若而言。沙彌俱直受大戒。則比丘之戒廢矣。比丘戒廢則僧寶廢。僧寶廢則三寶缺矣。一舉而缺三寶。其失可勝言哉。且今剃髮染衣。聲聞相也。既不屑聲聞之戒。應不作聲聞之相。即世俗相行菩薩道亦奚不可。而乃甘心剃染作聲聞相。獨不肯受其戒。是猶系籍章縫。而復恥號儒生。欲直行宰相事。三尺童子知其不可矣。又經雲天人常自感慕。我何時當得為人。于佛法中得受具足戒。則比丘戒法人間天上之所貴重。焉可忽耶。首楞嚴云。先持聲聞戒。執身不動。后持菩薩戒。執心不起。先後二字金口炳然。故聲聞直禁不殺。而菩薩見機宜。雖斷命不為殺。聲聞直禁不盜。而菩薩興利濟。雖奪取不為盜。聲聞不得捉金銀錢物。而菩薩行施。可畜一切財寶。聲聞不得近非親里比丘尼

【現代漢語翻譯】現代漢語譯本未受持十戒的沙彌（Śrāmaṇera，出家男子，通常指7-16歲），與未受持大戒的菩薩（Bodhisattva，發願成佛的修行者）非常相似。十六王子，因為他們年紀尚小，可以稱為沙彌；因為他們有偉大的發心，可以稱為菩薩。難道一定要像妙海王子那樣實際受持盧舍那佛（Vairocana，報身佛）的戒律才可以嗎？問：沙彌不能受菩薩戒，那麼沙彌不如鬼、畜生等以及在家的兩種眾（男居士、女居士）嗎？為什麼他們可以受菩薩戒，沙彌反而不可以？答：在家和出家的體制本來就不同。在家的人必須受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）才能受菩薩戒。出家剃髮染衣的人必須受持比丘戒（Bhikkhu，男性出家眾所受的戒律）才能受菩薩戒。鬼、畜生、男女等能夠受菩薩戒，是因為他們已經受持了五戒。沒有受持五戒的人，不能與未受具足戒的沙彌相提並論。三寶（佛、法、僧）的名號，是因為比丘戒才得以成立。沙彌還沒有得到加入三寶之流的資格。如果真的允許沙彌直接受持大戒，那麼比丘的戒律就被廢除了。比丘戒廢除，那麼僧寶就廢除了。僧寶廢除，那麼三寶就缺失了。一個舉動就缺失了三寶，那損失是說不盡的。而且現在剃髮染衣，是聲聞（Śrāvaka，聽聞佛法而修行的弟子）的形象。既然不屑於聲聞的戒律，就不應該做聲聞的形象。即使以世俗的形象修行菩薩道，又有什麼不可以呢？卻甘心剃髮染衣，做聲聞的形象，唯獨不肯受持聲聞的戒律。這就像已經登記在冊，穿著儒生的服裝，卻又恥于被稱為儒生，想要直接處理宰相的事情一樣。三尺高的孩童都知道這是不可能的。還有經中說，天人常常自己感嘆羨慕，『我什麼時候才能得到人身，在佛法中得到受持具足戒的機會？』那麼比丘戒在人間天上都是非常珍貴重要的，怎麼可以忽視呢？《首楞嚴經》（Śūraṅgama Sūtra）中說：『先持聲聞戒，執身不動；后持菩薩戒，執心不起。』先後二字是佛的金口所說，非常明確。所以聲聞戒直接禁止殺生，而菩薩看到時機因緣，即使斷命也不算是殺生。聲聞戒直接禁止偷盜，而菩薩爲了興利濟世，即使奪取也不算是偷盜。聲聞戒不允許觸控金銀錢物，而菩薩爲了行佈施，可以擁有一切財寶。聲聞戒不允許接近非親屬的比丘尼（Bhikkhunī，女性出家眾）。

【English Translation】 English version A Śrāmaṇera (novice monk, usually referring to a male monastic between the ages of 7-16) who has not received the ten precepts is quite similar to a Bodhisattva (a practitioner who vows to achieve Buddhahood) who has not received the major precepts. The sixteen princes, because of their young age, can be called Śrāmaṇeras; because of their great aspiration, they can be called Bodhisattvas. Is it necessary to actually receive the precepts of Vairocana (the Sambhogakāya Buddha) like Prince Wonderful Sea? Question: If a Śrāmaṇera cannot receive the Bodhisattva precepts, then is a Śrāmaṇera inferior to ghosts, animals, etc., and the two lay communities (male and female lay practitioners)? Why can they receive the Bodhisattva precepts, but a Śrāmaṇera cannot? Answer: The systems for laypeople and monastics are inherently different. Laypeople must observe the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants) before they can receive the Bodhisattva precepts. Those who leave home, shave their heads, and wear robes must observe the Bhikkhu (monk's) precepts before they can receive the Bodhisattva precepts. Ghosts, animals, men, women, etc., who are able to receive the Bodhisattva precepts have already observed the five precepts. Those who have not observed the five precepts cannot be compared to Śrāmaṇeras who have not received the full precepts. The names of the Three Jewels (Buddha, Dharma, Sangha) are established because of the Bhikkhu precepts. A Śrāmaṇera has not yet qualified to join the stream of the Three Jewels. If Śrāmaṇeras were really allowed to directly receive the major precepts, then the Bhikkhu precepts would be abolished. If the Bhikkhu precepts are abolished, then the Sangha Jewel is abolished. If the Sangha Jewel is abolished, then the Three Jewels are incomplete. One action would cause the loss of the Three Jewels, and the loss would be indescribable. Moreover, shaving the head and wearing robes is the appearance of a Śrāvaka (a disciple who practices by listening to the Buddha's teachings). Since one disdains the precepts of a Śrāvaka, one should not adopt the appearance of a Śrāvaka. Even if one practices the Bodhisattva path with a secular appearance, what is wrong with that? Yet, one willingly shaves the head and wears robes, adopting the appearance of a Śrāvaka, but refuses to observe the precepts of a Śrāvaka. This is like being registered and wearing the clothes of a Confucian scholar, but being ashamed of being called a Confucian scholar, and wanting to directly handle the affairs of a prime minister. A three-foot-tall child knows that this is impossible. Furthermore, the sutras say that gods and humans often sigh with admiration, 'When will I be able to obtain a human body and have the opportunity to receive the full precepts in the Buddha-dharma?' Therefore, the Bhikkhu precepts are extremely precious and important in the human and heavenly realms. How can they be neglected? The Śūraṅgama Sūtra says: 'First hold the Śrāvaka precepts, controlling the body from moving; then hold the Bodhisattva precepts, controlling the mind from arising.' The words 'first' and 'then' are spoken from the Buddha's golden mouth and are very clear. Therefore, the Śrāvaka precepts directly prohibit killing, while a Bodhisattva, seeing the right opportunity and conditions, even if taking a life, it is not considered killing. The Śrāvaka precepts directly prohibit stealing, while a Bodhisattva, for the sake of benefiting and helping the world, even if taking something, it is not considered stealing. The Śrāvaka precepts do not allow touching gold, silver, or money, while a Bodhisattva, for the sake of giving alms, can possess all kinds of wealth. The Śrāvaka precepts do not allow approaching Bhikkhunīs (female monastics) who are not relatives.

。而菩薩已視一切眾生皆其親里。如是者。必其具大人之作略。開弘誓之胸懷。權實雙融。悲智並運。然後可以語此耳。初機淺學而欲直受。吾恐循規踐跡。猶且多愆。破格越常。豈能無過。六物之名尚昧。而垂任公之鉤。匹雛之勝未能。而攘馮婦之臂。功無所就。害已隨之。所謂賊夫人之子者此也。故知直授之說。雖是慈悲普度。惟欲頓挈凡夫。速成菩薩。泯除小果。純一大乘。豈非美事。而此過量豪傑。千百人中鮮見一二。茍非其人。徒美虛名。曾無實益。諸佛未許汝在。問。疏稱七眾。豈非沙彌不受具戒之直受耶。經云淫男淫女。豈非白衣不受五戒之直受耶。答。此大有說。一者經文止有比丘比丘尼。曾無七眾。唯疏舉七眾耳。二者即沙彌白衣才堪直受。亦必須一會之頃。沙彌先受具戒。白衣先受五戒。而隨受菩薩戒。則不次第而未嘗不次第也。略似世間聯登科甲者比也。欲存此一類。故言七眾。非謂不受具戒之沙彌。不受五戒之白衣。而成菩薩戒七眾也。乘雖貴乎頓超。戒何妨于漸受。愿觀此者平氣虛懷。委細審察。母泥揀擇有過之文而不會其意。毋執揀擇之一義而不信余經。則庶幾哉上符佛旨。而下利群生也已。

●按此戒。菩薩心地法門戒心中慈心悲心同心圓心及平等心所出也。

●第四十

【現代漢語翻譯】現代漢語譯本：菩薩已經把一切眾生看作自己的親人。像這樣的人，必定具備大丈夫的氣概和宏大的誓願胸懷，權巧和真實雙重融合，慈悲和智慧同時運用，然後才可以談論這種直授戒法。如果是初學的人，想要直接接受菩薩戒，我擔心他們即使遵循常規，也會有很多過失；如果想要打破常規，超越常理，怎麼可能沒有過錯呢？對六物的名稱尚不熟悉，就想垂下任公子的大魚鉤；連小雞都打不過，就想揮舞馮婦的胳膊。結果一事無成，壞處卻隨之而來，這就是所謂的『賊夫人之子』啊。所以說，直授戒法，雖然是慈悲普度，想要快速地使凡夫成為菩薩，泯滅小乘的果位，純粹地歸於大乘，這難道不是一件美事嗎？但是，這種超越常人的豪傑，千百人中也難得見到一兩個。如果不是這樣的人，只是徒有虛名，沒有任何實際的益處。諸佛不會允許你這樣做。問：疏文中提到七眾（Bhiksu比丘，Biksuni比丘尼，Siksamana式叉摩那，Sramanera沙彌，Sramaneri沙彌尼，Upasaka優婆塞，Upasika優婆夷），難道不是說沙彌（Sramanera）沒有受具足戒也可以直接接受菩薩戒嗎？經文中說淫男**，難道不是說白衣（Upasaka，Upasika）沒有受五戒也可以直接接受菩薩戒嗎？答：這裡面大有說法。第一，經文中只有比丘（Bhiksu）和比丘尼（Biksuni），沒有提到七眾，只是疏文中提到了七眾。第二，即使沙彌（Sramanera）和白衣（Upasaka，Upasika）可以直授菩薩戒，也必須在一會的時間內，沙彌（Sramanera）先受具足戒，白衣（Upasaka，Upasika）先受五戒，然後隨之接受菩薩戒，這雖然不是按照次第，但也不是沒有次第。這有點像世間聯登科甲的人。想要保留這一類情況，所以才說七眾，不是說沒有受具足戒的沙彌（Sramanera）和沒有受五戒的白衣（Upasaka，Upasika）也可以成為菩薩戒的七眾。大乘雖然貴在頓悟，但戒律不妨漸次接受。希望看到這些的人能夠心平氣和，虛心審察，不要因為挑剔有過失的文字而不能理解它的意思，不要執著于挑剔的某一種意思而不相信其他的經典，這樣才能上符合佛的旨意，下利益眾生。完畢。 ●按此戒。菩薩心地法門戒心中慈心悲心同心圓心及平等心所出也。 ●第四十

【English Translation】 English version: A Bodhisattva already regards all sentient beings as their own kin. Such a person must possess the demeanor of a great person, open up the magnanimous vows in their heart, integrate skillful means and reality, and simultaneously employ compassion and wisdom. Only then can one speak of this direct transmission of precepts. If it is a beginner who wishes to receive the Bodhisattva precepts directly, I fear that even if they follow the rules, they will still have many faults. If they want to break the rules and transcend the ordinary, how can they be without error? If they are not yet familiar with the names of the six articles (of a monk), they want to cast Ren Gong's (a legendary fisherman) large hook; if they cannot even defeat a chick, they want to brandish Feng Fu's (a legendary strongman) arm. As a result, nothing is accomplished, and harm follows. This is what is meant by 'stealing the child of another.' Therefore, although the direct transmission of precepts is a compassionate and universal salvation, with the intention of quickly transforming ordinary people into Bodhisattvas, eliminating the fruits of the Small Vehicle, and purely returning to the Great Vehicle, is this not a beautiful thing? However, such extraordinary heroes are rarely seen, only one or two out of a thousand. If it is not the right person, it is merely an empty name, without any real benefit. The Buddhas would not allow you to do this. Question: The commentary mentions the seven assemblies (Bhiksu (monk), Biksuni (nun), Siksamana (probationary nun), Sramanera (male novice), Sramaneri (female novice), Upasaka (male lay follower), Upasika (female lay follower)), does this not mean that a Sramanera (male novice) who has not received the full precepts can directly receive the Bodhisattva precepts? The sutra says 'lecherous men and **', does this not mean that a layperson (Upasaka, Upasika) who has not received the five precepts can directly receive the Bodhisattva precepts? Answer: There is much to say about this. First, the sutra only mentions Bhiksu (monk) and Bhiksuni (nun), and does not mention the seven assemblies. Only the commentary mentions the seven assemblies. Second, even if a Sramanera (male novice) and a layperson (Upasaka, Upasika) are qualified for direct transmission of the Bodhisattva precepts, it must be within a single assembly. The Sramanera (male novice) first receives the full precepts, and the layperson (Upasaka, Upasika) first receives the five precepts, and then receives the Bodhisattva precepts. Although this is not in order, it is not without order. This is somewhat similar to those who pass the imperial examinations in succession. Wanting to preserve this type of situation, it is said that there are seven assemblies. It is not to say that a Sramanera (male novice) who has not received the full precepts and a layperson (Upasaka, Upasika) who has not received the five precepts can become the seven assemblies of the Bodhisattva precepts. Although the Great Vehicle values sudden enlightenment, there is no harm in gradually receiving the precepts. It is hoped that those who see this can be calm and examine it with an open mind, and not misunderstand its meaning by nitpicking at the faulty words, and not cling to one meaning of nitpicking and disbelieve other sutras. Then, it will be in accordance with the Buddha's will above, and benefit sentient beings below. The end. ●According to this precept, the Bodhisattva's mind-ground Dharma gate precepts originate from the mind of loving-kindness, the mind of compassion, the mind of sameness, the mind of completeness, and the mind of equality. ●Fortieth

一為利作師戒(二)　初舉略。二入文。

○初舉略。

內無實解。外為名利。輒爾強為。有誤人之失。故制。出家二眾同。大小不俱制。三眾及在家無師範義。不制。

發隱。佛藏第四。經云。雖是凡夫。清凈持戒。不貪利養。多聞廣喻。猶如大海。惟說清凈第一實義。所說如是。亦如是行。舍利弗。如是說者。我聽說法。今貪利養為利作師。豈得不犯。夫名利在我。浮雲之過太虛也。其得甚微。邪解入人。早黑之污素帛也。其害甚大。以己小利。誤彼信心。彼若墮落。師與同墮。可弗慎乎。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初明解。二不解。三舉非結過。

○初明解。

教化人起信心時。菩薩與他人作教誡法師者。見欲受戒人。應教請二師。和尚阿阇黎。二師應問言。汝有七遮罪否。若現身有七遮罪者。師不應與受戒。若無七遮者。得與受戒。若有犯十戒者。應教懺悔。在佛菩薩形像前。日夜六時。誦十重四十八輕戒。苦到禮三世千佛。得見好相。若一七日。二三七日。乃至一年。要見好相。好相者。佛來摩頂。見光見華。種種異相。便得滅罪。若無好相。雖懺無益。是人現身亦不得戒。而得增益受戒。

【現代漢語翻譯】現代漢語譯本一、為利作師戒（二）

初，總括要點。二，進入正文。

○初，總括要點。

內心沒有真正的理解，表面上爲了名利，就隨意勉強去做（別人的）老師，會有誤導別人的過失，所以制定此戒。出家的比丘和比丘尼都受此戒的約束。沙彌和沙彌尼以及式叉摩那不包括在內，因為他們沒有爲人師表的資格，所以不受此戒的約束。在家的居士也沒有師範的資格，所以不受此戒的約束。

發隱：《佛藏》第四經中說：『即使是凡夫，如果清凈地持戒，不貪圖供養，博學廣聞，就像大海一樣，只說清凈的第一義諦，所說的和所做的一樣。舍利弗，像這樣說法的人，我才聽他的說法。』現在貪圖供養，爲了利益而做老師，怎麼能不犯戒呢？名利對於我們來說，就像浮雲飄過天空一樣，得到的非常少；而錯誤的理解進入人心，就像墨水污染了白色的絲綢一樣，危害非常大。用自己的小利，去誤導別人的信心，如果他們因此墮落，老師也會一同墮落，能不謹慎嗎？

○二、進入正文（二）

初，標明對象。二，敘述事件。

○初，標明對象。

如果是佛子。

○二、敘述事件（三）

初，說明理解。二，不理解。三，舉出錯誤並總結過失。

○初，說明理解。

在教化他人發起信心的時候，菩薩作為他人的教誡法師，看到想要受戒的人，應該教導他請兩位老師：和尚（Upadhyaya，親教師）和阿阇黎（Acarya，軌範師）。這兩位老師應該詢問：『你是否有七種遮罪？』如果現在身有七種遮罪，老師不應該為他授戒。如果沒有七種遮罪，才可以為他授戒。如果有人犯了十重戒，應該教導他懺悔。在佛菩薩的像前，日夜六時，誦讀十重四十八輕戒，竭誠禮拜三世千佛，直到見到好的徵兆。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。好的徵兆是指：佛來摩頂，見到光明，見到蓮花，等等各種奇異的景象，這樣才能滅罪。如果沒有好的徵兆，即使懺悔也沒有用。這樣的人現在身也無法得到戒體，只能通過增益受戒來慢慢積累。

【English Translation】 English version First, the precept against being a teacher for the sake of profit (2)

First, a brief summary. Second, entering the text.

○ First, a brief summary.

Having no real understanding internally, outwardly seeking fame and profit, one rashly and forcibly acts as a teacher, leading to the fault of misleading others. Therefore, this precept is established. It applies to both monastic communities (bhikshus and bhikshunis). Shramaneras (novice monks), Shramanerikas (novice nuns), and Shikshamanas (probationary nuns) are not included, as they do not have the qualifications to be teachers, and therefore are not bound by this precept. Lay practitioners also do not have the qualifications to be teachers, so they are not bound by this precept.

Elucidation: The fourth chapter of the Buddha-pitaka Sutra says: 'Even if one is an ordinary person, if one чистоly upholds the precepts, is not greedy for offerings, and is learned and widely knowledgeable like the ocean, only speaking of the pure and ultimate meaning, acting in accordance with what one says. Shariputra, I listen to the teachings of those who speak like this.' Now, being greedy for offerings and acting as a teacher for the sake of profit, how can one not violate the precept? Fame and profit are to us like fleeting clouds passing through the vast sky, gaining very little; while wrong understanding entering people's minds is like ink staining white silk, causing great harm. Using one's own small benefit to mislead others' faith, if they fall because of this, the teacher will fall with them. How can one not be cautious?

○ Second, entering the text (2)

First, identifying the person. Second, narrating the event.

○ First, identifying the person.

If a Buddha-son (Buddhist disciple).

○ Second, narrating the event (3)

First, clarifying understanding. Second, not understanding. Third, citing errors and concluding with the fault.

○ First, clarifying understanding.

When teaching and transforming people to arouse faith, when a Bodhisattva acts as a preceptor for others, upon seeing someone who wishes to receive the precepts, they should instruct them to invite two teachers: an Upadhyaya (preceptor) and an Acarya (instructor). The two teachers should ask: 'Do you have the seven obstructions?' If the person currently has the seven obstructions, the teachers should not administer the precepts to them. If they do not have the seven obstructions, they may administer the precepts. If someone has violated the ten major precepts, they should be taught to repent. In front of the images of the Buddhas and Bodhisattvas, day and night, during the six periods, they should recite the ten major and forty-eight minor precepts, sincerely prostrating to the thousand Buddhas of the three times, until they see good signs. If after one week, two weeks, three weeks, or even a year, they must see good signs. Good signs are: the Buddha comes to pat their head, they see light, they see flowers, and various other extraordinary signs. Only then can their offenses be extinguished. If there are no good signs, even if they repent, it is of no use. Such a person cannot obtain the precepts in this lifetime, but can only gradually accumulate merit through incremental precept-receiving.

若犯四十八輕戒者。對首懺悔。戒便得滅。不同七遮。而教誡師於是法中一一好解。

解此故堪為師。兼制不解則犯。問遮道。遮道有三。一七逆。二十重。三四十八輕。如是三事。皆應一一好解。不欲受者不得逼。增受之罪。

發隱。十戒。一本作重戒。今謂十波羅夷也。三世千佛。三世各有千佛也。佛摩項者。佛昔以百福莊嚴兜羅綿手摩捋病人。病即除愈。今來摩頂。罪豈不滅。光者明照義。黑業消之相。華者開敷義。結縛解之相。增益受戒者。無此好相。雖今不得戒。亦增長向後得戒因緣也。對首者。猶云對面懺悔。罪即消滅。犯輕故不須好相也。又此好相不作聖心。名罪滅境。若生聖解。即墮群邪。魔入於心。莫可救療。不得逼者。無求強與。是未堪受而受。增上受也。與者受者皆罪也。亦補前揀擇意。言雖不可拒。亦不可強也。一說對首者。相對首罪也。

○二不解。

若不解大乘經律若輕若重是非之相。不解第一義諦。習種性。長養性。性種性。不可壞性。道種性。正法性。其中多少觀行出入。十禪支。一切行法。一一不得此法中意。

不解此而作師。亦是兼制。

發隱。輕重是非者。此心地戒淺犯而輕。深犯而重。云何是犯。云何非犯。明析二途。秩然不亂者。

【現代漢語翻譯】現代漢語譯本：如果觸犯了四十八條輕戒，可以通過在他人面前懺悔的方式，使戒律的罪過得以消除。這與七遮（指七種遮止受戒的情況）不同。教誡師應當對這些戒條的意義一一詳細解釋。能夠透徹理解這些戒律，才堪為人師。如果身為教誡師卻不理解，那就是違犯了戒律。下面解釋遮道。遮道有三種：一是七逆（指殺父、殺母、殺阿羅漢等七種極重的罪），二是十重（指十條根本戒），三是四十八輕（指四十八條輕戒）。這三種情況，都應該一一詳細解釋。如果有人不願意接受戒律，就不能強迫，否則會增加受戒的罪過。發隱：十戒，有的版本寫作重戒，這裡指的是十波羅夷（Dasa Parajika，指十種斷頭罪）。三世千佛，指的是過去、現在、未來三世各有千佛出世。佛摩項，佛陀過去曾用具有百福莊嚴的柔軟手掌撫摸病人頭部，病痛立刻痊癒。現在（受戒時）來摩頂，罪業怎麼能不消除呢？光，是明亮照耀的意思，象徵黑業消除。華，是開放舒展的意思，象徵結縛解開。如果增益受戒者沒有這些好的徵兆，即使現在沒有得到戒體，也會增長將來得戒的因緣。對首，就是面對面懺悔，罪業立刻消滅，因為所犯的是輕罪，所以不需要好的徵兆。此外，這些好的徵兆不應被視為證悟的標誌，而僅僅是罪業消除的象徵。如果產生證悟的想法，就會墮入邪道，魔會進入內心，無法救治。不得逼，指的是沒有請求就強行給予。這是在還不具備資格的情況下受戒，屬於增上受。給予者和接受者都有罪過。這也補充了前面關於選擇受戒者的意思，即雖然不能拒絕，但也不能強迫。另一種說法是，對首指的是相對首罪（Patidesaniya，一種懺悔罪）。 ○二不解如果不理解大乘經律中輕重是非的界限，不理解第一義諦（Paramartha-satya，指最高的真理），不理解習種性（Gotra，指通過後天熏習而獲得的成佛潛能），長養性（指通過修行而增長的成佛潛能），性種性（指先天具有的成佛潛能），不可壞性（指堅不可摧的成佛潛能），道種性（指通往菩提道的潛能），正法性（指正確的佛法本質），以及其中多少觀行的出入，十禪支（指十種禪定要素），一切行法，就無法真正理解這些佛法的含義。不理解這些就為人師，也是違犯了兼制（指同時違犯兩條或多條戒律）。發隱：輕重是非，指的是心地戒中，淺犯為輕，深犯為重。什麼是犯戒，什麼不是犯戒，要明確區分，使兩者井然有序，不相混淆。

【English Translation】 English version: If one violates the forty-eight minor precepts, the transgression can be extinguished through confession before another. This differs from the seven obstructions (referring to the seven situations that prevent one from receiving precepts). The preceptor should explain the meaning of each of these precepts in detail. Being able to thoroughly understand these precepts qualifies one to be a teacher. If one is a preceptor but does not understand them, that is a violation of the precepts. Now, explaining the obstructive paths. There are three types of obstructive paths: first, the seven heinous offenses (referring to the seven extremely grave sins such as patricide, matricide, and killing an Arhat); second, the ten major precepts (referring to the ten fundamental precepts); and third, the forty-eight minor precepts. All three of these should be explained in detail. If someone does not wish to receive the precepts, they should not be forced, as this would increase the sin of receiving the precepts. Elucidation: The ten precepts, some versions write as major precepts, here refers to the Ten Parajikas (Dasa Parajika, referring to the ten 'defeat' offenses). The Thousand Buddhas of the Three Times refers to a thousand Buddhas appearing in each of the past, present, and future times. 'Buddha stroking the head' refers to the Buddha in the past using his hand adorned with a hundred blessings to stroke the head of a sick person, and the illness was immediately cured. Now (during the precept-receiving ceremony) to have one's head stroked, how could the sins not be extinguished? 'Light' means bright illumination, symbolizing the elimination of dark karma. 'Flower' means opening and unfolding, symbolizing the untying of bonds. If the one receiving the precepts for increase does not have these good signs, even if they do not obtain the precept body now, it will increase the causes and conditions for obtaining the precepts in the future. 'Confession before another' means confessing face-to-face, and the sins are immediately extinguished, because the offense is minor, so good signs are not necessary. Furthermore, these good signs should not be taken as signs of enlightenment, but merely as symbols of the elimination of sins. If one generates thoughts of enlightenment, one will fall into evil paths, and demons will enter the mind, making it impossible to be saved. 'Must not force' refers to giving without being asked. This is receiving the precepts when one is not yet qualified, which is an increased reception. Both the giver and the receiver are at fault. This also supplements the previous meaning of selecting precept recipients, that is, although one cannot refuse, one also cannot force. Another explanation is that 'confession before another' refers to confessing relative to the offense of Patidesaniya (a type of offense requiring confession). ○ Two: Not Understanding If one does not understand the distinctions between minor and major, right and wrong in the Mahayana sutras and vinaya, does not understand the First Noble Truth (Paramartha-satya, referring to the ultimate truth), the Habitual Nature (Gotra, referring to the potential for Buddhahood acquired through later cultivation), the Nourishing Nature (referring to the potential for Buddhahood increased through practice), the Innate Nature (referring to the innate potential for Buddhahood), the Indestructible Nature (referring to the indestructible potential for Buddhahood), the Path Nature (referring to the potential for the path to Bodhi), the Nature of the True Dharma (referring to the essence of the correct Dharma), and the entry and exit of the various contemplations, the ten jhana factors (referring to the ten elements of meditation), and all practices, then one cannot truly understand the meaning of these teachings. To act as a teacher without understanding these is also a violation of the dual restriction (referring to violating two or more precepts simultaneously). Elucidation: 'Minor and major, right and wrong' refers to, in the precepts of the mind-ground, a shallow offense is minor, and a deep offense is major. What is an offense, and what is not an offense, must be clearly distinguished, so that the two are orderly and not confused.

戒之相也。第一義諦者。此心地戒非重非輕。低昂宛爾。無非無是。黑白顯然。迥出二邊。不可思議者。戒之理也。相不解。則疑誤初學。理不解。則鈍置利根。習種性。長養性。研習增長。日益堅固。通屬住位也。性種性。不可壞性。從性出生。俗諦建立。故不可壞。通屬行位也。道種性正修中道。屬向位也。正法性正入聖位。通屬地等妙位也。多少觀行出入者。禪定中隨人智斷不同。巧拙之異也。十禪支者。即是修四禪中一覺二觀。乃至十不苦不樂也。一切行法。總結修行一切法門也。此法中意微妙無窮。一一不知。譬如不諳病源。不明脈理。不通藥性。不解處方。云何乃敢貪利療人。以致夭折。今不解一切法。云何貪利妄治眾生法身諸疾。以傷慧命。故曰有。誤人之失也。此中兼制者。例上文解則不犯也。問。第一義諦。前二十二中雖已剖示。顧天臺之為教也。法崇三觀。名擅一家。此經所具諦觀之義更願詳說。答。若陳其義。有總有別。總說。則心地戒中天然三觀法爾具足。無俟更論。別說。則舍那本身是名空義。千百億跡是名假義。非本非跡。常跡常本。名第一義。未起座先。無法可說。是名空義。從座而起。周遍說法。是名假義。起即不起。不起而起。名第一義。內觀其心。不得殺心。及戒殺心。是名空

義。外見諸事。禁止殺事。常行善事。是名假義。無有心事。心事歷然。名第一義。若盜若淫。乃至輕垢。亦復如是。究極而言。余宗所明亦通三觀。一家所建亦會余宗。本自圓融。惟忌偏執而已。

○三舉非結過。

而菩薩為利養故。為名聞故。惡求多求貪利弟子。而詐現解一切經律。為供養故。是自欺詐。亦欺詐他人。故與人授戒者。犯輕垢罪。

發隱。問。此中亦有不解大乘經律等文。與第十八無解作師何別。答。彼專無解。此兼為利。意重為利。故與前別。

●按此戒。菩薩心地法門戒心中定心慧心好說心及真實心所出也。

●第四十二為惡人說戒戒(二)　初舉略。二入文。

○初舉略。

凡未受菩薩戒者皆曰惡人。若預為說。后受不能殷重。故制。七眾同。大小俱制。

發隱。渴而後飲。則水之味甘。暗而後燃。則燈之用大。故云預說則心輕也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初所不說境。二出不說故。三舉非結過。

○初所不說境。

不得為利養故。于未受菩薩戒者前。若外道惡人前。說此千佛大戒。邪見人前亦不得說。除國王。餘一切不得說。

惟

【現代漢語翻譯】現代漢語譯本：

假義是指表面上看起來符合道義，例如表面上禁止殺戮，經常行善事。而第一義是指內心真實的狀態，沒有虛假，內心所想與所做一致。盜竊、邪淫乃至輕微的過失，也是同樣的道理。從究竟的角度來說，其他宗派所闡明的道理也貫通於空、假、中三觀，一家宗派所建立的理論也能與其他宗派相融合。本來就是圓融無礙的，最忌諱的就是偏執。

菩薩爲了獲得利益和名聲，貪求更多的供養，而欺騙、引誘貪圖利益的弟子，假裝通達一切經律，爲了獲得供養。這是自欺欺人，也是欺騙他人。所以，為他人傳授戒律的人，犯輕垢罪。

問：這裡也有不理解大乘經律等內容的情況，與第十八條『無解作師』有什麼區別？答：那一條是完全不理解，這一條是兼顧爲了利益。因為更看重利益，所以與前一條不同。

按：這條戒律，是菩薩從心地法門中的戒心、定心、慧心、好說心以及真實心中生髮出來的。

第四十二條為惡人說戒戒（二）一、簡略地提出。二、進入正文。

凡是沒有受過菩薩戒的人，都稱為『惡人』。如果預先為他們講解菩薩戒，他們之後受戒時就不會那麼殷重，所以禁止這樣做。七眾弟子都一樣，大乘和小乘都禁止。

發隱：口渴之後再喝水，就會覺得水的味道甘甜；黑暗之後再點燈，就會覺得燈的作用很大。所以說，預先講解就會使人心輕慢。

二、進入正文（二）一、標明對象。二、敘述事情。

一、標明對象。

如果佛弟子。

二、敘述事情（三）一、不得宣說的對象。二、說明不得宣說的原因。三、舉出違犯的後果。

一、不得宣說的對象。

不得爲了獲得利益，在沒有受過菩薩戒的人面前，或者在外道惡人面前，宣說這千佛大戒。在邪見之人面前也不得宣說，除了國王，其餘的人都不得宣說。

只有……

【English Translation】 English version:

'False righteousness' refers to outwardly appearing righteous, such as superficially prohibiting killing and consistently performing good deeds. 'First righteousness' refers to the true state of mind, without pretense, where inner thoughts align with actions. Theft, adultery, and even minor transgressions are subject to the same principle. Ultimately, the doctrines expounded by other schools also connect to the Threefold Contemplation (emptiness, provisional existence, and the Middle Way), and the theories established by one school can integrate with those of others. Originally, they are perfectly harmonious; only attachment to partial views is to be avoided.

If a Bodhisattva, for the sake of gain and fame, greedily seeks more offerings, deceives and entices disciples who crave profit, and falsely claims to understand all the sutras and precepts for the sake of offerings, this is self-deception and also deceiving others. Therefore, one who transmits precepts to others commits a minor offense.

Question: Here, there are also cases of not understanding the Mahayana sutras and precepts, etc. How is this different from the 18th precept, 'Acting as a Teacher Without Understanding'? Answer: That precept refers to complete lack of understanding, while this one also involves seeking profit. Because the emphasis is on profit, it is different from the previous one.

Note: This precept arises from the mind-ground Dharma gate (心地法門), specifically from the mind of discipline (戒心), the mind of concentration (定心), the mind of wisdom (慧心), the mind of good speech (好說心), and the mind of truthfulness (真實心) of a Bodhisattva.

42nd Precept: Preaching the Precepts to Evil People (2) I. Briefly introduce. II. Enter the text.

Anyone who has not received the Bodhisattva precepts is called an 'evil person.' If the precepts are explained to them beforehand, they will not be so earnest when they receive them later, so it is prohibited. This applies to all seven assemblies (七眾), and is prohibited in both Mahayana and Hinayana.

Explanation: Water tastes sweet after thirst, and a lamp is useful after darkness. Therefore, it is said that explaining beforehand makes the mind light and careless.

II. Entering the Text (2) I. Identify the person. II. Narrate the event.

I. Identify the person.

If a disciple of the Buddha.

II. Narrate the event (3) I. The objects to whom it should not be preached. II. State the reason for not preaching. III. State the consequences of violation.

I. The objects to whom it should not be preached.

One must not, for the sake of gain, preach these Thousand Buddha Great Precepts before those who have not received the Bodhisattva precepts, or before heretics and evil people. One must also not preach before those with wrong views, except for the king; no one else may be preached to.

Only...

除國王。外道惡人即九十五種。

發隱。除國王者。率土之濵。皆王臣故。佛法外護。囑國王故。興滅三寶。惟其意故。民無二王。即世尊故。問。父母云何亦不可說。答。父母所親。可理喻故。國王所尊。情難達故。一切有部目得迦經云。尊貴之人。雖無敬信。亦應為說。貧窮之人。兼不敬信。雖樂欲聞。不應為說。尊貴。指國王也。十誦毗尼序云。波斯匿王詣佛。時正布薩。諸比丘言大王出。我等當作法事。王言欲聽。諸比丘白佛。佛言從今日聽在諸王前說戒。又經云。一沙彌伏床下。盜聽眾僧說戒。金剛力士以桿擬之。沙彌驚懼。懺悔得免。

○二出不說故。

是惡人輩。不受佛戒。名為畜生。生生之處。不見三寶。如木石無心。名為外道。邪見人輩木頭無異。

不受戒皆為惡人。空生空死。同畜生也。

發隱。畜生雖具佛性。今報昏迷。木石正屬無情。頑然罔覺。是惡人輩。有耳不聞戒名。有目不見戒光。有鼻不嗅戒香。有舌不餐戒味。有身不踐戒地。有心不知戒相。六根冥窈。與畏生木石何殊焉。向之說法。非惟不曉。復生謗訕。故不應也。

○三舉非結過。

而菩薩於是惡人前說七佛教戒者。犯輕垢罪。

發隱。前戒揀擇。今戒惡人。所謂不揀擇中甄

【現代漢語翻譯】現代漢語譯本除國王（Raja，統治者）。外道惡人即九十五種。

發隱：排除國王的原因是，普天之下，所有土地都是國王的領土，所有人民都是國王的臣民。國王是佛法的外部護持者，佛陀囑託國王護持佛法。佛法的興盛或衰敗，都取決於國王的意願。百姓不能有兩個國王，國王即是世尊在世間的代表。問：為什麼父母也不可說？答：因為父母所親近的人，可以用道理來說服；而國王所尊重的人，情理上難以溝通。一切有部《目得迦經》說：『尊貴之人，即使沒有敬信，也應該為他們說法；貧窮之人，如果既不敬信，即使樂意聽聞，也不應該為他們說法。』尊貴之人，指的就是國王。《十誦毗尼序》記載：波斯匿王（Prasenajit，古印度拘薩羅國國王）去拜訪佛陀，當時僧眾正在舉行布薩（Posadha，一種佛教儀式）。比丘們說：『大王來了，我們應當舉行法事。』國王說：『我想聽聽。』比丘們稟告佛陀，佛陀說：『從今天起，允許在諸王面前說戒。』又有經文記載：一個小沙彌（Sramanera，佛教出家男子）趴在床下，偷聽僧眾說戒。金剛力士（Vajrapani，佛教護法神）用桿子指著他。沙彌驚恐害怕，懺悔后才得以免罪。

○二出不說故。

這些惡人，不接受佛戒，被稱為畜生（Tiryagyoni，輪迴的生命形式之一）。生生世世都見不到三寶（Triratna，佛、法、僧）。如同木頭石頭一樣沒有心識，被稱為外道（Tirthika，非佛教的修行者）。邪見之人與木頭沒有區別。

不接受戒律的人都是惡人，空來空去，與畜生無異。

發隱：畜生雖然具有佛性（Buddha-dhatu，成佛的潛能），但今生的果報是昏昧迷惑。木頭石頭則完全屬於無情之物，頑固而沒有覺知。這些惡人，有耳朵卻聽不到戒律的名字，有眼睛卻看不到戒律的光芒，有鼻子卻聞不到戒律的香氣，有舌頭卻嘗不到戒律的滋味，有身體卻不踐行戒律的土地，有心卻不知道戒律的相狀。六根（Sadindriya，眼、耳、鼻、舌、身、意）閉塞昏暗，與畏生的木頭石頭有什麼區別呢？向他們說法，非但不能理解，反而會產生誹謗詆譭，所以不應該對他們說。

○三舉非結過。

如果菩薩（Bodhisattva，發願成佛的修行者）在這些惡人面前說七佛教戒，就犯了輕垢罪（Duskrita，一種較輕微的罪過）。

發隱：前面的戒律是揀擇對象，現在的戒律是針對惡人。所謂在不揀擇中甄別。

【English Translation】 English version Excluding kings (Raja, ruler). Heretical and evil people are the ninety-five kinds.

Explanation: Excluding kings is because all lands under heaven belong to the king, and all people are his subjects. The king is the external protector of the Buddha Dharma, and the Buddha entrusted the Dharma to the king. The prosperity or decline of the Buddha Dharma depends on the king's will. The people cannot have two kings; the king is the representative of the World-Honored One in the world. Question: Why are parents also not to be spoken to? Answer: Because those close to parents can be persuaded with reason, but those respected by the king are difficult to communicate with in terms of emotion and reason. The Sarvastivada Vinaya's 'Muktaka Sutra' says: 'Noble people, even if they have no faith, should be spoken to; poor people, if they have no faith and are willing to listen, should not be spoken to.' 'Noble people' refers to kings. The preface to the 'Dasabhumi-vinaya' records: King Prasenajit (Prasenajit, king of Kosala in ancient India) visited the Buddha when the Sangha was holding Posadha (Posadha, a Buddhist ritual). The Bhikshus said, 'The Great King has come; we should hold the Dharma ceremony.' The king said, 'I want to listen.' The Bhikshus reported to the Buddha, and the Buddha said, 'From today on, it is permitted to recite the precepts in front of kings.' Another sutra records: A young Sramanera (Sramanera, a Buddhist novice) lay under the bed, eavesdropping on the Sangha reciting the precepts. Vajrapani (Vajrapani, a Buddhist protector deity) pointed at him with a rod. The Sramanera was frightened and repented, and was thus spared.

○ Two: Because it should not be spoken.

These evil people do not accept the Buddha's precepts and are called animals (Tiryagyoni, one of the forms of rebirth). They will not see the Three Jewels (Triratna, Buddha, Dharma, Sangha) in life after life. Like wood and stone, they have no mind and are called heretics (Tirthika, non-Buddhist practitioners). People with wrong views are no different from wood.

Those who do not accept the precepts are all evil people, coming and going in vain, no different from animals.

Explanation: Although animals have Buddha-nature (Buddha-dhatu, the potential to become a Buddha), their present retribution is confusion and delusion. Wood and stone, on the other hand, are completely insentient, stubborn and without awareness. These evil people have ears but do not hear the name of the precepts, have eyes but do not see the light of the precepts, have noses but do not smell the fragrance of the precepts, have tongues but do not taste the flavor of the precepts, have bodies but do not tread the ground of the precepts, and have minds but do not know the characteristics of the precepts. The six senses (Sadindriya, eye, ear, nose, tongue, body, mind) are obscured and darkened, what difference is there between them and the fearful wood and stone? To speak the Dharma to them is not only incomprehensible but also generates slander and defamation, so it should not be done.

○ Three: Citing the wrong and concluding the fault.

If a Bodhisattva (Bodhisattva, a practitioner who vows to become a Buddha) speaks the seven Buddhist precepts in front of these evil people, he commits a minor offense (Duskrita, a minor transgression).

Explanation: The previous precepts were about selecting the object, and the current precepts are aimed at evil people. It is called distinguishing in non-discrimination.

別自明。悲智雙行之道也。若執不揀。氾濫說戒。甚非所宜。應須生重法心。慎勿示之以易。令彼愚頑倍增藐忽。

●按此戒。菩薩心地法門戒心中慧心護心達心所出也。

●第四十三無慚受施戒(二)　初舉略。二入文。

○初舉略。

當分犯。已自結罪。不思慚愧。而冒當利施。無愧故制。出家五眾同。大小俱制。以枉當福田故。文云信心出家毀正戒者。在家未當田任。未制。

發隱。當分犯者。當戒分中有犯。罪已結矣。尚無慚愧。濫叨信施。其罪不益深乎。未當田任者。在家未當福田之任。無受施事也。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初受施不宜。二人鬼所毀。三舉非結過。

○初受施不宜。

信心出家。受佛正成。故起心毀犯聖戒者。不得受一切檀越供養。亦不得國王地上行。不得飲國王水。

帶罪無愧。不得受施。國王本以地水給有德之人。無有德行。不應受用。

發隱。地水者。舉況也。地水且然。況他物乎。阿毗達磨俱舍釋論云。犯根本罪者。于大眾食及住處。佛不許此人啖一段食。踐一腳跟地。觀此。則知破戒比丘。天地雖寬。無處可著。檀那雖眾。滴水難消

。可不懼哉。

○二人鬼所毀。

五千大鬼常遮其前。鬼言大賊。若入房舍城邑宅中。鬼復常掃其腳跡。一切世人。皆罵言佛法中賊。一切眾生眼不欲見。犯戒之人。畜生無異。木頭無異。

帶罪無愧。人鬼所毀。

發隱。持戒之人。善神衛體。破戒之輩。惡鬼隨身。何也。善惡氣分自然相感。如世貴人。輿馬僕從之所呵護。如世因犯。杻械兵卒之所防禁也。此諸惡鬼存日障其前途。故威德日消。所作不利。死時引入地獄。故身心痛苦。神識昏迷。又掃其腳跡者。經言賢聖誦經行道之處。其地皆為金剛。今此惡人遊行之處。其地皆悉穢染。鬼安得不掃其腳跡耶。佛法中賊者。破戒惡人。所謂偷佛衣。盜佛飯。在佛法中反害佛法。非大賊而何。

○三舉非結過。

若故毀正戒者。犯輕垢罪。

發隱。寶積經云。自知犯戒。受信施。是名第四微細煩惱。出家之人具此煩惱。如負重擔入于地獄。

●按此戒。菩薩心地法門戒心中信心念心及慚愧心所出也。

●第四十四不供養經典戒(二)　初舉略。二入文。

○初舉略。

三寶皆應供養。若不修者。乘于謹敬之心。故制。七眾同。大小不全共。菩薩應修五事。聲聞五篇輕重法應誦持。餘事不制。

【現代漢語翻譯】現代漢語譯本：難道不應該畏懼嗎？

○ 二人鬼所毀。

五千大鬼常常遮擋在他的前面。鬼說這是大賊。如果進入房舍、城邑、住宅中，鬼又常常掃掉他的腳印。一切世人都罵他是佛法中的賊。一切眾生都不想看到他。犯戒的人，和畜生沒有區別，和木頭沒有區別。

帶著罪過卻不感到羞愧，被人和鬼所詆譭。

發隱：持戒的人，有善神衛護身體；破戒的人，有惡鬼跟隨在身邊。為什麼呢？善惡之氣自然相互感應。如同世間的貴人，有車馬僕從呵護；如同世間的罪犯，被枷鎖兵卒防禁。這些惡鬼活著的時候，阻礙他的前途，所以威德日益消減，所做的事情都不順利；死的時候，把他引入地獄，所以身心痛苦，神識昏迷。又說掃掉他的腳印，經書上說賢聖誦經行道的地方，那裡的土地都變成金剛；現在這些惡人便溺的地方，那裡的土地都充滿污穢。鬼怎麼能不掃掉他的腳印呢？佛法中的賊，就是破戒的惡人，他們偷佛的衣服，盜佛的食物，在佛法中反而危害佛法，不是大賊是什麼？

○ 三舉非結過。

如果故意毀壞正戒，就犯了輕垢罪。

發隱：《寶積經》說，自己知道犯戒，還接受信徒的供養，這叫做第四種微細煩惱。出家的人具有這種煩惱，就像揹負重擔進入地獄。

● 按此戒，是菩薩心地法門戒心中信心念心以及慚愧心所產生的。

● 第四十四不供養經典戒 (二) 初舉略。二入文。

○ 初舉略。

三寶（佛、法、僧）都應該供養。如果不修行，是因為缺少恭敬之心，所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都一樣。大小乘不完全相同。菩薩應該修五事，聲聞五篇輕重法應該誦持。其餘的事情沒有規定。

【English Translation】 English version: Shouldn't one be afraid?

○ Destroyed by two types of ghosts.

Five thousand great ghosts constantly block his path. The ghosts say he is a great thief. If he enters houses, cities, or residences, the ghosts also constantly sweep away his footprints. All people in the world scold him as a thief in the Buddha's Dharma. All sentient beings do not want to see him. A person who violates the precepts is no different from a beast, no different from a piece of wood.

Carrying sins without shame, he is reviled by humans and ghosts.

Explanation: Those who uphold the precepts have good deities protecting their bodies; those who break the precepts have evil ghosts following them. Why? The energies of good and evil naturally attract each other. It is like a noble person in the world, protected by carriages, horses, and servants; it is like a criminal in the world, guarded by shackles and soldiers. These evil ghosts obstruct his path while he is alive, so his virtue diminishes daily, and what he does is not beneficial. When he dies, he is led into hell, so his body and mind are in pain, and his consciousness is confused. Furthermore, it is said that his footprints are swept away because the scriptures say that the places where sages recite scriptures and practice the Way become diamond-like. Now, the places where these evil people defecate and urinate are filled with filth. How can the ghosts not sweep away their footprints? The thief in the Buddha's Dharma is the evil person who breaks the precepts. They steal the Buddha's clothes, steal the Buddha's food, and harm the Buddha's Dharma within the Buddha's Dharma. What else could they be but great thieves?

○ Three instances of mentioning offenses without concluding the transgression.

If one deliberately destroys the correct precepts, one commits a minor offense.

Explanation: The Ratnakuta Sutra says, 'Knowing that one has violated the precepts and still accepting offerings from believers is called the fourth subtle affliction. A monastic who has this affliction is like entering hell carrying a heavy burden.'

● This precept arises from the mind of faith, the mind of mindfulness, and the mind of shame and remorse in the Bodhisattva's mind-ground Dharma-door precepts.

● Forty-fourth Precept: Not Making Offerings to the Scriptures (Two parts): First, a brief introduction; second, entering the text.

○ First, a brief introduction.

The Three Jewels (Buddha, Dharma, Sangha) should all be offered to. If one does not cultivate, it is because of a lack of respect, so this precept is established. It is the same for the seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, upasikas). The Mahayana and Hinayana are not entirely the same. Bodhisattvas should cultivate five things, and the Sravakas should recite and uphold the five divisions of heavy and light laws. Other matters are not prescribed.

發隱。菩薩五事具后。聲聞五篇。第一四重。第二僧伽。第三合尼薩波逸。第四提舍尼。第五突吉羅。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初標勸受持。二別列勸事。三舉非結過。

○初標勸受持。

常應一心。

發隱。一心者。無二心也。一心不亂。始名持誦也。按一心念佛有事有理。此亦應爾。事一心者。以心守戒。持之不易。誦之不忘。無背逆意。無分散意。心不違戒。戒不違心。名一心也。理一心者。心冥乎戒。不持而持。持無持相。不誦而誦。誦無誦相。即心是戒。即戒是心。不見能持所持。雙融有犯無犯。名一心也。

○二別列勸事。

受持讀誦大乘經律。剝皮為紙。刺血為墨。以髓為水。析骨為筆。書寫佛戒。木皮谷紙。絹素竹帛。亦悉書持。常以七寶無價香花。一切雜寶為箱囊。盛經律卷。

勸事凡五種。一受持。二讀。三誦。四書寫。五供養。解說已在上三十九中。

發隱。剝皮刺血等有二義。一者身份血肉命根所關。世間至寶重者。是舍其身命而流通慧命也。二者四大虛假終歸朽敗。世間至無用者。是舍其無用而成就大用也。谷字從𣪊從木。或從禾作谷者非。谷者禾實。

【現代漢語翻譯】現代漢語譯本發隱。菩薩在具備五事之後，聲聞則有五篇（指戒律）。第一是四重（指四重戒），第二是僧伽（僧殘戒），第三是合尼薩波逸（捨墮戒），第四是提舍尼（悔過戒），第五是突吉羅（惡作戒）。

○二、入文（分為二部分）初、標明對象。二、敘述事件。

○初、標明對象。

若是佛子。

○二、敘述事件（分為三部分）初、標明勸導受持。二、分別列舉勸導之事。三、舉出違犯的過失。

○初、標明勸導受持。

應當常常一心。

發隱。所謂『一心』，就是沒有二心。達到一心不亂，才能稱得上是『持誦』。按照一心念佛，有事一心和理一心之分。這裡也應該如此理解。事一心是指，以心守護戒律，堅持不改變，誦讀不遺忘，沒有違背之意，沒有散亂之心。心不違背戒律，戒律不違背心，這叫做事一心。理一心是指，心與戒律融為一體，不持而持，持戒而沒有持戒的相狀；不誦而誦，誦經而沒有誦經的相狀。心就是戒，戒就是心。不見能持戒的人和所持的戒律，能犯和無犯都融為一體，這叫做理一心。

○二、分別列舉勸導之事。

受持、讀誦大乘經律，剝下自己的面板作為紙張，刺出自己的鮮血作為墨水，用骨髓作為水，劈開骨頭作為筆，書寫佛戒。木皮、谷紙、絹素、竹帛等，也都要用來書寫和受持。常常用七寶和無價的香花，以及一切雜寶製成的箱囊，來盛放經律。

勸導之事共有五種：一是受持，二是讀，三是誦，四是書寫，五是供養。這些在前面第三十九條中已經解釋過了。

發隱。剝皮刺血等有兩種含義。一是身體的各個部分，包括血肉和性命攸關的，是世間最珍貴的，這是捨棄自身性命而流通慧命。二是四大假合之身，終究會朽壞敗壞，是世間最無用的，這是捨棄無用的而成就大用。『谷』字從『𣪊』從『木』。如果從『禾』寫作『谷』，那就是錯誤的。『谷』指的是禾的果實。

【English Translation】 English version Elucidation. After a Bodhisattva has fulfilled the five conditions, the Śrāvakas (hearers) have five categories (of precepts). The first is the four parājikas (defeats), the second is the saṃghāvaśeṣa (formal meeting offenses), the third is the naiḥsargika pāyantika (expiable offenses involving forfeiture), the fourth is the pratideśanīya (offenses requiring confession), and the fifth is the duṣkṛta (wrongdoings).

○2. Entering the Text (in two parts): First, identifying the person. Second, narrating the events.

○First, identifying the person.

If a Buddha-son.

○Second, narrating the events (in three parts): First, stating the exhortation to receive and uphold. Second, listing the matters to be exhorted separately. Third, citing transgressions and concluding with faults.

○First, stating the exhortation to receive and uphold.

One should always be single-minded.

Elucidation. 'Single-minded' means without a second thought. Only when one is single-minded and undistracted can it be called 'upholding and reciting'. According to single-minded recitation of Buddha's name, there are phenomenal and noumenal aspects. This should also be understood in the same way. Phenomenal single-mindedness means guarding the precepts with the mind, upholding them without change, reciting them without forgetting, without rebellious intent, without scattered thoughts. The mind does not violate the precepts, and the precepts do not violate the mind; this is called phenomenal single-mindedness. Noumenal single-mindedness means the mind merges with the precepts, upholding without upholding, upholding without the appearance of upholding; reciting without reciting, reciting without the appearance of reciting. The mind is the precepts, and the precepts are the mind. One does not see the one who upholds and what is upheld, and both the committing and non-committing are integrated; this is called noumenal single-mindedness.

○Second, listing the matters to be exhorted separately.

Receive, uphold, read, and recite the Mahāyāna sūtras and vinayas (discipline codes). Peel off one's skin for paper, draw blood for ink, use marrow for water, split bones for a pen, and write the Buddha's precepts. Tree bark, grain paper, silk, and bamboo cloth should also be used for writing and upholding. Always use seven treasures, priceless fragrant flowers, and all kinds of miscellaneous treasures to make boxes and bags to hold the sūtra and vinaya scrolls.

There are five types of exhortations: first, receiving and upholding; second, reading; third, reciting; fourth, writing; and fifth, making offerings. The explanations have already been given in the previous thirty-ninth section.

Elucidation. 'Peeling off skin and drawing blood' has two meanings. First, the body's parts, including flesh and blood, are related to the life force, which is the most precious thing in the world; this is sacrificing one's own life to circulate the wisdom-life. Second, the four elements (earth, water, fire, wind) are illusory and will eventually decay and rot, which is the most useless thing in the world; this is abandoning the useless to accomplish great use. The character '谷' (gǔ, grain) is composed of '𣪊' (hé) and '木' (mù, wood). It is incorrect to write '谷' with '禾' (hé, standing grain). '谷' refers to the fruit of the grain.

今谷是楮樹。可造紙故。下列可書三種。一紙。二絹。三竹。古用竹。故曰簡帙。又曰汗青也。漢始有赤蹄紙。后蔡倫復以魚網木皮造紙。而紀載流通繇是無盡矣。言五種者。意仿法華五種法師也。

○三舉非結過。

若不如法供養者。犯輕垢罪。

經典是佛母。應供養。不者犯罪。

發隱。三世諸佛皆從經中出。故云佛母。忽慢父母而不供養。是不孝也。尚得名為戒乎。

●按此戒。菩薩心地法門戒心中願心護心信心念心及恭敬心所出也。

●第四十五不化眾生戒(二)　初舉略。二入文。

○初舉略。

菩薩發心為物。見有識之類。應須教化。令得悟解。若不能者。乖大士之行。故制。七眾同犯。大小不共。大士化眾生是正行。小乘自度。不化非犯。

發隱。大士犯小乘不犯者。一夫不獲。以天下為己任者曰。時予之辜。彼飲牛荷蕢之徒。則何辜之有。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初勸起悲心。二列悲心事。三舉非結過。

○初勸起悲心。

常起大悲心。

不起兼制。悲能拔苦。大士恒愿眾生離苦。

發隱。兼制例前。言起。兼制不起者犯過也。

【現代漢語翻譯】現代漢語譯本現在的山谷里生長著楮樹（一種可以用來造紙的樹）。因為它可以用來造紙。以下有三種東西可以用來書寫：一是紙，二是絹，三是竹。古代使用竹子，所以書籍被稱為『簡帙』（用竹簡編成的書），也叫做『汗青』（指史書，因為古人用竹簡寫字，需先用火烤乾竹簡上的水分，故稱『汗青』）。漢朝開始有赤蹄紙。後來蔡倫又用魚網和樹皮造紙。因此，記錄和傳播變得無窮無盡。說有五種，是模仿《法華經》中的五種法師（受持、讀、誦、解說、書寫）。 ○三舉非結過。如果不如法供養經典，就犯輕垢罪。經典是佛母，應該供養。不供養就犯罪。發隱：三世諸佛都是從經典中產生的，所以說經典是佛母。輕慢父母而不供養，是不孝的行為。這樣還能被稱為持戒嗎？ ●按此戒，是菩薩從心地法門中的戒心、願心、護心、信心、念心以及恭敬心中生髮出來的。 ●第四十五不化眾生戒（二）初舉略。二入文。 ○初舉略。菩薩發心是爲了利益眾生，見到有知覺的生命，就應該教化他們，使他們能夠覺悟理解。如果不能這樣做，就違背了菩薩的行持。所以制定此戒。七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都犯此戒。大小乘的觀點不同。大乘菩薩教化眾生是正行，小乘只求自度，不教化眾生不算犯戒。發隱：大乘菩薩犯戒而小乘不犯戒的情況，就像一個人沒有得到百姓的擁護，就把治理不好天下的責任歸咎於自己，說：『這是我的罪過。』而那些飲牛放牧的普通百姓，又有什麼罪過呢？ ○二入文（二）初標人。二序事。 ○初標人。若佛子。 ○二序事（三）初勸起悲心。二列悲心事。三舉非結過。 ○初勸起悲心。常起大悲心。『不起』也加以禁止。悲心能夠拔除眾生的痛苦。大乘菩薩恒常希望眾生脫離痛苦。發隱：『兼制』的例子和前面一樣。說『起』，也禁止『不起』，不起悲心就犯戒。

【English Translation】 English version Now the valleys are full of Chushu trees (trees that can be used to make paper). Because they can be used to make paper. The following three things can be used for writing: first, paper; second, silk; and third, bamboo. In ancient times, bamboo was used, so books were called 'Jianzhi' (books made of bamboo slips), also known as 'Hanqing' (referring to historical books, because in ancient times, people wrote on bamboo slips and needed to bake the bamboo slips to dry the moisture, hence the name 'Hanqing'). The Han Dynasty began to have red-hoof paper. Later, Cai Lun used fish nets and bark to make paper. Therefore, recording and dissemination became endless. Saying there are five kinds is to imitate the five kinds of Dharma masters (receiving, upholding, reading, reciting, explaining, and writing) in the 'Lotus Sutra'. ○ Three examples of stating the offense and concluding the transgression. If one does not make offerings to the scriptures according to the Dharma, one commits a minor offense. The scriptures are the 'Buddha-mother', and should be offered to. Not offering is an offense. Explanation: The Buddhas of the three times all come from the scriptures, so it is said that the scriptures are the 'Buddha-mother'. To be disrespectful to parents and not make offerings is unfilial. Can this still be called upholding the precepts? ● According to this precept, it arises from the Bodhisattva's mind-ground Dharma gate, from the mind of precepts, the mind of vows, the mind of protection, the mind of faith, the mind of mindfulness, and the mind of reverence. ● The Forty-fifth Precept Against Not Transforming Sentient Beings (Two) First, a brief introduction. Second, entering the text. ○ First, a brief introduction. The Bodhisattva's aspiration is to benefit sentient beings. Seeing sentient beings with consciousness, one should teach and transform them, so that they can awaken and understand. If one cannot do this, one goes against the conduct of a Bodhisattva. Therefore, this precept is established. The seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, upasikas) all violate this precept. The views of the Mahayana and Hinayana differ. The Mahayana Bodhisattva's teaching and transforming sentient beings is the correct practice. The Hinayana only seeks self-liberation, and not teaching and transforming sentient beings is not considered an offense. Explanation: The situation where a Mahayana Bodhisattva commits an offense but a Hinayana does not is like a ruler who, if he does not gain the support of the people, blames himself for not governing the world well, saying, 'This is my fault.' But what fault do those ordinary people who drink water and carry baskets have? ○ Second, entering the text (Two) First, identifying the person. Second, narrating the event. ○ First, identifying the person. If a 'Buddha-child'. ○ Second, narrating the event (Three) First, exhorting to arouse compassion. Second, listing the matters of compassion. Third, stating the offense and concluding the transgression. ○ First, exhorting to arouse compassion. Always arouse great compassion. 『Not arousing』 is also prohibited. Compassion can remove the suffering of sentient beings. The Mahayana Bodhisattva constantly wishes for sentient beings to be free from suffering. Explanation: The example of 'also prohibiting' is the same as before. Saying 'arouse' also prohibits 'not arousing'. Not arousing compassion is an offense.

不言慈者。慈與樂。悲拔苦。拔苦急於與樂也。又苦去即樂。悲兼慈故。是以贊佛曰大悲世尊。贊觀音曰大悲菩薩。良以大小乘所繇分別正在於此。學菩薩者不可頃刻而忘此心。故曰常起也。

○二列悲心事(三)　初見人令發心。二見畜令發心。三隨方隨見令發心。

○初見人令發心。

若入一切城邑舍宅。見一切眾生。應當唱言。汝等眾生。盡應受三歸十戒。

發隱。眾生該乎六道。今專屬令人發心者。以下有牛馬豬羊等文。今且就人言也。按菩薩善戒經云。菩薩至白衣家。不能說法開示令供養三寶者得罪。折伏羅漢經云。初利天子壽命欲終。當受豬身。詣佛求救。佛教皈命佛法僧寶。於是七日七夜精勤三歸。得免豬胎。為長者子。又木槵子經云。佛告琉璃王。穿木槵子。稱三寶名。當斷結業。得無上果故知三寶一切眾生皈依處也。不曰五戒而曰十戒者。五戒人天之因。十戒菩薩之道也。

○二見畜令發心。

若見牛馬豬羊一切畜生。應心念口言。汝是畜生。發菩提心。

發隱。汝是畜生者。先示其果報之名。發菩提心者。后教以出離之要。菩提心者。廣大清凈本然之覺體。即自性三歸心地十戒是也。迷此心故。隱而不發。輪轉三途。無有窮已。發起此心。靈覺洞然

【現代漢語翻譯】現代漢語譯本：不言慈愛是因為慈愛是給予快樂，而悲憫是解除痛苦。解除痛苦比給予快樂更為緊迫，而且痛苦解除后自然會帶來快樂，所以悲憫包含了慈愛。因此，讚美佛陀時說『大悲世尊』，讚美觀音時說『大悲菩薩』，原因就在於大小乘的區別正在於此。學習菩薩道的人不可片刻忘記這份悲憫之心，所以說要『常起』。

○二、列舉悲心的事相（三）：一、見到人要令其發菩提心；二、見到畜生要令其發菩提心；三、隨處隨見都要令其發菩提心。

○一、見到人要令其發菩提心：

如果進入一切城邑、房舍，見到一切眾生，應當宣唱說：『你們這些眾生，都應當受三歸（皈依佛、法、僧）十戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒、不著香華鬘、不歌舞倡伎、不坐臥高廣大床、不非時食、不蓄金銀財寶）。』

闡釋：眾生涵蓋六道，這裡專門針對人而說，是因為下面有牛、馬、豬、羊等文，所以這裡先就人來說。按照《菩薩善戒經》所說，菩薩到在家信徒家，不能說法開示，令其供養三寶，是會犯戒的。《折伏羅漢經》說，初利天子壽命將終，將要轉生為豬，於是向佛求救。佛陀教他皈依佛、法、僧三寶。於是他七日七夜精勤三歸，得以免除豬胎，轉生為長者之子。又《木槵子經》說，佛告訴琉璃王，穿木槵子，稱念三寶名號，就能斷除結業，得到無上果。由此可知三寶是一切眾生皈依之處。這裡不說五戒而說十戒，是因為五戒是人天之因，十戒是菩薩之道。

○二、見到畜生要令其發菩提心：

如果見到牛、馬、豬、羊一切畜生，應當心中默唸，口中說：『你是畜生，要發菩提心。』

闡釋：『你是畜生』，是先指出它所受的果報之名；『發菩提心』，是后教導它出離輪迴的關鍵。菩提心，是廣大清凈、本然存在的覺悟本體，也就是自性三歸、心地十戒。因為迷惑了這個心，所以隱而不發，在三惡道中輪迴，沒有窮盡。發起這個心，靈覺就會洞然顯現。

【English Translation】 English version: To not speak of loving-kindness is because loving-kindness is giving happiness, while compassion is relieving suffering. Relieving suffering is more urgent than giving happiness, and moreover, when suffering is relieved, happiness naturally follows, so compassion encompasses loving-kindness. Therefore, when praising the Buddha, we say 'Greatly Compassionate World Honored One', and when praising Guanyin (Avalokiteśvara), we say 'Greatly Compassionate Bodhisattva', the reason being that the distinction between the Great Vehicle (Mahayana) and Small Vehicle (Hinayana) lies precisely in this. Those who study the Bodhisattva path must not forget this compassionate heart for even a moment, so it is said to 'constantly arise'.

○ Two, Listing the aspects of the compassionate mind (3): First, upon seeing people, cause them to generate the Bodhi mind; second, upon seeing animals, cause them to generate the Bodhi mind; third, everywhere and upon seeing anything, cause them to generate the Bodhi mind.

○ First, upon seeing people, cause them to generate the Bodhi mind:

If entering all cities, towns, and dwellings, and seeing all sentient beings, one should proclaim: 'You sentient beings, should all receive the Three Refuges (Buddha, Dharma, Sangha) and the Ten Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants, no wearing garlands or perfumes, no singing or dancing, no high or wide beds, no eating at improper times, no hoarding gold or silver treasures).'

Explanation: 'Sentient beings' encompasses the six realms, but here it specifically addresses people, because the following text mentions cows, horses, pigs, sheep, etc., so here we will first speak of people. According to the Bodhisattva Good Precepts Sutra, if a Bodhisattva goes to the home of a layperson and cannot expound the Dharma to instruct them to make offerings to the Three Jewels, they commit an offense. The Subduing the Arhat Sutra says that the lifespan of the First Benefit Deva was about to end, and he was about to be reborn as a pig, so he sought help from the Buddha. The Buddha taught him to take refuge in the Buddha, Dharma, and Sangha. Thereupon, for seven days and seven nights, he diligently took the Three Refuges, and was able to avoid the pig womb, and was reborn as the son of a wealthy man. Furthermore, the Soapberry Seed Sutra says that the Buddha told King Virudhaka, 'String soapberry seeds and recite the names of the Three Jewels, and you will cut off karmic bonds and attain the unsurpassed fruit.' From this, we know that the Three Jewels are the refuge for all sentient beings. It does not say the Five Precepts, but the Ten Precepts, because the Five Precepts are the cause of rebirth in the human and heavenly realms, while the Ten Precepts are the path of the Bodhisattva.

○ Second, upon seeing animals, cause them to generate the Bodhi mind:

If seeing cows, horses, pigs, sheep, all animals, one should silently think and verbally say: 'You are an animal, generate the Bodhi mind.'

Explanation: 'You are an animal' is to first point out the name of the result they are experiencing; 'generate the Bodhi mind' is to later teach them the key to liberation from samsara. The Bodhi mind is the vast, pure, and inherently existing awakened essence, which is the Three Refuges of the self-nature and the Ten Precepts of the mind-ground. Because of being deluded about this mind, it remains hidden and unarisen, causing them to revolve in the three evil paths without end. When this mind is aroused, spiritual awareness will clearly manifest.

。暗蔽愚癡。倏爾消滅。焉有所謂畜生者哉。

○三隨方隨見令發心。

而菩薩入一切處山林川野。皆使一切眾生髮菩提心。

悉令發心。是出要之急。故須此三。通制道俗。

發隱。令人發心。一也。令畜發心。二也。隨方隨見令發心。三也。出家在家菩薩盡應如此。故云通制。

○三舉非結過。

是菩薩若不發教化眾生心者。犯輕垢罪。

發隱。問。說法對人。人猶未信。發心向畜。畜則何知。答。性在含靈。不可思議。安期畜類。終無覺心。蛤之生天。鵬之敬律。虎之弭耳避地。蟒之垂淚革心。海魚之再世而興崇法門。飛鳥之次生而還為弟子。如斯比類。列舉曷勝。縱彼業重無知。行者自當獲福。故應教化無間人畜也。

●按此戒。菩薩心地法門戒心中願心慈心悲心益心大乘心所出也。

●第四十六說法不如法戒(二)　初舉略。二入文。

○初舉略。

強為解說。彼此有慢法之失。故制。出家五眾同。大小俱制。在家不全為法主。止說一句一偈不如法。亦犯。

發隱。彼此者。說聽兩俱得罪也。不全為者。亦有時乎說法也。句偈雖非全文。而不如說法儀式。亦犯罪也。在家說法。如凈名談不二于毗耶。雙林講涅槃于梁殿是也。然

【現代漢語翻譯】現代漢語譯本：暗淡的矇蔽和愚昧，會立刻消散滅亡，哪裡還會有什麼所謂的畜生呢？

○三、隨處隨見，令人發菩提心。

菩薩進入一切地方，山林、河流、曠野，都使一切眾生髮起菩提心（bodhicitta，覺悟之心）。

使一切眾生髮菩提心，是脫離輪迴的關鍵要務，所以需要這三點（發隱、令畜發心、隨方隨見）。普遍約束出家和在家之人。

『發隱』，是令人發菩提心，第一點。令畜生髮菩提心，第二點。隨處隨見令人發菩提心，第三點。出家和在家的菩薩都應該這樣做，所以說是普遍約束。

○三、舉出違犯行為，總結過失。

如果菩薩不發起教化眾生的心，就犯輕垢罪（dukkhata，一種較輕的罪過）。

『發隱』。問：說法是針對人，但人尚且不相信，向畜生說法，畜生又怎麼會知道呢？答：因為它們的本性中也含有靈性，不可思議。安期（Anqi）的畜類，最終沒有覺悟的心。蛤蜊（clam）能夠昇天，鵬鳥（roc）能夠敬畏戒律，老虎（tiger）能夠馴服地避開，蟒蛇（python）能夠流淚悔改。海里的魚（fish）轉世后興盛佛法，飛鳥（bird）再次投胎成為弟子。像這樣的例子，數不勝數。即使它們業障深重，沒有知覺，修行者自己也會獲得福報。所以應該教化一切眾生，不分人和畜生。

●按此戒條，菩薩心地法門戒是從願心、慈心、悲心、益心、大乘心所生髮出來的。

●第四十六、說法不如法戒（二）初、舉出要點。二、進入經文。

○初、舉出要點。

如果勉強為他人解說佛法，彼此都會有輕慢佛法的過失，所以制定此戒。出家的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）都受此戒約束。大乘和小乘都受約束。在家居士不完全是說法的主持者，即使只說一句偈語不如法，也犯戒。

『發隱』。『彼此』，是指說法者和聽法者雙方都得罪。『不全為者』，是指在家居士也有說法的時候。句偈雖然不是全文，但是不如法儀軌，也算犯罪。在家居士說法，例如維摩詰（Vimalakirti）在毗耶離城（Vaishali）談論不二法門，梁武帝（Emperor Wu of Liang）在雙林寺（Shuanglin Temple）講解涅槃經（Nirvana Sutra）就是例子。然而

【English Translation】 English version: Dim obscurations and ignorance will instantly vanish. Where then would there be any so-called animals?

○3. Everywhere and in every encounter, inspire the mind of enlightenment.

Bodhisattvas, entering all places, mountains, forests, rivers, and fields, cause all sentient beings to generate the bodhicitta (mind of enlightenment).

Causing all beings to generate the mind of enlightenment is the urgent key to liberation, hence the need for these three (revealing the hidden, causing animals to generate the mind, and inspiring the mind of enlightenment everywhere and in every encounter). It universally restrains both monastics and laypersons.

'Revealing the hidden' is to cause people to generate the mind of enlightenment, the first point. Causing animals to generate the mind of enlightenment, the second point. Inspiring the mind of enlightenment everywhere and in every encounter, the third point. Both monastic and lay bodhisattvas should act in this way, hence it is said to be a universal restraint.

○3. Citing transgressions and concluding with faults.

If a bodhisattva does not generate the mind to teach and transform sentient beings, they commit a minor offense (dukkhata, a minor transgression).

'Revealing the hidden'. Question: Teaching the Dharma is directed towards people, but even people do not believe. Speaking Dharma to animals, how would they know? Answer: Because their nature also contains sentience, it is inconceivable. The animals of Anqi (Anqi) ultimately did not have an awakened mind. Clams (clam) can ascend to heaven, rocs (roc) can revere the precepts, tigers (tiger) can obediently avoid, and pythons (python) can shed tears and reform. Fish (fish) in the sea are reborn and promote the Dharma, and birds (bird) are reborn as disciples. Such examples are countless. Even if their karma is heavy and they are without knowledge, the practitioner will naturally gain merit. Therefore, one should teach all beings without distinction between humans and animals.

●According to this precept, the Bodhisattva's mind-ground Dharma-door precepts arise from the mind of aspiration, the mind of loving-kindness, the mind of compassion, the mind of benefit, and the Mahayana mind.

●46th Precept: Teaching the Dharma Improperly (Two parts): First, stating the outline. Second, entering the text.

○First, stating the outline.

If one forcibly explains the Dharma to others, both parties will have the fault of disrespecting the Dharma, hence this precept is established. The five monastic groups (bhikkhus, bhikkhunis, sramaneras, sramanerikas, and siksamana) are all bound by this precept. Both Mahayana and Hinayana are restrained. Lay practitioners are not fully the masters of Dharma teaching; even if they only speak a single verse improperly, they also commit an offense.

'Revealing the hidden'. 'Both parties' refers to both the speaker and the listener committing an offense. 'Not fully' refers to lay practitioners also having times to teach the Dharma. Although a verse is not the entire text, if it is not in accordance with the Dharma rituals, it is also a transgression. Lay practitioners teaching the Dharma, such as Vimalakirti (Vimalakirti) discussing non-duality in Vaishali (Vaishali), and Emperor Wu of Liang (Emperor Wu of Liang) lecturing on the Nirvana Sutra (Nirvana Sutra) at Shuanglin Temple (Shuanglin Temple), are examples. However,

此大權菩薩。巧現居士之身。非今外道白衣。謬膺說法之任。或妄稱三教之祖。或偽造五部之書。或密授十六字經。或秘傳七個字佛。或身中運氣存神而號公案。或暗夜聞聲見物而作奇徴。或本無悟入而誑說禪宗。或撥無因果而誹謗正法。千科萬徑。莫可具陳。據座稱師。無少謙讓。身為俗士。徒反緇流。一瞽眾盲。同歸陷溺而已。斯則片時法主。半字邪辭。皆地獄種子也。愿講者至此。不吝慈悲。力為救援。

○二入文(二)　初標人。二序事。

○初標人。

若佛子。

○二序事(三)　初總明普說。二別為四眾。三舉非結過。

○初總明普說。

常應教化起大悲心。若入檀越貴人家。一切眾中。不得立為白衣說法。應在白衣眾前高座上座。

常應大悲教化。即是兼制也。不得立。示說法儀則。為白衣說。不得倚立。法應同坐。若相與立亦非過。此中舉立為語。若人臥。說法坐立。或復覆頭捉杖悉不得。

發隱。相與立者。己與人同立說法不犯。此中舉立者。且獨舉立為例耳。高座上坐。非云于高座之上坐也。是二等座。或高座。或上座。高座。低昂言之。上座。大小言之也。臥及覆頭等。四分開除病不犯。此亦應爾。菩薩大悲利物。為病人故。豈泥常法也。

【現代漢語翻譯】現代漢語譯本：這位大權菩薩（Mahā-adhikāra Bodhisattva，具有大權力的菩薩），巧妙地示現為居士之身（在家修行者）。並非如今那些外道（非佛教的宗教）的白衣（在家修行者），謬誤地承擔說法的責任，或者妄稱自己是儒釋道三教的祖師，或者偽造所謂的五部經書，或者秘密傳授十六字經，或者私下傳授七個字的佛號，或者在身體中運氣存神而號稱公案（禪宗的案例），或者在暗夜裡聽到聲音、見到事物而當作奇異的徵兆，或者根本沒有開悟卻謊稱自己懂得禪宗，或者否定因果報應而誹謗正法。這樣的門類和途徑成千上萬，無法一一陳述。他們佔據座位自稱為師，沒有絲毫謙讓。身為在家的俗人，卻反而誹謗出家的僧侶。一個瞎子帶領一群盲人，一同走向陷阱和溺水而已。這種情況，即使是片刻的法主，半個字的邪說，都是地獄的種子啊！希望講經說法的人遇到這種情況，不要吝惜慈悲，盡力去救援他們。

○二入文（二）：首先標明對象，其次敘述事件。

○首先標明對像：

如果是佛子（佛陀的弟子）。

○其次敘述事件（三）：首先總的說明普遍說法，其次分別為四眾說法，最後舉出錯誤的行為並總結過失。

○首先總的說明普遍說法：

（佛子）應當經常教化眾生，發起大悲心。如果進入檀越（dānapati，施主）或貴人家中，在一切大眾之中，不得站立著為白衣（在家眾）說法，應當在白衣眾前的高座或上座上說法。

『常應大悲教化』，就是兼顧制止不當行為的意思。『不得立』，是說明說法的儀則。『為白衣說』，不得倚靠站立，說法時應該同坐。如果互相站立，也不算過失。這裡舉出站立為例，如果有人躺著，說法者坐著或站著，或者蒙著頭、拄著枴杖，都是不可以的。

發隱：『互相站立』，是指自己和他人一同站立說法，不違犯戒律。這裡舉出站立，只是單獨舉出站立為例而已。『高座上座』，不是說坐在高座之上，而是指兩種座位，或者高座，或者上座。高座，是從高低的角度來說的；上座，是從大小的角度來說的。躺著和蒙著頭等行為，四分律中開許除病的情況不違犯戒律，這裡也應該如此。菩薩以大悲心利益眾生，爲了病人，怎麼能拘泥於常規呢？

【English Translation】 English version: This Mahā-adhikāra Bodhisattva (Bodhisattva of Great Authority) skillfully manifests as a layman (householder). (This is) not like the present-day white-robed (lay practitioners) of externalist paths (non-Buddhist religions) who erroneously undertake the responsibility of expounding the Dharma, or falsely claim to be the founders of the three teachings (Confucianism, Buddhism, and Taoism), or fabricate the so-called Five Books, or secretly transmit the Sixteen-Character Sutra, or privately pass down the Seven-Character Buddha name, or circulate qi and preserve the spirit within the body and call it a 'gongan' (Zen koan), or take hearing sounds and seeing things in the dark night as strange omens, or falsely claim to understand Zen without any actual enlightenment, or deny cause and effect and slander the Proper Dharma. There are thousands of such categories and paths, which cannot be fully enumerated. They occupy seats and call themselves teachers, without the slightest humility. As laypeople, they instead slander the monastic community. A blind person leading a crowd of blind people, all heading towards traps and drowning. In such cases, even a momentary Dharma master or half a word of heretical speech is a seed of hell! It is hoped that those who expound the Dharma, upon encountering such situations, will not be stingy with compassion and will strive to rescue them.

○ Two Entries (2): First, identify the person; second, narrate the event.

○ First, identify the person:

If a Buddha-son (a disciple of the Buddha).

○ Second, narrate the event (3): First, generally explain universal teaching; second, teach separately for the four assemblies; third, cite incorrect behavior and conclude with faults.

○ First, generally explain universal teaching:

(A Buddha-son) should constantly teach and transform beings, arousing great compassion. If entering the home of a dānapati (donor) or noble person, among all the assemblies, one must not stand to expound the Dharma for the white-robed (laypeople), but should expound the Dharma on a high seat or upper seat in front of the assembly of white-robed people.

'Constantly teach and transform with great compassion' means to concurrently prevent improper behavior. 'Must not stand' indicates the proper etiquette for expounding the Dharma. 'Expounding the Dharma for the white-robed' means one must not lean or stand; one should sit together when expounding the Dharma. If they stand together, it is not a fault. Here, standing is used as an example. If someone is lying down, and the Dharma expounder is sitting or standing, or covering their head or holding a staff, all are not permissible.

Explanation: 'Standing together' means that oneself and others are standing together to expound the Dharma, which does not violate the precepts. Here, standing is used as an example. 'High seat or upper seat' does not mean sitting on top of a high seat, but refers to two types of seats, either a high seat or an upper seat. A high seat is spoken of in terms of height, while an upper seat is spoken of in terms of size. Lying down and covering the head, etc., are permitted in the Four-Part Vinaya (Dharmaguptaka Vinaya) in cases of illness, and do not violate the precepts. This should also be the case here. A Bodhisattva benefits beings with great compassion; for the sake of the sick, how can one be bound by conventional rules?

○二別為四眾。

法師比丘。不得地立為四眾說法。若說法時。法師高座。香花供養。四眾聽者下坐。如孝順父母。敬順師教。如事火婆羅門。

為四眾說亦不得立。莫言僧尼有道而倚立為說。亦是輕法為犯也。

發隱。上專為俗。今兼四眾也。一本四眾上有白衣二字。言四眾。則攝在家二眾。何必更云白衣。事火者。婆羅門事火致敬盡禮。故借為喻。欲其以事邪法之心事正教也。莫言僧尼有道者。言縱令有道可尊。終難以道廢法。高座下座之制。毋以僧尼故而舍置不行也。

○三舉非結過。

其說法者。若不如法說。犯輕垢罪。

發隱。不如法說者。失說法之儀式故。非謂法說非法。非法說法也。蓋彼自屬倒說僻法戒。

●按此戒。菩薩心地法門戒心中護心好說心達心所出也。

●第四十七非法制限戒(二)　初舉略。二入文。

○初舉略。

既見善事。法應隨喜。而今制網障閡。乖助善之義。故制。在家二眾同犯。出家五眾無其自在之制。脫立閡善制限。亦同此制。大小同犯。

發隱。脫。儻也。出家雖無自在權勢。儻即眾中立為制限。不容修福作善。亦與在家同罪。如前僧云欲廢布薩。即其事也。

○二入文(二)　初標

【現代漢語翻譯】現代漢語譯本 ○二別為四眾。

法師比丘（bhiksu，佛教出家男眾）。不得站立著為四眾（比丘、比丘尼、優婆塞、優婆夷）說法。如果說法時，法師坐在高座上，用香花供養，四眾聽法者坐在下面，要像孝順父母一樣，尊敬順從師長的教導，如同侍奉火的婆羅門（brahman，印度教祭司）。

為四眾說法時，也不得站立。不要說僧尼（samgha，佛教僧團）有道行就可以站立著說法，這也是輕視佛法，屬於犯戒行為。

發隱：上面是專門為在家眾說的，現在兼顧四眾。有一個版本在『四眾』上面有『白衣』二字。既然說了四眾，就包括了在家的兩個群體，何必再說白衣。『事火者』，婆羅門侍奉火，致以敬意，盡到禮節，所以借用這個比喻，希望他們用侍奉邪法的心來侍奉正教。『莫言僧尼有道者』，意思是即使僧尼有道行值得尊敬，最終也不能因為有道行就廢棄規矩。高座下座的制度，不能因為僧尼的緣故就捨棄不執行。

○三舉非結過。

說法的人，如果不如法說法，就犯輕垢罪。

發隱：『不如法說者』，是說失去了說法的儀式，不是說法說成了非法，或者非法說成了法。因為那些情況屬於顛倒說法、邪僻佛法的戒律。

●按此戒，菩薩心地法門戒心中護心好說心達心所出也。

●第四十七非法制限戒（二）初舉略。二入文。

○初舉略。

既然見到善事，按佛法應該隨喜讚歎，但現在設定障礙阻礙，違背了幫助行善的意義，所以制定此戒。在家二眾同樣犯戒。出家五眾沒有這種自由設定限制的權力。如果設立阻礙行善的限制，也同樣犯此戒。大小乘都同樣適用。

發隱：『脫』，是『倘若』的意思。出家眾雖然沒有自由的權勢，倘若在僧團中設立限制，不允許修行積福行善，也和在家眾犯同樣的罪過。如同前面僧團想要廢除布薩（uposatha，佛教一種儀式）一樣，就是這種情況。

○二入文（二）初標

【English Translation】 English version ○Two, Differentiating for the Four Assemblies.

A Dharma master bhiksu (bhiksu, a Buddhist ordained male) should not stand while expounding the Dharma to the Four Assemblies (bhiksus, bhiksunis, upasakas, and upasikas). If expounding the Dharma, the Dharma master should be on a high seat, with incense and flowers offered. The Four Assemblies should listen from below, with the respect and obedience due to parents and teachers, like the fire-worshipping Brahmans (brahman, a Hindu priest).

One should also not stand while speaking Dharma for the Four Assemblies. Do not say that monks and nuns (samgha, Buddhist monastic order) have attained the Way and therefore can stand while speaking. This is also disrespecting the Dharma and a transgression.

Elucidation: The above was specifically for laypeople; now it includes the Four Assemblies. One version has the words 'white-robed' above 'Four Assemblies.' Since the Four Assemblies are mentioned, the two lay groups are included; why mention white-robed again? 'Fire-worshippers' refers to Brahmans who serve fire with reverence and utmost respect, hence the metaphor, hoping they will serve the true teaching with the same devotion they give to heterodox practices. 'Do not say monks and nuns have attained the Way' means that even if monks and nuns have attained the Way and are worthy of respect, one cannot ultimately abandon the rules because of their attainment. The system of high and low seats should not be abandoned and not followed because of monks and nuns.

○Three, Citing Transgressions and Concluding with Faults.

If the Dharma speaker does not speak according to the Dharma, they commit a minor offense.

Elucidation: 'Does not speak according to the Dharma' means losing the proper Dharma-speaking etiquette, not speaking Dharma as non-Dharma, or non-Dharma as Dharma. Those cases belong to the precepts against inverted or heretical Dharma.

●According to this precept, it originates from the mind-ground Dharma-door precepts of the Bodhisattva, protecting the mind, speaking well, and reaching the mind.

●Forty-seventh Precept: Restricting Illegal Limitations (2) First, a brief overview. Second, entering the text.

○First, Brief Overview.

Since seeing good deeds, one should rejoice according to the Dharma, but now setting up obstacles hinders the meaning of assisting goodness, hence this precept is established. The two lay assemblies commit the same offense. The five monastic assemblies do not have the freedom to establish such restrictions. If establishing restrictions that hinder good deeds, they also commit this offense. Both Mahayana and Hinayana are equally applicable.

Elucidation: 'Tuo' means 'if.' Although monastics do not have free authority, if they establish restrictions in the sangha, not allowing cultivation, accumulating blessings, and doing good deeds, they commit the same offense as laypeople. Like the previous sangha wanting to abolish the uposatha (uposatha, a Buddhist ceremony), that is the case.

○Two, Entering the Text (2) First, Labeling

人。二序事。

○初標人。

若佛子。

○二序事(三)　初標受戒人。二明制限事。三舉非結過。

○初標受戒人。

皆已信心受佛戒者。

標受戒者兩釋。一云標被制之人。佛子欲信心受戒。而制限障閡。不聽彼受。二云標能制之人。佛子始以信心受戒。未便立非法制限。是故示應。

發隱。未便立法制限者。言受戒未幾。豈便作限閡事。故預示應。

○二明制限事。

若國王。太子。百官。四部弟子。自恃高貴。破滅佛法戒律。明作製法。制我四部弟子。不聽出家行道。亦復不聽造立形像佛塔。經律。立統官制眾。使安籍記僧。菩薩比丘地立。白衣高座。廣行非法。如兵奴事主。而菩薩正應受一切人供養。而反為官走使。非法非律。若國王百官好心受佛戒者。莫作是破三寶之罪。

不聽出家。斷僧寶也。不聽四部出家者。謂居士居士婦童男童女。不聽造立形像。斷佛寶也。不聽書寫經律。斷法寶也。

發隱。仁王般若經云。佛告波斯匿王。吾滅度后。正法欲滅。此經三寶。付諸國王。建立守護。大王。后五濁世國王王子大臣。自恃高貴。破滅吾教。制我弟子。不聽出家。造佛塔寺。從今以後。廣度比丘比丘尼。造佛塔寺經像。此經所云。

【現代漢語翻譯】現代漢語譯本人。二、序事。

○初、標人。

若佛子。

○二、序事（三）初、標受戒人。二、明制限事。三、舉非結過。

○初、標受戒人。

皆已信心受佛戒者。

標受戒者兩釋：一云標被制之人。佛子欲信心受戒，而制限障閡，不聽彼受。二云標能制之人。佛子始以信心受戒，未便立非法制限。是故示應。

發隱：未便立法制限者，言受戒未幾，豈便作限閡事？故預示應。

○二、明制限事。

若國王、太子、百官、四部弟子，自恃高貴，破滅佛法戒律，明作製法，制我四部弟子，不聽出家行道，亦復不聽造立形像佛塔、經律，立統官制眾，使安籍記僧，菩薩比丘地立，白衣高座，廣行非法，如兵奴事主，而菩薩正應受一切人供養，而反為官走使，非法非律。若國王百官好心受佛戒者，莫作是破三寶之罪。

不聽出家，斷僧寶也。不聽四部出家者，謂居士、居士婦、童男、童女。不聽造立形像，斷佛寶也。不聽書寫經律，斷法寶也。

發隱：《仁王般若經》云：佛告波斯匿王（Prasenajit）。吾滅度后，正法欲滅，此經三寶，付諸國王，建立守護。大王，后五濁世國王王子大臣，自恃高貴，破滅吾教，制我弟子，不聽出家，造佛塔寺。從今以後，廣度比丘（bhiksu）、比丘尼（bhiksuni），造佛塔寺經像。此經所云。

【English Translation】 English version People. Second, Introductory Matters.

○ First, Identifying People.

If a Buddhist disciple.

○ Second, Introductory Matters (3): First, identifying those receiving precepts. Second, clarifying restrictions. Third, citing transgressions and concluding with consequences.

○ First, Identifying Those Receiving Precepts.

All who have received the Buddha's precepts with faith.

Identifying those receiving precepts has two explanations: First, it refers to those being restricted. Buddhist disciples wish to receive precepts with faith, but restrictions and obstacles prevent them from receiving them. Second, it refers to those who can impose restrictions. Buddhist disciples have just begun to receive precepts with faith, and it is not appropriate to establish illegal restrictions. Therefore, this is a preemptive warning.

Explanation: 'It is not appropriate to establish illegal restrictions' means that it is too soon after receiving precepts to create restrictions and obstacles. Therefore, this is a preemptive warning.

○ Second, Clarifying Restrictions.

If kings, crown princes, officials, or the fourfold assembly of disciples, relying on their high status, destroy the Buddha's Dharma and precepts, openly creating laws to restrict my fourfold assembly of disciples, forbidding them from leaving home to practice the Way, and also forbidding them from building images of Buddhas, stupas, sutras, and vinaya texts, establishing controlling officials to govern the Sangha, registering and recording monks, making Bodhisattva Bhikshus stand on the ground while laypeople sit on high seats, widely engaging in illegal practices, like soldiers and slaves serving their masters, whereas Bodhisattvas should rightfully receive offerings from all people, but instead are made to run errands for officials, which is illegal and not in accordance with the precepts. If kings and officials receive the Buddha's precepts with good intentions, they should not commit the sin of destroying the Three Jewels.

'Forbidding them from leaving home' destroys the Sangha Jewel. 'Forbidding the fourfold assembly from leaving home' refers to laymen, laywomen, boys, and girls. 'Forbidding them from building images' destroys the Buddha Jewel. 'Forbidding them from writing sutras and vinaya texts' destroys the Dharma Jewel.

Explanation: The Benevolent Kings Sutra says: The Buddha told King Prasenajit (波斯匿王): 'After my Parinirvana, when the Proper Dharma is about to perish, these sutras and the Three Jewels are entrusted to the kings to establish and protect. Great King, in the future, in the five defiled ages, kings, princes, and ministers, relying on their high status, will destroy my teachings, restricting my disciples, forbidding them from leaving home, and building stupas and temples. From now on, widely ordain Bhikshus (比丘) and Bhikshunis (比丘尼), and build stupas, temples, sutras, and images.' This is what the sutra says.

與今制戒意正合也安籍記僧者。安設簿書。記僧名字。使多寡有數。不得增益。夫僧游世外。宜放令自如。而乃定之版圖。擬諸編氓可乎。惜乎末世少見為王官者入僧寺故造僧籍。多見為僧尼者置民產自入民籍耳。悲哉。至於地立走使。亦僧之過。非王官過也。翹首而高參鳥窠。泥塗迥絕。三詔而不回信祖。趣步無蹤。地立走使。非僧自取而何哉。

○三舉非結過。

若故作破法者。犯輕垢罪。

發隱。問。會昌沙汰。宣和改更。破法之愆。誠不免矣。然或僧尼背佛違法。暴橫無禁。則將任之乎。答。貞觀九年。詔天下諸州有寺之處。各度僧尼。務取德行精明者。其有溺於流俗。或假託鬼神。妄傳妖怪。或謬稱醫巫。左道求利。或灼鉆膚體。駭俗驚愚。或造詣官曹。囑致臟賄。凡此等類。大虧聖教。朕情在護持。必無寬貸。宜令所司。依附內律參以金科。明為條制。此則雖有所制。不犯今戒。所以者何。僧尼暴橫。滅法之繇。司世道者從而抑之。佛法乃得久存而無弊。是正以安僧。非以病僧也。況詔以內律金科參用。則非純任王法也。如文皇者。真可謂得大士之善權。而非凡量可測矣。嗟乎。使為僧者人人奉佛明誨。精心力行。王官豈不加敬。聖天子。賢宰相。文武百執事。必不負靈山之囑也。惟

在吾徒勉之。

●按此戒。菩薩心地法門戒心中護心喜心益心所出也。

●第四十八破法戒(二)　初舉略。二入文。

○初舉略。

內眾有過。依內法治問。乃向白衣外人說罪。令彼王法治罰。鄙辱清化。故名破法。乖護法之心。故制。出家五眾同犯。大小乘俱制。

發隱。依內法治問者。僧內俗外。僧有過。依僧法罰治責問。不宜用外刑辱內眾也。唐書顯慶元年五月。敕天下僧尼有犯法者。以僧律治之。不得與民同科。王官護法如此。而僧反破法可乎。

○二入文(三)　初標人。二序事。三總結第五段。

○初標人。

若佛子。

○二序事(三)　初不應破法。二明應護法。三舉非結過。

○初不應破法。

以好心出家。而為名聞利養於國王百官前說佛戒者。橫與比丘比丘尼菩薩戒弟子作繫縛事。如獄囚法。如兵奴之法。如師子身中蟲。自食師子肉。非餘外蟲。如是佛子。自破佛法。非外道天魔能破。

發隱。一本作不以好心出家。據文勢無不字為順。言出家受佛大戒。初本好心。而後為名利。失其本志。良繇此中犯者。俱是先曾受戒。后乃犯故。於國王百官前說佛戒者。蓋是王官素所崇敬。凡有言說。彼皆聽用。威福自在。故得

【現代漢語翻譯】在吾徒勉之。

●按此戒。菩薩心地法門戒心中護心喜心益心所出也。

●第四十八破法戒(二)　初舉略。二入文。

○初舉略。

內眾有過。依內法治問。乃向白衣外人說罪。令彼王法治罰。鄙辱清化。故名破法。乖護法之心。故制。出家五眾同犯。大小乘俱制。

發隱。依內法治問者。僧內俗外。僧有過。依僧法罰治責問。不宜用外刑辱內眾也。唐書顯慶元年五月。敕天下僧尼有犯法者。以僧律治之。不得與民同科。王官護法如此。而僧反破法可乎。

○二入文(三)　初標人。二序事。三總結第五段。

○初標人。

若佛子。

○二序事(三)　初不應破法。二明應護法。三舉非結過。

○初不應破法。

以好心出家。而為名聞利養於國王百官前說佛戒者。橫與比丘(bhiksu，男性出家人)比丘尼(bhiksuni，女性出家人)菩薩(bodhisattva)戒弟子作繫縛事。如獄囚法。如兵奴之法。如師子身中蟲。自食師子肉。非餘外蟲。如是佛子。自破佛法。非外道天魔能破。

發隱。一本作不以好心出家。據文勢無不字為順。言出家受佛大戒。初本好心。而後為名利。失其本志。良繇此中犯者。俱是先曾受戒。后乃犯故。於國王百官前說佛戒者。蓋是王官素所崇敬。凡有言說。彼皆聽用。威福自在。故得

【English Translation】 Strive diligently, my disciples.

● This precept, according to the 'Bodhisattva's Mind-Ground Dharma Gate Precept Mind,' arises from protecting the mind, delighting the mind, and benefiting the mind.

● The Forty-Eighth Precept Against Breaking the Dharma (2 parts): 1. Brief Introduction; 2. Entering the Text.

○ 1. Brief Introduction.

When there are transgressions within the Sangha (community), they should be investigated and dealt with according to the internal Dharma. However, to speak of these offenses to laypeople or outsiders, causing them to be punished by the king's law, thus disgracing and defiling the pure transformation, is called 'breaking the Dharma.' It goes against the heart of protecting the Dharma, hence this precept is established. The five categories of ordained disciples are all subject to this offense. Both the Mahayana and Hinayana traditions prohibit it.

Explanation: 'Investigated and dealt with according to the internal Dharma' means that the Sangha is internal and laypeople are external. When a member of the Sangha transgresses, they should be punished, investigated, and questioned according to the Dharma of the Sangha. It is not appropriate to use external punishments to humiliate the internal Sangha. In the Tang Dynasty's 'Book of Tang,' it is recorded that in the fifth month of the first year of the Xianqing era, an imperial edict stated that monks and nuns throughout the land who committed offenses should be punished according to the monastic rules and not be subject to the same penalties as ordinary people. Royal officials protect the Dharma in this way. How can monks then break the Dharma?

○ 2. Entering the Text (3 parts): 1. Identifying the Person; 2. Narrating the Event; 3. Concluding the Fifth Section.

○ 1. Identifying the Person.

If a Buddha-son (a follower of the Buddha).

○ 2. Narrating the Event (3 parts): 1. Should Not Break the Dharma; 2. Should Protect the Dharma; 3. Citing Wrongdoing and Concluding the Offense.

○ 1. Should Not Break the Dharma.

Having left home with a good heart, if one, for the sake of fame and profit, speaks of the Buddha's precepts before kings and officials, thereby arbitrarily creating bonds for bhiksus (monks), bhiksunis (nuns), and Bodhisattva disciples, like the laws for prisoners, like the laws for soldiers and slaves, like a worm in the body of a lion that eats the lion's flesh itself, not some external worm, such a Buddha-son breaks the Buddha's Dharma himself. It is not external heretics or demonic forces that can break it.

Explanation: One version reads 'not having left home with a good heart.' According to the context, omitting the 'not' makes it smoother. It means that having left home and received the great precepts of the Buddha, one initially had a good heart, but later, for the sake of fame and profit, lost their original intention. The reason those who commit this offense are all those who had previously received the precepts and then transgressed. Speaking of the Buddha's precepts before kings and officials implies that these officials are usually respectful and reverent. Whatever is said, they will listen to and use. Their authority and blessings are freely available, therefore...

作繫縛事。言師子者。師子出而百獸伏。則百獸不能食師子。食師子者內身之蟲耳。佛法立而群魔消。則群魔不能破佛法。破佛法者內教之人耳。興言至此。可不悲哉。

○二明應護法。

若受佛戒者。應護佛戒。如念一子。如事父母。不可毀破。而菩薩聞外道惡人以惡言謗破佛戒之聲。如三百矛刺心。千刀萬杖打拍其身。等無有異。寧自入地獄經于百劫。而不一聞惡人以惡言謗破佛戒之聲。而況自破佛戒。

發隱。如念一子。一者。等也。如父母以等一視子。無二心也。問。待子待父母云何等喻。答。此特舉極親極愛為言。不必以上下尊卑泥之。又上句即慈悲心。下句即孝順心也。矛曰三百。刀杖曰千萬。地獄曰百劫。極言以明其不可也。云破佛戒者。一者已受佛戒而不護法。是名破佛戒。二者僧受佛戒而我辱之。是名破佛戒。

○三舉非結過。

教人破法因緣。亦無孝順之心。若故作者。犯輕垢罪。

或名此戒為令他得損惱戒也。

發隱。云何專以教人破法結罪。以此戒是令彼王臣治辱僧故。不知護法而反破法。忤逆三寶。孝順安在。故得罪也。問。有惡僧焉。顯諫之則不從。默擯之則不喻。於世綱常。冒國憲典。不可以內法治者。則如之何。答。此在權其事宜。不

【現代漢語翻譯】現代漢語譯本作繫縛事。言師子（simha，獅子）者。師子出而百獸伏。則百獸不能食師子。食師子者內身之蟲耳。佛法立而群魔消。則群魔不能破佛法。破佛法者內教之人耳。興言至此。可不悲哉。 ○二明應護法。若受佛戒者。應護佛戒。如念一子。如事父母。不可毀破。而菩薩聞外道惡人以惡言謗破佛戒之聲。如三百矛刺心。千刀萬杖打拍其身。等無有異。寧自入地獄經于百劫。而不一聞惡人以惡言謗破佛戒之聲。而況自破佛戒。發隱。如念一子。一者。等也。如父母以等一視子。無二心也。問。待子待父母云何等喻。答。此特舉極親極愛為言。不必以上下尊卑泥之。又上句即慈悲心。下句即孝順心也。矛曰三百。刀杖曰千萬。地獄曰百劫。極言以明其不可也。云破佛戒者。一者已受佛戒而不護法。是名破佛戒。二者僧受佛戒而我辱之。是名破佛戒。 ○三舉非結過。教人破法因緣。亦無孝順之心。若故作者。犯輕垢罪。或名此戒為令他得損惱戒也。發隱。云何專以教人破法結罪。以此戒是令彼王臣治辱僧故。不知護法而反破法。忤逆三寶。孝順安在。故得罪也。問。有惡僧焉。顯諫之則不從。默擯之則不喻。於世綱常。冒國憲典。不可以內法治者。則如之何。答。此在權其事宜。不

【English Translation】 English version It creates the cause for bondage. Speaking of 'simha' (師子, lion): When a lion appears, all beasts submit. No beast can devour the lion; only the worms within its own body can consume it. When the Buddha's Dharma is established, all demons vanish. No demon can destroy the Buddha's Dharma; only those within the teachings can destroy it. To speak of this is truly lamentable. ○2. Explaining the Need to Protect the Dharma. If one has received the Buddha's precepts, one should protect them as if cherishing an only child, as if serving one's parents. They must not be destroyed or broken. When a Bodhisattva hears the sound of heretics and evil people slandering and breaking the Buddha's precepts with malicious words, it is like three hundred spears piercing the heart, or a thousand knives and ten thousand clubs striking the body. There is no difference. One would rather enter hell for a hundred kalpas (劫, aeons) than to hear even once the sound of evil people slandering and breaking the Buddha's precepts with malicious words, let alone break the Buddha's precepts oneself. Elucidation: 'As if cherishing an only child.' 'Only' means equal. Like parents who regard their children equally, without any divided heart. Question: How is treating a child and treating parents an equal analogy? Answer: This specifically cites extreme affection and love as an example. It is not necessary to rigidly apply superior and inferior status to it. Furthermore, the previous sentence refers to loving-kindness, and the following sentence refers to filial piety. 'Spears numbering three hundred,' 'knives and clubs numbering thousands and ten thousands,' 'hell for a hundred kalpas'—these are extreme expressions to illustrate its impermissibility. 'Breaking the Buddha's precepts' refers to: first, having received the Buddha's precepts but not protecting the Dharma, which is called breaking the Buddha's precepts; second, a Sangha (僧, monastic community) member receiving the Buddha's precepts and I insult them, which is called breaking the Buddha's precepts. ○3. Citing Wrongdoing and Concluding with Transgressions. Teaching others the causes and conditions for breaking the Dharma also lacks a filial and obedient heart. If one intentionally does so, one commits a minor offense. This precept may also be called the precept of causing harm and annoyance to others. Elucidation: Why is teaching others to break the Dharma specifically considered a transgression? Because this precept is to prevent kings and ministers from governing and humiliating the Sangha. Not knowing how to protect the Dharma but instead breaking it, going against the Three Jewels (三寶, Buddha, Dharma, Sangha), where is the filial piety? Therefore, one incurs offense. Question: What if there is an evil monk who does not listen to explicit admonishments, and tacit expulsion is not understood, and who violates worldly norms and defies national laws, and cannot be governed by internal Dharma? What should be done? Answer: This depends on weighing the appropriateness of the matter.

可執一。執于護法。反至滅法者有矣。與其全一人而殃連三寶。孰若全三寶而殃止一人。況文中橫與比丘比丘尼等。橫之一字。明無辜也。若真罪人。應所不制。或名此戒者。此戒本名破法。亦可名為令他得損惱戒也。

●按此戒。菩薩心地法門戒心中慈心悲心及孝順心所出也。

○三總結第五段。

如是九戒。應當學。敬心奉持。

○三總結(三)　初標數。二勸持。三勸誦。

○初標數。

諸佛子。是四十八輕戒。

○二勸持。

汝等受持。

秉持在心。

發隱。曰在心者。明受戒者必把秉于胸懷而不散亂。執持乎志念而不失忘也。

○三勸誦。

過去諸菩薩已誦。未來諸菩薩當誦。見在諸菩薩今誦。

舉三世菩薩誦為勸。

發隱。上明四十八輕垢竟。

○三流通分(三)　初流通本戒。二流通本品。三總贊流通。

發隱。疏科無第三總贊流通。以長行后無有偈文故也。今本有之。諸本不同。未知孰是。而偈中無非贊觀持戒之語。存之何害。因為補第三科云。

○初流通本戒(四)　初明當誦。二正流通。三流通益。四大眾奉持。

○初明當誦(三)　初標名數。二諸佛誦。三釋迦誦。

【現代漢語翻譯】現代漢語譯本或許有人會固執地認為應該維護佛法，但結果反而導致了毀滅佛法。與其爲了保全一個人而使三寶（佛、法、僧）遭受牽連，不如保全三寶而只讓一個人承擔災禍。況且經文中提到的『橫』字，例如『比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）等』，這個『橫』字，表明是無辜的。如果是真正的罪人，就不應該受到這種限制。或者有人會問這個戒律的名稱，這個戒律本來的名稱是『破法』，也可以稱為『令他人遭受損害和惱怒的戒律』。

●按：這條戒律，是從菩薩（bodhisattva）心地法門中的慈悲心和孝順心中產生的。

○三、總結第五段。

像這樣的九條戒律，應當學習，以恭敬心奉行和持守。

○三、總結（三）：一、標明數量；二、勸勉持守；三、勸勉誦讀。

○一、標明數量。

諸位佛子，這就是四十八條輕戒。

○二、勸勉持守。

你們應當接受並持守這些戒律。

將它們銘記在心。

發隱：『在心』的意思是，表明受戒的人必須將戒律牢記在心中，不使其散亂；執持在意志和念頭中，不使其遺忘。

○三、勸勉誦讀。

過去的諸位菩薩（bodhisattva）已經誦讀過，未來的諸位菩薩（bodhisattva）將要誦讀，現在的諸位菩薩（bodhisattva）正在誦讀。

列舉三世的菩薩（bodhisattva）誦讀，是爲了勸勉大家。

發隱：以上說明了四十八條輕垢戒的內容。

○三、流通分（三）：一、流通本戒；二、流通本品；三、總贊流通。

發隱：疏鈔中沒有第三個『總贊流通』的部分，因為長行之後沒有偈文。現在的版本有，但各個版本不同，不知道哪個是正確的。但是偈文中的內容無非是讚歎觀照和持戒的話語，保留它又有什麼壞處呢？因此補充了第三科。

○一、流通本戒（四）：一、說明應當誦讀；二、正式流通；三、流通的利益；四、大眾奉行持守。

○一、說明應當誦讀（三）：一、標明名稱和數量；二、諸佛誦讀；三、釋迦（Sakyamuni）誦讀。

【English Translation】 English version There are those who may stubbornly adhere to protecting the Dharma (law), but end up destroying it. Rather than endangering the Three Jewels (Buddha, Dharma, Sangha) to save one person, it is better to protect the Three Jewels and let one person bear the consequences. Moreover, the word 'wrongfully' in the text, such as 'bhiksu (male monastic), bhiksuni (female monastic), etc.,' indicates innocence. If they are truly guilty, they should not be exempt from consequences. Or, one might ask about the name of this precept. This precept is originally named 'Destroying the Dharma,' but it can also be called 'The precept of causing harm and annoyance to others.'

●Note: This precept arises from the mind of compassion, loving-kindness, and filial piety within the Bodhisattva's (bodhisattva) mind-ground Dharma gate.

○Three, Conclusion, Fifth Section.

These nine precepts should be learned and upheld with reverence.

○Three, Conclusion (Three): First, stating the number; second, encouraging upholding; third, encouraging recitation.

○First, stating the number.

Disciples of the Buddhas, these are the forty-eight minor precepts.

○Second, encouraging upholding.

You should receive and uphold these precepts.

Keep them in mind.

Elucidation: 'In mind' means that those who receive the precepts must firmly hold them in their hearts without scattering, and maintain them in their will and thoughts without forgetting.

○Third, encouraging recitation.

The Buddhas and Bodhisattvas (bodhisattva) of the past have recited them, the Buddhas and Bodhisattvas (bodhisattva) of the future will recite them, and the Buddhas and Bodhisattvas (bodhisattva) of the present are reciting them.

Listing the recitation of the Buddhas and Bodhisattvas (bodhisattva) of the three times is to encourage everyone.

Elucidation: The above explains the content of the forty-eight minor precepts.

○Three, Distribution Section (Three): First, distributing the precepts; second, distributing this chapter; third, generally praising distribution.

Elucidation: The commentary does not have the third part, 'generally praising distribution,' because there is no verse after the prose. The current version has it, but the versions differ, and it is not known which is correct. However, the content of the verses is nothing more than praise for contemplation and upholding the precepts, so what harm is there in keeping it? Therefore, the third section is added.

○First, Distributing the Precepts (Four): First, explaining that they should be recited; second, formal distribution; third, the benefits of distribution; fourth, the assembly upholds and maintains them.

○First, explaining that they should be recited (Three): First, stating the name and number; second, the Buddhas recite; third, Sakyamuni (Sakyamuni) recites.

○初標名數。

諸佛子聽。十重四十八輕戒。

○二諸佛誦。

三世諸佛已誦當誦今誦。

○三釋迦誦。

我今亦如是誦。

○二正流通(三)　初流通人。二流通相。三流通事。

○初流通人。

汝等一切大眾。若國王王子百官。比丘比丘尼。信男信女受持菩薩戒者。

即時座大眾也。

發隱。兼舉一時在座之眾。該道俗男女等也。

○二流通相。

應受持讀誦解說書寫佛性常住戒卷。

五種法師也。

發隱。言佛性常住者。此戒是心地法門本來佛性。常住不變。非小乘戒卷也。五種解見前文。

○三流通事。

流通三世一切眾生。化化不絕。

以此戒法流通三世。化化不絕。

發隱。繇現在故。知過未然。起舍那而千佛而百億而菩薩而眾生。化復傳化。展轉相因。理應無盡。

○三流通益(三)　初值聖。二離苦。三得樂。

○初值聖。

得見千佛。為千佛授手。

三世千佛悉見。今舉千佛。一世耳。佛佛授手者。非即舉手更授也。明秉戒如與佛相鄰次不遠。故義言授手。

發隱。鄰近比次。不隔遠故。授手猶言聯手。非必實舉手授我也。

○二離苦

【現代漢語翻譯】現代漢語譯本 ○初標名數。諸位佛子請聽。這是十重四十八輕戒。 ○二諸佛誦。過去、現在、未來三世諸佛已經誦過、將要誦、現在正在誦。 ○三釋迦誦。我現在也像這樣誦。 ○二正流通(三) 初流通人。二流通相。三流通事。 ○初流通人。你們所有的大眾，無論是國王、王子、百官，還是比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、信男信女，凡是受持菩薩戒的人。即時在座的大眾。發隱：兼顧到一時在座的大眾，包括僧俗男女等。 ○二流通相。應當受持、讀誦、解說、書寫佛性常住的戒卷。這是五種法師。發隱：說到佛性常住，此戒是心地法門，本來的佛性常住不變，不是小乘戒卷。五種解說見前文。 ○三流通事。流通於三世一切眾生，教化不斷絕。用此戒法流通於三世，教化不斷絕。發隱：因為有現在，所以知道過去和未來也是這樣。從盧舍那佛（舍那，Losana）開始，到千佛、百億佛、菩薩乃至眾生，教化再傳教化，輾轉相因，道理上應該是沒有窮盡的。 ○三流通益(三) 初值聖。二離苦。三得樂。 ○初值聖。得見千佛，為千佛授手。三世千佛都能見到，現在只舉千佛，說的是一世。佛佛授手，不是真的舉手再授。是說明秉持戒律就像與佛相鄰很近，所以用『授手』來表達。發隱：鄰近比次，不隔遠，所以說授手，就像聯手一樣，不一定是真的舉手授我。 ○二離苦

【English Translation】 English version ○ First, indicating the title and number. Listen, all you Buddhas' disciples. These are the ten major and forty-eight minor precepts. ○ Second, the Buddhas recite. The Buddhas of the three times—past, present, and future—have recited, will recite, and are now reciting. ○ Third, Sakyamuni (釋迦牟尼) recites. I now also recite in this way. ○ Second, the proper transmission (three parts): First, the people who transmit. Second, the characteristics of transmission. Third, the matters of transmission. ○ First, the people who transmit. All of you, the great assembly, whether kings, princes, officials, bhiksus (比丘, male monastic), bhiksunis (比丘尼, female monastic), believing men, or believing women who uphold the Bodhisattva precepts. This refers to the assembly present at that time. Explanation: It encompasses the assembly present at that time, including both lay and monastic, men and women. ○ Second, the characteristics of transmission. One should uphold, recite, explain, and write the precept scroll of the Buddha-nature's permanence. These are the five kinds of Dharma masters. Explanation: Speaking of the Buddha-nature's permanence, these precepts are the Dharma gate of the mind-ground, the original Buddha-nature is permanent and unchanging, not the precepts of the Small Vehicle. The five kinds of explanations are found in the previous text. ○ Third, the matters of transmission. Transmit to all sentient beings of the three times, so that transformation never ceases. Use these precepts to transmit to the three times, so that transformation never ceases. Explanation: Because of the present, we know that the past and future are also like this. Starting from Losana Buddha (盧舍那佛), to the thousand Buddhas, hundreds of millions of Buddhas, Bodhisattvas, and sentient beings, transformation is passed on again and again, causing each other in turn. In principle, it should be endless. ○ Third, the benefits of transmission (three parts): First, encountering the holy. Second, departing from suffering. Third, attaining happiness. ○ First, encountering the holy. One will see the thousand Buddhas and receive the hand of the thousand Buddhas. One can see the thousand Buddhas of the three times. Now, only the thousand Buddhas are mentioned, referring to one lifetime. The Buddhas giving their hands does not mean literally raising their hands to give. It means that upholding the precepts is like being close to the Buddhas, not far away, so it is expressed as 'giving their hands'. Explanation: Being close and adjacent, not separated by distance, so giving a hand is like joining hands, not necessarily literally raising a hand to give to me. ○ Second, departing from suffering.

。

世世不墮惡道八難。

發隱。此心地戒。卻惡之前陣也。世世為之護持。焉得墮惡道八難。

○三得樂。

常生人道天中。

所離所得豈止於此。且舉凡情所忻厭以之為勸耳。

發隱。此心地戒。運善之初章也。世世為之引導。焉得不生人道天中。言豈止此者。曰離曰得。姑順凡情耳。極而言之。究盡所離。則離三塗。離六道。離二乘。離權位菩薩。究盡所得。則得人得天。得羅漢。得菩薩。得如來。如是乃至離無所離。得無所得。故云豈止。但以凡情淺近。未解深聞。俯就曲成。且隨忻厭云爾。本來心地了無苦樂之相。又何所容其離與得哉。

○四大眾奉持。

我今在此樹下略開七佛法戒。汝等大眾當一心學波羅提木叉。歡喜奉行。如無相天王品勸學中一一廣明。三千學士時座聽者。聞佛自誦。心心頂戴。歡喜受持。

發隱。略開具二義。一者能說之人不止七佛。所謂三世諸佛所同說也。二者所說之戒非止十重四十八輕。所謂如毛頭許者是也。一心見前解。無相天王品同前例。三千學士即在會諸菩薩。三千者。義見后解。

○二流通本品(四)　初遍結。二略舉。三所說。四奉行。

○初遍結(二)　初此釋迦說竟。二餘釋迦說竟。

【現代漢語翻譯】現代漢語譯本世世不墮惡道八難。

發隱。此心地戒，卻惡之前陣也。世世為之護持，焉得墮惡道八難。

○三得樂。

常生人道天中。

所離所得豈止於此。且舉凡情所忻厭以之為勸耳。

發隱。此心地戒，運善之初章也。世世為之引導，焉得不生人道天中。言豈止此者，曰離曰得，姑順凡情耳。極而言之，究盡所離，則離三塗（地獄、餓鬼、畜生三惡道）, 離六道（地獄、餓鬼、畜生、阿修羅、人、天）, 離二乘（聲聞、緣覺）, 離權位菩薩。究盡所得，則得人得天，得羅漢，得菩薩，得如來。如是乃至離無所離，得無所得。故云豈止。但以凡情淺近，未解深聞，俯就曲成，且隨忻厭云爾。本來心地了無苦樂之相，又何所容其離與得哉。

○四大眾奉持。

我今在此樹下略開七佛法戒。汝等大眾當一心學波羅提木叉（戒律名，意為『別解脫』）。歡喜奉行。如無相天王品勸學中一一廣明。三千學士時座聽者，聞佛自誦，心心頂戴，歡喜受持。

發隱。略開具二義。一者能說之人不止七佛，所謂三世諸佛所同說也。二者所說之戒非止十重四十八輕，所謂如毛頭許者是也。一心見前解。無相天王品同前例。三千學士即在會諸菩薩。三千者，義見后解。

○二流通本品(四) 初遍結。二略舉。三所說。四奉行。

○初遍結(二) 初此釋迦（釋迦牟尼佛）說竟。二餘釋迦說竟。

【English Translation】 English version May you never fall into evil paths or the eight difficulties, life after life.

Elucidation: This is the precept of the mind-ground, the vanguard against evil. If it is protected and upheld life after life, how could one fall into evil paths or the eight difficulties?

○ Three attainments of joy.

May you always be born among humans or in the heavens.

What is relinquished and attained is surely not limited to this. These are merely examples of what ordinary beings desire and dislike, used as encouragement.

Elucidation: This precept of the mind-ground is the initial chapter in cultivating goodness. If it is guided life after life, how could one not be born among humans or in the heavens? To say 'surely not limited to this' refers to relinquishing and attaining, merely accommodating ordinary feelings. To speak exhaustively, in fully relinquishing, one relinquishes the three evil paths (hells, hungry ghosts, animals), the six realms (hells, hungry ghosts, animals, asuras, humans, heavens), the two vehicles (śrāvakas and pratyekabuddhas), and bodhisattvas of provisional positions. In fully attaining, one attains being human, being in the heavens, being an arhat, being a bodhisattva, and being a tathagata. Thus, one relinquishes until there is nothing to relinquish, and attains until there is nothing to attain. Therefore, it is said 'surely not limited.' However, because ordinary feelings are shallow and do not understand profound teachings, we condescend and adapt, simply following what is desired and disliked. Originally, the mind-ground has no characteristics of suffering or joy, so how could there be room for relinquishing and attaining?

○ Four, the assembly upholds.

Now, under this tree, I will briefly expound the Dharma precepts of the Seven Buddhas. You, the great assembly, should wholeheartedly study the Prātimokṣa (code of monastic rules, meaning 'individual liberation') and joyfully practice it. As explained in detail in the chapter on King No-Appearance, the three thousand scholars who were present at the time, hearing the Buddha recite it himself, bowed with their minds and joyfully received and upheld it.

Elucidation: 'Briefly expound' has two meanings. First, the one who can speak is not limited to the Seven Buddhas, but is spoken by all Buddhas of the three times. Second, the precepts spoken are not limited to the ten major and forty-eight minor precepts, but are like the tip of a hair. 'Wholeheartedly' is explained earlier. The chapter on King No-Appearance is the same as the previous example. The three thousand scholars are the bodhisattvas in attendance. The meaning of 'three thousand' is explained later.

○ Two, circulating this chapter (four): First, a general conclusion. Second, a brief summary. Third, what was spoken. Fourth, upholding and practicing.

○ First, a general conclusion (two): First, this Śākyamuni (Śākyamuni Buddha) finishes speaking. Second, the other Śākyamunis finish speaking.

○初此釋迦說竟。

爾時釋迦牟尼佛。說上蓮華臺藏世界盧舍那佛所說心地法門品中。十無盡戒法品竟。

發隱。舉十重不舉四十八者。此十戒義含無盡。舉十。則一切戒悉皆攝盡。況四十八耶。

○二餘釋迦說竟。

千百億釋迦亦如是說。

發隱。如王渙污大號。從於一郡歷于百郡。一郡喻此釋迦。百郡喻余釋迦也。

○二略舉(二)　初此釋迦所說。二餘釋迦所說。

○初此釋迦所說。

從摩醯首羅天王宮。至此道樹下。十住處說法品。為一切菩薩不可說大眾。受持讀誦解說其義亦如是。

發隱。此與上文似濫非濫。上是遍結此釋迦說戒法竟。此則略舉其所說十處也。

○二餘釋迦所說。

千百億世界。蓮華藏世界。微塵世界。

文末闕亦如是學。

發隱。上是遍結餘釋迦說戒法竟。此則略舉其所說微塵世界也。如是學。一云當作如是說。

○三所說(二)　初別。二總。

○初別。

一切佛心藏。地藏。戒藏。無量行愿藏。因果佛性常住藏。

凡七句。亦兩。前六是別。后一是總。

發隱。一切佛者。如下所列諸藏。十方三世一切如來之所同有也。一心藏者。本覺心體。含裹虛空。包羅

【現代漢語翻譯】現代漢語譯本 ○初此釋迦說竟。

爾時，釋迦牟尼佛（Sakyamuni Buddha）說完《蓮華臺藏世界盧舍那佛（Vairocana Buddha）所說心地法門品》中的《十無盡戒法品》。

發隱：為什麼只舉出十重戒而不舉出四十八輕戒呢？因為這十戒的意義包含無盡，舉出十戒，就一切戒律都包含在內了，更何況四十八輕戒呢？

○二余釋迦說竟。

千百億釋迦（Sakyamuni Buddha）也這樣說。

發隱：如同王渙玷污大號，從一個郡到一百個郡。一個郡比喻此釋迦，一百個郡比喻其餘釋迦。

○二略舉 (二) 初此釋迦所說。二余釋迦所說。

○初此釋迦所說。

從摩醯首羅天王（Mahesvara）宮，到此菩提樹下，十住處說法品，為一切菩薩不可說的大眾，受持讀誦解說其中的意義，也是這樣。

發隱：這與上文似乎重複，但並非重複。上面是總結此釋迦說完戒法，這裡則是簡略地舉出他所說的十個處所。

○二余釋迦所說。

千百億世界，蓮華藏世界（Lotus Treasury World），微塵世界。

文末缺少『亦如是學』。

發隱：上面是總結其餘釋迦說完戒法，這裡則是簡略地舉出他所說的微塵世界。『如是學』，有人認為應當是『如是說』。

○三所說 (二) 初別。二總。

○初別。

一切佛心藏，地藏，戒藏，無量行愿藏，因果佛性常住藏。

總共七句，也可以分為兩部分。前六句是分別列舉，后一句是總括。

發隱：一切佛，是指下面所列的各種藏，是十方三世一切如來共同具有的。一心藏，是指本覺心體，包含虛空，包羅萬象。

【English Translation】 English version ○ First, this Sakyamuni finished speaking.

At that time, Sakyamuni Buddha finished speaking the 'Ten Inexhaustible Precepts Dharma Chapter' in the 'Chapter on the Mind-Ground Dharma Door Spoken by Vairocana Buddha in the Lotus Flower Treasury World'.

Elucidation: Why mention the ten major precepts but not the forty-eight minor ones? Because the meaning of these ten precepts contains the inexhaustible. Mentioning the ten encompasses all precepts, let alone the forty-eight minor ones.

○ Second, the other Sakyamunis finished speaking.

Thousands of billions of Sakyamunis also spoke in this way.

Elucidation: It is like Wang Huan defiling the great name, from one prefecture to a hundred prefectures. One prefecture is analogous to this Sakyamuni, and a hundred prefectures are analogous to the other Sakyamunis.

○ Second, brief summary (2) First, what this Sakyamuni spoke. Second, what the other Sakyamunis spoke.

○ First, what this Sakyamuni spoke.

From the palace of Mahesvara Deva King to under this Bodhi tree, the 'Chapter on the Ten Abiding Places of Dharma Teaching', for the unspeakable great assembly of all Bodhisattvas, receiving, upholding, reciting, explaining its meaning is also like this.

Elucidation: This seems repetitive with the above, but it is not. The above is a summary of this Sakyamuni finishing speaking the precepts Dharma. This is a brief summary of the ten places where he spoke.

○ Second, what the other Sakyamunis spoke.

Thousands of billions of worlds, the Lotus Treasury World, the dust-mote worlds.

The end of the text is missing 'also learn in this way'.

Elucidation: The above is a summary of the other Sakyamunis finishing speaking the precepts Dharma. This is a brief summary of the dust-mote worlds where they spoke. 'Learn in this way', one opinion is that it should be 'speak in this way'.

○ Third, what was spoken (2) First, separately. Second, generally.

○ First, separately.

The treasury of all Buddhas' minds, the Earth Treasury, the Precept Treasury, the Treasury of Immeasurable Practices and Vows, the Treasury of Cause and Effect Buddha-nature Permanence.

A total of seven sentences, which can also be divided into two parts. The first six are separate, and the last one is general.

Elucidation: 'All Buddhas' refers to the various treasuries listed below, which are commonly possessed by all Tathagatas of the ten directions and three times. 'One Mind Treasury' refers to the original enlightened mind-essence, containing emptiness, encompassing all things.

法界。一切萬法悉備其中。如寶藏然。故云藏也。二地藏者。心體平等不二名地。而出生一切諸善功德。故云藏也。三戒藏者。心體離過絕非名戒。而止持作犯纖悉具足。故云藏也。四行愿藏者。心體發之為善事曰行。存之為善念曰愿。而無量行門如大海不可窮。無量愿門如虛空不可盡。故云藏也。五因果藏者。心體始之所修曰因。終之所證曰果。而因該果海。因地無邊。果徹因源。果海無限。故云藏也。六佛性常住者。心體不生不滅。無去無來。天真佛性。湛然常住。而自性該凡聖。彌古今。廣大周遍。不可測量。故云藏也。一曰心。二曰地。三曰戒。正明此戒是心地戒也。而大行大愿繇此戒生。正因正果繇此戒得。常住佛性繇此戒證。大哉戒也。斯其至矣。

○二總。

如是一切佛說無量一切法藏竟。

發隱。承上文如是無量無邊一切諸佛。說無量無邊一切法藏。蓋不止六種而已。以此攝盡。故云總也。

○四奉行(二)　初百億。二餘處。

○初百億。

千百億世界中一切眾生受持。歡喜奉行。

眾生各各皆悅。各各奉行。

○二餘處。

若廣開心地相相。如佛華光王七行品中說。

佛華光王品。應是大本中也。本不同。三千者。是菩薩應學三

【現代漢語翻譯】現代漢語譯本：法界：一切萬法都具備于其中，如同寶藏一樣，所以稱為『藏』。二、地藏（Ksitigarbha）：心體的平等不二稱為『地』，而由此出生一切諸善功德，所以稱為『藏』。三、戒藏：心體遠離過失和錯誤稱為『戒』，而止持作犯纖毫畢具，所以稱為『藏』。四、行愿藏：心體發出的善事叫做『行』，存在心中的善念叫做『愿』，而無量的行門像大海一樣不可窮盡，無量的愿門像虛空一樣不可窮盡，所以稱為『藏』。五、因果藏：心體最初的修持叫做『因』，最終的證悟叫做『果』，而因包含果海，因地無邊，果徹因源，果海無限，所以稱為『藏』。六、佛性常住：心體不生不滅，無去無來，天真佛性，湛然常住，而自性包含凡聖，貫穿古今，廣大周遍，不可測量，所以稱為『藏』。一稱為『心』，二稱為『地』，三稱為『戒』，正是說明此戒是心地戒。而大行大愿由此戒產生，正因正果由此戒獲得，常住佛性由此戒證得，偉大啊，戒！這真是至高的道理。

總說：像這樣一切佛所說的無量一切法藏完畢。

闡發隱義：承接上文所說，像這樣無量無邊一切諸佛，說無量無邊一切法藏，大概不止六種而已，用這六種來攝盡一切，所以稱為『總』。

奉行（二）：初、百億；二、其餘地方。

初、百億：千百億世界中的一切眾生受持，歡喜奉行。眾生各自都喜悅，各自都奉行。

二、其餘地方：如果廣泛開顯心地種種相，就像《佛華光王七行品》中所說的那樣。《佛華光王品》，應該是大本中的內容。版本不同。三千，是菩薩應該學習的三。

【English Translation】 English version: The Dharma Realm: All myriad dharmas are fully contained within it, like a treasure trove, hence it is called a 'store' (藏). Second, the Ksitigarbha (地藏): The equality and non-duality of the mind-essence is called 'earth' (地), and from this arises all virtuous merits, hence it is called a 'store'. Third, the Precept Store: The mind-essence being free from faults and errors is called 'precept' (戒), and the aspects of ceasing evil and upholding good, as well as committing offenses, are all fully present, hence it is called a 'store'. Fourth, the Practice-Vow Store: The good deeds that arise from the mind-essence are called 'practice' (行), and the good thoughts that remain in the mind are called 'vows' (願), and the immeasurable gates of practice are like the vast ocean, inexhaustible; the immeasurable gates of vows are like the empty space, endless, hence it is called a 'store'. Fifth, the Cause-Effect Store: The initial cultivation of the mind-essence is called 'cause' (因), and the ultimate realization is called 'effect' (果), and the cause encompasses the ocean of effects, the ground of cause is boundless, the effect penetrates the source of cause, the ocean of effects is limitless, hence it is called a 'store'. Sixth, the Permanence of Buddha-Nature: The mind-essence is neither born nor dies, neither goes nor comes, the true Buddha-nature is serene and eternally abiding, and the self-nature encompasses both ordinary beings and sages, pervades the past and present, is vast and all-encompassing, immeasurable, hence it is called a 'store'. One is called 'mind', two is called 'earth', three is called 'precept', which clearly indicates that this precept is a precept of the mind-ground. And great practices and great vows arise from this precept, the right cause and the right effect are obtained from this precept, the permanent Buddha-nature is realized from this precept. Great indeed is the precept! This is the ultimate truth.

General Summary: Thus, all the immeasurable Dharma stores spoken by all the Buddhas are completed.

Revealing the Hidden Meaning: Continuing from the previous text, like this, immeasurable and boundless all Buddhas speak of immeasurable and boundless all Dharma stores, which are probably not just these six. These six encompass everything, hence it is called 'summary'.

Practicing and Upholding (Two): First, a hundred billion; second, other places.

First, a hundred billion: All sentient beings in thousands of billions of worlds receive, uphold, and joyfully practice. Each and every sentient being is delighted and practices accordingly.

Second, other places: If one extensively reveals the various aspects of the mind-ground, as described in the 'Seven Practices Chapter of the Buddha Flower Light King'. The 'Buddha Flower Light King Chapter' should be from the larger version. The versions differ. The three thousand are what Bodhisattvas should study.

千威儀。三年者。聲聞五年。菩薩三年。三事者。戒定慧耳。

發隱。略說百億如上。若廣說余處。則如光王品中。而今無此品。故云應是大本也。相相者。戒是心地之相。戒相總別重重無盡。故云相相。今品所明。舉概而已。本不同下追疏前文。言本不同者。三千學士有作三千者。三年者。三事者。隨文解之。各有一義。義俱通也。千。年。事。如烏焉馬傳寫易訛故。五年三年。學戒期也。

○三總贊流通(三)　初贊持戒益。二序學戒事。三發度生愿。

○初贊持戒益(二)　初總贊。二五種。

○初總贊。

明人忍慧強。能持如是法。未成佛道間。安獲五種利。

發隱。明人者。言此大戒非愚人所能持也。以具忍慧故曰明。忍者心之操守。其忍至堅曰忍強。慧者心之靈通。其慧至利曰慧強。忍強則能永持。而終始不移。慧強則能善持。而圓融不滯。如是之人。英敏特達。超出凡夫二乘。非明人而何。未成獲利者。能持此法。決定成佛。然不待成佛。于其中間先獲五利。極贊持戒之益以勸導令持也。安獲者。五種勝利任運自得。非強求也。

○二五種。

一者十方佛。憫念常守護。二者命終時。正見心歡喜三者生生處。為諸菩薩友。四者功德聚。戒度悉成就。

【現代漢語翻譯】現代漢語譯本千威儀：指修行者應具備的眾多威儀。三年者：指修行的期限，對於聲聞乘（Śrāvakayāna）的修行者來說是五年，對於菩薩（Bodhisattva）來說是三年。三事者：指戒（Śīla）、定（Samādhi）、慧（Prajñā）三學。發隱：簡略地說，百億的含義如上所述。如果詳細解釋，則在《光王品》中，但現在沒有這一品，所以說應該是大本。相相者：戒是心地的表相，戒相總別重重無盡，所以說是相相。本品所闡明的內容，只是舉其概要而已。本不同下追疏前文：說本不同，三千學士有寫作三千的，三年者，三事者，隨文解釋，各有一種意義，意義都相通。千、年、事，如烏焉馬的傳寫容易訛誤，所以有五年三年之說，是學戒的期限。 ○三總贊流通（三）：初贊持戒益，二序學戒事，三發度生愿。 ○初贊持戒益（二）：初總贊，二五種。 ○初總贊。明人忍慧強，能持如是法。未成佛道間，安獲五種利。發隱：明人者：說此大戒不是愚笨的人所能持守的。因為具備忍辱和智慧，所以稱為明。忍者是心地的操守，其忍辱至為堅定，所以說忍強。慧者是心地的靈通，其智慧至為銳利，所以說慧強。忍強則能永遠持守，而從始至終不改變。慧強則能善於持守，而圓融通達沒有滯礙。像這樣的人，英明敏銳，特別突出，超越凡夫和二乘，不是明人是什麼。未成獲利者：能持守此法，必定能成就佛道。然而不必等到成佛，在其中間就能先獲得五種利益。極力讚美持戒的利益，以此勸導人們持戒。安獲者：五種勝利自然而然地獲得，不是強求而來的。 ○二五種。一者十方佛，憫念常守護。二者命終時，正見心歡喜。三者生生處，為諸菩薩友。四者功德聚，戒度悉成就。

【English Translation】 English version 'Thousand dignities': refers to the numerous dignities that a practitioner should possess. 'Three years': refers to the duration of practice; for Śrāvakayāna practitioners, it is five years, and for Bodhisattvas, it is three years. 'Three matters': refers to the three studies of Śīla (戒, morality), Samādhi (定, concentration), and Prajñā (慧, wisdom). 'Revealing the Hidden': Briefly speaking, the meaning of 'hundred billion' is as above. If explained in detail, it is in the 'Chapter of King Light,' but there is no such chapter now, so it is said that it should be in the larger version. 'Aspects of aspects': Śīla is the appearance of the mind-ground; the aspects of Śīla, in their totality and individually, are endlessly layered, so it is called 'aspects of aspects.' What is clarified in this chapter is only a summary. 'The root is different' below traces and elucidates the previous text: saying that the root is different, some write 'three thousand' for 'three thousand scholars,' 'three years,' 'three matters,' explain according to the text, each has a meaning, and the meanings are all interconnected. 'Thousand,' 'year,' 'matter,' like the copying of 'wū yān mǎ' (烏焉馬, meaningless characters used to illustrate copying errors) are prone to errors, so there are sayings of 'five years' and 'three years,' which are the periods for learning the precepts. ○ Three General Praises and Circulation (3): First, praise the benefits of upholding the precepts; second, introduce the matter of learning the precepts; third, make a vow to liberate beings. ○ First, Praise the Benefits of Upholding the Precepts (2): First, general praise; second, five kinds. ○ First, General Praise. 'Wise people have strong patience and wisdom, and can uphold such a Dharma. Before attaining Buddhahood, they can peacefully obtain five kinds of benefits.' 'Revealing the Hidden': 'Wise people': saying that this great precept is not something that foolish people can uphold. Because they possess patience and wisdom, they are called 'wise.' 'Patience' is the conduct of the mind-ground, and its patience is extremely firm, so it is said to be 'strong patience.' 'Wisdom' is the spiritual penetration of the mind-ground, and its wisdom is extremely sharp, so it is said to be 'strong wisdom.' If patience is strong, then one can uphold it forever, and not change from beginning to end. If wisdom is strong, then one can skillfully uphold it, and be perfectly integrated without obstruction. Such people are intelligent, perceptive, and particularly outstanding, surpassing ordinary people and the two vehicles; if not wise people, then what are they? 'Obtaining benefits before attaining': Being able to uphold this Dharma, one will definitely attain Buddhahood. However, without waiting to attain Buddhahood, in the meantime, one can first obtain five kinds of benefits. Vigorously praising the benefits of upholding the precepts, in order to encourage people to uphold them. 'Peacefully obtain': The five kinds of victories are obtained naturally, not through forceful seeking. ○ Second, Five Kinds. 'First, the Buddhas of the ten directions, with compassion, constantly protect them. Second, at the time of death, they have right view and their hearts are joyful. Third, in every life, they are friends with all Bodhisattvas. Fourth, the accumulation of merits, the perfection of the precept pāramitā is achieved.'

五者今後世。性戒福慧滿。此是諸佛子。

發隱一諸佛護持利。此戒是一切諸佛之心地也眾生持戒則佛法興。眾生毀戒則佛法滅。持戒之人。佛豈不以慈悲憫念。威神加護。令彼所作畢竟成辦。二臨終歡喜利。毀戒之人。死墮惡道心生怖懼。持戒而終。正見炳然。自知死已必生佛前。豈不歡喜。三伴侶菩薩利。此戒一切菩薩所持。持戒者即菩薩儔類也。生生世世。在在處處。豈不與觀音偕行普賢共住。于菩提中同爲眷屬。四眾善成就利。戒為諸善功德之本。持戒則一切功德集聚不遺。如功德有無量波羅密門。試舉其一。持戒度毀犯。如是戒度今已成就。余度成就可例知矣。五福慧雙修利。心地之戒即佛性也。佛性本體離過絕非。故名性戒。此性戒中福慧皆具。繇性善故。萬行齊修。繇性靈故。萬法俱朗。曰福慧滿也。問。福足慧足名兩足尊。此佛果也。今未成佛。焉得云滿。答。文中曰今後世。則今生植其勝因。後世成其極果也。如是持戒獲五利者。真是佛子。當紹佛位。即前受佛戒入佛位之意也。

○二序學戒事(二)　初觀察戒因。二護持戒相。

○初觀察戒因。

智者善思量。計我著相者。不能生是法。滅壽取證者。亦非下種處。欲長菩提苗。光明照世間。應當靜觀察。諸法真實相。

【現代漢語翻譯】現代漢語譯本：五者，今生來世（都受益）。（持）性戒（和修）福慧圓滿。此是諸佛之子。

發揚隱微之處：一、諸佛護持之利益。此戒是一切諸佛之心地。眾生持戒，則佛法興盛；眾生毀戒，則佛法衰滅。持戒之人，佛豈不會以慈悲憐憫，以威神加護，令其所作最終成就？二、臨終歡喜之利益。毀戒之人，臨終墮入惡道，心生怖懼。持戒而終，正見明朗，自知死後必生於佛前，豈不歡喜？三、伴侶菩薩之利益。此戒為一切菩薩所持。持戒者即是菩薩的同伴。生生世世，無論在何處，豈不會與觀音（Avalokiteśvara）偕行，與普賢（Samantabhadra）共住，于菩提（Bodhi）道中同爲眷屬？四、眾善成就之利益。戒為諸善功德之根本。持戒則一切功德集聚不遺。如功德有無量波羅蜜（Pāramitā）之門，試舉其一：持戒度脫毀犯者，如此戒度今已成就，其餘度之成就可依此類推。五、福慧雙修之利益。心地之戒即佛性。佛性本體離過絕非，故名性戒。此性戒中福慧皆具。因本性善良，故萬行齊修；因本性靈妙，故萬法俱明，故曰『福慧滿』。問：福足慧足名為兩足尊，此乃佛果。今未成佛，怎能說圓滿？答：文中說『今後世』，則今生種下殊勝之因，後世成就其極果。如此持戒獲得五種利益者，真是佛子，當繼承佛位，即前文所說受佛戒而入佛位之意。

○二、序述學習戒律之事（分為兩部分）：一、觀察戒律之因。二、護持戒律之相。

○初、觀察戒律之因。

智者應善加思量，執著于『我』（ātman）相者，不能生出此法。滅絕壽命以求證悟者，亦非播種之處。欲使菩提（Bodhi）之苗生長，光明照耀世間，應當靜心觀察，諸法之真實相。

【English Translation】 English version: The five benefits extend to both this life and future lives. (Holding) the self-nature precepts and (cultivating) blessings and wisdom are fulfilled. These are the children of all Buddhas.

Elucidating the Hidden: First, the benefit of being protected and supported by all Buddhas. These precepts are the mind-ground of all Buddhas. When sentient beings uphold the precepts, the Buddhadharma flourishes; when sentient beings break the precepts, the Buddhadharma declines. For those who uphold the precepts, how could the Buddhas not have compassion and mercy, and add their majestic spiritual power to ensure that their actions are ultimately accomplished? Second, the benefit of joy at the time of death. Those who break the precepts fall into evil realms at the time of death, and their hearts are filled with fear. Those who uphold the precepts and die with right view will know that they will be reborn in front of the Buddhas after death. How could they not be joyful? Third, the benefit of having Bodhisattvas as companions. These precepts are upheld by all Bodhisattvas. Those who uphold the precepts are companions of the Bodhisattvas. In life after life, wherever they are, how could they not walk with Avalokiteśvara, dwell with Samantabhadra, and be family together on the path to Bodhi? Fourth, the benefit of accomplishing all good deeds. The precepts are the foundation of all good merits. Upholding the precepts ensures that all merits are gathered without omission. For example, merits have countless Pāramitā gates. Let's take one as an example: upholding the precepts to liberate those who have violated them. Thus, this precept Pāramitā is now accomplished, and the accomplishment of the other Pāramitās can be inferred accordingly. Fifth, the benefit of cultivating both blessings and wisdom. The precepts of the mind-ground are the Buddha-nature. The essence of Buddha-nature is free from faults and beyond right and wrong, hence it is called self-nature precepts. In these self-nature precepts, both blessings and wisdom are fully present. Because of the goodness of the self-nature, all practices are cultivated simultaneously; because of the spiritual nature, all dharmas are fully illuminated, hence it is said 'blessings and wisdom are fulfilled'. Question: Having sufficient blessings and sufficient wisdom is called the 'Two-Footed Honored One', which is the fruit of Buddhahood. Now, not yet having become a Buddha, how can it be said to be fulfilled? Answer: The text says 'this life and future lives', which means planting the superior cause in this life and achieving the ultimate fruit in future lives. Those who uphold the precepts and obtain these five benefits are truly children of the Buddhas, and should inherit the Buddha's position, which is the meaning of receiving the Buddha's precepts and entering the Buddha's position as mentioned earlier.

○2. Introduction to Learning the Precepts (in two parts): First, observing the cause of the precepts. Second, upholding the characteristics of the precepts.

○First, observing the cause of the precepts.

The wise should contemplate well. Those who cling to the 'self' (ātman) cannot generate this Dharma. Those who seek enlightenment by extinguishing life are not a place to sow seeds. If you want to grow the Bodhi sprout and illuminate the world with light, you should quietly observe the true nature of all dharmas.

不生亦不滅。不常復不斷。不一亦不異。不來亦不去。如是一心中。方便勤莊嚴。菩薩所應作。應當次第學。于學于無學。勿生分別想。是名第一道。亦名摩訶衍。一切戲論惡。悉從是處滅。諸佛薩婆若。悉由是處出。

發隱。是法。即此戒法也。以此戒是眾生本源心地。而此心地不屬有無。計我身而著于幻相。執有者也。滅壽命而取證寂滅。執無者也。斯皆焦芽敗種。妙善戒法何繇而生。故令智者善思之也。智者即前明人。善思有二。一者正思。二者審思。起真正慧。復諦審觀。知前妄計皆非菩提種子。誠欲滋長道苗。使光明煥發。照耀無方。則不須向外馳求。惟在靜觀諸法真實不虛常住之相。言靜觀者。探珠宜浪靜。動水取應難也。言實相者。生滅斷常等相。皆幻妄不真。虛假不實者也。此真實相本來無物。不生也。不生則滅。而亦了了常知。不滅也。剎那無住。不常也。不常則斷。而復萬古恒如。不斷也。類殊難合。不一也。不一則異。而又同體難分。不異也。迎之莫知其所自至。不來也。不來則去。而亦追之莫知其所向往。不去也。如是一心。至玄至妙。不可思議。當以巧慧方便而莊嚴之。此莊嚴是菩薩所應作。次第而學固其宜矣。而學無學莫作分別。所以者何。以學言。萬行紛然。一念叵得。實相心

【現代漢語翻譯】現代漢語譯本：不生也不滅（不生亦不滅）。不是常住也不是斷滅（不常復不斷）。不是單一也不是差異（不一亦不異）。不來也不去（不來亦不去）。像這樣的一心中，以方便法門勤奮莊嚴，是菩薩應當做的。應當按次第學習。對於有學和無學，不要產生分別的想法。這叫做第一道，也叫做摩訶衍（Mahayana，大乘）。一切戲論惡，都從這裡滅除。諸佛的薩婆若（Sarvajna，一切智），都由此處產生。

闡發隱義。這法，就是此戒法。因為此戒是眾生的本源心地。而此心地不屬於有或無。計較我身而執著于虛幻的表象，是執著于有。滅絕壽命而求證寂滅，是執著于無。這些都是焦芽敗種，美妙的善戒法又怎麼能產生呢？所以要讓智者好好思考。智者就是前面所說的明人。善思有兩種：一是正思，二是審思。生起真正的智慧，又仔細審視觀察，知道之前的妄想都不是菩提（Bodhi，覺悟）的種子。如果真想滋長道苗，使光明煥發，照耀四方，就不需要向外奔波尋求，只要靜觀諸法真實不虛、常住不變的相狀。說靜觀，是因為探取珍珠要在風平浪靜的時候，在動盪的水中難以取得。說實相，是因為生滅斷常等相，都是虛幻不真，虛假不實的。這真實相本來什麼也沒有，不生。不生則滅，而又了了常知，不滅。剎那無住，不是常住。不是常住則斷，而又萬古恒常如一，不斷。種類不同難以合一，不是單一。不是單一則差異，而又同體難以分離，不是差異。迎接它不知道它從哪裡來，不來。不來則去，而又追尋它也不知道它向哪裡去，不去。像這樣的一心，至玄至妙，不可思議，應當以巧妙的智慧方便來莊嚴它。這莊嚴是菩薩應當做的，按次第學習本來就是應該的。而對於有學和無學不要作分別。為什麼呢？以有學來說，萬行紛繁，一念都不可得，實相心

【English Translation】 English version: 'Neither birth nor death (不生亦不滅). Neither permanence nor cessation (不常復不斷). Neither oneness nor difference (不一亦不異). Neither coming nor going (不來亦不去). In such a single mind, diligently adorn with skillful means. This is what a Bodhisattva should do. One should learn in due order. Towards learning and non-learning, do not give rise to discriminating thoughts. This is called the First Path, also called Mahayana (摩訶衍, Great Vehicle). All evil of frivolous discussions are extinguished from this place. The Sarvajna (薩婆若, all-knowing wisdom) of all Buddhas arises from this place.'

'Unveiling the Hidden. This Dharma, is precisely this Precept Dharma. Because this precept is the original mind-ground of sentient beings. And this mind-ground does not belong to existence or non-existence. To calculate one's body and be attached to illusory appearances, is to cling to existence. To extinguish life and seek to attain tranquil extinction, is to cling to non-existence. These are all scorched sprouts and rotten seeds; how can the wonderful and virtuous Precept Dharma arise? Therefore, the wise are made to contemplate it well. The wise are the enlightened people mentioned earlier. Good contemplation has two aspects: first, correct contemplation; second, careful contemplation. Arise genuine wisdom, and carefully observe, knowing that the previous deluded calculations are not seeds of Bodhi (菩提, enlightenment). If one truly wishes to nourish the sprout of the Path, to make the light shine brightly, illuminating all directions, then there is no need to seek outwards; only in quietly observing the true and unchanging aspect of all Dharmas. Speaking of quiet observation, it is suitable to seek pearls when the waves are calm; it is difficult to obtain them in turbulent waters. Speaking of true reality, the aspects of birth, death, cessation, permanence, etc., are all illusory and unreal, false and untrue. This true reality is originally without substance, without birth. Without birth, then there is extinction, yet it is clearly and constantly known, without extinction. In every instant, there is no abiding, not permanent. Not permanent, then there is cessation, yet it is eternally constant, without cessation. Different kinds are difficult to unite, not one. Not one, then there is difference, yet the same body is difficult to separate, not different. Welcoming it, one does not know from where it comes, not coming. Not coming, then there is going, yet pursuing it, one does not know where it goes, not going. Such a single mind, supremely profound and subtle, inconceivable, should be adorned with skillful wisdom and expedient means. This adornment is what a Bodhisattva should do; learning in due order is indeed appropriate. And towards learning and non-learning, do not make distinctions. Why? Speaking of learning, the myriad practices are numerous, a single thought is unattainable, the mind of true reality.'

地毫無增故。以無學言。一念不生。全體具足。實相心地毫無欠故。此心地中但無生滅斷常一切諸相。即是莊嚴。即是學。故學無學縱慾別之。亦無可別。無分別處。中道宛然。是名第一道。才有分別即二義故。亦名摩訶衍。才有分別即二乘故。又此實相心地如大火聚。世間所謂執有執無。計彼計我。萬類千家。諸戲論薪。至於此中消滅無餘故。又此實相心地如大滄海。如來所有智慧辯才。神通三昧。一切種智。功德法財。皆於此中出生無盡故。至是則繇菩提苗。結菩提果。智光慧𦦨。普照何窮。三世古今十方世界一切眾生。莫不如盲得視。如闇得燈。故曰光明照世間也。非大明人。曷能善思心地之中如是妙義。

○二護持戒相。

是故諸佛子。宜發大勇猛。于諸佛凈戒。護持如明珠。過去諸菩薩。已於是中學。未來者當學。現在者今學。此是佛行處。聖主所稱歎。

發隱。承上繇此實相心地而出凈戒。故不可不持。而戒品難持易失。故持之不可不勇猛也。明珠三義。一者潔凈義。護持弗使污染。二者圓滿義。護持弗使殘缺。三者光明義。護持弗使昏暗。凈滿光明。即盧舍那惡盡善周而生無不度也。此非但三世菩薩之所共學。亦復恒沙諸佛之所同行。聖主稱歎豈偶然而已哉。聖主即佛也。聖中之聖

【現代漢語翻譯】現代漢語譯本此地（實相心地）毫無增減的緣故。以無學（Arhat，阿羅漢）的境界來說，一念不生，全體具足。實相心地毫無欠缺的緣故。此心地中只要沒有生滅斷常一切諸相，就是莊嚴，就是學。所以學與無學縱然想要區別，也無可區別。在沒有分別之處，中道（Madhyamaka，中觀）宛然存在，這叫做第一道。才有了分別就是二義的緣故，也叫做摩訶衍（Mahāyāna，大乘）。才有了分別就是二乘的緣故。又此實相心地如同一大火聚，世間所謂執有執無，計較彼此，萬類千家，各種戲論的柴薪，到這裡都會消滅無餘的緣故。又此實相心地如同一大滄海，如來所有的智慧辯才，神通三昧，一切種智，功德法財，都從此中出生無盡的緣故。到了這裡，就由菩提苗，結菩提果，智慧光明，普照無盡。三世古今十方世界一切眾生，莫不如同盲人得到視力，如同黑暗中得到燈光。所以說光明照世間啊。不是具有大智慧的人，怎麼能好好思量心地之中如此的妙義呢？ ○二、護持戒相。所以諸位佛子，應該發起大勇猛心，對於諸佛的清凈戒律，護持如同明珠一般。過去諸菩薩，已經在這裡學習。未來者應當學習，現在者正在學習。這是佛所行之處，是聖主所稱讚的。發隱：承接上文，因為這清凈戒律是從實相心地中生出的，所以不可不持守。而戒品難以持守容易失去，所以持守它不可不勇猛。明珠有三種含義：一是潔凈義，護持它不使受到污染；二是圓滿義，護持它不使殘缺；三是光明義，護持它不使昏暗。清凈圓滿光明，就是盧舍那佛（Locana，光明遍照）惡盡善周而使眾生無不度化。這不僅僅是三世菩薩共同學習的，也是恒河沙數諸佛共同奉行的。聖主稱讚難道是偶然的嗎？聖主就是佛，是聖中之聖。

【English Translation】 English version This ground (the true nature of mind) has no increase or decrease. Speaking from the perspective of the 'no-more-learning' (Arhat, one who has completed their training), a single thought does not arise, and the whole is fully present. The true nature of mind lacks nothing. Within this mind-ground, as long as there are no characteristics of arising, ceasing, permanence, or annihilation, it is itself adornment, it is itself learning. Therefore, even if one wants to distinguish between 'learning' and 'no-more-learning', there is no real distinction. In the place of no-discrimination, the Middle Way (Madhyamaka) is clearly present. This is called the First Path. As soon as there is discrimination, there is duality, hence it is also called Mahāyāna (Great Vehicle). As soon as there is discrimination, there are the Two Vehicles. Furthermore, this true nature of mind is like a great fire; the worldly notions of clinging to existence or non-existence, calculating self and other, the myriad categories and thousands of schools, all the firewood of discursive thoughts, are extinguished within it without remainder. Moreover, this true nature of mind is like a great ocean; all the wisdom, eloquence, supernatural powers, samādhi, all-knowing wisdom, meritorious virtues, and Dharma wealth of the Tathāgata (Thus Come One) arise from it endlessly. Arriving here, the Bodhi sprout yields the Bodhi fruit, and the light of wisdom shines limitlessly. All sentient beings in the three times (past, present, future), ancient and modern, in the ten directions, are as if the blind have gained sight, as if the darkness has gained light. Therefore, it is said, 'The light illuminates the world.' If one is not a person of great wisdom, how can one properly contemplate such wonderful meanings within the mind-ground? ○ Two: Upholding the Precepts. Therefore, all Buddha-sons should generate great courage and diligence, and uphold the pure precepts of all Buddhas as if they were bright pearls. The Bodhisattvas of the past have already learned in this way. Those of the future will learn in this way, and those of the present are now learning in this way. This is the place where the Buddhas walk, and it is praised by the Holy Lord. Explanation: Continuing from the above, because these pure precepts arise from the true nature of mind, they must be upheld. And because the precepts are difficult to maintain and easy to lose, upholding them requires great courage and diligence. A bright pearl has three meanings: first, purity, upholding it so that it is not defiled; second, completeness, upholding it so that it is not broken; third, brightness, upholding it so that it is not dimmed. Purity, completeness, and brightness are Locana (the Buddha of radiant light), the exhaustion of evil and the perfection of good, so that no being is not liberated. This is not only what the Bodhisattvas of the three times learn together, but also what the Buddhas as numerous as the sands of the Ganges practice together. Is the praise of the Holy Lord merely accidental? The Holy Lord is the Buddha, the holiest of the holy.

。云聖主也。

○三發度生愿。

我已隨順說。福德無量聚。回以施眾生。共向一切智。愿聞是法者。悉得成佛道。

發隱。隨者不背。順者不逆。從上諸佛菩薩皆崇此心地大戒。我亦隨順而說此戒。所集福德廣大無量矣。然此福德不為自求。盡以回施一切眾生。然此回施不向二乘。盡以迴向一切智智。又愿但聞此法者無一不成佛。一歷耳根。永為道種。依法修行。終成正覺也。至是則若重若輕無量無邊之戒品同會心源。若道若俗無窮無盡之眾生咸歸一性。然後知我今盧舍那不是外來佛。心地法門極於是矣。問。文中雲即入諸佛位。又云未成佛道間。又云悉得成佛道。即者頓得佛因。未者終趨佛果。悉者普皆成佛也。持戒功德明顯如是。奈何講者禪者猶置喙焉。講者曰。佛旨玄奧。在修多羅。楞嚴謂持犯但束身。非身無所束。故知當學教。戒淺近不足學。然歟否歟。答。楞嚴論四根本戒。而懇懇乎蒸砂漏卮等喻。是教即戒也。律稱諸惡莫作。眾善奉行。自凈其心。是諸佛教。則戒即教也。又云五夏以前。專精戒律。五夏以後。方乃聽教參禪。則戒宜先教宜后也。毀戒而談教。是猶身膺五木。口誦六經。脫罪辜而未能。何文藝之足道。問。禪者曰。古德云戒急乘緩。不如戒緩乘急。故知當務乘。戒瑣

【現代漢語翻譯】現代漢語譯本：云聖主啊。

○三發度生愿。

我已經隨順（ അനുസര，anusara，跟隨，順從）而說。福德無量聚集。迴向施予眾生。共同趨向一切智（ sarvajñāna，對一切事物和現象的徹底和全面的知識）。愿聽到這個法的人，全部都能成就佛道（bodhi，覺悟）。

發隱：隨，是不違背；順，是不抗逆。從上面的諸佛菩薩都崇尚這個心地大戒。我也隨順而說這個戒。所聚集的福德廣大無量啊。然而這個福德不是爲了自己求取，全部用來回施給一切眾生。然而這個回施不是趨向二乘（śrāvaka-yāna和pratyekabuddha-yāna，聲聞乘和緣覺乘），全部用來回向一切智智（sarvajñā-jñāna，對一切事物和現象的徹底和全面的知識的智慧）。又愿只要聽到這個法的人沒有一個不能成佛。一旦經過耳根，永遠成為道種（bodhi-bīja，菩提種子）。依法修行，終將成就正覺（samyak-saṃbodhi，完全正確的覺悟）啊。到了這個時候，那麼無論輕重，無量無邊的戒品都匯同於心源。無論道俗，無窮無盡的眾生都歸於一性。然後才知道我如今的盧舍那（Locana，光明遍照）不是外來的佛。心地法門到了極點就是這樣了。問：文中說『即入諸佛位』，又說『未成佛道間』，又說『悉得成佛道』。『即』是立刻得到佛因（buddha-hetu，成佛的因），『未』是最終趨向佛果（buddha-phala，成佛的果報），『悉』是普遍全部成佛啊。持戒的功德明顯是這樣。奈何講經的人和參禪的人還要置喙呢？講經的人說：佛的旨意玄奧，在於修多羅（sūtra，經）。《楞嚴經》說持戒和犯戒只是約束身體，離開了身體就沒有什麼可以約束的了。所以知道應當學習教義，戒律淺近不值得學習。是這樣嗎？不是這樣嗎？答：《楞嚴經》討論四根本戒，而懇切地用蒸沙不能成飯、用漏卮（漏水的杯子）不能盛酒等比喻。這是教義就是戒律啊。《律藏》說諸惡莫作，眾善奉行，自凈其心，這是諸佛的教誨。那麼戒律就是教義啊。又說五夏（五年）以前，專精戒律；五夏以後，才聽教參禪。那麼戒律應該先，教義應該后啊。毀壞戒律而談論教義，這就像身受五刑，口誦六經，脫離罪責都不能，有什麼文藝值得稱道呢？問：參禪的人說：古德說戒律嚴格，乘法緩慢，不如戒律寬鬆，乘法迅速。所以知道應當致力於乘法，戒律瑣碎。

【English Translation】 English version: O Cloud Holy Lord.

○ The Third Vow of Universal Salvation.

I have already spoken in accordance (anusara, following, complying). The accumulation of merit and virtue is immeasurable. I dedicate it to all sentient beings, together aspiring towards all-knowing wisdom (sarvajñāna, the thorough and comprehensive knowledge of all things and phenomena). May all who hear this Dharma attain Buddhahood (bodhi, enlightenment).

Elucidation: 'Following' means not opposing; 'complying' means not resisting. All Buddhas and Bodhisattvas above revere this great precept of the mind-ground. I also speak of this precept in accordance with it. The accumulated merit and virtue are vast and immeasurable. However, this merit and virtue are not sought for oneself, but are entirely dedicated to all sentient beings. However, this dedication is not directed towards the Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Buddha Vehicle), but is entirely dedicated to all-knowing wisdom (sarvajñā-jñāna, the wisdom of thorough and comprehensive knowledge of all things and phenomena). Furthermore, may all who hear this Dharma without exception attain Buddhahood. Once it passes through the ear, it becomes an eternal seed of the Way (bodhi-bīja, seed of enlightenment). By practicing according to the Dharma, one will ultimately achieve perfect enlightenment (samyak-saṃbodhi, perfectly correct enlightenment). At this point, then, whether heavy or light, the immeasurable and boundless precepts converge at the source of the mind. Whether monastic or lay, the infinite and inexhaustible sentient beings all return to the one nature. Then one knows that I, Locana (Locana, light pervading everywhere) now, am not a Buddha from outside. The Dharma-gate of the mind-ground reaches its ultimate point here. Question: The text says 'immediately enter the position of all Buddhas,' and also says 'before attaining Buddhahood,' and also says 'all attain Buddhahood.' 'Immediately' means instantly obtaining the cause of Buddhahood (buddha-hetu, the cause of becoming a Buddha), 'before' means ultimately tending towards the fruit of Buddhahood (buddha-phala, the result of becoming a Buddha), 'all' means universally all attain Buddhahood. The merit and virtue of upholding the precepts are clearly like this. Why do those who lecture on the scriptures and those who practice Chan still interject? The lecturer says: The Buddha's intention is profound and mysterious, residing in the sūtras (sūtra, scripture). The Śūraṅgama Sūtra says that upholding and violating precepts only bind the body; without the body, there is nothing to bind. Therefore, one should learn the teachings; the precepts are shallow and not worth learning. Is this so? Is it not so? Answer: The Śūraṅgama Sūtra discusses the four fundamental precepts, and earnestly uses metaphors such as steaming sand cannot make rice, and a leaky cup cannot hold wine. This is the teaching that is the precepts. The Vinaya says to do no evil, practice all good, purify one's own mind; this is the teaching of all Buddhas. Then the precepts are the teaching. It also says that before five years, one should specialize in the precepts; after five years, one may listen to the teachings and practice Chan. Then the precepts should come first, and the teachings should come later. To discuss the teachings while destroying the precepts is like wearing the cangue while reciting the six classics; one cannot escape the guilt, so what is there to praise about literature? Question: The Chan practitioner says: An ancient worthy said that strict precepts make the vehicle slow, it is better to have lenient precepts and a fast vehicle. Therefore, one should devote oneself to the vehicle; the precepts are trivial.

末不足學。然歟否歟。答。爾知取乘急而戒緩者。何苦而不取乘戒俱急者。如耳目然。取目明而耳聵者。何苦而不取耳目雙全者。昔曹溪謂心地無非自性戒。則乘即戒也。初祖謂心如墻壁可以入道。則戒即乘也。溈山謂毗尼法席。曾未叨陪。了義上乘。豈能通曉。則亦戒在先乘在後也。棄戒而言乘。是猶生從負販。出駕鑾輿。不旋踵而刑誅。尚何論乎榮寵。且夫戒者。佛及眾生本源之心地也。教所以明此。世尊一期說法。說心地也。乘所以證此。達磨西來付法。付心地也。既云心地。則奧淺緩急先後俱不可得。戒相教相禪相亦不可得。並所謂心地者亦不可得也。尚何諍哉。

梵網經心地品菩薩戒義疏發隱卷第五(終)

【現代漢語翻譯】現代漢語譯本：末學不足以學習（佛法），是這樣嗎？回答：你知道選取修習佛乘要緊而輕視戒律的緩怠，為何不選取修習佛乘和戒律都同樣看重的人呢？就像眼睛和耳朵一樣。選取眼睛明亮而耳朵聾聵的人，為何不選取耳聰目明的人呢？過去六祖慧能（曹溪）說心地沒有不是自性戒的，那麼修習佛乘就是持戒。初祖菩提達摩說心如墻壁一樣堅定可以悟道，那麼持戒就是修習佛乘。溈山禪師說毗尼（戒律）的法席，我曾經沒有列席陪同，通達究竟的上乘佛法，怎麼能夠通曉呢？這也是戒律在前，修習佛乘在後啊。拋棄戒律而言修習佛乘，這就好像出身于負販之徒，突然駕馭帝王的鑾輿，不用多久就會被處以刑罰誅殺，還談什麼榮耀恩寵呢？況且戒律，是佛和眾生本源的清凈心地啊。教法是用來闡明這個的。世尊一生的說法，說的就是心地。修習佛乘是用來證悟這個的。達摩祖師西來傳法，傳的就是心地。既然說是心地，那麼深奧與淺顯、緩和與急迫、先後都不可得。戒相、教相、禪相也不可得。甚至所謂的心地也是不可得的。還爭論什麼呢？《梵網經心地品菩薩戒義疏發隱》卷第五（終）

【English Translation】 English version: Is the latter part of learning insufficient to study? Is that so or not? Answer: You know to choose the urgency of taking the vehicle (乘, chéng, referring to the Buddhist path or vehicle) and neglect the slowness of precepts. Why not choose someone who values both the vehicle and the precepts equally? It's like the eyes and ears. Why choose someone with clear eyes but deaf ears, and not someone with both clear eyes and sharp ears? In the past, Caoxi (曹溪, referring to Huineng, the Sixth Patriarch) said that the mind-ground is inherently the self-nature precepts, then taking the vehicle is the precepts. The First Patriarch (初祖, chū zǔ, referring to Bodhidharma) said that the mind is like a wall, allowing one to enter the path, then the precepts are the vehicle. Zen Master Weishan (溈山, Wéishān) said, 'I have never attended the seat of the Vinaya (毗尼, píní, referring to monastic rules or precepts), how can I understand the ultimate Mahayana (上乘, shàngchéng, the supreme vehicle)?' This also means that the precepts come before the vehicle. Abandoning the precepts to speak of the vehicle is like being born from a humble porter and suddenly riding in the imperial carriage. Before long, one will be executed. What glory or favor is there to speak of? Moreover, the precepts are the original pure mind-ground of the Buddha and all sentient beings. The teachings are to illuminate this. The World Honored One's (世尊, Shìzūn, referring to the Buddha) entire lifetime of teachings spoke of the mind-ground. Taking the vehicle is to realize this. Bodhidharma's (達磨, Dámó) coming from the West to transmit the Dharma transmitted the mind-ground. Since it is called the mind-ground, then profundity and shallowness, slowness and urgency, before and after are all unattainable. The characteristics of precepts, the characteristics of teachings, and the characteristics of Chan (禪, chán, referring to Zen meditation) are also unattainable. Even the so-called mind-ground is unattainable. What is there to argue about? Commentary on the Bodhisattva Precepts of the Mind-Ground Chapter of the Brahma Net Sutra, Volume 5 (End)