X38n0682_梵網經記
卍新續藏第 38 冊 No. 0682 梵網經記
No. 682-A 梵網經記序
如來所說梵網經菩薩心地戒品西天譯經三藏法師羅什奉詔所譯蓋大本中一品也其在大藏與菩薩地持經同安字函中凡持此經者有五種功德或十方佛愍念常守護或命終時正見心歡喜或生生處為凈菩薩友或功德聚戒度悉成就或今後世性戒福慧滿此是佛行處智者善思察噫如來大誓願故神通力故慈憫有情故誠真實不虛石壁奧法師信之為尤力於是撰述記文遠延日國愚庵照公從大宋國得此本以示予予隨喜讚歎即于賀茂佛光山禪堂院騰寫以樂同心道俗伏願見聞隨喜種知足之因讀誦思惟證慈尊之法印轉相曉悟共脫沉淪。
承久三年十一月下旬 賀茂佛光山禪堂院沙門高辨
No. 682
梵網經記捲上(序)
北京石壁寺沙門 傳奧 述
波羅提木叉者菩薩之師也片善必錄纖瑕必懲退御機微進防言行為萬德之階陛作十身之泉源故得蓮藏親宣千華轉受學者之要不亦宜乎然自濫觴姚秦綿歷遐代派諸天下雷諷寔多其于旨趣鮮有知者雖古德著疏文廣義豐致令后徒思而不學此方釋子多習大乘雖受假聲聞而行兼菩薩寡尤寡悔誠在深知不有發揮終難措趾故於廣疏略此別行有不同者頗為改易輒申庸鄙以系全文茍
【現代漢語翻譯】 現代漢語譯本 《梵網經記序》
如來所說的《梵網經菩薩心地戒品》，是西天譯經三藏法師鳩摩羅什奉詔翻譯的，是大本中的一品。它在大藏經中與《菩薩地持經》同在安字函中。凡是受持此經的人，有五種功德：或者十方佛愍念常守護，或者命終時正見心歡喜，或者生生世世都為清凈的菩薩友，或者功德聚戒度都成就，或者今生後世性戒福慧圓滿。這是佛所行之處，智者應當善於思考和觀察。啊！如來有大誓願，所以有神通力，慈悲憐憫有情眾生，誠實真實不虛妄。石壁奧法師對此深信不疑，於是撰寫了記文。遠在日本的愚庵照公從大宋國得到此版本，拿來給我看，我隨喜讚歎，就在賀茂佛光山禪堂院謄寫，以與同心道俗分享。伏願見聞隨喜者，都能種下知足的因，讀誦思惟者，都能證得慈尊的法印，互相曉悟，共同脫離沉淪。
承久三年十一月下旬 賀茂佛光山禪堂院沙門高辨
《梵網經記捲上》（序）
北京石壁寺沙門 傳奧 述
波羅提木叉（Pratimoksha，戒律）是菩薩的老師。即使是微小的善行也必定記錄，即使是細微的瑕疵也必定懲戒，退除錯誤的開端，進取防範言行，作為通往萬德的階梯，作為產生十身（佛的十種身）的泉源。因此得以讓蓮藏（Padmagarbha，蓮花藏世界）親自宣說，千華（千朵蓮花）輾轉傳授。學習的人的要務，不也應該如此嗎？然而自從姚秦時代開始，歷經漫長歲月，流傳於天下，雷同的諷誦很多，但對於經文的旨趣，很少有人真正瞭解。雖然古代德行高尚的人撰寫了疏文，文字廣博，義理豐富，卻使得後來的學徒只是思考而不去學習。此地的釋迦弟子大多學習大乘，雖然受持的是假名聲聞戒，但行為兼顧菩薩道，很少有過失和後悔，確實在于深刻的理解。如果沒有發揮闡釋，終究難以邁開腳步。因此在廣疏的基礎上，略作此別行，對於不同的地方，稍作改易，姑且陳述我庸俗淺陋的見解，以繫於全文。如果……
【English Translation】 English version Preface to the Commentary on the Brahma Net Sutra
The Brahma Net Sutra Bodhisattva Precepts Spoken by the Tathagata, translated by the Tripitaka Master Kumarajiva of the Western Heaven under imperial decree, is one chapter from the larger text. It is located in the An-character case in the Great Treasury, along with the Bodhisattva Bhumi-dhāraṇī Sutra. Those who uphold this sutra possess five kinds of merit: either they are constantly protected by the compassionate thoughts of the Buddhas of the ten directions, or they experience joy with right view at the moment of death, or they are born in pure lands as bodhisattva friends in every lifetime, or they accomplish the accumulation of merit and the perfection of precepts, or they fulfill the precepts of nature, blessings, wisdom in this life and future lives. This is the path walked by the Buddha; wise individuals should contemplate and observe it well. Alas! Because of the Tathagata's great vows, his supernatural powers, and his compassionate concern for sentient beings, he is truly and genuinely not false. Dharma Master Shi Bi Ao deeply believes in this and thus compiled this commentary. The Venerable Yu An Zhao of Japan obtained this version from the Great Song Dynasty and showed it to me. I rejoiced and praised it, and immediately transcribed it at the Zen Hall of Mount Kamo Hokkoji to share it with like-minded followers, both monastic and lay. I humbly pray that those who see and hear it will rejoice and plant the seeds of contentment, and that those who read and contemplate it will realize the Dharma seal of the Compassionate One, enlightening each other and escaping from sinking into the depths of suffering.
Late November, the third year of the Chengjiu era Shramana Koben of the Zen Hall of Mount Kamo Hokkoji
Commentary on the Brahma Net Sutra, Volume 1 (Preface)
Compiled by Shramana Chuan Ao of Shibi Temple, Beijing
The Pratimoksha (戒律, code of monastic rules) is the teacher of bodhisattvas. Every good deed must be recorded, and every tiny flaw must be punished. It prevents subtle errors, promotes the guarding of speech and behavior, serves as a staircase to myriad virtues, and acts as a source for the ten bodies (of the Buddha). Therefore, it allows Padmagarbha (蓮花藏世界, Lotus Treasury World) to personally proclaim and the thousand flowers to be passed on. Is this not what students should prioritize? However, since the Yao Qin dynasty, through vast ages, it has spread throughout the world, with many identical recitations, but few truly understand the meaning of the sutra. Although ancient virtuous individuals wrote commentaries with extensive texts and rich meanings, they caused later students to only think without learning. The Shakya disciples in this land mostly study Mahayana, and although they uphold the nominal Sravaka precepts, their actions encompass the bodhisattva path, with few faults and regrets, truly due to deep understanding. Without explanation and elucidation, it is ultimately difficult to take the first step. Therefore, based on the extensive commentary, this separate practice is briefly made, and for the differences, slight changes are made. I will venture to express my mediocre and shallow views to connect to the full text. If...
獲其妙則筌蹄可云矣。
歸命三世佛 滿字修多羅 十方菩薩僧 慈悲見加護 我今略贊述 波羅提木叉 普利諸群生 令向菩提道
釋此菩薩戒經大分為二初釋題目。
梵網經盧舍那佛說心地法門品菩薩戒本。
釋曰曲分為二初三字是一部之都名梵網兩字是諭也梵謂梵王具云梵覽摩此云極凈離欲穢惡得極凈名網即彼天之幢網以彼持此至佛會中供養聽法時佛見之因取為諭諭有通別通者諭情器差別佛教被此亦所不同故下文曰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所說時佛觀諸大梵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別者諭菩薩三聚凈戒一諭攝律儀戒如網羅樹禽穢不侵二諭攝善法戒如樹得羅網華果繁實此二相資三諭攝眾生戒如張網在河澇魚出岸然準下文所說佛于菩提樹下乃至色究竟天都說十會法門前九即是通諭之所諭第十即是別諭之所諭也又通必該別別不該通經者諭中一分之所諭也義有多門常法貫攝如常所談二盧舍那下是當品之別目于中又有總別總即一品之總名別則品內別義今初盧舍那佛即能說之主也盧舍那此云滿凈一切障染若粗若細無不盡故佛者梵音具云佛陀此云覺者謂滿凈之覺者覺即是人揀餘二乘菩薩是分凈之覺
【現代漢語翻譯】 獲得其中的精妙之處，那麼筌（捕魚的竹器）和蹄（捕兔的網）就可以被遺忘了。這句話的意思是，一旦領悟了事物的本質，外在的形式或工具就不再重要了。
歸命於過去、現在、未來三世一切諸佛，圓滿包含所有文字的修多羅（Sutra，經），以及十方一切菩薩僧眾。 愿以慈悲之心加持護佑，我今天將簡略地贊述波羅提木叉（Pratimoksha，戒律）， 普遍利益一切眾生，使他們走向菩提（Bodhi，覺悟）之道。
解釋這部《菩薩戒經》，大體分為兩個部分，首先解釋題目。
《梵網經》（Brahma Net Sutra）盧舍那佛（Locana Buddha）說心地法門品菩薩戒本。
解釋如下：將題目細分為兩個部分，首先『梵網經』這三個字是一部經的總名稱，『梵網』這兩個字是比喻。『梵』指的是梵王（Brahma），完整地說是梵覽摩（Brahmaloka），這裡的意思是極其清凈，遠離慾望和污穢，得到極其清凈的名稱。『網』就是彼梵天之幢網，因為梵天持此網到佛的法會中供養，聽法之時，佛看到這個網，因此取來作為比喻。比喻有通和別兩種，通的比喻是指情器（有情眾生及其所居住的器世界）的差別，佛教所覆蓋的範圍也因此不同，所以下文說：『于寂滅道場坐金剛華光王座，乃至摩醯首羅天王宮』，其中次第十住處所說。當時佛觀察諸大梵王網羅幢，因此宣說無量世界猶如網孔，每一個世界各自不同，差別無量，佛教的法門也同樣如此。別的比喻是指菩薩的三聚凈戒：一是比喻攝律儀戒，如同網羅樹木，禽鳥污穢不能侵入；二是比喻攝善法戒，如同樹木得到羅網的保護，華果繁茂結實，這兩種互相資助；三是比喻攝眾生戒，如同張網在河中，澇魚跳出岸邊。參照下文所說，佛在菩提樹下，乃至色究竟天（Akanistha），都宣說了十會法門，前九會就是通的比喻所比喻的內容，第十會就是別的比喻所比喻的內容。而且通的比喻必然包含別的比喻，而別的比喻不包含通的比喻。『經』是比喻中一部分所比喻的內容。意義有很多方面，常法貫穿攝持，如同通常所談論的。二、『盧舍那』下是當品（品，章節）的別名，其中又有總和別，總的是指一品的總名稱，別的是指品內的個別意義。現在首先說盧舍那佛，即是能說法的主。盧舍那，這裡的意思是圓滿清凈，一切障礙染污，無論是粗的還是細的，都沒有遺漏。佛，是梵音，完整地說是佛陀（Buddha），這裡的意思是覺者，指的是圓滿清凈的覺者，覺悟是人，區別于其餘二乘（聲聞和緣覺），菩薩是部分清凈的覺悟。
【English Translation】 Having grasped its subtle essence, the fish trap and rabbit snare can be forgotten.' This means that once the essence of a thing is understood, the external forms or tools are no longer important.
I take refuge in the Buddhas of the three times (past, present, and future), the Sutras (Sutras) that fully contain all words, and all the Bodhisattva Sanghas of the ten directions. May you protect and bless me with compassion. Today, I will briefly praise the Pratimoksha (precepts), Universally benefiting all sentient beings, leading them towards the path of Bodhi (enlightenment).
Explaining this Bodhisattva Precept Sutra is broadly divided into two parts. First, explain the title.
Brahma Net Sutra, Locana Buddha speaks the Mind-Ground Dharma Chapter, Bodhisattva Precepts.
Explanation: Subdivide the title into two parts. First, the three words 'Brahma Net Sutra' are the general name of a Sutra. The two words 'Brahma Net' are a metaphor. 'Brahma' refers to Brahma, fully called Brahmaloka, which means extremely pure, away from desire and filth, obtaining the name of extreme purity. 'Net' is the canopy net of that Brahma, because Brahma held this net to offer it in the Buddha's Dharma assembly. When listening to the Dharma, the Buddha saw this net, so he took it as a metaphor. The metaphor has two types: general and specific. The general metaphor refers to the difference between sentient beings and their dwelling world, and the scope covered by Buddhism is also different because of this. Therefore, the following text says: 'Sitting on the Vajra Flower Light King seat in the silent Nirvana (Nirvana) dojo, even to the palace of the Mahesvara (Mahesvara) Heaven King', where the ten dwelling places are spoken in order. At that time, the Buddha observed the canopy net of the Great Brahma Kings, so he proclaimed that countless worlds are like net holes, each world is different, with immeasurable differences, and the Dharma doors of Buddhism are also the same. The specific metaphor refers to the three clusters of pure precepts of the Bodhisattva: one is a metaphor for the precepts of restraining the law, like a net covering trees, birds and filth cannot invade; the second is a metaphor for the precepts of collecting good dharmas, like trees getting the protection of the net, with abundant flowers and fruits, these two help each other; the third is a metaphor for the precepts of collecting sentient beings, like setting a net in the river, and the flooded fish jump out of the shore. Referring to what is said below, the Buddha proclaimed the ten assemblies of Dharma under the Bodhi tree, even to Akanistha (Akanistha) Heaven, the first nine assemblies are what the general metaphor refers to, and the tenth assembly is what the specific metaphor refers to. Moreover, the general metaphor necessarily includes the specific metaphor, while the specific metaphor does not include the general metaphor. 'Sutra' is what a part of the metaphor refers to. There are many aspects of meaning, and the constant Dharma penetrates and holds, as is usually discussed. Second, 'Locana' below is the specific name of the chapter, which also has general and specific aspects. The general aspect refers to the general name of a chapter, and the specific aspect refers to the individual meanings within the chapter. Now, first, Locana Buddha is the master who can speak the Dharma. Locana means complete purity, all obstacles and defilements, whether coarse or fine, are not omitted. Buddha is a Sanskrit sound, fully called Buddha, which means the enlightened one, referring to the completely pure enlightened one. Enlightenment is a person, distinguishing it from the other two vehicles (Sravaka and Pratyekabuddha), and the Bodhisattva is a partially pure enlightenment.
人故今存梵之略但云佛也然準梵本即云毗盧遮那此云光明遍照謂身智二光內外俱照故然前約障離此約德顯義雖兩途理歸一致心地法門品者具有六十一品此揀非余也心即所修所發之心所謂信等五十心也地即所依所成之地位謂三地也地前總名信行地見道名凈心地修道已上通名如來地地有產生荷載之義故以諭之此三地中能生能載諸功德故無非妙軌為法賢聖通游曰門類別不同故稱為品二菩薩戒本者即此品內之別義也以應更有諸義理故不爾品下何須別標菩薩之義如常所釋戒者孝順義制止義廣下說明本者菩薩之根源故戒即是本持業釋也菩薩之戒本依主釋也若望果而論亦為佛本故下文云諸佛之本源行菩薩道之根本今約當機且言菩薩亦可輕重二戒未盡戒條以略言之略為廣本故下每節皆指廣文如八萬威儀品等又智論曰略有八萬廣有塵沙將知此者蓋略中之略也下云如毛頭許然天地春秋知乎一葉圓機對此足反三隅然此題中有兩重總別詳之可知斯則法諭雙彰師教兼舉詮旨齊立總別俱名文簡理周以冠篇首故云梵網等也然泛論菩薩戒具本什公相傳曰西域有十萬頌六十一品若具翻譯應成三百餘卷以什公持菩薩戒偏誦一心地法門品略明菩薩戒相既至此土時當姚興翻傳經論五十餘部最後于逍遙園中譯出此經也時弘始三年其餘廣部未達此方釋題目已竟。
【現代漢語翻譯】 現代漢語譯本 人們現在所儲存的梵文經典，簡略地稱呼佛陀為『佛』（Buddha）。然而，根據梵文字，佛陀應被稱為『毗盧遮那』（Vairocana），意為『光明遍照』，指的是佛陀的身光和智慧之光內外照耀。先前所說的『障離』是指遠離障礙，而這裡所說的『德顯』是指顯現功德。雖然兩種說法途徑不同，但最終都歸於一致的自性心地法門。《心地法門品》共有六十一品，這裡所選擇的不是其他品。『心』（Citta）是指所修習和發起的內心，也就是信等五十心。『地』（Bhumi）是指所依止和成就的地位，也就是三地。三地之前總稱為『信行地』，見道時稱為『凈心地』，修道以上則通稱為『如來地』。『地』有產生和承載的含義，所以用『地』來比喻。這三地中能夠產生和承載各種功德，所以無一不是微妙的規範，是法賢聖共同遊歷的門徑。『品』（Prakarana）是指類別不同，所以稱為『品』。《二菩薩戒本》就是此品內的特別意義。因為其中應該還有其他的義理，否則品下何必另外標明菩薩的意義？就像通常解釋的那樣，『戒』（Śīla）是孝順的意義，是制止的意義。下面將廣泛地說明『本』（Mula）是菩薩的根源，所以『戒』就是『本』，這是持業釋。『菩薩之戒本』是依主釋。如果從結果來說，也可以說是佛的根本，所以下文說『諸佛之本源，行菩薩道之根本』。現在針對目前的機緣，暫且說是菩薩的根本。也可以說是輕戒和重戒沒有完全包含所有的戒條，所以用簡略的語言來表達。簡略是爲了廣泛的根本，所以下面每節都指向廣泛的文字，如《八萬威儀品》等。又，《智論》說，簡略的有八萬，廣泛的有如塵沙。由此可知，這裡所說的只是簡略中的簡略。下面說『如毛頭許』，然而天地和春秋都知道一片葉子的圓機，對此足以舉一反三。然而這個題目中有兩重總別，詳細瞭解就可以明白。這樣，法和比喻都彰顯，師長的教誨和舉例都兼顧，詮釋的宗旨都確立，總說和別說都命名，文字簡略而道理周全，所以放在篇首，稱為《梵網》等。然而泛泛而論菩薩戒，具本是鳩摩羅什（Kumārajīva）大師相傳的，說西域有十萬頌六十一品，如果全部翻譯出來應該有三百多卷。因為鳩摩羅什大師持菩薩戒，偏重誦讀《心地法門品》，簡略地說明菩薩戒相。當他來到此土時，正值姚興翻譯經論五十餘部，最後在逍遙園中翻譯出這部經。當時是弘始三年，其餘廣泛的部分還沒有傳到這裡。題目的解釋到此結束。
【English Translation】 English version People now preserve the abbreviated version of the Sanskrit scriptures, simply referring to the Buddha as 'Buddha'. However, according to the Sanskrit text, the Buddha should be called 'Vairocana', meaning 'Illuminating Everywhere', which refers to the Buddha's body light and wisdom light shining both internally and externally. The previously mentioned 'obstacle removal' refers to removing obstacles, while the 'virtue manifestation' here refers to manifesting merits. Although the two statements have different paths, they ultimately converge on the same nature of the mind-ground Dharma. The 'Chapter on the Mind-Ground Dharma' has sixty-one chapters in total, and the one selected here is not the other chapters. 'Mind' (Citta) refers to the mind that is cultivated and initiated, that is, the fifty minds such as faith. 'Ground' (Bhumi) refers to the position on which one relies and achieves, that is, the three grounds. Before the three grounds, it is generally called the 'Ground of Faith and Practice', when seeing the path it is called the 'Ground of Pure Mind', and above the cultivation path it is generally called the 'Ground of Tathagata'. 'Ground' has the meaning of generating and carrying, so it is used as a metaphor for 'ground'. These three grounds can generate and carry various merits, so none of them are subtle norms, and they are the paths that Dharma sages commonly travel. 'Chapter' (Prakarana) refers to different categories, so it is called 'chapter'. The 'Two Bodhisattva Precepts' are the special meaning within this chapter. Because there should be other meanings in it, otherwise why should the meaning of Bodhisattva be marked separately under the chapter? As commonly explained, 'precept' (Śīla) is the meaning of filial piety, and it is the meaning of restraint. The 'root' (Mula) will be widely explained below as the root of the Bodhisattva, so 'precept' is 'root', which is a possessive compound. 'Bodhisattva's precepts' is a dependent compound. If viewed from the result, it can also be said to be the root of the Buddha, so the following text says 'the source of all Buddhas, the root of practicing the Bodhisattva path'. Now, in response to the current opportunity, it is temporarily said to be the root of the Bodhisattva. It can also be said that the light and heavy precepts do not fully include all the precepts, so they are expressed in concise language. Conciseness is for the sake of a broad foundation, so each section below points to a broad text, such as the 'Chapter on Eighty Thousand Dignities', etc. Also, the 'Treatise on Great Wisdom' says that there are eighty thousand in brief and as many as dust in breadth. From this, it can be known that what is said here is only the briefest of the brief. The following says 'like the tip of a hair', but heaven and earth and spring and autumn know the round machine of a leaf, which is enough to infer three corners from one. However, there are two levels of generality and specificity in this topic, which can be understood in detail. In this way, both Dharma and metaphors are manifested, and the teachings and examples of the teacher are taken into account, and the purpose of interpretation is established. Both general and specific statements are named, the text is concise and the reasoning is thorough, so it is placed at the beginning of the chapter and called 'Brahma Net', etc. However, generally speaking, the Bodhisattva precepts, the complete version is transmitted by Master Kumārajīva, saying that there are one hundred thousand verses and sixty-one chapters in the Western Regions. If all of them are translated, there should be more than three hundred volumes. Because Master Kumārajīva held the Bodhisattva precepts, he focused on reciting the 'Chapter on the Mind-Ground Dharma', briefly explaining the characteristics of the Bodhisattva precepts. When he came to this land, it was the time when Yao Xing translated more than fifty scriptures and treatises, and finally translated this scripture in Xiaoyao Garden. At that time, it was the third year of Hongshi, and the rest of the broad parts had not yet been transmitted here. The explanation of the title ends here.
自下第二釋本文字文三初戒起所從分二對緣正說分三結勸流通分前中二初長行後重頌前中二初總標本末廣略后別明真化源流前中二初正明。
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毛頭許。
釋曰爾時者爾猶當也即當舍那于華藏界中付傳釋迦之時也盧舍那佛者能說之主也即應之真略如前說為此大眾即地前三賢及諸凡夫也略開下即所說之法也略少也恒河之事同諸處說不可說者即華嚴中雲大數意明一沙為一不可說直有百千個恒沙數乃至不可說此為能數之數法門即所數之法直有爾所法門皆是舍那之所說也心地如毛頭許者謂于廣多法中略說少許諭如毛頭以被地前之眾也問何不盡說乃略說也答善慧位中尚不能受雲雨之法況斗屑之器而能有巨海之量哉故不可也此乃約本望末懸指地前謂舍那親授彼眾彼眾是釋迦化身親所被故斯則約主會時乃知是蓮藏之時以法取眾方知是地前之眾但是釋迦如來序致於此也下文亦然斯則大開法門示其少法如開國庫唯賜一金二顯證。
是過去一切佛已說未來佛當說現在佛今說三世菩薩已學當學今學。
釋曰既諸佛同說菩薩皆學當知非謬亦知珠勝冀諸達者見賢思齊聖所云爾不徒然也二別明真化源流文二初明真佛按法垂敕后明化佛稟命傳通前中二初舉自修證。
【現代漢語翻譯】 現代漢語譯本： 接下來是解釋本文的第二部分，本文分為三部分，首先從戒律開始，分為兩部分：針對不同根器的對象進行正確的闡述，分為三部分：總結勸勉流通。在前面的兩部分中，首先是長行文，然後是重頌。在前面的兩部分中，首先是總標根本和末端，廣泛和簡略，然後分別闡明真佛和化佛的源流。在前面的兩部分中，首先是正式闡明。
當時，盧舍那佛（Vairocana Buddha，報身佛）為這些大眾略微開示了百千恒河沙數般不可言說的法門，其中心要猶如毛髮尖端那麼微小。
解釋：'爾時'（當時）的'爾'，意思是'當'，也就是指當盧舍那佛在華藏世界（Lotus Treasury World）中付法傳給釋迦牟尼佛（Sakyamuni Buddha）的時候。'盧舍那佛'是能說法的主體，也就是應身之真佛。'略'如前面所說。'為此大眾'，指的是地上菩薩之前的賢位菩薩以及各種凡夫。'略開'以下，就是所說的法。'略'是少的意思。關於恒河沙數的事情，和其他地方所說的一樣。'不可說'，就是《華嚴經》（Avatamsaka Sutra）中所說的大數，意思是說一沙為一個不可說，直接有百千個恒河沙數，乃至不可說，這是能數的數。'法門'，就是所數的法，直接有那麼多的法門，都是盧舍那佛所說的。'心地如毛頭許'，是指在廣多的法中，略微說一點點，比喻像毛髮尖端那麼微小，是爲了適應地上菩薩之前的眾生。問：為什麼不全部說完，而是略微地說呢？答：善慧菩薩的地位尚且不能接受雲雨般的法，更何況斗屑般的器皿，怎麼能有巨海的容量呢？所以是不可以的。這乃是就根本望向末端，遙指地上菩薩之前，說盧舍那佛親自傳授給那些眾生，那些眾生是釋迦牟尼佛的化身，親自被釋迦牟尼佛所教化，因此這是就主法之會的時間來說的，才知道是蓮花藏世界的時候，以法來衡量眾生，才知道是地上菩薩之前的眾生。但這只是釋迦如來（Sakyamuni Tathagata）的序言而已，下文也是這樣。這就像大開法門，展示其中的少許法，如同打開國庫，只賜予一金，這是第二個顯現和證明。
是過去一切佛已經說過，未來佛將要說，現在佛正在說，三世菩薩已經學過，將要學，現在正在學。
解釋：既然諸佛都同樣地說，菩薩都學習，應當知道這不是謬誤，也知道珍珠是殊勝的，希望那些通達的人見賢思齊，聖人所說的不是徒然的。第二部分是分別闡明真佛和化佛的源流，分為兩部分，首先闡明真佛按法垂示，然後闡明化佛稟命傳通。在前面的兩部分中，首先是舉出自身修證。
【English Translation】 English version: Next is the second explanation of this text, which is divided into three parts. First, it starts with precepts, divided into two parts: correctly explaining to different capacities, divided into three parts: summarizing, exhorting, and circulating. In the preceding two parts, first is the prose section, then the verse repetition. In the preceding two parts, first is the general indication of the root and the branch, the broad and the concise, and then separately clarifying the origin and flow of the True Buddha and the Emanation Buddha. In the preceding two parts, first is the formal clarification.
At that time, Vairocana Buddha (the Sambhogakaya Buddha) slightly opened up hundreds of thousands of Ganges-sand-like unspeakable Dharma doors for this assembly, the essence of which was as small as the tip of a hair.
Explanation: 'At that time,' the 'at' means 'when,' referring to the time when Vairocana Buddha was entrusting the Dharma to Sakyamuni Buddha in the Lotus Treasury World. 'Vairocana Buddha' is the subject who can speak the Dharma, which is the true Buddha of the Response Body. 'Slightly' is as mentioned before. 'For this assembly' refers to the virtuous bodhisattvas before the ground and various ordinary beings. 'Slightly opened' below refers to the Dharma that is spoken. 'Slightly' means few. The matter of Ganges sand is the same as what is said in other places. 'Unspeakable' is the great number mentioned in the Avatamsaka Sutra, meaning that one sand is one unspeakable, directly having hundreds of thousands of Ganges sands, even unspeakable, this is the number that can be counted. 'Dharma doors' are the Dharma that is counted, directly having so many Dharma doors, all of which were spoken by Vairocana Buddha. 'The mind-ground is like the tip of a hair' means that in the vast Dharma, a little is slightly spoken, which is likened to the tip of a hair, in order to adapt to the beings before the ground bodhisattvas. Question: Why not finish speaking, but speak slightly? Answer: The position of the Good Wisdom Bodhisattva cannot even receive the Dharma like clouds and rain, let alone a vessel like a dustpan, how can it have the capacity of a giant sea? So it is not possible. This is looking at the end from the root, remotely pointing to before the ground bodhisattvas, saying that Vairocana Buddha personally transmitted it to those beings, those beings are the emanations of Sakyamuni Buddha, personally taught by Sakyamuni Buddha, therefore this is speaking from the time of the Dharma assembly, and then knowing it is the time of the Lotus Treasury World, measuring beings by the Dharma, and then knowing they are the beings before the ground bodhisattvas. But this is only the preface of Sakyamuni Tathagata, and the following text is also like this. This is like greatly opening the Dharma door, showing a little Dharma, like opening the national treasury, only bestowing one gold, this is the second manifestation and proof.
It is what all Buddhas of the past have already said, what Buddhas of the future will say, what Buddhas of the present are now saying, what bodhisattvas of the three times have already learned, will learn, and are now learning.
Explanation: Since all Buddhas say the same thing and bodhisattvas all learn, it should be known that this is not a fallacy, and it is also known that pearls are superior, hoping that those who are enlightened will see the virtuous and think of becoming equal, what the sages say is not in vain. The second part is to separately clarify the origin and flow of the True Buddha and the Emanation Buddha, divided into two parts, first clarifying the True Buddha giving instructions according to the Dharma, and then clarifying the Emanation Buddha receiving the mandate and transmitting it. In the preceding two parts, first is to cite self-cultivation and proof.
我已百劫修行是心地號吾為盧舍那。
釋曰我即盧舍那隨世所稱亦兼具法身自在百劫即修行時分時實無量大數言百是心地所修之法盧舍那即所求之果多劫修此障盡德圓故致此果耳前雖通證尚恐未信今引己別證足可信也然欲令他修學故先顯自所德斯則承前已說已學者也此則今說下令當學二令轉誨人既自證無上道亦以此度眾生蓋大士之行也文二初略標。
汝諸佛轉我所說與一切眾生開心地道。
釋曰諸佛者即是千釋迦及千百億釋迦也化從真起報尊化卑故呼云汝所說即心地海邐迤流通故名為轉顯法所屬故云我也一切眾生即地前之眾是所被機也開心地道者機所獲益開謂開覺開發道即是因意令然與心地菩薩開覺根機開發戒品以成佛因也又明此戒是心地之道路開令進涉耳又明心地有道此道通於佛果開令行之此則以本心為心地亦以戒為道也二廣述。
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。
釋曰時即告佛傳受之時蓮華臺藏世界即所依國土謂界所依本是大蓮華臺含種剎及諸功德故云臺藏赫赫下明所依座蓋依中之別也師子座者佛能降魔無畏決定宣說由如師子師子所坐之座名師子
【現代漢語翻譯】 現代漢語譯本： 『我』經過百劫的修行，這顆心（心地）被稱為盧舍那（Vairocana，光明遍照）。 解釋：『我』就是盧舍那（Vairocana），隨順世間的稱謂，也兼具法身（Dharmakaya）的自在。百劫是指修行的時間，實際上是無量的大數，說『百』是表示心地所修的法。盧舍那（Vairocana）就是所求的果。多劫修持，消除業障，功德圓滿，所以得到這個果位。前面雖然已經普遍證明，但恐怕還有人不相信，現在引用自己的特別證明，就足以令人信服了。然而，爲了讓其他人修學，所以先顯示自己所證得的功德，這是承接前面已經說過的已學者。這則是現在所說，下令應當學習的。二令轉教誨人，既然自己已經證得無上道，也用這個來度化眾生，這正是大菩薩的行徑。』文分二部分，首先是簡略的標示。 『你們這些佛，轉述我所說的，與一切眾生開啟心地之道。』 解釋：『諸佛』就是千釋迦（Sakyamuni）以及千百億釋迦（Sakyamuni）。化身從真身而起，報身尊貴而化身卑微，所以稱呼為『汝』。『所說』就是心地海，逶迤流通，所以名為『轉』，彰顯法所屬，所以說『我』。『一切眾生』就是地前菩薩，是所教化的對象。『開啟心地之道』，是說眾生所獲得的利益。『開』是開覺、開發，『道』就是因，意思是讓眾生與心地菩薩開覺根機，開發戒品，以成就佛因。又說明此戒是心地的道路，開啟它，讓眾生進入。又說明心地有道，此道通向佛果，開啟它，讓眾生修行。這就是以本心為心地，也以戒為道。第二部分是廣泛的敘述。 『當時，在蓮華臺藏世界，赫赫天光師子座上，盧舍那佛（Vairocana）放光，光中告知千華上佛，持我的心地法門品而去，又轉為千百億釋迦（Sakyamuni）及一切眾生，次第說我的上心地法門品，你們應當受持、讀誦、一心奉行。』 解釋：『時』就是告知佛傳授的時間。『蓮華臺藏世界』就是所依的國土，意思是世界所依的根本是大蓮華臺，包含種種剎土以及諸種功德，所以稱為『臺藏』。『赫赫』以下說明所依的座位，是所依之中的區別。『師子座』，佛能降伏魔怨，無畏決定地宣說，猶如師子。師子所坐的座位，名為師子座。
【English Translation】 English version: 'I' have cultivated for hundreds of kalpas, and this mind (heart-ground) is called Vairocana (the Illuminator).' Explanation: 'I' am Vairocana, following the world's appellations, and also possessing the freedom of the Dharmakaya (Dharma Body). Hundreds of kalpas refer to the time of cultivation, which is actually immeasurable. Saying 'hundreds' indicates the Dharma cultivated by the heart-ground. Vairocana is the fruit sought. Cultivating for many kalpas, eliminating karmic obstacles, and perfecting merits, one attains this fruit. Although it has been universally proven before, there may still be those who do not believe. Now, citing my own special proof is sufficient to convince. However, in order to allow others to learn and cultivate, I first reveal the merits I have attained, which is a continuation of what has already been said about those who have already learned. This is what is being said now, ordering those who should learn. The two orders instruct people to teach others. Since one has already attained the unsurpassed path, one also uses this to liberate sentient beings, which is the conduct of a great Bodhisattva.' The text is divided into two parts, the first being a brief indication. 'You Buddhas, transmit what I have said, and open the path of the heart-ground to all sentient beings.' Explanation: 'Buddhas' refers to the thousand Sakyamunis and the hundreds of billions of Sakyamunis. The manifested body arises from the true body, the reward body is noble while the manifested body is humble, so it is addressed as 'you'. 'What is said' is the ocean of the heart-ground, flowing and circulating, so it is called 'transmit', highlighting the Dharma's belonging, so it is said 'I'. 'All sentient beings' are the Bodhisattvas before the ground, who are the objects of teaching. 'Opening the path of the heart-ground' refers to the benefits that sentient beings receive. 'Opening' means awakening and developing, 'path' is the cause, meaning to allow sentient beings and heart-ground Bodhisattvas to awaken their roots and develop the precepts to achieve the cause of Buddhahood. It also explains that this precept is the path of the heart-ground, opening it and allowing sentient beings to enter. It also explains that the heart-ground has a path, and this path leads to the fruit of Buddhahood, opening it and allowing sentient beings to cultivate. This is taking the original mind as the heart-ground, and also taking the precepts as the path. The second part is a broad narration. 'At that time, in the Lotus Flower Treasury World, on the Lion Throne of radiant heavenly light, Vairocana Buddha emitted light, and in the light, he told the Buddhas on the thousand flowers to take my heart-ground Dharma gate chapter and leave, and then transform into hundreds of billions of Sakyamunis and all sentient beings, successively speaking my supreme heart-ground Dharma gate chapter. You should receive, uphold, recite, and practice it wholeheartedly.' Explanation: 'Time' refers to the time of telling the Buddhas to transmit. 'Lotus Flower Treasury World' is the land relied upon, meaning that the root relied upon by the world is the great lotus flower platform, containing various lands and various merits, so it is called 'Treasury'. 'Radiant' below explains the seat relied upon, which is the distinction among those relied upon. 'Lion Throne', the Buddha can subdue demonic enemies, fearlessly and decisively proclaiming, like a lion. The seat where the lion sits is called the Lion Throne.
座依主釋也天光者天上皆寶常放光明座以寶成故如天光或取凈光及自然之光為天光也其光熾然故云赫赫盧舍那佛即傳法主是正報也放光光者光非一故曰光光意在召眾表法故放光也下文釋迦亦敩於此表法之義如下所明千華上佛者有曰是應十地之報身或恐未是余謂應二地菩薩之報身也以彼地行戒度增故見千佛故千百億釋迦者是應地前之化身也一切眾生者即是化身所教地前之眾也復轉者謂舍那親授千華報佛令報佛授與千百億化佛令化佛授與地前眾生故然于千百億下下務簡不言但云及耳次第下即所傳法然次第之言通有三意一約能傳之佛是上轉義二約所化眾生不令遺棄故下云但解法師語盡受得戒等三約所傳法門即文義始終二皆如舍那所說也汝等下令其受行不但傳言而已始終不易故曰一心此即親敕報佛遠勖餘生然光告兩字勢通離合合則光中演法離即光后發言望下釋迦應當后義。
自下第二明稟命傳通如宰臣受敕敢順行文二初總明諸界多佛即千百億世界釋迦也后別顯此界一佛即我等本師釋迦牟尼也前釋迦中二初唯明一界后類辨余方前之中三初避席興供受法將辭。
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赤白華供養盧舍那佛受持上說心地法門品竟。
【現代漢語翻譯】 現代漢語譯本 『座依主釋也天光者』，意思是天上總是充滿寶物，並且經常放出光明。座位是用寶物建成的，所以像天上的光芒一樣。或者可以理解為純凈的光芒以及自然的光芒，被稱為『天光』。這種光芒非常熾盛，所以說『赫赫』。『盧舍那佛』（Vairocana Buddha，光明遍照佛）就是傳法的教主，是真正的報身佛。『放光光者』，因為光不是單一的，所以說『光光』，意思是召集大眾，展示佛法，所以才放出光明。下文的釋迦牟尼佛（Sakyamuni Buddha）也是效仿這種方式來展示佛法的意義，這在下文會說明。『千華上佛』，有人說是對應十地菩薩的報身，但恐怕不是。我認為應該是對應二地菩薩的報身，因為二地菩薩的戒行更加精進，所以能見到千佛。『千百億釋迦』，是對應地前菩薩的化身。『一切眾生』，就是化身所教化的地前菩薩。『復轉者』，是指盧舍那佛親自傳授給千華報佛，讓報佛傳授給千百億化佛，讓化佛傳授給地前眾生。所以在『千百億』之後，爲了簡略，沒有詳細說明，只用了『及』字。接下來的次第，就是所傳的佛法。『次第』這個詞有三重含義：一是就能夠傳法的佛而言，是向上傳遞的含義；二是就所教化的眾生而言，不遺棄任何一個，所以下文說『但解法師語，盡受得戒等』；三是就所傳的法門而言，即文義始終都如盧舍那佛所說。『汝等下』，是讓他們接受並修行，不僅僅是傳達言語而已，始終不變，所以說『一心』。這是親自敕令報佛，遠遠地勉勵後世眾生。『光告』這兩個字，可以分開理解也可以合起來理解，合起來理解就是在光中演說佛法，分開理解就是在光后發言，希望下文的釋迦牟尼佛應當採用后一種含義。
從下面開始，第二部分說明稟承佛命傳達佛法，就像宰相接受皇帝的命令一樣，敢於順從地執行。首先總的說明各個世界都有很多佛，即千百億世界的釋迦牟尼佛。然後分別顯示這個世界只有一尊佛，即我們本師釋迦牟尼佛。前面的釋迦牟尼佛中，首先只說明一個世界，然後分類辨別其他地方。前面的內容分為三部分，首先是避席、供養，接受佛法，準備告辭。
這時，千華上佛（Thousand-Petaled Lotus Buddha），千百億釋迦（Billions of Sakyamuni Buddhas）從蓮華臺藏世界（Lotus Platform Treasury World）赫赫師子座（Majestic Lion Throne）起身，各自告退，全身放出不可思議的光芒，每道光芒都化現出無量佛（countless Buddhas），同時用無量的青黃赤白華（blue, yellow, red and white flowers）供養盧舍那佛（Vairocana Buddha），接受並持誦上面所說的《心地法門品》（Mind-Ground Dharma Teaching Chapter）完畢。
【English Translation】 English version 'The seat relies on the Lord, and the heavenly light' means that the heavens are always full of treasures and constantly emit light. The seat is made of treasures, so it is like the light of the heavens. Or it can be understood as pure light and natural light, which is called 'heavenly light'. This light is very blazing, so it is called 'magnificent'. 'Vairocana Buddha' (the Buddha of pervasive light) is the master of Dharma transmission, the true Sambhogakaya Buddha. 'Emitting light upon light' means that because the light is not singular, it is called 'light upon light', meaning to summon the masses and display the Dharma, so light is emitted. The Sakyamuni Buddha in the following text also imitates this method to display the meaning of the Dharma, as will be explained below. 'Thousand-Petaled Lotus Buddha', some say it corresponds to the Sambhogakaya Buddha of the Tenth Ground Bodhisattva, but I am afraid it is not. I think it should correspond to the Sambhogakaya Buddha of the Second Ground Bodhisattva, because the precepts and practices of the Second Ground Bodhisattva are more diligent, so they can see a thousand Buddhas. 'Billions of Sakyamuni Buddhas' are the Nirmanakaya Buddhas corresponding to the Bodhisattvas before the Grounds. 'All sentient beings' are the Bodhisattvas before the Grounds taught by the Nirmanakaya Buddhas. 'Repeated transmission' refers to Vairocana Buddha personally transmitting to the Thousand-Petaled Lotus Sambhogakaya Buddha, allowing the Sambhogakaya Buddha to transmit to the billions of Nirmanakaya Buddhas, and allowing the Nirmanakaya Buddhas to transmit to the sentient beings before the Grounds. Therefore, after 'billions', for the sake of brevity, it is not explained in detail, only the word 'and' is used. The following order is the Dharma that is transmitted. The word 'order' has three meanings: first, in terms of the Buddha who can transmit the Dharma, it is the meaning of upward transmission; second, in terms of the sentient beings who are taught, none are abandoned, so the following text says 'but understand the words of the Dharma master, fully receive the precepts, etc.'; third, in terms of the Dharma that is transmitted, the meaning of the text is always as Vairocana Buddha said. 'You, etc. below' is to let them accept and practice, not just to convey words, and it remains unchanged from beginning to end, so it is called 'one mind'. This is a personal decree to the Sambhogakaya Buddha, encouraging future generations from afar. The two words 'light announcement' can be understood separately or together. To understand them together is to expound the Dharma in the light, and to understand them separately is to speak after the light. It is hoped that the Sakyamuni Buddha in the following text should adopt the latter meaning.
From below, the second part explains the transmission of the Buddha's Dharma by following the Buddha's command, just like a prime minister accepting the emperor's order, daring to follow it obediently. First, it generally explains that there are many Buddhas in various worlds, that is, the Sakyamuni Buddhas in billions of worlds. Then, it separately shows that there is only one Buddha in this world, that is, our original teacher Sakyamuni Buddha. In the previous Sakyamuni Buddha, first only one world is explained, and then other places are classified and distinguished. The previous content is divided into three parts: first, avoiding the seat, making offerings, accepting the Dharma, and preparing to bid farewell.
At this time, the Thousand-Petaled Lotus Buddha, the billions of Sakyamuni Buddhas rose from the Majestic Lion Throne in the Lotus Platform Treasury World, bid farewell to each other, and emitted inconceivable light from their whole bodies. Each ray of light manifested countless Buddhas, and at the same time offered countless blue, yellow, red, and white flowers to Vairocana Buddha, and finished accepting and reciting the Mind-Ground Dharma Teaching Chapter mentioned above.
釋曰爾時即當舍那之傳法爾時千華等者準上文令千佛轉授千百億佛即合此中唯明千佛千佛歸於凈土然後轉授化佛今與報佛同處者密顯報化二無礙等下偈文中亦同於此師子座起者各有所座之座故各各下避席將辭舉身放不可思議光者二佛身光皆如此光皆化無量佛者一一光中各有無量佛斯即重化也一時者本末相兼以無量等者一一佛各以無量華供養也青黃赤白即如次是優缽羅華波頭摩華拘勿頭華芬陀利華供養等者敬法重人令人重法故受持者領受寶持將傳未悟故竟者了也謂上來聞法辭退放光現化持華供養領受法門悉皆了也二潛形履虛旋歸本界。
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。
釋曰千百億不同故云各各體性等者所入定也三昧者正云三摩地此云等持平等持心專一境故體性虛空者由入定證知諸法悉無體性猶若虛空故謂圓成體性本自虛空無我法故又依他無實故云虛遍計都無故言空華光者將說華嚴及心地戒故還本源等者閻浮化土則釋迦本邦暫往蓮臺故云還本閻浮提此云瞻部洲洲中有此樹故因立洲名菩提樹下者本是畢缽羅樹以佛于其下得菩提故立此名耳然準義理合入定發通沒此還彼應云各各從此蓮華臺藏世界入體性虛空華光三昧而沒沒已還本源世界等令文倒耳又據前分
【現代漢語翻譯】 現代漢語譯本： 解釋：'爾時'（那時）指的是盧舍那佛（Vairocana，報身佛）傳法的時候。'千華等者'（千朵蓮花等）按照上文，意味著讓千佛轉授給千百億佛，這與此處的經文相符。這裡只說明千佛，千佛歸於凈土，然後轉授給化佛。現在（千佛）與報身佛同處，秘密地顯示了報身和化身二者之間沒有障礙等等。下面的偈文也是同樣的道理。'師子座起者'（從獅子座起身）因為各有各的座位。'各各下避席將辭舉身放不可思議光者'（各自離開座位，準備告辭，全身放出不可思議的光芒），兩佛的身光都是如此。'光皆化無量佛者'（光中都化出無量佛），每一道光中都有無量的佛，這就是重重化現。'一時者'（一時），指本末相兼。'以無量等者'（以無量等），每一尊佛各自用無量的蓮花供養。'青黃赤白'（青黃赤白）依次是優缽羅華（utpala，青蓮花）、波頭摩華（padma，紅蓮花）、拘勿頭華（kumuda，白蓮花）、芬陀利華（pundarika，大白蓮花）。'供養等者'（供養等），是敬重佛法，尊重說法之人，使人因此而更加敬重佛法。'受持者'（受持者），領受並珍寶地保持，將要傳給尚未覺悟的人。'竟者'（竟），了結。意思是說，上面所說的聽聞佛法、告辭退下、放出光明、顯現化身、持花供養、領受法門，全部都結束了。
'二潛形履虛旋歸本界'（二、潛藏身形，行走于虛空，旋轉返回本來的世界）。
'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'（各自從這蓮華臺藏世界隱沒，隱沒後進入體性虛空華光三昧，返回本源世界閻浮提菩提樹下）。
解釋：'千百億不同故云各各'（因為千百億佛各不相同，所以說「各各」）。'體性等者'（體性等），指的是所進入的禪定。'三昧者'（三昧），正確的說法是三摩地（samadhi），這裡的意思是等持，平等地保持心念專注於一個境界。'體性虛空者'（體性虛空），因為進入禪定后證悟到諸法都沒有自體，就像虛空一樣。所以說圓成實性本來就是虛空，沒有我法。又因為依他起性沒有真實性，所以說是虛。遍計所執性完全沒有，所以說是空。'華光者'（華光），將要宣說《華嚴經》以及心地戒法。'還本源等者'（返回本源等），閻浮提是化土，是釋迦牟尼佛的本國，只是暫時前往蓮花臺藏世界，所以說是返回本源。閻浮提（Jambudvipa）這裡的意思是瞻部洲，洲中有這棵樹，因此用樹的名字來命名洲。'菩提樹下者'（菩提樹下），本來是畢缽羅樹（pippala tree），因為佛在這棵樹下證得菩提，所以才立了這個名字。然而按照義理，應該進入禪定，發出神通，從這裡隱沒，回到那裡，應該說「各各從此蓮華臺藏世界入體性虛空華光三昧而沒，沒已還本源世界等」，這樣文句就顛倒了。又根據前面的部分。
【English Translation】 English version: Explanation: 'At that time' refers to the time when Vairocana (the Sambhogakaya Buddha) was transmitting the Dharma. 'Thousands of lotuses, etc.' according to the previous text, means that the thousand Buddhas transmit the Dharma to hundreds of billions of Buddhas, which is consistent with the scripture here. It only mentions the thousand Buddhas, who return to the Pure Land and then transmit the Dharma to the Nirmanakaya Buddhas. Now (the thousand Buddhas) are in the same place as the Sambhogakaya Buddha, secretly revealing that there is no obstacle between the Sambhogakaya and Nirmanakaya, etc. The following verses are the same. 'Those who rise from the lion throne' because each has its own seat. 'Each leaving their seats, preparing to bid farewell, emitting inconceivable light from their bodies', the light from both Buddhas' bodies is like this. 'The light transforms into countless Buddhas', each ray of light contains countless Buddhas, which is a multiple transformation. 'At one time' refers to the combination of beginning and end. 'With immeasurable, etc.' each Buddha offers immeasurable lotuses. 'Blue, yellow, red, white' are, in order, utpala (blue lotus), padma (red lotus), kumuda (white lotus), and pundarika (great white lotus). 'Offerings, etc.' are to respect the Dharma and the speaker, so that people will respect the Dharma even more. 'Those who receive and uphold' receive and treasure it, and will transmit it to those who are not yet enlightened. 'End' means the conclusion. It means that the above-mentioned hearing of the Dharma, bidding farewell and retreating, emitting light, manifesting transformations, offering flowers, and receiving the Dharma, have all ended.
'Two conceal their forms, walk in emptiness, and return to their original realm.'
'Each disappears from this Lotus Treasury World, and having disappeared, enters the Samadhi of the Essence of Emptiness and Flower Light, returning to the original world, under the Bodhi tree in Jambudvipa.'
Explanation: 'Because the hundreds of billions are different, it is said each' refers to the fact that the hundreds of billions of Buddhas are different, so it says 'each'. 'Essence, etc.' refers to the samadhi entered. 'Samadhi' is correctly called samadhi, which means to maintain equanimity, keeping the mind focused on one state. 'Essence of emptiness' because after entering samadhi, one realizes that all dharmas have no self-nature, just like emptiness. Therefore, it is said that the perfected nature is originally empty, without self or dharma. Also, because the dependent nature has no reality, it is said to be empty. The completely non-existent nature is completely absent, so it is said to be empty. 'Flower light' is about to expound the Avatamsaka Sutra and the precepts of the mind-ground. 'Returning to the original source, etc.' Jambudvipa is the land of transformation, the original country of Shakyamuni Buddha, only temporarily going to the Lotus Treasury World, so it is said to return to the original source. Jambudvipa means Jambudvipa, the continent has this tree, so the continent is named after the tree. 'Under the Bodhi tree' was originally the pippala tree, because the Buddha attained Bodhi under this tree, so this name was established. However, according to the meaning, one should enter samadhi, emit supernatural powers, disappear from here, and return there, it should be said 'Each enters the Samadhi of the Essence of Emptiness and Flower Light from this Lotus Treasury World and disappears, and having disappeared, returns to the original world, etc.', then the sentence would be reversed. Also, according to the previous part.
報化之異即合云千佛還於凈土千百億佛歸於南閻浮提今不言者非此所要故文義不便故亦顯無二故若至而言之則舍那佛千百億佛是二無差別又準下八相例且合往天上化魔然後化產生于佛道今皆略也其傳受及法會等即廣於後前前相影耳三遵成教敕廣利群生文二初出三昧。
從體性虛空華光三昧出。
釋曰前于蓮藏欲歸故入今于樹下欲說故出斯則總相土中入正定別相土中從定起言總相者通染凈故言別相者但唯染故從彼至此既然自此之彼亦爾但文隱耳二說法門。
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至𦦨天中說十行復從座起至第四天中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魔醯首羅天王宮說我本原蓮華藏世界盧舍那佛所說心地法門品。
釋曰出已兩字義屬前科文連此段今從文耳有十一處十會法門初二合故初會中方者始也金剛座者佛本於此座成道今還於此座說法佛出即現法滅即沒今殘一分矣千光王者座嚴光發多而且勝故又佛放多勝光明故又如來法王放千光故然初義優耳妙光堂者華嚴云普光堂堂以寶成發妙光明無不照故又于堂中放難思光遍十方故然此去菩提樹三數里許近故言及非謂
【現代漢語翻譯】 現代漢語譯本： 關於報身佛和化身佛的差異，可以合起來說，千佛最終迴歸凈土，千百億佛則歸於南閻浮提（地球）。現在不談論這些，是因為這不是本文的重點，而且文義上也不方便。這也顯示了報身佛和化身佛沒有本質區別。如果一定要說，那麼舍那佛（盧舍那佛的簡稱）和千百億佛是二而無差別。又參照下文的八相成道為例，也應該包括往天上化度魔眾，然後化生於佛道，現在都省略了。關於傳授和法會等內容，將在後面的章節中詳細闡述，之前的章節只是一個縮影。三、遵從佛的教誨，廣泛利益眾生，分為兩個部分，首先是出三昧（佛教中的一種禪定狀態）。
從體性虛空華光三昧（一種高級禪定狀態）中出來。
解釋：之前在蓮藏世界（華藏世界）想要回歸，所以進入三昧；現在在菩提樹下想要說法，所以從三昧中出來。這說明在總相土（包含染凈的世界）中進入正定，在別相土（只有染污的世界）中從定中出來。說總相，是因為它包含染和凈；說別相，是因為它只有染污。從彼處到此處是這樣，那麼從此處到彼處也是一樣，只是經文中省略了。二、說法之門。
從三昧中出來后，才坐上金剛千光王座（一種非常莊嚴的寶座）以及妙光堂（華麗的殿堂），宣說十世界海（十個無盡的世界）。又從座位上起身，到帝釋宮（帝釋天的宮殿）宣說十住（菩薩修行的十個階段）。又到焰天（欲界第三天）中宣說十行（菩薩修行的十種行為）。又從座位上起身，到第四天中宣說十回向（菩薩修行中的十種迴向）。又從座位上起身，到化樂天（欲界第五天）宣說十禪定（十種禪定）。又從座位上起身，到他化天（欲界第六天）宣說十地（菩薩修行的十個階段）。又到一禪天中宣說十金剛（十種堅固的修行）。又到二禪天中宣說十忍（十種忍辱）。又到三禪天中宣說十愿（十種願望）。又到四禪天中，在魔醯首羅天王（大自在天）的宮殿中宣說我本原蓮華藏世界（華藏世界）盧舍那佛（報身佛）所說的《心地法門品》（關於心地的法門）。
解釋：『出已』兩個字的意思屬於前面的部分，但文義上連線到這一段，現在按照經文的順序。共有十一處十會法門，因為最初的兩個合併在一起。最初的法會中，『方』是開始的意思。金剛座，是佛陀最初在此座上成道，現在又在此座上說法，佛陀出現時它就顯現，佛陀涅槃時它就消失，現在只剩下一部分了。千光王，是因為座位的莊嚴光芒非常多而且殊勝。又因為佛陀放出很多殊勝的光明。又因為如來法王放出千道光明。然而，第一個解釋更好。妙光堂，在《華嚴經》中說，是普光堂，殿堂用寶物建成，發出美妙的光明，無不照耀。又在殿堂中放出難以思議的光明，遍照十方。然而，這個地方距離菩提樹三數里，很近，所以說『及』，並不是說...
【English Translation】 English version: Regarding the difference between Sambhogakaya (reward body) and Nirmanakaya (transformation body), it can be said that the thousand Buddhas ultimately return to the Pure Land, while the hundreds of billions of Buddhas return to Jambudvipa (Earth). The reason for not discussing these now is that it is not the focus of this text, and it is also inconvenient in terms of textual meaning. This also shows that there is no essential difference between Sambhogakaya and Nirmanakaya. If one must say, then Vairocana Buddha (shortened as Rocana Buddha) and the hundreds of billions of Buddhas are two but without difference. Furthermore, referring to the example of the Eight Aspects of Enlightenment below, it should also include transforming demons in the heavens and then being born into the path of Buddhahood, which are now omitted. The details of transmission and Dharma assemblies will be elaborated in later chapters, with the previous chapters being just a microcosm. Three, following the Buddha's teachings to broadly benefit sentient beings, divided into two parts, first is emerging from Samadhi (a state of meditative absorption in Buddhism).
Emerging from the Samadhi of Essence-Nature Voidness Flower Light (an advanced state of meditative absorption).
Explanation: Previously, in the Lotus Treasury World (Avatamsaka World), wanting to return, one entered Samadhi; now, under the Bodhi tree, wanting to preach the Dharma, one emerges from Samadhi. This indicates entering right concentration in the Total-Aspect Land (world containing both defilement and purity), and arising from concentration in the Separate-Aspect Land (world containing only defilement). Saying 'Total-Aspect' is because it includes defilement and purity; saying 'Separate-Aspect' is because it only has defilement. From that place to this place is like this, then from this place to that place is also the same, but the text omits it. Two, the Gate of Dharma Teaching.
Having emerged from Samadhi, one then sits on the Vajra Thousand Light King Seat (an extremely magnificent throne) and the Wondrous Light Hall (a splendid palace), proclaiming the Ten World-Seas (ten endless worlds). Then, rising from the seat, one goes to the Palace of Indra (the palace of the Deva Indra) to proclaim the Ten Abodes (ten stages of Bodhisattva practice). Then, to the Yama Heaven (the third heaven of the Desire Realm) to proclaim the Ten Practices (ten kinds of Bodhisattva conduct). Then, rising from the seat, to the Fourth Heaven to proclaim the Ten Dedications (ten kinds of dedication in Bodhisattva practice). Then, rising from the seat, to the Paranirmita-vasavartin Heaven (the fifth heaven of the Desire Realm) to proclaim the Ten Dhyanas (ten kinds of meditation). Then, rising from the seat, to the Paranirmitavasavartin Heaven (the sixth heaven of the Desire Realm) to proclaim the Ten Bhumis (ten stages of Bodhisattva practice). Then, to the First Dhyana Heaven to proclaim the Ten Vajras (ten firm practices). Then, to the Second Dhyana Heaven to proclaim the Ten Forbearances (ten kinds of forbearance). Then, to the Third Dhyana Heaven to proclaim the Ten Vows (ten kinds of vows). Then, to the Fourth Dhyana Heaven, in the palace of Mahesvara Deva (Great自在Heaven), proclaiming the 'Mind-Ground Dharma Door Chapter' spoken by Vairocana Buddha (Reward Body Buddha) of the Original Lotus Treasury World (Avatamsaka World).
Explanation: The meaning of the two words 'Having emerged' belongs to the previous section, but it is connected to this paragraph in terms of textual meaning. Now, following the order of the scripture. There are eleven places and ten Dharma assemblies, because the first two are combined. In the first Dharma assembly, '方' means beginning. The Vajra Seat is where the Buddha first attained enlightenment, and now he preaches the Dharma on this seat again. It appears when the Buddha appears, and it disappears when the Buddha enters Nirvana, now only a part remains. Thousand Light King, because the magnificent light of the seat is very numerous and supreme. Also because the Buddha emits many supreme lights. Also because the Tathagata Dharma King emits a thousand lights. However, the first explanation is better. The Wondrous Light Hall, in the Avatamsaka Sutra, it is said to be the Universal Light Hall, the hall is built with treasures, emitting wonderful light, illuminating everything. Also, in the hall, it emits inconceivable light, illuminating the ten directions. However, this place is three or so miles away from the Bodhi tree, very close, so it says '及', not saying...
樹下有此堂也既言其及自然不一說十世界海者華嚴經說華藏之外十方方有一海故又諸世界海有十種事得成立然以橫包多種豎容多界既深且廣立以海名第二會中帝釋者具云釋迦提婆因陀羅此云能天主能施善化為天主故即妙高山頂三十三天主也宮者爾雅曰室謂之宮嚴麗寬博不可悉談十住者即發心住治地住乃至灌頂等第三會中𦦨天者具雲鬚夜摩此云喜時分隨時受樂故又此天用蓮華開合以明晝夜故又云赤蓮華開為晝白蓮華開為夜十行者即歡喜饒益乃至真實等第四會中第四天中者欲界第四天也梵音睹史多此云少欲知足後身菩薩為彼天主善化誘故十回曏者即救護一切眾生離眾生相乃至法界無量等第五會中化樂天者具云樂變化天樂自變化為宮殿等還自悅樂故十禪者即出家禪近善知識禪乃至通明禪等第六會中他化天者具云他化自在天宮殿等事皆變化而得受用自在義十地者即歡喜離垢乃至法雲等第七會中禪者具云禪那此云靜慮此即色界四禪之初故立也十金剛者謂覺了三世一切諸法悉無餘等此十地滿將成佛位得金剛定方有所作發此十心照菩提心令無礙轉不為世道所壞能壞一切障等法故說此地名金剛心非是地前回向心也彼約欲入見道能伏二分別障此據將成佛果能摧一切相染名義稍同而意異也況粗細不同十地后說居然不疑第八會中十忍者準善戒
【現代漢語翻譯】 現代漢語譯本 樹下有此堂，既然說到它涉及自然，那麼不止於一個世界海。《華嚴經》說，在華藏世界之外，十方各有一海。而且，諸世界海有十種事得以成立，橫向包含多種，縱向容納多界，既深且廣，所以用『海』來命名。 第二會中的帝釋（Śakra-devānām-Indra），完整名稱是釋迦提婆因陀羅，意為『能天主』，因為他能施善化，成為天主。他就是妙高山頂三十三天的天主。『宮』，《爾雅》中說，『室』稱為『宮』，形容其莊嚴華麗、寬敞博大，難以盡述。十住（daśa-sthita）即發心住、治地住，乃至灌頂住等。 第三會中的焰天（Suyama），完整名稱是須夜摩，意為『喜時分』，因為他們隨時享受快樂。而且，此天用蓮花的開合來表示晝夜。也有說，紅蓮花開為晝，白蓮花開為夜。十行（daśa-caryā）即歡喜行、饒益行，乃至真實行等。 第四會中的第四天中，指的是欲界第四天。梵語是兜率陀（Tuṣita），意為『少欲知足』。後身菩薩作為該天的天主，是爲了更好地教化引導。十回向（daśa-pariṇāmanā）即救護一切眾生離眾生相，乃至法界無量等。 第五會中的化樂天（Nirmāṇarati），完整名稱是樂變化天，他們樂於自己變化出宮殿等，並從中獲得快樂。十禪（daśa-dhyāna）即出家禪、近善知識禪，乃至通明禪等。 第六會中的他化天（Paranirmita-vaśavartin），完整名稱是他化自在天，他們的宮殿等事物都是通過變化而獲得，並自在享用。十地（daśa-bhūmi）即歡喜地、離垢地，乃至法雲地等。 第七會中的禪者，完整名稱是禪那（Dhyāna），意為『靜慮』，這裡指的是四禪的初禪，所以以此立名。十金剛（daśa-vajra）是指覺悟了三世一切諸法悉皆空無等。這十地圓滿，將要成就佛位，得到金剛定，才能有所作為，發起這十種心，照亮菩提心，使其無礙運轉，不被世俗之道所破壞，能摧毀一切障礙等法，所以說此地名為金剛心，而不是地前回向心。前者是說將要進入見道，能夠降伏二種分別障，後者是說將要成就佛果，能夠摧毀一切相染，名義雖然相似，但意義不同。何況粗細不同，十地之後再說，自然不會疑惑。 第八會中的十忍（daśa-kṣānti），依據善戒（Śīlabhadra）的說法。
【English Translation】 English version Since this hall is under the tree, and it is said to involve nature, it is more than just one world-sea. The Avataṃsaka Sūtra says that outside the Garbhadhātu (Hua-zang) there is a sea in each of the ten directions. Moreover, the world-seas are established by ten kinds of things, horizontally containing many kinds, and vertically accommodating many realms, both deep and wide, so they are named 'seas'. The Indra (Di Shi) in the second assembly, the full name is Śakra-devānām-Indra, meaning 'able lord of the gods', because he can bestow good transformations and become the lord of the gods. He is the lord of the thirty-three heavens on the summit of Mount Sumeru (Miao Gao Shan). 'Palace' (Gong), in the Erya it says, 'A room is called a palace', describing its solemnity, magnificence, spaciousness, and grandeur, which are difficult to describe in detail. The ten abodes (daśa-sthita) are the abode of initial aspiration, the abode of governance, and even the abode of consecration, etc. The Suyama (Yan Tian) in the third assembly, the full name is Suyama, meaning 'joyful time division', because they enjoy happiness at all times. Moreover, this heaven uses the opening and closing of lotuses to indicate day and night. It is also said that the red lotus opens for day, and the white lotus opens for night. The ten practices (daśa-caryā) are the joyful practice, the beneficial practice, and even the truthful practice, etc. The fourth heaven in the fourth assembly refers to the fourth heaven of the desire realm. The Sanskrit is Tuṣita (Dou Shuai Tuo), meaning 'little desire and contentment'. The future Bodhisattva (Pu Sa) as the lord of that heaven is for better teaching and guidance. The ten dedications (daśa-pariṇāmanā) are the dedication to saving all sentient beings and being apart from the characteristics of sentient beings, and even the immeasurable dedication of the Dharmadhātu (Fa Jie), etc. The Nirmāṇarati (Hua Le Tian) in the fifth assembly, the full name is the heaven of delight in transformation, they delight in transforming palaces, etc., themselves, and derive pleasure from it. The ten dhyānas (daśa-dhyāna) are the dhyāna of renunciation, the dhyāna of approaching good teachers, and even the dhyāna of clear understanding, etc. The Paranirmita-vaśavartin (Ta Hua Tian) in the sixth assembly, the full name is the heaven of freedom in transforming others, their palaces and other things are obtained through transformation, and they freely enjoy them. The ten grounds (daśa-bhūmi) are the ground of joy, the ground of purity, and even the ground of the cloud of Dharma (Fa Yun), etc. The dhyāna practitioner in the seventh assembly, the full name is Dhyāna (Chan Na), meaning 'quiet contemplation', here referring to the first dhyāna of the four dhyānas, so it is named accordingly. The ten vajras (daśa-vajra) refer to the realization that all dharmas (Zhu Fa) in the three times are empty and non-existent, etc. These ten grounds are perfected, and one is about to attain the position of Buddha (Fo), obtain the vajra-samādhi (Jin Gang Ding), and then be able to act, initiate these ten kinds of minds, illuminate the Bodhi (Pu Ti) mind, make it operate without hindrance, not be destroyed by worldly ways, and be able to destroy all obstacles and other dharmas, so this ground is called the vajra mind, not the mind of dedication before the ground. The former is about to enter the path of seeing and can subdue the two kinds of discriminating obstacles, the latter is about to achieve the fruit of Buddhahood (Fo Guo) and can destroy all defilements of characteristics, the names are similar, but the meanings are different. Moreover, the coarseness and fineness are different, and it will naturally not be doubted after the ten grounds are discussed. The ten acceptances (daśa-kṣānti) in the eighth assembly, according to Śīlabhadra (Shan Jie).
經說性忍難忍乃至寂靜忍等第九會中十愿者發菩提心經說菩薩發心大悲為首興十正愿愿我三世善根普施眾生迴向佛果乃至為陀羅尼之所守護等第十會中魔醯首羅者具云莫醯伊濕伐羅提婆此云大自在天為四禪王是娑婆主統御諸天故也宮者有大宮殿隨身化生心地之義如前所明法門即菩薩戒也此戒是菩薩心地所修行法便能出生死界入涅槃界故號為門斯則以行為門若以教為門亦能出三界苦但能所詮異其旨亦通然此心地法門來自報佛凈土故指蓮藏舍那為本原也準華嚴說唯七處九會不出欲界化樂一天全無覺樹與光堂一定異其中法門多是菩薩所說所說之法與此亦增減不同又彼皆不起樹下遍至余處今皆云起應是真化現異聞見乃殊不可和會後類辨余方。
其餘千百億釋迦亦復如是無二無別如賢劫品中說。
釋曰曲分二節初正類所同處會言理無二無別後指其說處可知。
自下第二別顯此界一佛文三初依身起化天上降魔二降德現生人間利物三戒均含識宜普受持今初。
爾時釋迦牟尼佛從初現蓮華藏世界東方來入天宮中說魔受化經已。
釋曰釋迦牟尼此云能仁寂默不住涅槃及生死故初現華藏者約實即覺心初起心無初相處約圓即十身初滿心正覺始成處流從源有化自真流故今經文先按其本東方來者有曰此界在西故意
【現代漢語翻譯】 現代漢語譯本： 經中講述了『性忍難忍』乃至『寂靜忍』等的第九會中，菩薩發菩提心，立下十大正愿。《發菩提心經》中說，菩薩發心以大悲為首，興起十大正愿，愿我三世所修的善根普遍佈施給一切眾生，迴向于成就佛果，乃至受到陀羅尼的守護等等。第十會中提到的『魔醯首羅』，具足的說法是『莫醯伊濕伐羅提婆』（Maheśvara-deva），意為大自在天，是第四禪天的天王，是娑婆世界的主宰，統領著諸天。『宮』指的是有大宮殿，隨菩薩化身而生，是心地之義，如前面所說明的法門，即菩薩戒。此戒是菩薩在心地中修行的法，便能出生死輪迴，進入涅槃境界，所以稱為『門』。這樣說來，是以行為門。如果以教為門，也能脫離三界之苦，只是能詮釋的有所不同，但其旨意是相通的。然而，此心地法門來自報身佛的凈土，所以指蓮藏世界的盧舍那佛（Vairocana）為本源。按照《華嚴經》的說法，只有七處九會，沒有超出欲界的化樂天，完全沒有覺樹和光堂，一定有所不同。其中的法門多是菩薩所說，所說的法與此經也有增減不同。而且，《華嚴經》中菩薩皆不起于樹下，遍至其他地方，而此經中都說是從樹下而起，應該是真身化現不同，所聞所見也不同，不可混為一談，留待後人辨別。 其餘千百億釋迦牟尼佛（Śākyamuni）也都是如此，沒有第二種差別，如《賢劫品》中所說。 解釋：這段經文分為兩節，第一節是說共同之處，說明理無二致，沒有差別；第二節指出其出處，可以知道。 從下面開始，第二部分特別顯示此界一佛的經文，分為三部分：第一部分是依身起化，在天上降伏魔；第二部分是降德顯現，在人間利益眾生；第三部分是戒律平等，適合所有眾生普遍受持。現在開始第一部分。 這時，釋迦牟尼佛從初現蓮華藏世界的東方而來，進入天宮中，宣說了《魔受化經》。 解釋：釋迦牟尼佛，意為能仁寂默，不住于涅槃和生死。初現華藏，從實來說，就是覺悟之心初起，心無初始之相；從圓滿來說，就是十身初滿，心正覺悟開始成就之處。水流從源頭而來，化現出自於真如，所以此經文先按其根本，說從東方而來。有人說，此界在西方，故意這樣說。
【English Translation】 English version: The sutra speaks of 'Kṣānti-durnirvāra' (difficult to endure patience) and even 'Śānta-kṣānti' (peaceful patience), etc., in the ninth assembly, where Bodhisattvas generate Bodhicitta (the mind of enlightenment) and make ten great vows. The Bodhicittotpāda Sūtra says that Bodhisattvas, with great compassion as the foremost, arise with ten great vows, wishing that the merits of the three times be universally bestowed upon all sentient beings, dedicating them to the attainment of Buddhahood, and even being protected by Dhāraṇīs (protective spells), etc. In the tenth assembly, 'Maheśvara' (the Great Lord), fully stated as 'Mo-xi-yi-shi-fa-luo-ti-po' (Maheśvara-deva), meaning the Great自在天 (Great Self-Existing Heaven), is the king of the fourth Dhyāna (meditative absorption) heaven, the lord of the Sahā world, and governs all the heavens. 'Palace' refers to having a great palace, born with the Bodhisattva's transformation body, which is the meaning of the mind-ground, as the Dharma-door explained earlier, which is the Bodhisattva precepts. These precepts are the Dharma practiced by Bodhisattvas in their mind-ground, enabling them to be born out of Saṃsāra (the cycle of birth and death) and enter Nirvāṇa (liberation), hence called 'door'. Thus, it is taking action as the door. If taking teaching as the door, it can also escape the suffering of the three realms, but what can be explained is different, yet the meaning is connected. However, this mind-ground Dharma-door comes from the pure land of the Sambhogakāya Buddha (reward body Buddha), so it points to Vairocana (the Illuminator) in the Lotus Treasury world as the origin. According to the Avataṃsaka Sūtra, there are only seven locations and nine assemblies, not exceeding the Paranirmitavaśavartin Heaven (heaven of enjoyment of transformation) in the desire realm, completely without the Bodhi tree and the Hall of Light, certainly different. The Dharma-doors within are mostly spoken by Bodhisattvas, and the Dharma spoken is also different in addition and subtraction from this sutra. Moreover, in the Avataṃsaka Sūtra, Bodhisattvas do not arise from under the tree, but go to other places, while in this sutra, it is said that they all arise from under the tree, which should be different true transformations, and what is heard and seen is also different, not to be confused, leaving it for later generations to discern. The other thousands of billions of Śākyamuni Buddhas are also the same, without a second difference, as said in the Bhadrakalpika Sūtra. Explanation: This passage is divided into two sections. The first section speaks of the common ground, stating that the principle is the same, without difference. The second section points out its source, which can be known. From below, the second part specifically shows the sutra text of one Buddha in this world, divided into three parts: the first part is arising transformation based on the body, subduing Māra (demon) in the heavens; the second part is manifesting virtue, benefiting sentient beings in the human realm; the third part is the equality of precepts, suitable for all sentient beings to universally uphold. Now begins the first part. At this time, Śākyamuni Buddha came from the east of the Lotus Treasury world where he first appeared, entered the heavenly palace, and expounded the Māra-saṃyutta Sūtra (Sutra of Māra's Conversion). Explanation: Śākyamuni Buddha means 'capable sage, silent one', not dwelling in Nirvāṇa and Saṃsāra. The first appearance of the Lotus Treasury, in reality, is the initial arising of the mind of enlightenment, the mind without an initial appearance; in completeness, it is the initial fulfillment of the ten bodies, the place where the mind's right enlightenment begins to be accomplished. The flow of water comes from the source, and transformation arises from Suchness, so this sutra text first follows its root, saying it comes from the east. Some say that this world is in the west, so it is intentionally said this way.
曰從報佛凈土中來今文但舉華藏總界不言凈土如前顯彰無礙也若取所表東主于春發生之首表依真起化此為其端天王宮者即欲界第六天也說魔等者魔羅梵音此云殺者或云惡意或云嫉妒謂不喜善者斷彼慧故佛將下生現成正覺宣流正法化彼群蒙彼邪乖此故先伏之彼聞言順故云魔受化經也應是此戒或即未來初云爾時者是此等時也問本行等說將成正覺然始降魔云何此中天上降魔然下成佛答天上降者真實降也樹下降者示現降也故正法念經說將成正覺放光召魔降訖送去余說云云恐非正義然降魔有十種意如雜華經說二降德現生人間利物初文三初下產生道二傳法利生三生所獲益今初。
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。
釋曰下生者入胎相也為破諸天計有常故勝人尚沒餘者奚在由是勸勵不復放逸迦夷羅國者生處也其止云劫比羅伐率堵此云黃髮仙人住處城即是白凈王等兄弟四人所從之處本是彼仙住處因立城名今為國號耳摩耶此云大術本行說釋摩男有八女小者賢當生聖子凈飯聞而嫂之娶長及幼六餘則與三弟為妃長曰缽剌阇缽底此云生主大術生佛七日命終生天生主育之名為姨母今即生身之母也悉達者具云薩婆喝剌他悉陀此云一切義成世出世法無不解故七歲出家相也三十成道成相
【現代漢語翻譯】 現代漢語譯本： 有人說，（佛）從報佛凈土（報身佛所居住的清凈國土）中而來，現在的經文只提到了華藏世界（重重無盡的世界），沒有說凈土，就像前面所顯現的那樣沒有阻礙。如果取其所表達的意義，東方主宰著春季發生之始，象徵著依真理而生起教化，這是它的開端。天王宮，就是欲界（佛教宇宙觀中的一個世界）的第六天。說到降伏魔等，『魔羅』是梵語，這裡翻譯為『殺者』，或者『惡意』，或者『嫉妒』，指的是那些不喜歡善良、斷絕他人智慧的人。佛將要下生，顯現成就正覺（完全覺悟），宣揚流佈正法，教化那些愚昧的眾生，他們的邪見與正法相悖，所以先要降伏他們。他們聽了佛的教誨而順從，所以說是『魔受化經』。這應該是此戒律，或者就是未來（佛）最初所說的。『爾時』（那時）指的是這些時候。有人問，本行經等經典說（佛）將要成就正覺的時候才開始降伏魔，為什麼這裡說在天上就降伏魔，然後在人間成佛呢？回答是，在天上降伏魔是真實的降伏，在樹下降伏魔是示現的降伏。所以《正法念經》說，（佛）將要成就正覺的時候，放出光明召來魔，降伏完畢後送走。其他的說法等等，恐怕不是正確的意義。然而，降伏魔有十種意義，就像《雜華經》所說。二是降伏（煩惱之）德，顯現生在人間利益眾生。初文（指下文）三部分：一下生（人間）成道，二傳法利益眾生，三（佛）生所獲得的利益。現在是第一部分。 （佛）下生到南閻浮提（我們所居住的這個世界）的迦夷羅國（一個國家），母親名叫摩耶（maya，意為幻），父親名叫白凈（Suddhodana），我的名字是悉達（Siddhartha，意為一切義成），七歲出家，三十歲成道，稱我為釋迦牟尼佛（Sakyamuni Buddha，意為釋迦族的聖人）。 解釋：下生，指的是入胎的相。爲了破除諸天認為（生命）有常的錯誤觀念，（佛這樣偉大的）勝人都還要經歷入胎，其餘的人又怎麼能例外呢？因此勸勉大家不要再放縱自己。迦夷羅國，是（佛）出生的地方。其他的經典說劫比羅伐率堵（Kapilavastu），這裡翻譯為黃髮仙人居住的地方的城，就是白凈王等兄弟四人所居住的地方，原本是那位仙人居住的地方，因此建立了城，現在作為國名。摩耶，這裡翻譯為大術。本行經說，釋摩男（Sakya-mana）有八個女兒，最小的賢當會生聖子，凈飯王（Suddhodana）聽說了，就娶了他的嫂子的長女，以及幼女六人，其餘的則與三個弟弟作為妃子，長女名叫缽剌阇缽底（Prajapati），這裡翻譯為生主，大術生了佛七天後就去世了，生到天上，生主撫養（佛），作為姨母，現在就是生身之母。悉達，完整地說是薩婆喝剌他悉陀（Sarvarthasiddha），這裡翻譯為一切義成，世間法和出世間法沒有不瞭解的，所以七歲出家。三十歲成道，是成道的相。
【English Translation】 English version: It is said that (the Buddha) comes from the Pure Land of the Reward Body Buddha (the pure land where the Reward Body Buddha resides). The current text only mentions the Hua-yan World (a world of endless layers), without mentioning the Pure Land, just as it was manifested earlier without any obstruction. If we take the meaning it expresses, the East dominates the beginning of spring, symbolizing the arising of teachings based on truth, and this is its beginning. The Palace of the Heavenly King is the sixth heaven of the Desire Realm (a world in Buddhist cosmology). Speaking of subduing demons, 'Mara' is a Sanskrit word, translated here as 'killer', or 'evil intention', or 'jealousy', referring to those who dislike goodness and cut off the wisdom of others. The Buddha is about to descend, manifesting the attainment of perfect enlightenment (complete awakening), proclaiming and spreading the correct Dharma, and teaching those ignorant beings. Their heretical views are contrary to the correct Dharma, so they must be subdued first. They listened to the Buddha's teachings and obeyed, so it is said to be the 'Sutra of Demons Being Transformed'. This should be this precept, or it is what the future (Buddha) initially said. 'At that time' refers to these times. Someone asks, the Ben-xing Sutra and other scriptures say that (the Buddha) only began to subdue demons when he was about to attain perfect enlightenment. Why does this say that he subdued demons in the heavens and then became a Buddha in the human world? The answer is that subduing demons in the heavens is real subduing, and subduing demons under the tree is a manifested subduing. Therefore, the Sutra of Right Mindfulness says that when (the Buddha) is about to attain perfect enlightenment, he emits light to summon the demons, and after subduing them, he sends them away. Other statements, etc., are probably not the correct meaning. However, there are ten meanings of subduing demons, as the Avatamsaka Sutra says. The second is to subdue the virtue (of afflictions), manifesting birth in the human world to benefit sentient beings. The initial text (referring to the following text) has three parts: 1. Descending (to the human world) to attain enlightenment, 2. Transmitting the Dharma to benefit sentient beings, 3. The benefits obtained from (the Buddha's) birth. Now is the first part. (The Buddha) descended to Jambudvipa (the world we live in) in the country of Kapilavastu (a country), the mother's name was Maya (maya, meaning illusion), the father's name was Suddhodana, my name is Siddhartha (Siddhartha, meaning all meanings accomplished), I left home at the age of seven, attained enlightenment at the age of thirty, and I am called Sakyamuni Buddha (Sakyamuni Buddha, meaning the sage of the Sakya clan). Explanation: Descending refers to the aspect of entering the womb. In order to dispel the erroneous notion of the gods that (life) is permanent, even a superior person like (the Buddha) must experience entering the womb, so how can others be exceptions? Therefore, it is an exhortation not to indulge oneself anymore. Kapilavastu is the place where (the Buddha) was born. Other scriptures say Kapilavastu, which is translated here as the city where the yellow-haired immortals lived, which is where King Suddhodana and his four brothers lived. Originally, it was the place where that immortal lived, so the city was established, and now it is used as the country name. Maya is translated here as great art. The Ben-xing Sutra says that Sakya-mana had eight daughters, and the youngest, Xian-dang, would give birth to a holy son. King Suddhodana heard about it and married the eldest daughter of his sister-in-law, as well as six younger daughters, and the rest were given to the three younger brothers as concubines. The eldest daughter was named Prajapati, which is translated here as the lord of birth. Maya gave birth to the Buddha and died seven days later, and was born in heaven. The lord of birth raised (the Buddha) as an aunt, and now she is the mother of the physical body. Siddhartha, fully called Sarvarthasiddha, is translated here as all meanings accomplished, and there is nothing that is not understood in worldly and transcendental dharmas, so he left home at the age of seven. Attaining enlightenment at the age of thirty is the aspect of attaining enlightenment.
也又有曰十九二十五出家三十五成道然今七歲之言或則見聞不同或則傳譯差謬然諸聖教說有八相此但有三者嬰兒一相入胎所攝文云下生故七歲出家不言童子苦行一相出家所收次即說法是轉法輪正明興化不說涅槃其具闕離合照然可悉余文可知二傳法利生文二初大覺弘慈已垂多化后群迷扣聖赴感又來前中二初橫指處會。
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。
釋曰寂滅道場者佛得道處名曰道場生滅滅已故云寂滅斯即菩提樹也十住處如前所明略叩兩端故云乃至時佛觀下明梵網經名所由謂梵幢網孔大小方圓不同器界生界心形亦異佛教被彼故有一三乘等差別梵網經名蓋因此立是則於前十會中初一是所諭世界后九是所諭法門后豎明往復。
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。
釋曰八千返者或增減一二等未必整數娑婆堪忍且如常談然五濁之惡未若娑婆大聖加慈及多垂祐竟者結上八千返事若文順合云吾今來此世界八千返為此娑婆世界是中一切大眾坐金剛華光王座乃至摩醘首羅天王宮略開心地法門竟后亦類爾過在譯人
【現代漢語翻譯】 現代漢語譯本 還有人說，十九歲、二十五歲出家，三十五歲成道。然而現在七歲的說法，或許是見聞不同，或許是傳譯有誤。然而諸聖的教說有八相成道，這裡只有三相：嬰兒一相，被入胎所包含，經文中說『下生』，所以七歲出家，沒有說童子苦行一相，被出家所包含，其次就是說法，是轉法輪，正說明興盛教化，沒有說涅槃。雖然具體內容有所缺失，但綜合起來看，還是可以明白的，其餘內容可以從其他經文中瞭解。二是傳法利生文，首先是大覺佛陀弘揚慈悲，已經廣泛教化，後來眾多的迷惑之人叩拜聖人，前來感應。其中又分為兩部分，首先是橫向指明集會之處。 在寂滅道場（指佛陀證悟之處），坐在金剛華光王座上，乃至摩醯首羅天王宮（Maheśvara，自在天）中，其中依次在十個住處說法。當時佛陀觀察諸大梵天王（Mahābrahmā）的網羅幢，因此為他們宣說無量世界，猶如網孔一般，每一個世界都各不相同，差別無量，佛教的法門也同樣如此。 解釋：寂滅道場，是佛陀得道的地方，叫做道場，因為生滅已經滅盡，所以叫做寂滅，這就是菩提樹。十住處如同前面所說明的，這裡只簡單地提及兩端，所以說『乃至』。『時佛觀下』說明《梵網經》得名的由來，因為梵天之幢的網孔大小方圓不同，器界、生界、心形也各不相同，佛教被他們接受，所以有一乘、三乘等差別。《梵網經》的名稱大概因此而立。這就是在前面的十會中，第一個是所要曉諭的世界，後面九個是所要曉諭的法門。後面是縱向說明往復。 我今來到這個世界八千次，爲了這個娑婆世界（Sahā world，指充滿苦難的世界），坐在金剛華光王座上，乃至摩醯首羅天王宮中，為這裡的一切大眾簡略地開示心地法門完畢。 解釋：八千次，或許有增減一兩次等，未必是整數。娑婆是堪忍的意思，就像常說的那樣，然而五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的惡劣，沒有比娑婆世界更嚴重的了。大聖佛陀加以慈悲，並且多次垂下恩澤。『竟』是總結上面八千次的事情。如果文句順暢地組合起來，就是『我今來到這個世界八千次，爲了這個娑婆世界中的一切大眾，坐在金剛華光王座上，乃至摩醯首羅天王宮中，簡略地開示心地法門完畢』。後面也類似這樣，過錯在於翻譯的人。
【English Translation】 English version Furthermore, some say that he renounced the world at nineteen or twenty-five and attained enlightenment at thirty-five. However, the current account of seven years old may differ due to variations in what was seen and heard, or errors in translation. Nevertheless, the teachings of all the sages describe eight aspects of attaining Buddhahood, while this only presents three: the aspect of infancy, encompassed by entering the womb, as the text states 'born below,' thus mentioning renunciation at seven years old, without mentioning the aspect of the ascetic practices of a child, which is encompassed by renunciation. Next is the exposition of the Dharma, which is the turning of the Dharma wheel, explicitly illustrating the flourishing of teachings, without mentioning Nirvana. Although specific details may be lacking, a comprehensive view allows for understanding, and the remaining content can be understood from other scriptures. Secondly, there is the section on transmitting the Dharma to benefit beings, beginning with the Greatly Enlightened Buddha propagating compassion and already widely teaching, followed by the multitude of deluded beings prostrating to the sage and coming to be influenced. This is further divided into two parts, the first horizontally indicating the location of the assembly. In the Bodhimanda (Bodhimanda, the place where the Buddha attained enlightenment) of tranquil extinction, seated on the Vajra Splendor King's throne, extending to the Maheśvara (Maheśvara, the great lord) Heaven King's palace, within which, in sequence, the Dharma was expounded in ten abodes. At that time, the Buddha observed the net-like banners of the Great Brahma Kings (Mahābrahmā), and therefore proclaimed to them the immeasurable worlds, like the holes in a net, each world being different and distinct in immeasurable ways, and the Dharma gates of Buddhism are likewise so. Explanation: The Bodhimanda of tranquil extinction is the place where the Buddha attained enlightenment, called the Bodhimanda, because birth and death have ceased, hence it is called tranquil extinction, which is the Bodhi tree. The ten abodes are as previously explained, here only briefly mentioning the two ends, hence the saying 'extending to.' 'At that time, the Buddha observed below' explains the origin of the name of the Brahma Net Sutra, because the holes in the banners of Brahma differ in size and shape, and the realms of vessels, realms of beings, and forms of mind are also different, and Buddhism is accepted by them, so there are differences such as the One Vehicle and the Three Vehicles. The name Brahma Net Sutra was probably established for this reason. This means that in the preceding ten assemblies, the first is the world to be proclaimed, and the latter nine are the Dharma gates to be proclaimed. The latter vertically explains the comings and goings. I have come to this world eight thousand times, for this Sahā world (Sahā world, the world of suffering), seated on the Vajra Splendor King's throne, extending to the Maheśvara Heaven King's palace, to briefly open the Dharma gate of the mind-ground for all the assembly here, completed. Explanation: Eight thousand times, perhaps with an increase or decrease of one or two, etc., not necessarily a whole number. Sahā means endurance, just as it is often said, however, the evil of the five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life) is no more severe than in the Sahā world. The Great Sage Buddha added compassion and repeatedly bestowed grace. 'Completed' is a summary of the above eight thousand times. If the sentences are smoothly combined, it would be 'I have come to this world eight thousand times, for all the assembly in this Sahā world, seated on the Vajra Splendor King's throne, extending to the Maheśvara Heaven King's palace, to briefly open the Dharma gate of the mind-ground, completed.' The latter is similar to this, the fault lies with the translator.
后群迷扣聖赴感又來。
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闇之人說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界中。
釋曰曲分四節初明所至處自化魔處之成道處也二為此下明所為機地上者揀非天上無濫聖流輕微無德號曰凡夫愚鈍昏迷目為癡闇或則地上一切眾生是信行地凡夫癡暗之人是十信已前之輩斯則地上不為揀于天上然揀之者優三說本下明所說法謂舍那本行菩薩道時於三地四十心中最初發心即持此戒此戒大要故釋迦傳之萬行之基故居三學之首矣光明等者從用約諭以制其名光明即戒用戒能資定定能發慧慧即光明從所發立名亦即具戒不行非善如人有目日光明照故下戒如明日月小乘戒云譬如有目人等故也金剛寶戒者戒之諭也諸惡不能摧能摧諸惡故又光明金剛皆通體用思之是一切佛本源等者應作元字是初首義也本因受戒得為佛菩薩故順途托于初步故故戒經云譬如人毀足不堪有所涉毀戒亦如是不得生天人尚不生止況佛菩薩又佛之三身自於三聚而得此即可用源字三聚凈戒是三身之泉源故菩薩修證三身果故故亦以為源耳此源最先故加本字或即一也文體容斯佛性者有二種一理性即如來藏二行性行性復
【現代漢語翻譯】 現代漢語譯本： 後來，一群迷惑的眾生叩拜聖者，前來感應。
（佛）又從天王宮降下到閻浮提（Jambudvipa，我們所居住的這個世界）菩提樹下，爲了這地上一切眾生，那些凡夫，愚癡昏暗之人，宣說本初盧舍那佛（Vairocana，報身佛）心地中最初發心時常所誦持的一戒——光明金剛寶戒。這（光明金剛寶戒）是一切佛的本源，一切菩薩的本源，佛性（Buddha-nature）的種子。一切眾生皆有佛性，一切意識、色、心，是情是心，都歸入佛性界中。
解釋說，這段經文可分為四個小節。第一節說明所到的地方，即（佛）自化魔境之處，也就是成道之處。第二節『為此下明所為機』，說明（佛）所為之對象。『地上者』，是用來區別于天上的眾生，因為天上沒有濫竽充數的聖者。輕浮微薄，沒有德行的人，被稱為凡夫。愚鈍昏迷的人，被稱作癡暗之人。或者說，『地上一切眾生』是指信行地的眾生，『凡夫癡暗之人』是指十信位之前的眾生。這樣說來，地上的眾生就不能與天上的眾生相提並論了。然而，之所以要加以區分，是因為（佛）要著重宣說。第三節『說本下明所說法』，說明（佛）所說的法，即盧舍那佛在行菩薩道時，於三地四十心中最初發心時所持的戒律。這條戒律非常重要，所以釋迦牟尼佛（Sakyamuni，現在佛）傳授它。它是萬行之基礎，所以位於三學之首。『光明等者』，是從作用上用比喻來限定它的名稱。光明就是戒的作用，戒能資助禪定，禪定能啓發智慧，智慧就是光明。從所發之處立名，也就是具足戒。不行持戒律就不是善，就像人有眼睛，有日光照耀一樣。下品戒就像明日月，小乘戒律說，譬如人有眼睛等等。『金剛寶戒者』，是戒律的比喻。諸惡不能摧毀它，它能摧毀諸惡。光明金剛都貫通體用，可以這樣理解。『是一切佛本源等者』，應該寫作『元』字，是初始、首要的意思。因為最初因受戒才能成為佛菩薩，所以順著途逕寄托于初步。所以戒經說，譬如人毀壞了腳，就不能有所涉足，毀壞戒律也是如此，不能生到天上，人尚且不能生，更何況佛菩薩。而且佛的三身，是從三聚凈戒而得，這就可以用『源』字來形容，三聚凈戒是三身的泉源。菩薩修證三身果，所以也可以用『源』來形容。這個源頭最先，所以加上『本』字。或者說，『本』和『元』是一樣的。『文體容斯佛性者』，佛性有兩種，一是理性，即如來藏（Tathagatagarbha，一切眾生皆具的成佛的可能性），二是行性。行性又
【English Translation】 English version: Later, a group of deluded beings prostrated themselves before the sage and came to receive his teachings.
Again, (the Buddha) descended from the palace of the Deva Kings to the Bodhi tree in Jambudvipa (the world we live in), and for all the sentient beings on this earth, those ordinary people, the ignorant and deluded, he proclaimed the one precept constantly recited in the mind-ground of the original Vairocana Buddha (the Sambhogakaya Buddha) when he first aroused his aspiration – the Light-Vajra-Treasure Precept. This (Light-Vajra-Treasure Precept) is the original source of all Buddhas, the original source of all Bodhisattvas, the seed of Buddha-nature. All sentient beings possess Buddha-nature, and all consciousness, form, and mind, whether it is emotion or mind, all enter into the realm of Buddha-nature.
The explanation says that this passage can be divided into four sections. The first section describes the place he arrived at, which is the place where (the Buddha) transformed the demonic realm, which is also the place of enlightenment. The second section, '為此下明所為機' (For this, the following explains the opportunity for action), explains the object of (the Buddha)'s actions. '地上者' (Those on the earth) is used to distinguish them from the beings in the heavens, because there are no unqualified sages in the heavens. Those who are frivolous and lacking in virtue are called ordinary people. Those who are dull and confused are called ignorant and deluded. Or, '地上一切眾生' (all sentient beings on this earth) refers to the sentient beings in the stage of faith and practice, and '凡夫癡暗之人' (ordinary, ignorant and deluded people) refers to those before the ten stages of faith. In this way, the sentient beings on earth cannot be compared with the sentient beings in the heavens. However, the reason for making the distinction is because (the Buddha) wants to emphasize the proclamation. The third section, '說本下明所說法' (The following explains the Dharma that is spoken), explains the Dharma that (the Buddha) speaks, which is the precept that Vairocana Buddha held when he first aroused his aspiration in the forty minds of the three grounds while practicing the Bodhisattva path. This precept is very important, so Sakyamuni Buddha (the present Buddha) transmitted it. It is the foundation of all practices, so it is at the head of the three learnings. '光明等者' (Those with light, etc.) is to limit its name from the perspective of function using metaphors. Light is the function of the precept, the precept can help meditation, and meditation can inspire wisdom, and wisdom is light. Naming it from where it originates is to fully possess the precepts. Not practicing the precepts is not good, just like people have eyes and have sunlight shining. The lower precepts are like the sun and moon, and the Hinayana precepts say, for example, people have eyes, etc. '金剛寶戒者' (The Vajra-Treasure Precept) is a metaphor for the precepts. All evils cannot destroy it, and it can destroy all evils. Light and Vajra both penetrate the body and function, and can be understood in this way. '是一切佛本源等者' (This is the original source of all Buddhas, etc.) should be written as '元' (original), which means initial and primary. Because one can only become a Buddha or Bodhisattva by initially receiving the precepts, so one entrusts oneself to the initial step along the path. Therefore, the precept scripture says, for example, if a person damages his feet, he cannot go anywhere, and it is the same with destroying the precepts, one cannot be born in the heavens, and people cannot even be born, let alone Buddhas and Bodhisattvas. Moreover, the three bodies of the Buddha are obtained from the three clusters of pure precepts, so the word '源' (source) can be used to describe it, and the three clusters of pure precepts are the source of the three bodies. The Bodhisattva cultivates and realizes the fruit of the three bodies, so '源' (source) can also be used to describe it. This source is the earliest, so the word '本' (original) is added. Or, '本' (original) and '元' (original) are the same. '文體容斯佛性者' (The text contains this Buddha-nature), there are two kinds of Buddha-nature, one is rational nature, which is the Tathagatagarbha (the possibility of becoming a Buddha that all sentient beings possess), and the other is behavioral nature. Behavioral nature again
二一本性住種性法爾本有在本識中一類相續二即習所成性即發大心后令本識中無漏種子體性增長種子者因義由有理性茍異木石由本種故致招現習因此得佛號為種子四一切眾生下明所化意皆有佛性者意曰菩薩以有佛性故持戒持戒故得為佛菩薩汝等既有佛性亦可持戒齊于上士然上云佛性是行性行性即戒也此言佛性是理性也理性即非戒文同意異慎勿濫之一切意識等者釋成可受戒之相意即第七識即前六色即五根及根依處心即第八此等和合方曰眾生是情是心者于上眾生中不揀高卑妍愧但論是有情是有心者皆入等者戒能防非通於三業攝所從能故名為入又曰三聚戒中攝取眾生得名為入以予之意謂一切眾生平等一性但由薰習便有行性種子故令普施戒律必得入于性戒性戒即戒所習種由此得佛故名佛性性即因義預於此流乃名為入了義首不亦然乎後生所獲益。
噹噹常有因故有當當常住法身。
釋曰當即當來當來不一故曰噹噹常有因者即菩薩戒也謂初心堅礭有始有畢故世世有因噹噹常住法身者戒之果也十地之中分分證得故曰噹噹又戒與法身各有三種由有律儀戒為因故住真如法身由有攝善戒為因故住受用法身由有攝生戒為因故住變化法身以各不一故皆重言言常住者凝然不斷相續如次是三法身皆常住也或予意曰但若世世有戒為因必當
【現代漢語翻譯】 現代漢語譯本 二、一本性住種性（Ekayā Prakṛtistha Gotra）：法爾本有在本識（Ālayavijñāna）中一類相續；二、即習所成性：即發大心后，令本識中無漏種子體性增長。種子者，因義。由有理性，茍異木石，由本種故，致招現習，因此得佛號為種子。四、一切眾生下明所化意皆有佛性者：意曰菩薩以有佛性故持戒，持戒故得為佛菩薩。汝等既有佛性，亦可持戒齊于上士。然上云佛性是行性，行性即戒也。此言佛性是理性也，理性即非戒文同意異慎勿濫之。一切意識等者，釋成可受戒之相。意即第七識（Manas），即前六色（Ṣaḍāyatana），即五根（Pañcendriyāṇi）及根依處，心即第八識（Ālayavijñāna）。此等和合方曰眾生。是情是心者，于上眾生中不揀高卑妍愧，但論是有情是有心者，皆入等者，戒能防非通於三業，攝所從能故名為入。又曰三聚戒中攝取眾生得名為入。以予之意謂一切眾生平等一性，但由薰習便有行性種子，故令普施戒律，必得入于性戒，性戒即戒所習種，由此得佛故名佛性，性即因義，預於此流乃名為入了義首不亦然乎？後生所獲益。
噹噹常有因故有當當常住法身。
釋曰：當即當來，當來不一故曰噹噹。常有因者，即菩薩戒也。謂初心堅礭，有始有畢，故世世有因。噹噹常住法身者，戒之果也。十地（Daśa-bhūmi）之中分分證得故曰噹噹。又戒與法身各有三種，由有律儀戒為因故住真如法身（Tathatā Dharmakāya），由有攝善戒為因故住受用法身（Saṃbhogakāya），由有攝生戒為因故住變化法身（Nirmāṇakāya）。以各不一故皆重言。言常住者，凝然不斷相續如次是三法身皆常住也。或予意曰：但若世世有戒為因必當
【English Translation】 English version Second, the inherent nature-dwelling Gotra (Ekayā Prakṛtistha Gotra): It is naturally present as a continuous stream within the Ālayavijñāna (store consciousness). Second, the nature developed through practice: This refers to the growth in the inherent nature of the undefiled seeds within the Ālayavijñāna after generating the great Bodhicitta (mind of enlightenment). 'Seeds' signify causes. Because of having rationality, differing from wood and stone, due to the inherent seeds, one invites present habits, and thus the Buddha is called 'seeds'. Fourth, 'All sentient beings below' clarifies that those to be transformed all possess Buddha-nature: It means that Bodhisattvas uphold precepts because they have Buddha-nature, and by upholding precepts, they can become Buddhas and Bodhisattvas. Since you all have Buddha-nature, you can also uphold precepts to be on par with superior individuals. However, it was said above that Buddha-nature is the nature of action, and the nature of action is precepts. Here, it is said that Buddha-nature is the nature of reason, and the nature of reason is not precepts. The meaning is different, so be careful not to confuse them. 'All consciousnesses, etc.' explains the characteristics of those who can receive precepts. It means the seventh consciousness (Manas), the previous six sense bases (Ṣaḍāyatana), the five roots (Pañcendriyāṇi), and the places where the roots rely, and the mind is the eighth consciousness (Ālayavijñāna). Only when these are combined are they called sentient beings. 'Those with feelings and minds' means that among the sentient beings above, without distinguishing between high and low, beautiful and shameful, but only discussing those who have feelings and minds, all enter. 'Enter' means that precepts can prevent wrongdoings and encompass the three karmas, and are called 'enter' because they encompass what they can. It is also said that among the three clusters of precepts, taking in sentient beings is called 'enter'. In my opinion, all sentient beings have an equal and single nature, but due to habitual influences, they have seeds of action, so universally bestowing precepts will surely lead to entering the nature precepts. Nature precepts are the seeds cultivated by precepts, and thus one attains Buddhahood, so it is called Buddha-nature. 'Nature' means cause, and being involved in this stream is called 'entering the meaning'. Isn't the beginning of the meaning like this? The benefits gained in later lives.
'When, when, there is always a cause, therefore there is when, when, the eternally abiding Dharmakāya (body of truth).'
Explanation: 'When' means the future, and the future is not one, so it is called 'when, when'. 'Always having a cause' means the Bodhisattva precepts. It means that the initial mind is firm and resolute, with a beginning and an end, so there is a cause in every life. 'When, when, the eternally abiding Dharmakāya' is the fruit of precepts. Within the ten grounds (Daśa-bhūmi), one attains it part by part, so it is called 'when, when'. Also, precepts and the Dharmakāya each have three types. Because of having the precepts of discipline as the cause, one dwells in the True Thusness Dharmakāya (Tathatā Dharmakāya). Because of having the precepts of gathering goodness as the cause, one dwells in the Enjoyment Body (Saṃbhogakāya). Because of having the precepts of gathering sentient beings as the cause, one dwells in the Transformation Body (Nirmāṇakāya). Because each is different, they are all repeated. 'Eternally abiding' means that they are solidified and continuously connected, and the three Dharmakāyas are all eternally abiding in order. Or, in my opinion, if there are precepts as the cause in every life, one will surely
常住法身矣因果相望遲速在人類別不同故云噹噹也后均含識宜普受持。
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。
釋曰波羅提木叉此云別解脫戒由制戒已戒法在身別別防非而解脫故廣如下釋出於世界者舍那誦出傳於釋迦釋迦奉教流於人代故是法戒者戒有軌則戒即是法法能防非法即是戒故是三世下勸持佛所流傳意在沾物聖果既因斯得故宜頂戴受持意曰但是眾生皆合頂持也文不暢故本為眾生有性故戒出戒故合物持也。
自下第二重頌文二初標出舉后正頌今初。
吾今當爲此大眾重說十無盡藏戒品是一切眾生戒本源自性清凈。
釋曰重說者望前八千返故亦即望于長行故十無盡藏者十數表圓意彰無盡由此包攝故名為藏一切眾生等者應云一切眾生自性戒本源清凈謂從本已來一切染法不相應故染而不染所以今令持戒者性相異故方相契故不爾皆徒設故性相俱凈方成佛故或可物皆有分故云一切眾生戒本源自性清凈者戒性為虛空故故下文云有緣非無因既屬因即是空義亦即是善品故后正頌文二初頌真佛垂敕后頌化佛傳通前中四初報從真現。
我今盧舍那 方坐蓮華臺 周匝千華上 復現千釋迦
釋曰能現所現乃相互耳舍那即自受用身也方者始義正義蓮華臺者表所證離
【現代漢語翻譯】 常住法身，其因果報應的顯現，時間有遲有速，這在於不同的人類之間存在差別，所以說『噹噹』（應當如此）。後面的內容都包含著深刻的含義，應該普遍接受並奉行。
這十波羅提木叉（Pratimoksha，別解脫戒）出於世界，是為法戒，是三世一切眾生應該頂戴受持的。
解釋：波羅提木叉（Pratimoksha）在這裡被解釋為『別解脫戒』，因為制定戒律之後，戒法就在修行者身上，分別防止各種錯誤行為，從而獲得解脫。詳細的解釋在後面。『出於世界』指的是盧舍那佛（Vairocana）誦出，傳給釋迦牟尼佛（Sakyamuni），釋迦牟尼佛奉行教導，流傳於人間。所以說是『法戒』，因為戒律有其規範和準則，戒律本身就是法，法能夠防止非法行為，所以戒律就是法。『是三世下』是勸勉人們受持，佛所流傳的戒律，意在使眾生受益，因為聖果是通過這些戒律獲得的，所以應該頂戴受持。意思是說，只要是眾生，都應該頂戴受持。文句不夠通暢，根本原因是為眾生具有佛性，所以戒律才得以產生，因此戒律的受持才對眾生有意義。
下面是第二重頌文，分為兩部分，首先是標出，然後是正式的頌文。現在是第一部分。
我現在將為大眾重新宣說這十無盡藏戒品，這是一切眾生的戒本源，自性清凈。
解釋：『重說』是指相對於之前的八千次，也指相對於長行文。『十無盡藏』，十這個數字表示圓滿，意味著無盡，因此能夠包容一切，所以稱為『藏』。『一切眾生等』，應該說一切眾生的自性戒本源清凈，指的是從根本上來說，一切染污的法都不與之相應，雖然被染污卻不被污染。所以現在讓持戒者，是因為自性和現象不同，所以才能相互契合，否則一切都是徒勞。自性和現象都清凈，才能成佛。或者說，萬物都有其一部分佛性，所以說一切眾生戒本源自性清凈，戒的自性是虛空的。所以下文說『有緣非無因』，既然屬於因，就是空義，也就是善品。後面是正式的頌文，分為兩部分，首先是頌揚真佛的垂敕，然後是頌揚化佛的傳通。前一部分分為四個小部分，首先是報告從真佛顯現。
我現在是盧舍那佛（Vairocana）， 正坐在蓮花臺上， 周圍千朵蓮花上， 又顯現出千尊釋迦牟尼佛（Sakyamuni）。
解釋：能顯現的和所顯現的，是相互作用的。盧舍那佛（Vairocana）就是自受用身。『方』是開始的意思，也是正的意思。蓮花臺象徵著所證悟的離
【English Translation】 The manifestation of cause and effect for the Dharmakaya (eternal Dharma body) varies in timing, depending on the differences among humans. Hence, it is said 'dang dang' (it should be so). The following content contains profound meanings and should be universally accepted and upheld.
These ten Pratimokshas (rules of individual liberation) originate from the world, are the Dharma precepts, and should be revered and upheld by all sentient beings in the three realms of time.
Explanation: Pratimoksha is explained here as 'rules of individual liberation' because after the precepts are established, the Dharma of precepts resides in the practitioner, individually preventing various wrongdoings, thereby achieving liberation. Detailed explanations follow. 'Originating from the world' refers to Vairochana Buddha reciting them, passing them on to Sakyamuni Buddha, who followed the teachings and spread them to the human realm. Therefore, they are called 'Dharma precepts' because precepts have their norms and rules, and precepts themselves are Dharma. Dharma can prevent unlawful actions, so precepts are Dharma. 'The following' is to encourage people to uphold the precepts transmitted by the Buddha, intending to benefit sentient beings, as the holy fruit is obtained through these precepts, so they should be revered and upheld. It means that as long as they are sentient beings, they should revere and uphold them. The sentences are not smooth enough, the fundamental reason is that sentient beings have Buddha-nature, so the precepts can be produced, so the upholding of the precepts is meaningful to sentient beings.
Below is the second repetition of the verses, divided into two parts, first the marking out, and then the formal verses. Now is the first part.
I will now reiterate these ten inexhaustible treasury precepts for the assembly. This is the source of precepts for all sentient beings, pure in self-nature.
Explanation: 'Reiterate' refers to the previous eight thousand times, and also refers to the prose text. 'Ten inexhaustible treasuries', the number ten represents completeness, meaning inexhaustible, therefore able to encompass everything, so it is called 'treasury'. 'All sentient beings, etc.', it should be said that the self-nature precept source of all sentient beings is pure, referring to the fact that from the root, all defiled Dharmas are not corresponding to it, although defiled, it is not polluted. So now let the precept holders, because the self-nature and phenomena are different, so they can fit each other, otherwise everything is in vain. Both self-nature and phenomena are pure, then can become Buddha. Or, all things have a part of Buddha-nature, so it is said that the self-nature of the precept source of all sentient beings is pure, the self-nature of the precept is emptiness. So the following says 'there is a cause, not without a reason', since it belongs to the cause, it is the meaning of emptiness, that is, the good product. The following is the formal verse, divided into two parts, first praising the true Buddha's decree, and then praising the transformation Buddha's transmission. The first part is divided into four small parts, first reporting the manifestation from the true Buddha.
I am now Vairochana Buddha, Sitting upright on the lotus platform, On the surrounding thousand lotus flowers, Again appear a thousand Sakyamuni Buddhas.
Explanation: What can manifest and what is manifested are interacting. Vairochana Buddha is the self-enjoyment body. 'Fang' means beginning, also means upright. The lotus platform symbolizes the enlightened detachment.
染具德故周匝等者謂于真佛四面周匝有千華圍繞他受用身各依而坐是應二地菩薩之身也言復現者復由重也舍那坐華已是一現今望于彼是第二重故云復也二化托報成。
一華百億國 一國一釋迦 各坐菩提樹 一時成佛道 如是千百億
釋曰初偈明一華所現一華等者謂一四天下為一國百億四天下是一報佛為國故云一華百億國每一國南洲現一釋迦故云一國一釋迦由是便成百億個釋迦也各坐等者各各于本國南閻浮提樹下現成正覺並無前後故曰一時如是千百億者類余華也一華之佛既能現百億釋迦餘九百九十九佛亦爾故成千個百億也或可百億國佛是大化身若爾云何說是報身耶答但千華總取先報身若一一別論即是大化身若爾大化寧與彼同答但一一別明加行所見即是千大若千華總說二地所見其量即大化總為體其義不殊但隨根眾所見別故斯則蓮華臺藏是自受用周遍千華是他受用一華百億國即大化身千百億釋迦即小化身準此則上文千百億釋迦之言含斯二化以同是化同應地前故合言耳若準傳法則自受用傳與他受用他受用傳與大小二化大小二化傳與地前異生但詳上文斯皆可見三詣本聽聞。
盧舍那本身 千百億釋迦 各接微塵眾 俱來至我所 聽我誦佛戒 甘露門則開
釋曰初句是所詣之真佛次句即
【現代漢語翻譯】 現代漢語譯本： 『染具德故周匝等』是指在真佛（指盧舍那佛，Vairocana）四面周匝有千朵蓮花圍繞，他受用身（Sambhogakāya）各自依蓮花而坐，這些是他受用身，應是二地菩薩之身。『言復現者復由重也』，『復現』是因為重疊。盧舍那佛坐于蓮花之上已經是一種顯現，現在相對於那（最初的顯現）是第二重，所以說是『復』。二化托報成。
『一華百億國，一國一釋迦，各坐菩提樹，一時成佛道，如是千百億』
解釋：最初的偈頌說明一朵蓮花所顯現的景象。『一華等』是指一個四天下為一個國，百億個四天下是一個報佛（報身佛）的國土，所以說『一華百億國』。每一國土的南瞻部洲顯現一個釋迦（釋迦牟尼佛，Śākyamuni），所以說『一國一釋迦』。由此便成就了百億個釋迦牟尼佛。『各坐等』是指（百億釋迦）各自在本國南閻浮提的菩提樹下顯現成正覺，並沒有先後之分，所以說『一時』。『如是千百億者』是比照其餘的蓮花。一朵蓮花上的佛既然能顯現百億釋迦，其餘九百九十九朵蓮花上的佛也是如此，所以成就了千個百億。或者說，百億國土的佛是大化身（Nirmāṇakāya），如果這樣說，怎麼能說是報身呢？回答說，千朵蓮花總體上取的是最初的報身，如果一一分別來說，就是大化身。如果這樣，大化身怎麼能與報身相同呢？回答說，如果一一分別說明加行所見，那就是千個大化身；如果千朵蓮花總體上說是二地菩薩所見，其量就是大化身總體為體，其意義沒有差別，只是隨著根器的不同，所見不同。這樣說來，蓮花臺藏是自受用身（自受用身，Sva-saṃbhogakāya），周遍千朵蓮花是他受用身，一朵蓮花百億國土就是大化身，千百億釋迦就是小化身。依照這個推論，那麼上文『千百億釋迦』的說法包含了大小二化身，因為同是化身，同應地前菩薩，所以合在一起說。如果依照傳承法則，那麼自受用身傳與他受用身，他受用身傳與大小二化身，大小二化身傳與地前異生。但詳細考察上文，這些都可以看到。三詣本聽聞。
『盧舍那本身，千百億釋迦，各接微塵眾，俱來至我所，聽我誦佛戒，甘露門則開』
解釋：第一句是所前往的真佛（盧舍那佛），第二句是
【English Translation】 English version: 『Dyed with virtues, hence encompassing, etc.』 means that around the true Buddha (Vairocana) there are a thousand lotuses surrounding him, and the Sambhogakāya (Enjoyment Body) each sits upon a lotus. These are the bodies of Bodhisattvas of the Second Ground. 『The saying 『again appearing』 means 『again』 because of repetition.』 Vairocana Buddha sitting on the lotus is already a manifestation; now, in relation to that (the initial manifestation), it is the second layer, so it is called 『again.』 The two Nirmāṇakāyas (Transformation Bodies) rely on the Reward Body to be formed.
『One lotus, hundreds of billions of lands; one land, one Śākyamuni; each sits under the Bodhi tree; simultaneously attains Buddhahood; thus, thousands of hundreds of billions.』
Explanation: The initial verse explains the manifestation of one lotus. 『One lotus, etc.』 means that one four-continent world is one land, and hundreds of billions of four-continent worlds are the land of a Reward Buddha (Sambhogakāya Buddha), hence the saying 『One lotus, hundreds of billions of lands.』 In each land's Jambudvīpa (Southern Continent), one Śākyamuni appears, hence the saying 『One land, one Śākyamuni.』 From this, hundreds of billions of Śākyamunis are accomplished. 『Each sits, etc.』 means that (the hundreds of billions of Śākyamunis) each manifest enlightenment under the Bodhi tree in their respective lands' Jambudvīpa, without any precedence or delay, hence the saying 『simultaneously.』 『Thus, thousands of hundreds of billions』 is in analogy to the remaining lotuses. Since the Buddha on one lotus can manifest hundreds of billions of Śākyamunis, the Buddhas on the remaining nine hundred and ninety-nine lotuses are also like this, thus accomplishing a thousand hundreds of billions. Or, the Buddhas of hundreds of billions of lands are Nirmāṇakāyas (Transformation Bodies). If this is the case, how can they be said to be Sambhogakāyas? The answer is that the thousand lotuses, taken as a whole, represent the initial Sambhogakāya; if considered individually, they are Nirmāṇakāyas. If so, how can the Nirmāṇakāyas be the same as the Sambhogakāya? The answer is that if each is individually explained as seen through practice, then there are a thousand great Nirmāṇakāyas; if the thousand lotuses are spoken of as a whole, as seen by Bodhisattvas of the Second Ground, their quantity is the Nirmāṇakāya as a whole, and the meaning is not different, but varies according to the different capacities of beings. Thus, the lotus platform treasury is the Sva-saṃbhogakāya (Self-Enjoyment Body), encompassing the thousand lotuses is the Para-saṃbhogakāya (Other-Enjoyment Body), one lotus with hundreds of billions of lands is the great Nirmāṇakāya, and the thousands of hundreds of billions of Śākyamunis are the small Nirmāṇakāyas. According to this inference, then the saying 『thousands of hundreds of billions of Śākyamunis』 in the previous text includes the two Nirmāṇakāyas, because they are both Nirmāṇakāyas, both responding to Bodhisattvas before the Grounds, so they are spoken of together. If according to the transmission doctrine, then the Sva-saṃbhogakāya is transmitted to the Para-saṃbhogakāya, the Para-saṃbhogakāya is transmitted to the two Nirmāṇakāyas, and the two Nirmāṇakāyas are transmitted to ordinary beings before the Grounds. But upon detailed examination of the previous text, all of this can be seen. Three, going to the source to listen.
『Vairocana's own body, thousands of hundreds of billions of Śākyamunis, each receiving a multitude of dust motes, all come to my place, to hear me recite the Buddha's precepts, and the gate of nectar will open.』
Explanation: The first line is the true Buddha (Vairocana) to whom they go, the second line is
能詣之化佛次句明化佛神力接眾未必掌擎次句明主伴同詣從佛故須去機劣或不聞以是化佛所攝生故次句正受戒法佛所誦故是佛因故故名佛戒后句明說戒利益然甘露有二義故以諭三戒能除飢渴以濟自他同攝善及攝眾生二皆得益能治疾病同於律儀斷諸惡行因此解脫戒即是門傳通受行即是開義亦可戒能出生死之熱惱納涅槃之清涼故用斯諭耳四還歸傳受。
是時千百億 還至本道場 各坐菩提樹 誦我本師戒 十重四十八
釋曰初三句明諸化佛各還本位后二句明通傳戒本本師戒者得自真佛故此約釋迦之言也戒即是師發本師故遺教有文此約舍那之言也依主持業二釋可知十重等相如下廣明後頌化佛傳通文二初舉群聖以勸持后顯同佛以勸持今初。
戒如明日月 亦如瓔珞珠 微塵菩薩眾 由是成正覺 是盧舍那誦 我亦如是誦 汝新學菩薩 頂戴受持戒 受持是戒已 轉授諸眾生 諦聽我正誦 佛法中戒藏 波羅提木叉
釋曰初兩句明戒德圓滿謂內破無明外招欽敬又即是福慧二嚴也又律儀如日破暗故攝生如月使清涼故攝善如瓔珞善自莊嚴故次二句明戒用深廣即上句深即下句廣次二句明大人誦持上報下化皆大人也次二句勸令自利次二句勸令利他后三句敕令諦受不爾差謬無所利故
佛法揀異邪魔戒藏表非經論備包眾德立以藏名顯非定道故云波羅提木叉也然此六節展轉而起詳之後顯同佛以勸持文三初勸令信。
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
釋曰初句勖能信之心不容泛爾故云諦信次二句出所信境其由蘭菊時異而芳同耳後二句辨信利益實信即心凈心凈即戒圓即行之信方是實信也如起信中五行成於四信矣二勸令受。
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
釋曰初二句普勸攝即受義前云當成即是語佛性之體今言攝戒明佛性之用故下云但解法師語盡受得戒是知云有心者言通意別耳餘四句釋勸所以但能受戒雖未成佛便入佛位如作沙彌墮僧數亦如寡尤寡悔為得祿之道位同大覺已者牒次上之句此但位同非德用同亦如沙彌雖預僧數而戒行未圓真是諸佛子者受佛戒故佛口生故真即是嫡揀非外子及庶子也三勸令聽。
大眾皆恭敬 至心聽我誦
釋曰可知。
自下大文第二對緣正說分文三初略序源由二對機正誦三結勸受持前中四初序成道時處。
爾時釋迦牟尼佛初坐菩提樹下成無上正覺已。
釋曰自往卻還之時依真而起化佛去蓮華藏而居穢土隱實證而現假成也二序所
【現代漢語翻譯】 現代漢語譯本： 佛法能夠區分于邪魔外道，戒律典藏表明它並非一般的經論，而是具備各種功德，因此用『藏』來命名，表明它不是固定的道路。所以稱為『波羅提木叉』（Pratimoksha，別解脫戒）。這六個部分依次展開，詳細內容將在後面闡述。與佛陀的勸勉保持一致，分為三個部分，首先是勸人相信。
大眾用心真實地相信，你們將來都會成佛，我是已經成佛的。常常這樣相信，戒品就已經具足了。
解釋：第一句勉勵能夠生起信心，不容許泛泛而談，所以說是『諦信』（真實地相信）。接下來的兩句說明所相信的境界，就像蘭花和菊花，開花的時間不同，但芬芳是一樣的。後面的兩句辨析相信的利益，真正的相信就是心清凈，心清凈就是戒圓滿，這樣的相信才是真正的相信。就像《起信論》中所說的，五行成就於四信。第二是勸人受持。
一切有心識的眾生，都應該攝受佛陀的戒律。眾生受持佛陀的戒律，就進入諸佛的果位。果位等同於大覺悟者，真是諸佛的嫡子。
解釋：最初的兩句普遍勸勉攝受，『攝』就是受持的意思。前面說『當成佛』，是說佛性的本體，現在說『攝戒』，是說明佛性的作用。所以下面說，只要理解法師所說的話，全部接受就能得到戒。由此可知，說『有心者』，言語相同但意義不同。其餘的四句解釋勸勉的原因，只要能夠受戒，即使還沒有成佛，也進入了佛的果位，就像沙彌加入僧團一樣。就像減少過失和後悔，是獲得俸祿的途徑。『位同大覺已』，是承接上面的句子，這只是果位相同，不是功德和作用相同，也像沙彌雖然預先進入僧團，但戒行還沒有圓滿。『真是諸佛子』，因為受持佛的戒律，從佛口所生，『真』就是嫡子，用來區分外子和庶子。第三是勸人聽聞。
大眾都恭敬地，至誠地聽我誦戒。
解釋：可以理解。
從下面開始，是第二大部分，針對不同根器的人正式宣說，分為三個部分，首先是簡略地敘述來源，第二是針對不同根器的人正式誦戒，第三是總結勸人受持。在第一部分中，分為四個小部分，首先是敘述成道的時間和地點。
當時，釋迦牟尼佛最初坐在菩提樹下，成就無上正等正覺。
解釋：這是從返回的時候，依據真如而生起化身佛，離開蓮華藏世界而居住在穢土，隱藏真實的證悟而顯現虛假的成就。
【English Translation】 English version: The Buddhadharma distinguishes itself from heretical paths, and the Vinaya Pitaka (戒藏) demonstrates that it is not just any sutra or treatise. It encompasses all virtues, hence the name 'Pitaka' (藏), indicating that it is not a fixed path. Therefore, it is called 'Pratimoksha' (波羅提木叉, individual liberation vow). These six sections unfold sequentially, with detailed explanations to follow. Consistent with the Buddha's exhortations, it is divided into three parts, beginning with encouraging belief.
The assembly, with mindful hearts, truly believe: 'You will all become Buddhas in the future; I am already a Buddha.' Always believe in this way, and the precepts are already complete.
Explanation: The first sentence encourages the arising of genuine faith, not allowing for superficiality, hence 'truly believe' (諦信). The next two sentences describe the object of belief, like orchids and chrysanthemums, blooming at different times but sharing the same fragrance. The following two sentences analyze the benefits of belief: true belief is a pure mind, a pure mind is complete precepts, and such belief is genuine. As stated in the 'Awakening of Faith' treatise, the five practices are accomplished through the four beliefs. Second is encouraging acceptance.
All sentient beings with minds should embrace the Buddha's precepts. When sentient beings receive the Buddha's precepts, they enter the position of all Buddhas. Their position is equal to that of the Greatly Enlightened One; they are truly the Buddha's direct children.
Explanation: The first two sentences universally encourage embracing, where 'embracing' (攝) means receiving. Earlier, 'will become Buddhas' referred to the essence of Buddha-nature; now, 'embracing precepts' clarifies the function of Buddha-nature. Therefore, it is said below that as long as one understands the Dharma master's words and accepts them entirely, one can obtain the precepts. Thus, 'those with minds' (有心者) have the same words but different meanings. The remaining four sentences explain the reason for encouragement: as long as one can receive the precepts, even without becoming a Buddha, one enters the position of a Buddha, like a Shramanera (沙彌, novice monk) joining the Sangha (僧團, monastic community). Just as reducing faults and regrets is the path to obtaining rewards. 'Their position is equal to that of the Greatly Enlightened One' (位同大覺已) refers to the previous sentence; this is only equal in position, not in merit and function, just as a Shramanera, although entering the Sangha beforehand, has not yet perfected the precepts. 'Truly the Buddha's children' (真是諸佛子) is because they receive the Buddha's precepts, born from the Buddha's mouth; 'truly' (真) means direct children, distinguishing them from illegitimate or concubine's children. Third is encouraging listening.
The assembly, all respectfully and sincerely, listen to my recitation of the precepts.
Explanation: Understandable.
From here onwards is the second major section, formally expounding for different capacities, divided into three parts: first, a brief narration of the origin; second, formally reciting the precepts for different capacities; and third, concluding with encouragement to accept and uphold them. In the first part, there are four subsections: first, narrating the time and place of enlightenment.
At that time, Shakyamuni Buddha (釋迦牟尼佛) first sat under the Bodhi tree (菩提樹) and attained Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment).
Explanation: This is from the time of returning, arising from Suchness (真如) to manifest a Nirmāṇakāya Buddha (化身佛), leaving the Lotus Treasury World (蓮華藏世界) and residing in the impure land, concealing true realization and manifesting a provisional accomplishment.
結戒相。
初結菩薩波羅提木叉孝順父母師僧三寶孝順至道之法孝名為戒亦名制止。
釋曰曲分二節初辨相初結等者以是本戒法爾合行故亦成即結不同小乘至於后時因犯方制菩薩波羅提木叉者表非二乘及定道戒故孝順者愛敬從命之義此即能孝順心下明所孝順境父母者有生育之恩故須孝順現存者竭力供養以發道心過往者戒善潛資咸令離苦又一切眾生無非父母既具饒益即成孝順又現無力因以成佛無所不度為大孝也師僧者揀非餘僧以有訓導之恩故須孝順前是色身父母此即法身父母又前生其道器此乃生其道果故三寶者以有拔濟之恩故須孝順謂非佛無以垂教非僧無以弘道也至道之法者真如法性也至為至極萬法由生揀非諸法故云至道之法今令離過契合名孝順也余義云云皆非正理問師僧豈非僧寶至道豈非法寶而重說乎答親受教誨故究竟所證故由是開之成四種境也二會名孝名戒者以一切眾生皆是父母既不于彼行殺盜等事而及生慈愛等心以此便能合於三寶之意又以符契真如之理故也名制止者謂制善令行制惡令斷止即唯令止惡明開密遮所以然也斯則戒與制止皆孝順之別名耳據此則一切聖教皆成孝順之義由是教字以文從孝文不為孝即非教故故孝經曰夫孝德之本也教之所由生也三序口光表說。
佛即口放無量光明。
【現代漢語翻譯】 現代漢語譯本 結戒相。
最初結菩薩波羅提木叉（Pratimoksha，戒律）時，要孝順父母、師僧、三寶（Triratna，佛教的三個歸依處），孝順是達到至高之道的法則，孝順也被稱為戒，也稱為制止。
解釋：這段分為兩個小節，首先辨別戒相。『初結等者』，因為這是根本的戒法，自然應當奉行，所以也成就了結戒，這與小乘佛教不同，小乘佛教是到了後來因為犯戒才制定戒律。『菩薩波羅提木叉者』，表明這並非二乘（聲聞乘和緣覺乘）以及定道之戒。『孝順者』，是愛敬順從的意思，這裡指能孝順的心。下面說明所孝順的對象。『父母者』，因為有生育的恩情，所以必須孝順，對於在世的父母，要竭盡全力供養，以啓發他們的道心；對於已經去世的父母，要用戒善的功德暗中資助他們，使他們脫離苦難。而且一切眾生無非是過去的父母，既然對他們加以饒益，就成就了孝順。而且現在沒有能力，可以通過成就佛道來普度一切眾生，這是最大的孝順。『師僧者』，選擇那些有訓導之恩的師父和僧人，所以必須孝順。前面說的是色身父母，這裡說的是法身父母。而且前面是生養我們的道器，這裡是生養我們的道果。『三寶者』，因為有拔濟的恩情，所以必須孝順，如果沒有佛，就沒有教法可以垂示；如果沒有僧，就沒有人可以弘揚佛法。『至道之法者』，是真如法性（Tathata，事物的真實本性）。『至』是至極，萬法由此而生，選擇它而不是其他諸法，所以說是『至道之法』，現在使眾生脫離過失，契合真如法性，就叫做孝順。其餘的解釋等等，都不是正理。問：師僧難道不是僧寶，至道難道不是法寶，為什麼要重複說呢？答：因為是親身接受教誨，因為是究竟所證悟的，因此開出四種境界。
第二，解釋名稱，『名孝名戒者』，因為一切眾生都是父母，既然不對他們做殺盜等事，而且生起慈愛等心，這樣就能符合三寶的本意，而且符合真如的道理。『名制止者』，是說制定善行使之奉行，制定惡行使之斷除，『止』就是隻令停止惡行，表明開顯和秘密遮止的原因。這樣說來，戒和制止都是孝順的別名。根據這個說法，那麼一切聖教都成就了孝順的意義，因此『教』字以『文』從『孝』，『文』如果不為『孝』，就不是『教』，所以《孝經》說：『夫孝，德之本也，教之所由生也。』
第三，敘述口中放光，表示宣說。
佛即從口中放出無量的光明。
【English Translation】 English version Concluding the precepts.
Initially, when concluding the Bodhisattva Pratimoksha (precepts), one should be filial to parents, teachers and Sangha, and the Three Jewels (Triratna, the three refuges of Buddhism). Filial piety is the law of attaining the supreme path. Filial piety is also called precepts, and also called restraint.
Explanation: This section is divided into two parts. First, distinguish the characteristics of the precepts. 'Initially concluding, etc.,' because this is the fundamental precept, it should naturally be followed, so it also accomplishes the conclusion of the precepts. This is different from the Hinayana (Theravada Buddhism), which only established precepts later because of violations. 'Bodhisattva Pratimoksha' indicates that this is not the precepts of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the precepts of fixed paths. 'Filial piety' means love, respect, and obedience, referring to the mind capable of filial piety. The following explains the objects of filial piety. 'Parents' because they have the kindness of giving birth, so they must be filial. For living parents, one should do their best to support them in order to inspire their aspiration for the path; for deceased parents, one should secretly assist them with the merits of precepts and good deeds, so that they can be free from suffering. Moreover, all sentient beings are none other than past parents. Since one benefits them, one accomplishes filial piety. And now, if one does not have the ability, one can achieve Buddhahood to universally liberate all sentient beings, which is the greatest filial piety. 'Teachers and Sangha' refers to selecting those teachers and monks who have the kindness of guidance, so one must be filial. The former refers to the physical parents, while the latter refers to the Dharma body parents. Moreover, the former gives birth to our vessel for the path, while the latter gives birth to our fruit of the path. 'Three Jewels' because they have the kindness of rescuing, so one must be filial. Without the Buddha, there would be no teachings to impart; without the Sangha, there would be no one to propagate the Dharma. 'The law of the supreme path' is the True Thusness (Tathata, the true nature of things). 'Supreme' is the ultimate, from which all dharmas arise. Choosing it instead of other dharmas, so it is called 'the law of the supreme path'. Now, enabling sentient beings to be free from faults and to be in accordance with the True Thusness is called filial piety. Other explanations, etc., are not correct principles. Question: Are teachers and Sangha not the Sangha Jewel, and is the supreme path not the Dharma Jewel? Why repeat them? Answer: Because one personally receives teachings, because one ultimately realizes them, therefore, four kinds of realms are opened up.
Second, explaining the names, 'called filial piety and precepts' because all sentient beings are parents. Since one does not commit killing, stealing, etc., against them, and one generates loving-kindness, etc., in this way, one can be in accordance with the original intention of the Three Jewels, and one can be in accordance with the principle of True Thusness. 'Called restraint' means to establish good deeds and make them practiced, to establish evil deeds and make them eliminated. 'Restraint' means only to stop evil deeds, indicating the reasons for revealing and secretly preventing. In this way, precepts and restraint are both different names for filial piety. According to this statement, then all sacred teachings accomplish the meaning of filial piety. Therefore, the character 'teaching' takes 'writing' from 'filial piety'. If 'writing' is not for 'filial piety', it is not 'teaching'. Therefore, the Classic of Filial Piety says: 'Filial piety is the root of virtue, and the source of teaching.'
Third, narrating the emitting of light from the mouth, indicating the proclamation.
The Buddha immediately emitted immeasurable light from his mouth.
釋曰舍那欲授釋迦既爾釋迦將傳餘眾亦然然有二意一為集眾通招有緣如擊鐘故二為表法表法之意如下所明無量者即大數也四序眾集聽受。
是時百萬億大眾諸菩薩十八梵天六慾天子十六大國王合掌至心聽佛誦一切諸佛大乘戒。
釋曰曲分兩節初眾集是時口光遍照之時百萬億大數如此未必定爾大眾者屬上即數大屬下即德大文雖屬下義通上下諸菩薩者即下發心等十八梵天等者謂三禪各三四禪有九梵為導首故特舉之六慾天者謂四天王等十六大國者謂央伽國等準下文意合兼四眾八部今無有略或則攝在其中無所遺矣此等見光知佛說戒殊方競驚同集道場二合掌下敬聽合掌者恭敬也至心者諦聽也一切佛者三世佛也大乘者揀非小乘斯則一切佛所說大乘之戒也亦即此大乘戒是一切佛之本故以是佛本故名大乘。
自下第二對機正誦文二初總嘆戒德后別誦戒相前中有二初明戒法玄妙后辨戒機宏廣前中二初約事所顯后勸總修學前中二初約人顯勝后約光顯勝今初。
佛告諸菩薩言我今半月半月自誦諸佛法戒汝等一切發心菩薩乃至十發趣十長養十金剛十地諸菩薩亦誦。
釋曰曲分為二初約尊顯半月者其時若白月定是十五日若黑月或即十四十五所以半月說者約人即無厭無忘表法則黑半闇盡白半明圓律儀惡盡攝善善圓是
【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼佛將要傳授（佛法）給釋迦（Sakyamuni，釋迦牟尼佛的簡稱），既然如此，釋迦（Sakyamuni）也將傳授給其餘大眾，也是一樣的。然而這裡有兩種含義：一是為聚集大眾，普遍招引有緣之人，如同敲鐘一樣；二是為表述佛法，表述佛法的含義如下文所闡明。「無量」就是很大的數量。四眾聚集聽受（佛法）。 這時，百萬億的大眾，諸菩薩，十八梵天（Eighteen Brahma Heavens，色界諸天），六慾天子（Six Desire Heavens，欲界諸天），十六大國王，合掌至誠地聽佛誦一切諸佛的大乘戒。 解釋說，（經文）大致分為兩部分，首先是大眾聚集。「是時」指口中放光普照之時，百萬億隻是一個很大的數字，未必一定是這個數。大眾，指代上文，即數量眾多；也指代下文，即德行廣大。文意雖然屬於下文，但含義貫通上下。諸菩薩，指下文的發心菩薩等。十八梵天等，指三禪天各有三個，四禪天有九個，梵天為首領，所以特別提出來。六慾天，指四天王等。十六大國王，指央伽國等，按照下文的意思，應該包括四眾和八部，現在沒有，可能是省略了，或者包含在其中，沒有遺漏。這些人見到光明，知道佛在宣說戒律，從不同的地方競相驚歎，一同聚集在道場。二、合掌等，表示恭敬地聽聞。合掌，表示恭敬。至心，表示認真地聽。一切佛，指三世諸佛。大乘，是用來區別于小乘的。這就是一切佛所說的大乘戒。也就是這個大乘戒是一切佛的根本，因此因為是佛的根本，所以稱為大乘。 從下面開始是第二部分，針對不同根器的人正式宣誦戒文。分為兩部分，首先總贊戒的功德，然後分別宣誦戒相。前一部分又分為兩部分，首先闡明戒法的玄妙，然後辨別接受戒法的根器是否宏大而廣泛。前一部分又分為兩部分，首先從事情上顯示殊勝，然後勸勉大家總修總學。前一部分又分為兩部分，首先從人上顯示殊勝，然後從光上顯示殊勝。現在先從人上顯示殊勝。 佛告訴諸菩薩說：『我現在每月兩次（半月），自己誦讀諸佛的法戒，你們一切發心的菩薩，乃至十發趣（Ten Initial Aspirations，菩薩修行十個階段的開始），十長養（Ten Developments，菩薩修行的十個增長階段），十金剛（Ten Vajras，菩薩修行的十個金剛階段），十地（Ten Grounds，菩薩修行的十個地），諸菩薩也要誦讀。』 解釋說，（經文）大致分為兩部分，首先從尊貴上顯示。半月，指的是時間，如果是白月，一定是十五日；如果是黑月，或許是十四或十五日。所以半月宣說，從人上來說，就是沒有厭倦，沒有忘記；從佛法上來說，黑半月是黑暗消盡，白半月是光明圓滿，律儀是惡盡攝善，善行圓滿。
【English Translation】 English version: Sakyamuni (Sakyamuni Buddha's short name) is about to transmit (the Dharma) to Sakyamuni, and since this is the case, Sakyamuni will also transmit it to the rest of the assembly, just the same. However, there are two meanings here: one is to gather the assembly and universally attract those with affinity, like striking a bell; the other is to express the Dharma, and the meaning of expressing the Dharma is explained below. 'Immeasurable' means a very large number. The four assemblies gather to listen and receive (the Dharma). At this time, millions of trillions of people, all the Bodhisattvas, the Eighteen Brahma Heavens (celestial realms in the Form realm), the Six Desire Heavens (celestial realms in the Desire realm), and the Sixteen Great Kings, with their palms together, sincerely listened to the Buddha reciting the Great Vehicle Precepts of all the Buddhas. The explanation says that (the scripture) is roughly divided into two parts. The first is the gathering of the assembly. 'At this time' refers to the time when light shines from the mouth, and millions of trillions is just a very large number, not necessarily this number. The assembly refers to the above, meaning a large number; it also refers to the below, meaning great virtue. Although the meaning belongs to the below, it connects the above and below. The Bodhisattvas refer to the Bodhisattvas who have made the initial aspiration, etc. The Eighteen Brahma Heavens, etc., refer to the three heavens in each of the three Dhyana heavens, and the nine heavens in the four Dhyana heavens. Brahma is the leader, so it is specially mentioned. The Six Desire Heavens refer to the Four Heavenly Kings, etc. The Sixteen Great Kings refer to the Anga Kingdom, etc. According to the meaning of the following text, it should include the four assemblies and the eight divisions. Now there are none, perhaps they are omitted, or included in them, with nothing left out. These people saw the light and knew that the Buddha was expounding the precepts, and they exclaimed in amazement from different places, gathering together in the Bodhimanda. Two, joining palms, etc., expresses respectful listening. Joining palms expresses respect. 'With utmost sincerity' expresses listening attentively. 'All Buddhas' refers to the Buddhas of the three times. 'Great Vehicle' is used to distinguish it from the Small Vehicle. These are the Great Vehicle Precepts spoken by all the Buddhas. That is, these Great Vehicle Precepts are the root of all the Buddhas, so because they are the root of the Buddhas, they are called the Great Vehicle. From below begins the second part, formally reciting the precepts for people of different capacities. It is divided into two parts, first praising the merits of the precepts in general, and then reciting the characteristics of the precepts separately. The first part is further divided into two parts, first explaining the profoundness of the precepts, and then distinguishing whether the capacity to receive the precepts is vast and extensive. The first part is further divided into two parts, first showing the superiority from the perspective of events, and then exhorting everyone to cultivate and learn in general. The first part is further divided into two parts, first showing the superiority from the perspective of people, and then showing the superiority from the perspective of light. Now, first show the superiority from the perspective of people. The Buddha said to the Bodhisattvas: 'Now, twice a month (half-month), I recite the Dharma precepts of all the Buddhas myself. All of you Bodhisattvas who have made the initial aspiration, even the Ten Initial Aspirations (the beginning of the ten stages of Bodhisattva practice), the Ten Developments (the ten stages of growth in Bodhisattva practice), the Ten Vajras (the ten Vajra stages of Bodhisattva practice), and the Ten Grounds (the ten grounds of Bodhisattva practice), should also recite them.' The explanation says that (the scripture) is roughly divided into two parts, first showing from the perspective of nobility. 'Half-month' refers to the time. If it is the white month, it must be the fifteenth day; if it is the black month, it may be the fourteenth or fifteenth day. So reciting in the half-month, from the perspective of people, means no weariness and no forgetting; from the perspective of the Dharma, the dark half-month is the extinction of darkness, and the white half-month is the perfection of light. The precepts are the extinction of evil and the inclusion of good, and good deeds are perfect.
所表也攝生一戒通茲二矣法戒者戒即是法通教行故佛誦佛戒能所勝故二汝等下約眾顯一切之言貫下四類發心者十信也以未成位但言發心發趣者十住也以是三賢之初故云發趣長養者十行也謂修善根故金剛者十回向也堅固不壞故十地可知二約光顯勝文二初能表后所表今初。
是故戒光從口出有緣非無因故光光非青黃赤白黑。
釋曰是故者仍前起后也意曰至時欲誦戒是故口放光戒光者以光表戒非戒即光從口出者表佛自誦及勸一切眾生悉皆誦故具戒真子從佛口出故有緣等者表戒從因緣離有無等所出光非五色也光數不一故曰光光言因緣者師資感應戒方起故二所表文二初戒體幽微。
非色非心非有非無非因果法。
釋曰非色非心者無質礙故非色無緣慮故非心非有非無者因緣所生即假即空故又非所執故不有緣起之故不無非因果者藉菩提心為因故非因也能成大菩提果故非果也克體而言非佛非菩薩也又非因者眾生得之成佛故非果者諸佛得之化物故最後法字通上諸文意曰以此戒法假因賴緣之所發起乃得離於色心有無因果等法相也二戒用深遠。
是諸佛之本源行菩薩道之根本是大眾諸佛子之根本。
釋曰雖非果能為佛之本源雖非因能為菩薩之行本雖俱非因果能為大眾等之根本亦可以非因故為果以非果故
【現代漢語翻譯】 現代漢語譯本 『所表』也涵蓋了攝生這一戒律，貫通了這二者。『法戒』指的是戒律即是法，貫通了教和行。因此，佛陀誦持佛戒，能和所都殊勝。『二汝等下』是從大眾的角度彰顯一切之言，貫穿了下面四類發心者：『十信』位的菩薩，因為尚未成就果位，所以只說是發心；『發趣』指的是『十住』位的菩薩，因為是三賢位的開始，所以說是發趣；『長養』指的是『十行』位的菩薩，指的是修習善根；『金剛』指的是『十回向』位的菩薩，因為堅固不壞。『十地』位菩薩的含義可以依此類推。『二約光顯勝文』分為兩部分，一是能表，二是所表，現在先說能表。
『是故戒光從口出有緣非無因故光光非青黃赤白黑。』
解釋：『是故』是承上啟下的意思，意思是說，到時要誦戒，所以口中放光。『戒光』是用光來表示戒律，並非戒律就是光。『從口出』表示佛陀親自誦持，以及勸勉一切眾生都誦持。具足戒的真子從佛口中而出。『有緣等』表示戒律是從因緣和離有無等產生的，光不是青黃赤白黑五色。光的數量不一，所以說是『光光』。『因緣』指的是師資感應，戒律才能生起。二是所表文，分為兩部分，一是戒體幽微。
『非色非心非有非無非因果法。』
解釋：『非色非心』，因為沒有質礙，所以不是色；沒有緣慮，所以不是心。『非有非無』，因為是因緣所生，即假即空；又因為不是所執著的，所以不是有；因為是緣起，所以不是無。『非因果』，憑藉菩提心為因，所以不是因；能夠成就大菩提果，所以不是果。從本體上來說，不是佛也不是菩薩。又，『非因』，因為眾生得到它就能成佛；『非果』，因為諸佛得到它就能化度眾生。最後這個『法』字貫通了上面的所有文字，意思是說，這個戒法是憑藉因緣而生起的，才能脫離色心有無因果等法相。二是戒用深遠。
『是諸佛之本源行菩薩道之根本是大眾諸佛子之根本。』
解釋：雖然不是果，卻能成為佛的本源；雖然不是因，卻能成為菩薩的行本；雖然既不是因也不是果，卻能成為大眾等的根本。也可以說，因為不是因，所以能成為果；因為不是果，所以能成為因。
【English Translation】 English version 『What is signified』 also encompasses the precept of embracing life, connecting these two. 『Dharma-precept』 means that the precept is the Dharma, connecting teaching and practice. Therefore, the Buddha reciting the Buddha's precepts is superior in both the able and the signified. 『The second, You, etc., below』 highlights the words of all from the perspective of the assembly, running through the four types of aspirants below: those in the 『Ten Faiths』 stage (Shi Xin), because they have not yet attained the fruit, are only said to have aspiration; 『embarking』 refers to those in the 『Ten Dwellings』 stage (Shi Zhu), because it is the beginning of the Three Sages, so it is said to be embarking; 『nourishing』 refers to those in the 『Ten Practices』 stage (Shi Xing), referring to cultivating good roots; 『diamond』 refers to those in the 『Ten Dedications』 stage (Shi Hui Xiang), because it is firm and indestructible. The meaning of the 『Ten Grounds』 stage (Shi Di) can be inferred by analogy. 『The second, revealing superiority through light』 is divided into two parts, one is the able to signify, and the other is the signified. Now, let's first talk about the able to signify.
『Therefore, the light of the precepts comes out of the mouth, there is a cause for affinity, not without reason, therefore the lights are not blue, yellow, red, white, or black.』
Explanation: 『Therefore』 means connecting the preceding and following, meaning that when it is time to recite the precepts, light comes out of the mouth. 『Precept light』 uses light to represent the precepts, not that the precepts are light. 『Comes out of the mouth』 indicates that the Buddha personally recites and encourages all sentient beings to recite. The true son of the full precepts comes out of the Buddha's mouth. 『Affinity, etc.』 indicates that the precepts arise from conditions and detachment from existence and non-existence, etc. The light is not the five colors of blue, yellow, red, white, and black. The number of lights is not uniform, so it is said to be 『lights』. 『Condition』 refers to the response between teacher and disciple, and the precepts can arise. The second is the signified text, divided into two parts, one is the subtle essence of the precepts.
『Not form, not mind, not existence, not non-existence, not cause and effect Dharma.』
Explanation: 『Not form, not mind』 because there is no obstruction, so it is not form; there is no consideration, so it is not mind. 『Not existence, not non-existence』 because it is born from conditions, it is both provisional and empty; also because it is not what is clung to, so it is not existence; because it arises from conditions, so it is not non-existence. 『Not cause and effect』 because it relies on the Bodhi mind as the cause, so it is not the cause; it can achieve the great Bodhi fruit, so it is not the effect. From the perspective of the essence, it is neither Buddha nor Bodhisattva. Also, 『not cause』 because sentient beings attain it and become Buddhas; 『not effect』 because all Buddhas attain it and transform sentient beings. Finally, the word 『Dharma』 connects all the above texts, meaning that this precept Dharma arises from conditions and reliance on conditions, and can be detached from the characteristics of form, mind, existence, non-existence, cause and effect, etc. The second is the profound use of the precepts.
『It is the source of all Buddhas, the root of the Bodhisattva path, the root of the great assembly of Buddha's disciples.』
Explanation: Although it is not the fruit, it can become the source of the Buddhas; although it is not the cause, it can become the root of the Bodhisattva's practice; although it is neither cause nor effect, it can become the root of the great assembly, etc. It can also be said that because it is not the cause, it can become the fruit; because it is not the fruit, it can become the cause.
為因以非定因故得能果后勸物修學。
是故大眾諸佛子應受持應讀誦善學。
釋曰意令受持其事讀誦其文善學其義應者勖勵此三后辨戒機宏廣。
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。
釋曰曲分三節初約戒總標二國王下約類別列總二十類開則更多變化人者如龍變為人等不同小乘貶之為難余文可知三但解下約器總結斯則人有不可者畜有可取者非以形類評乎優劣又曉了文義方名解語不同鸚鵡但襲其言第一清凈者佛性論說有二清凈一性凈本無惑染故二相凈對治離障故今約初義故云第一約人以明故云者也后別誦戒相文二初明十重后明輕垢前中十戒所制一一皆為內防三毒三毒不有七支自無三惑不生七亦非犯況依慈慧即犯為持不約內心是非何據若定配三業則無殊小乘達士詳之足見臧否又此十戒約其相顯唯是律儀據其細論兼通餘二謂治惡進善自作誨他故若不誨他非菩薩故如前所明文三初標勸誦持二據事正顯后結勸指廣前中二初舉數勸誦。
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。
釋曰夫為菩薩者必二利通行不誦則不能傳受大悲
【現代漢語翻譯】 現代漢語譯本：因為不是由固定的原因導致，所以得到能夠產生結果的條件后，勸導人們修行學習。
因此，大眾和諸位佛子應該受持、應該讀誦、好好學習。
解釋說，意思是讓人受持其中的事情，讀誦其中的文字，好好學習其中的意義。『應該』是勉勵這三件事，之後才能辨別接受戒律的根基是否宏大而廣泛。
佛子們仔細聽著，如果有人受佛戒，無論是國王、王子、百官宰相、比丘、比丘尼、十八梵天、六慾天子、平民百姓、宦官、淫男、**、奴婢、八部鬼神、金剛神、畜生，乃至變化人（如龍變為人等），只要能理解法師所說的話，都可以受戒，都可稱為第一清凈者。
解釋說，這裡分三個部分。首先，總的標明戒律；其次，從國王開始，按類別列舉，總共二十類，如果展開來說則更多。變化人，比如龍變為人等等，這與小乘佛教認為難以度化有所不同，其餘的文字可以自己理解。第三，從『但解下』開始，總結受戒的根器，這樣看來，人有不可度化的，畜生也有可以度化的，不能以形體種類來評判優劣。而且，只有曉得了文義才能稱為理解語言，這與鸚鵡只是模仿其語言不同。『第一清凈者』，《佛性論》說有兩種清凈，一是自性清凈，本來沒有迷惑染污；二是相清凈，通過對治而遠離障礙。這裡說的是第一種意義，所以說是『第一』，從人的角度來說明，所以說是『者也』。後面分別誦戒相的文字分為兩部分，先說明十重戒，后說明輕垢戒。前面的十重戒所禁止的，每一個都是爲了內在防止貪嗔癡三毒（貪 desire，嗔 hatred，癡 ignorance）。沒有三毒，七支（身口意的七種行為）自然沒有，三惑（見惑、思惑、無明惑）不產生，七支也不會犯戒，更何況依靠慈悲和智慧，即使犯戒也能轉化為持戒。如果不從內心來判斷是非，又有什麼依據呢？如果一定要把十戒和身口意三業對應起來，那就和小乘佛教沒什麼區別了。通達的人詳細考察，就能明白其中的優劣。而且這十戒從表面上看只是律儀戒，但從深層來說，也兼通善法戒和饒益有情戒，因為既能斷惡，又能修善，既能自利，又能勸導他人。如果不勸導他人，就不是菩薩的行為，就像前面所說明的。文字分為三部分，首先標明並勸導誦持，其次根據事情來正面顯示，最後總結勸導並指向廣大的意義。前兩部分中，首先舉出數字來勸導誦持。
佛告訴諸位佛子說：有十重波羅提木叉（Pratimoksha，戒律），如果受了菩薩戒而不誦讀這些戒律，就不是菩薩，也不是佛的種子，我也是這樣誦讀的。
解釋說，作為菩薩，必須自利利他，共同修行。不誦讀戒律，就不能傳授大悲（Mahākaruṇā，偉大的慈悲）。
【English Translation】 English version: Because it is not caused by a fixed cause, therefore, after obtaining the conditions that can produce results, encourage people to cultivate and learn.
Therefore, the public and all Buddha-sons should uphold, recite, and learn well.
The explanation says that it means to let people uphold the matters within it, recite the words within it, and learn well the meaning within it. 'Should' is to encourage these three things, and only then can one discern whether the foundation for receiving precepts is vast and extensive.
Buddha-sons, listen carefully, if someone receives the Buddha's precepts, whether they are a king, prince, high-ranking official, prime minister, Bhikshu (monk), Bhikshuni (nun), one of the eighteen Brahma heavens, a son of the six desire heavens, a commoner, eunuch, lecherous man, **, slave, one of the eight classes of gods and demons, a Vajra (diamond) god, animal, or even a transformed person (such as a dragon transformed into a human), as long as they can understand what the Dharma master says, they can receive the precepts and be called the first pure one.
The explanation says that this is divided into three parts. First, the precepts are generally marked; second, starting from the king, they are listed by category, a total of twenty categories, and if expanded, there would be more. Transformed people, such as dragons transformed into humans, etc., which is different from the Theravada Buddhism's view that they are difficult to convert, the rest of the text can be understood by oneself. Third, starting from '但解下', summarize the capacity for receiving precepts, so it seems that some humans cannot be converted, and some animals can be converted, and one cannot judge superiority or inferiority based on physical form. Moreover, only those who understand the meaning of the text can be called understanding language, which is different from parrots who only imitate the language. 'The first pure one', the Buddha-nature Treatise says that there are two kinds of purity, one is self-nature purity, which originally has no confusion or defilement; the other is appearance purity, which is to be free from obstacles through counteracting. Here it refers to the first meaning, so it is said to be 'first', and it is explained from the perspective of people, so it is said to be '者也'. The text of reciting the precept characteristics is divided into two parts, first explaining the ten major precepts, and then explaining the minor precepts. The previous ten major precepts are prohibited, each of which is to internally prevent the three poisons of greed (desire), hatred, and ignorance. Without the three poisons, the seven branches (the seven actions of body, speech, and mind) will naturally not exist, the three confusions (delusions of views, delusions of thought, and delusions of ignorance) will not arise, and the seven branches will not violate the precepts, let alone rely on compassion and wisdom, even if violating the precepts can be transformed into upholding the precepts. If one does not judge right and wrong from the heart, what basis is there? If one must correspond the ten precepts to the three karmas of body, speech, and mind, then there is no difference from Theravada Buddhism. Those who are enlightened will examine in detail and understand the advantages and disadvantages. Moreover, these ten precepts are only the precepts of discipline on the surface, but in depth, they also combine the precepts of good deeds and the precepts of benefiting sentient beings, because they can both cut off evil and cultivate good, both benefit oneself and persuade others. If one does not persuade others, it is not the behavior of a Bodhisattva, as explained earlier. The text is divided into three parts, first marking and exhorting recitation and upholding, second showing the positive display according to the matter, and finally summarizing the exhortation and pointing to the vast meaning. In the first two parts, first cite the numbers to exhort recitation.
The Buddha told all the Buddha-sons: There are ten major Pratimoksha (precepts), if one receives the Bodhisattva precepts and does not recite these precepts, then one is not a Bodhisattva, nor a seed of the Buddha, and I also recite them in this way.
The explanation says that as a Bodhisattva, one must benefit oneself and others, and cultivate together. If one does not recite the precepts, one cannot transmit great compassion (Mahākaruṇā).
之行不成不成則自止一身佛種由此永斷佛行不爾故非佛種既非佛種亦非菩薩又若不聞此自亦不得無上菩提故非佛種非菩薩也我亦誦者正顯不誦非佛種等義且夫真佛傳於報佛報佛傳於眾生眾生茍不能傳豈得名為佛子佛子既非胡為菩薩后引例勸持。
一切菩薩已學一切菩薩當學一切菩薩今學我已略說菩薩波羅提木叉相貌應當學敬心奉持。
釋曰引其過現以勖未來學者學解解于自受誦傳持者行持持于所解之法對下廣明故云略說二據事正顯十重戒即為十段。
○初殺命戒菩薩以慈悲為本眾生以形命為先為存物命故首明之不同小乘急於猒離以淫戒居初也文二初標告當機后正示戒法今初。
佛言佛子。
釋曰佛言者若約結集所序近取即釋迦佛言若準報化傳通於本即舍那佛言本末雖殊實通兩勢佛子者是發大心受大戒菩薩也從佛法所生得佛法分紹繼佛家故名佛子的非凡迷及二乘也以結犯云菩薩故然下九同此故下不別科后正示戒法文二初制戒令行后違禁結罪前中二初制所應止後製所應作前是律儀后即攝善攝生之戒通在兩途前中二初示相令知。
若自殺教人殺方便殺讚歎殺見作隨喜乃至咒殺殺因殺緣殺法殺業。
釋曰三節初明殺類二殺通於三業謂自殺是身教他是口意通自他審決二思為先導故又
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）的修行不能成功，不能成功就會自然停止，（這樣）自身的佛種就會由此永遠斷絕，佛行也就不能成就。如果不是這樣，就不是佛種。既然不是佛種，也就不是菩薩。又如果（菩薩）不聽聞這些（戒律），自己也不能證得無上菩提，所以不是佛種，也不是菩薩。我說誦持（戒律）的人，正是爲了顯明不誦持就不是佛種等等的道理。而且，真佛傳給報佛（Nirmanakaya Buddha，應化身佛），報佛傳給眾生，眾生如果不能傳下去，怎麼能稱為佛子？佛子既然不是，又怎麼能成為菩薩？後面引用例子來勸勉大家堅持奉持。
一切菩薩已經學過，一切菩薩應當學，一切菩薩現在正在學。我已經簡略地說完了菩薩的波羅提木叉（Pratimoksha，戒律）的相貌，應當恭敬地奉持。
解釋說：引用過去和現在的（菩薩）來勉勵未來的學者，學習理解，理解后自己受持誦讀並傳播，修行實踐，實踐所理解的佛法。下面將詳細說明，所以說「簡略地說」。二，根據事實，明確地顯示十重戒，分為十段。
○首先是殺生戒。菩薩以慈悲為根本，眾生以形體和生命為先。爲了儲存眾生的生命，所以首先說明這個（戒律），這和小乘急於厭離，把淫戒放在首位不同。這段經文分為兩部分，首先是告知當機者，然後正式闡述戒法。現在是第一部分。
佛說：佛子（Buddhaputra，佛之子）。
解釋說：「佛說」這句話，如果按照結集者所序，從近處來說，就是釋迦牟尼佛所說；如果按照報身佛和應化身佛的傳通，從根本上來說，就是舍那佛（Vairocana Buddha，毗盧遮那佛）所說。根本和末端雖然不同，但實際上是相通的。佛子，是指發大心、受大戒的菩薩。從佛法所生，得到佛法的一部分，繼承佛的家業，所以稱為佛子，而不是凡夫俗子和二乘（聲聞和緣覺）。因為結罪時說「菩薩」，所以下面的九條戒律也一樣，因此下面不再分別說明。後面正式闡述戒法，分為兩部分，首先是制定戒律，命令去實行；然後是違反禁令，判決罪行。前面又分為兩部分，首先是說明戒律的相貌，使人知曉。
如果自己殺，教別人殺，用方便法殺，讚歎殺，看見殺人隨喜，乃至用咒語殺，殺因，殺緣，殺法，殺業。
解釋說：分為三節，首先說明殺的種類，二，殺通於身口意三業，自己殺是身業，教他人是口業，意念是意業，都以審慎的決斷和思考為先導。又
【English Translation】 English version: If the practice (of a Bodhisattva) is unsuccessful, it will naturally cease. (In this case,) the seed of Buddhahood within oneself will be permanently cut off, and the practice of Buddhahood will not be accomplished. If it is not like this, then it is not the seed of Buddhahood. Since it is not the seed of Buddhahood, it is also not a Bodhisattva. Furthermore, if (a Bodhisattva) does not hear these (precepts), they will not be able to attain Anuttara-Samyak-Sambodhi (supreme enlightenment), so they are not the seed of Buddhahood, nor are they a Bodhisattva. My saying that those who recite (the precepts) is precisely to show the principle that those who do not recite are not the seed of Buddhahood, and so on. Moreover, the True Buddha transmits to the Nirmanakaya Buddha (Transformation Body Buddha), the Nirmanakaya Buddha transmits to sentient beings, and if sentient beings cannot transmit it further, how can they be called a Buddha's child (Buddhaputra)? Since they are not a Buddha's child, how can they become a Bodhisattva? The following uses examples to encourage everyone to uphold and maintain (the precepts).
All Bodhisattvas have already learned, all Bodhisattvas should learn, and all Bodhisattvas are now learning. I have briefly spoken about the appearance of the Bodhisattva's Pratimoksha (code of monastic rules); you should respectfully uphold and maintain it.
The explanation says: Quoting the past and present (Bodhisattvas) to encourage future learners, to learn and understand, and after understanding, to personally receive, recite, and propagate, to practice and cultivate, and to practice the Dharma that is understood. The following will explain in detail, so it is said 'briefly spoken'. Second, according to the facts, clearly showing the ten major precepts, which are divided into ten sections.
○ First is the precept against killing. Bodhisattvas take compassion as their foundation, and sentient beings take their form and life as primary. In order to preserve the lives of sentient beings, this (precept) is explained first, which is different from the Theravada (Small Vehicle) tradition, which is eager to renounce and leave, and places the precept against sexual misconduct first. This section of text is divided into two parts, first is to inform the intended audience, and then to formally explain the Dharma of the precepts. Now is the first part.
The Buddha said: Buddha's child (Buddhaputra).
The explanation says: The phrase 'The Buddha said', if according to the compilation preface, from a close perspective, it is what Shakyamuni Buddha said; if according to the transmission of the Nirmanakaya Buddha (Transformation Body Buddha) and Sambhogakaya Buddha (Reward Body Buddha), from the root perspective, it is what Vairocana Buddha said. Although the root and the branch are different, they are actually interconnected. Buddha's child refers to Bodhisattvas who have made great vows and received great precepts. Born from the Buddha's Dharma, receiving a portion of the Buddha's Dharma, and inheriting the Buddha's family, they are called Buddha's children, not ordinary people or the Two Vehicles (Shravakas and Pratyekabuddhas). Because the judgment of offenses says 'Bodhisattva', the following nine precepts are the same, so they will not be explained separately below. The following formally explains the Dharma of the precepts, divided into two parts, first is to establish the precepts, ordering them to be practiced; then it is to violate the prohibitions, judging the offenses. The former is further divided into two parts, first is to explain the appearance of the precepts, so that people know.
If one kills oneself, instructs others to kill, kills by expedient means, praises killing, rejoices upon seeing killing, even kills with mantras, killing cause, killing condition, killing method, killing karma.
The explanation says: Divided into three sections, first explaining the types of killing, second, killing encompasses the three karmas of body, speech, and mind, killing oneself is bodily karma, instructing others is verbal karma, intention is mental karma, all are guided by careful decisions and thoughts. Also,
教人殺者有二謂教令自殺或使人斷命然菩薩合行二利今反為二損二明殺相方便讚歎者釋有離合合明亦二謂贊能殺之人或贊所用之法此二各二謂未殺即贊之令殺殺已即贊令喜皆悉巧言曉諭美事故云方便離者上之所明但是讚歎至如千居之戮范曾晏子之誅三士等為方便也此與教人殺別者教為明形此乃潛損故此通自他故見作隨喜者亦二謂喜此殺或喜彼終咒殺者或但咒愿或有咒術言乃至者意云自他二類殺中通方便等多種殺相殺相既多不可備舉咒殺最希故言乃至三明殺具因謂內心通於三毒謂利屠獵等貪為因也以怨報怨等瞋為因也不識罪福或戲或好等癡為因也但除貪瞋外所有行殺盡癡為因也緣謂外境有此總別別即窮困職役達情風俗娛樂等總即弧矢劍戟乃至鷹犬手足等也法謂軌則如沉舟感電等業謂殺事即正作或以此為業榮身益家上通下局細思可知然前三具足方成此業闕則不成故下輕篇別別遮制又此四前後者若據現行即緣先因后若據種子則因先緣后次法后業定不參差下皆此例二制戒令斷。
乃至一切有命者不得故殺。
釋曰上句境明所殺之境九類悉說下句心明能殺之心揀不作意斯則有命皆重定心皆業不同小乘畜等為輕業重唯人命斷佛性平等故無非父母故深防意地故萬法唯心故也問何以前云因等具足方成殺耶答前說成其殺事此
【現代漢語翻譯】 現代漢語譯本：教唆他人殺生有兩種情況：一是教唆別人自殺，二是使人斷送性命。然而，菩薩應當行利己利人的行為，現在反而造成兩種損害。二、闡明殺生的各種形態，包括讚歎殺生的方便之法。解釋有離有合，合起來說也有兩種：一是讚美能殺之人，二是讚美所用的方法。這兩種又各有兩種情況：未殺之前就讚美，以此來促使他殺；殺完之後就讚美，讓他感到高興。這些都是用巧妙的言辭來說服、用美好的事情來引誘，所以說是『方便』。分開來說，上面所闡明的內容只是讚歎，至於像千居被殺、范增、晏子誅殺三位勇士等，都是爲了達到某種目的而採取的『方便』。這與教唆人殺生不同，教唆是公開的，而這種『方便』是暗中損害。因此，這種『方便』既包括自己也包括他人。三、見到殺生而隨喜讚歎，也有兩種情況：一是喜悅這種殺生行為，二是喜悅被殺者死亡。四、詛咒他人，或者只是口頭詛咒，或者使用咒術。『乃至』的意思是說，在自己或他人這兩類殺生中，包括『方便』等多種殺生形態。殺生的形態既然很多，不可能全部列舉，而咒殺是最少見的，所以說『乃至』。三、闡明殺生的原因，包括內心和外在條件。內心包括貪、嗔、癡三種毒素：貪圖利益、爲了屠宰或打獵等，都是以貪為原因；以怨報怨等，是以嗔為原因；不辨善惡、戲弄或愛好等，是以癡為原因。除了貪和嗔之外，所有殺生行為都是以癡為原因。外在條件包括總的和別的，別的包括窮困、職業、表達情感、風俗習慣、娛樂等，總的包括弓箭、刀劍，乃至鷹犬、手足等。方法包括規則，如沉船、觸電等。行業指殺生的行為，即親自去做，或者以此為職業來榮耀自身、養家餬口。以上內容，從總到分，仔細思考就可以明白。然而，前面三種條件都具備才能構成殺生的行業，缺少任何一種都不能構成。因此，下面在輕罪篇中分別加以禁止。這四種條件有先後順序：如果從現行的角度來看，是先有外在條件，然後才有內在原因；如果從種子的角度來看，是先有內在原因，然後才有外在條件，接著是方法，最後是行業，順序不會顛倒。下面的內容都遵循這個例子。二、制定戒律，禁止殺生。 乃至一切有命者，不得故意殺害。 解釋：上面一句說明了所殺的對象，九類眾生都包括在內；下面一句說明了能殺的心，要排除無意之殺。這樣看來，一切有命的眾生都是重要的，蓄意殺生都是重罪，無意殺生是輕罪。小乘認為畜生等生命輕賤，殺人是重罪。佛性是平等的，一切眾生都可能是自己的父母，所以要深深地防範意念。萬法都是唯心所現。問：為什麼前面說原因等條件都具備才能構成殺生呢？答：前面說的是構成殺生這件事，這裡說的是殺生的罪過。
【English Translation】 English version: There are two ways to instigate others to kill: one is to instigate suicide, and the other is to cause someone to lose their life. However, a Bodhisattva should practice actions that benefit both oneself and others, but now it causes two kinds of harm instead. Two, clarify the various forms of killing, including praising the expedient methods of killing. The explanation can be separated or combined, and combined there are also two types: one is to praise the person who can kill, and the other is to praise the methods used. These two each have two situations: praising before the killing to encourage them to kill; praising after the killing to make them happy. These are all using clever words to persuade and beautiful things to entice, so it is called 'expedient'. Separately speaking, the content explained above is only praise, as for the killing of Qian Ju, Fan Zeng, and Yan Zi's execution of the three warriors, etc., are all 'expedients' taken to achieve a certain purpose. This is different from instigating someone to kill, instigation is public, while this 'expedient' is secretly harming. Therefore, this 'expedient' includes both oneself and others. Three, seeing killing and rejoicing in praise also has two situations: one is to rejoice in this killing behavior, and the other is to rejoice in the death of the killed. Four, cursing others, either just verbal curses or using spells. 'Even' means that in these two types of killing, oneself or others, including 'expedients' and other forms of killing. Since there are many forms of killing, it is impossible to list them all, and curse killing is the rarest, so it is said 'even'. Three, clarify the causes of killing, including internal and external conditions. The internal includes the three poisons of greed, anger, and ignorance: greed for profit, for slaughtering or hunting, etc., are all caused by greed; repaying grievances with grievances, etc., are caused by anger; not distinguishing between good and evil, playing or hobbies, etc., are caused by ignorance. Except for greed and anger, all killing behaviors are caused by ignorance. External conditions include general and specific, specific including poverty, occupation, expressing emotions, customs, entertainment, etc., general including bows and arrows, swords, and even eagles, dogs, hands, and feet, etc. Methods include rules, such as sinking ships, electric shocks, etc. Karma refers to the act of killing, that is, doing it personally, or using it as a profession to glorify oneself and support the family. The above content, from general to specific, can be understood by careful consideration. However, the first three conditions must be met to constitute the karma of killing, and the lack of any one will not constitute it. Therefore, the following will be prohibited separately in the minor offenses section. These four conditions have an order: if viewed from the current behavior, there are external conditions first, and then internal causes; if viewed from the perspective of seeds, there are internal causes first, and then external conditions, followed by methods, and finally karma, the order will not be reversed. The following content follows this example. Two, establish precepts to prohibit killing. Even all living beings, one must not intentionally kill. Explanation: The above sentence explains the object of killing, including all nine categories of beings; the following sentence explains the mind that can kill, to exclude unintentional killing. In this way, all living beings are important, intentional killing is a serious crime, and unintentional killing is a minor crime. Theravada believes that the lives of animals and other beings are cheap, and killing people is a serious crime. Buddha-nature is equal, and all beings may be one's parents, so one must deeply guard against thoughts. All dharmas are manifestations of the mind only. Question: Why did you say earlier that the conditions such as cause must be met to constitute killing? Answer: The previous statement was about constituting the act of killing, and this statement is about the sin of killing.
說定其殺罪故不同也後製所應作。
是菩薩應起常住慈悲心孝順心方便救護一切眾生。
釋曰菩薩即持戒之人應起下能救之心一切眾生所救之境謂前一切有命之者于中有臨命者令以悲心救之有違己者令以孝心順之護令以慈心護之亦可孝順通於一切一切皆父母故斯則慈悲是孝順之別耳起常住者如此三心應須發心常住在懷造次顛沛不得暫忘亦可所起之心如常住之性是無緣之慈等也方便者不爾不脫故或反傷故又雖起慈悲而無物我不乖常住之體為方便也斯則進不失用退不違體大方便也行此二利不虧戒律真菩薩也既止他殺自必不為即翻前殺類又慈悲等翻前殺因方便翻前緣法救護翻前殺業殺具既無何成殺相以翻不善為善故名攝善戒也后違禁結罪。
而反更自恣心快意殺生者是菩薩波羅夷罪。
釋曰恣心等者恣心則當殺之心難制快意則殺了之意豁然又恣則殺心無限快則殺事稱情反自者兩意謂尚合救生而今害生是一反也此唯反字尚合教他不教而今自行其殺是二反也此兼自字是菩薩者即上佛子波羅夷此云他勝處處即是戒持犯所依故菩薩以持戒為自犯戒為他今既犯戒即他處也以予之意恐是阿鼻阿鼻是犯戒之人住處此處最劣即明他處皆勝也罪者摧也摧善法故既造惡業何有善法縱有善種亦乃不生故亦摧也且夫大士弘慈
【現代漢語翻譯】 現代漢語譯本： 說（因為）確定了殺罪，所以（菩薩戒和聲聞戒）不同，（這是）後來制定的所應作（的戒條）。 是菩薩應當生起常住的慈悲心、孝順心，方便救護一切眾生。 解釋：菩薩，也就是持戒之人，應當生起（以上）能夠救護（眾生）的心。（這裡）一切眾生是（菩薩）所救護的境界。其中，對於臨命終的眾生，要用悲心救助他們；對於違逆自己的人，要用孝順心順從他們；（對於一切眾生）要用慈心守護他們。也可以說，孝順可以通於一切（眾生），因為一切眾生都是（過去的）父母。這樣看來，慈悲就是孝順的另一種表現。（生起）常住（心）是指這三種心應當發心常住在心中，即使在倉促、顛沛的時候，也不得暫時忘記。也可以說，所生起的心，如同常住的自性，是無緣大慈等等。方便（救護）不是這樣，（如果）不審慎考慮，反而會傷害（眾生）。而且，即使生起慈悲心，如果沒有物我兩忘，就不符合常住的本體，這就是方便。（菩薩）這樣做，進不失去作用，退不違背本體，是大方便。奉行這自利利他的行為，不虧損戒律，才是真菩薩。既然禁止殺害其他眾生，自己必定不會去做，這就翻轉了前面的殺生種類。而且，慈悲等等，翻轉了前面的殺生原因；方便，翻轉了前面的緣法；救護，翻轉了前面的殺生行為。殺生的工具既然沒有，又怎麼能形成殺生的現象？這是因為把不善轉變為善，所以叫做攝善戒。後面（的內容是關於）違犯禁戒而結罪。 反而更加放縱自己的心意，爲了滿足自己的慾望而殺生，這樣的菩薩就犯了波羅夷罪（Parajika，斷頭罪）。 解釋：放縱心意等等，放縱心意，就是指殺心難以抑制；快意，就是指殺了之後，心意豁然開朗。而且，放縱，是指殺心沒有止境；快意，是指殺事稱心如意。『反自』有兩種意思：一是說，本應救助眾生，現在反而殺害眾生，這是一種『反』。這僅僅是『反』字的意思。二是說，本應教導他人（不殺生），現在不教導反而自己去殺生，這是第二種『反』。這兼顧了『自』字。『是菩薩』，就是指上面的佛子。『波羅夷』，這裡翻譯為『他勝處』，處處都是持戒和犯戒所依據的地方。所以，菩薩以持戒為自己（的勝利），以犯戒為他人（的勝利）。現在既然犯戒，就是（墮入）他處了。以我的理解，恐怕是（墮入）阿鼻地獄（Avici，無間地獄），阿鼻地獄是犯戒之人居住的地方，這個地方最差，這就說明其他地方都勝過它。『罪』，是摧毀的意思，摧毀善法。既然造了惡業，哪裡還有善法？縱然有善的種子，也不會生長，所以說也是摧毀。（而且）大士弘揚慈悲（的本懷）。
【English Translation】 English version: It is said that the difference (between the Bodhisattva precepts and the Sravaka precepts) is because the killing offense is determined, (this) is what should be done according to the later regulations. A Bodhisattva should arouse a constant compassionate heart, a filial heart, and skillfully protect all sentient beings. Explanation: A Bodhisattva, that is, a person who upholds the precepts, should arouse (the above) mind that can save (sentient beings). (Here,) all sentient beings are the realm that (the Bodhisattva) protects. Among them, for sentient beings who are about to die, use a compassionate heart to help them; for those who disobey you, use a filial heart to comply with them; (for all sentient beings) use a loving heart to protect them. It can also be said that filial piety can extend to all (sentient beings), because all sentient beings are (past) parents. In this way, compassion is another expression of filial piety. (Arousing) a constant (mind) means that these three minds should be aroused and constantly kept in the heart, and should not be temporarily forgotten even in haste or adversity. It can also be said that the mind that arises is like the constant nature, which is impartial great compassion, etc. Skillful (protection) is not like this, (if) not carefully considered, it may harm (sentient beings) instead. Moreover, even if a compassionate heart arises, if there is no forgetting of self and others, it will not conform to the constant essence, and this is skillfulness. (The Bodhisattva) does this, advancing without losing function, retreating without violating the essence, which is great skillfulness. Practicing this behavior of benefiting oneself and others without losing the precepts is a true Bodhisattva. Since killing other sentient beings is prohibited, one will certainly not do it oneself, which reverses the previous types of killing. Moreover, compassion, etc., reverses the previous causes of killing; skillfulness reverses the previous conditions; protection reverses the previous acts of killing. Since there are no tools for killing, how can the phenomenon of killing be formed? This is because transforming unwholesome into wholesome is called the precept of embracing goodness. The following (content is about) incurring offenses for violating the precepts. On the contrary, indulging one's own mind and killing to satisfy one's desires, such a Bodhisattva commits the Parajika (Parajika, expulsion) offense. Explanation: Indulging one's mind, etc., indulging one's mind refers to the difficulty in suppressing the intention to kill; pleasure refers to the feeling of relief after killing. Moreover, indulgence means that the intention to kill is limitless; pleasure means that the act of killing is satisfying. 'On the contrary' has two meanings: one is that one should have helped sentient beings, but now one kills sentient beings instead, which is one kind of 'contrary'. This is only the meaning of the word 'contrary'. The second is that one should have taught others (not to kill), but now one does not teach but kills oneself instead, which is the second kind of 'contrary'. This takes into account the word 'self'. 'Is a Bodhisattva' refers to the Buddha's disciples mentioned above. 'Parajika', here translated as 'defeated place', is the place where upholding and violating the precepts are based. Therefore, the Bodhisattva takes upholding the precepts as his own (victory) and violating the precepts as the victory of others. Now that one has violated the precepts, one has (fallen into) the place of others. In my understanding, I am afraid that one has (fallen into) Avici Hell (Avici, uninterrupted hell), which is the place where those who violate the precepts live. This place is the worst, which shows that other places are better than it. 'Offense' means to destroy, to destroy good dharmas. Since one has created evil karma, where is there any good dharma? Even if there are good seeds, they will not grow, so it is said that they are also destroyed. (And) the great Bodhisattva promotes the original intention of compassion.
是心戒因之己非佛子況加殺害快意恣情為咎頗深故貽斯罪其所開者若實以慈悲為懷去病興利愿當殺罪務且益生如仙譽等即無過也但以中人已下未可推不行則未是多非誤為則翻成大過由斯得失遮而不開下諸戒條多同此意。
○第二偷盜戒命以衣食等資故次於前故智度論曰一切諸眾生以衣食自活若劫若奪取則為劫命賊文二初制戒令行后違禁結罪前中二初制所應止後製所應作前中二初示相令知。
若佛子自盜教人盜方便盜咒盜盜因盜緣盜法盜業。
釋曰三節初明盜之類二盜三業同前但于教人中開一義耳二明盜之相方便者除身手偷竊但不義而取皆方便盜咒盜者咒使鬼神取或轉轉人心令舍而取等亦應多種略舉此二並於前戒又略讚歎及隨喜也或以方便攝取三明盜具因者亦通三毒貪則可知非己所要但不欲彼有取之使無令其睏乏瞋為因也除貪瞋外不與而取皆癡為因然此三中貪者多矣緣亦非一謂貪怕怨家慣習及穿窬之具等總別可知法亦軌則業者正作或以此為活余義準前二制戒令斷。
乃至鬼神有主劫賊物一切財物一針一草不得故盜。
釋曰先明所盜之物鬼神等者約所主以辨物鬼神物者有三句一鬼而非神尋常家墓中物及祭祀物等二神而非鬼謂四天王等所有三亦鬼亦神謂諸祠廟中物鬼趣攝故劫賊物者兩意一是
【現代漢語翻譯】 現代漢語譯本：如果內心沒有持守戒律，那麼自己就不是佛弟子了，更何況還去殺害生命，隨心所欲地滿足自己的慾望，罪過就更深重了，因此會招致這樣的罪過。如果所開創的事業確實以慈悲為懷，去除疾病，興辦利益眾生的事業，願意用殺生的罪業來換取利益眾生，就像仙人的美譽一樣，那就沒有過錯。但是對於中等資質以下的人，不可以推行這種做法，不這樣做還不算太大的過錯，如果誤以為可以這樣做，反而會造成更大的過錯。因為這些得失，所以遮止而不開許。下面的各個戒條也大多是這個意思。 第二條偷盜戒，因為衣食等是生活的基本物資，所以排在前面。《智度論》說：『一切眾生都依靠衣食來維持生命，如果搶劫或奪取他人的衣食，就是搶劫生命。』這一條分為兩部分：首先是制定戒律，要求修行者遵守；然後是違反禁令，會受到懲罰。第一部分又分為兩部分：首先是指出偷盜的相狀，讓修行者瞭解。 『如果佛弟子親自偷盜，教唆他人偷盜，使用方便手段偷盜，使用咒語偷盜，因偷盜而偷盜，因緣偷盜，因法偷盜，因業偷盜。』 解釋：這一段分為三個小節。第一節說明偷盜的種類；第二節說明偷盜的三業（身、口、意），與前面的殺生戒相同，只是在教唆他人偷盜中開許了一種情況。第二節說明偷盜的相狀，『方便』是指除了用身體或手直接偷竊之外，凡是用不正當的手段獲取財物，都屬於方便偷盜。『咒盜』是指用咒語驅使鬼神去偷取財物，或者轉移人心，使人捨棄財物而自己獲取。這種情況應該有很多種，這裡只是簡單地舉出這兩種，與前面的戒律一樣，也略微讚歎和隨喜。或者用方便手段攝取財物。第三節說明偷盜的工具，『因』也包括貪、嗔、癡三毒。因為貪婪，所以即使不是自己需要的，也不想讓別人擁有，從而奪取他人的財物，使他人陷入困境，這是以嗔恨為因。除了貪婪和嗔恨之外，不經允許就拿取他人的財物，都是以愚癡為因。然而，在這三種原因中，貪婪是最多的。『緣』也有很多種，比如貪圖、害怕、怨恨、習慣以及穿墻打洞的工具等等，總的來說是可以知道的。『法』是指行為的準則，『業』是指正當的職業，或者以此為生。其餘的含義可以參照前面的解釋。第二部分是制定戒律，禁止偷盜。 『乃至鬼神所擁有的，有主人的，強盜搶來的，一切財物，哪怕是一針一草，都不能故意偷盜。』 解釋：首先說明所偷盜的物品。『鬼神等』是根據財物的主人來區分的。鬼神之物分為三種情況：第一種是鬼而不是神，比如尋常人家墳墓中的物品以及祭祀物品等；第二種是神而不是鬼，比如四大天王等所擁有的物品；第三種是既是鬼又是神，比如各個祠廟中的物品，因為屬於鬼趣所管轄。『強盜搶來的』有兩種含義：一是
【English Translation】 English version: If one's mind does not uphold the precepts, then one is not a disciple of the Buddha. How much more so if one commits killing and indulges in desires at will, the transgression is even deeper, thus incurring such a sin. If the undertaking initiated is truly motivated by compassion, removing illness and promoting beneficial activities for sentient beings, willing to exchange the sin of killing for the benefit of sentient beings, like the reputation of an immortal, then there is no fault. However, for those of average or lower capacity, this practice should not be promoted. Not doing so is not too great a fault; mistakenly believing it is permissible would result in a greater transgression. Because of these gains and losses, it is prohibited and not permitted. The following precepts share a similar intention. The second precept against stealing is placed after the first because clothing and food are essential resources for life. The 智度論 (Zhidu Lun) (Mahaprajnaparamita-sastra, a commentary on the Perfection of Wisdom Sutra) states: 'All sentient beings rely on clothing and food to sustain their lives. If one robs or steals another's clothing and food, it is robbing their life.' This section is divided into two parts: first, establishing the precept, requiring practitioners to abide by it; then, violating the prohibition, which results in punishment. The first part is further divided into two parts: first, indicating the characteristics of stealing, so that practitioners understand. 'If a disciple of the Buddha personally steals, instigates others to steal, uses expedient means to steal, uses spells to steal, steals because of stealing, steals due to conditions, steals due to the Dharma, steals due to karma.' Explanation: This section is divided into three subsections. The first subsection explains the types of stealing; the second subsection explains the three karmas (body, speech, and mind) of stealing, which is the same as the previous precept against killing, except that it permits one situation in instigating others to steal. The second subsection explains the characteristics of stealing. 'Expedient means' refers to any means of obtaining property improperly, other than directly stealing with the body or hands. 'Spell stealing' refers to using spells to command ghosts and spirits to steal property, or to shift people's minds, causing them to abandon property so that one can obtain it. There should be many types of this situation, but here only these two are simply mentioned, and like the previous precepts, it also slightly praises and rejoices. Or using expedient means to seize property. The third subsection explains the tools of stealing. 'Cause' also includes the three poisons of greed, hatred, and delusion. Because of greed, even if it is not something one needs, one does not want others to have it, thus taking others' property and causing them to fall into hardship. This is caused by hatred. Apart from greed and hatred, taking others' property without permission is caused by delusion. However, among these three causes, greed is the most prevalent. 'Conditions' are also numerous, such as greed, fear, resentment, habits, and tools for breaking through walls and digging holes, etc., which can be generally understood. 'Dharma' refers to the rules of conduct, and 'karma' refers to a proper occupation, or making a living by it. The remaining meanings can be referred to the previous explanations. The second part is establishing the precept, prohibiting stealing. 'Even the property owned by ghosts and spirits, property with an owner, property stolen by robbers, all property, even a needle or a blade of grass, must not be intentionally stolen.' Explanation: First, it explains the objects that are stolen. 'Ghosts and spirits, etc.' are distinguished according to the owner of the property. The property of ghosts and spirits is divided into three situations: the first is ghosts but not spirits, such as the items in ordinary people's graves and sacrificial items; the second is spirits but not ghosts, such as the property owned by the Four Heavenly Kings; the third is both ghosts and spirits, such as the items in various temples, because they are under the jurisdiction of the ghost realm. 'Property stolen by robbers' has two meanings: one is
賊劫得或遺或藏知而取之或反劫之二謂己賊得已成他物而劫奪之今詳文意以輕況重鬼神賊物尚不得盜況人物取況三寶之物取一切財物者約色類以辨物不揀金帛錢穀等類故云一切一針一草者約多少以辨物不同小乘待滿五錢亦是以少況多故也乃至之言貫於三節思之不得故盜者止能盜之心除無心外起意即犯不同小乘待離本處二制所應作。
而菩薩應生佛性孝順心慈悲心常助一切人生福生樂。
釋曰佛性之義同前常住但名異耳孝及慈等名義皆同常者約時無間一切者約類遍收雖但言人實兼鬼等福通漏與無漏樂兼世出世間但福因樂果為異耳言助者護護彼物故又或惠之以衣服濟之以飲食導之以禮樂示之以法門茍令福樂皆助義以此翻前可詳會耳後違禁結罪。
而反更盜人財物者是菩薩波羅夷罪。
釋曰慈惠不施反加盜竊既違嚴制罪復何逃開遮利害審自詳悉。
○第三淫慾戒智度論云淫慾雖不惱眾生心繫縛故為大罪也為于生死永劫難出莫不由之故次明矣文二初制戒令行后違禁結罪前中二初制所應止。
若佛子自淫教人淫乃至一切女人不得故淫淫因淫緣淫法淫業乃至畜生女諸天鬼神女及非道行淫。
釋曰分三節初示淫類二淫三業可知是則嫡嫂男女皆教人淫也二縱淫行不揀親疏好愧等故云一切女
人準下文說是女皆制不唯於人文影互耳又今且約男子為門若約女人為門計應反此不得故淫者揀去強力及無心等起意即犯也不同小乘徒從於事然亦不得至於樂也正法念經說沙門夢中行淫覺后隨喜贊說死入缽頭摩地獄等也然此段文合居第四亦是譯人之失也三顯淫具因亦通三毒貪染可知實無愛情但欲令彼恥辱遂為其事瞋為因也此二之外謂之曰癡緣亦多種也謂富貴得貌伎澇粉黛綺及怨恨等法者即是使宜業者遂事或以此為務四彰淫境兼望後文都有十類一畜生二天三鬼四神五餘人六母七女八姊九妹十六親越略所餘故云乃至也約女望男反之五及非道下辨淫處二意一但論女之下部及口二總攝男之口等二制所應作。
而菩薩應生孝順心救度一切眾生凈法與人。
釋曰孝順心愛敬皆如父母也救度等者謂示欲過受其戒法等令離欲縛即名救度以此翻前亦可思準二違禁結罪。
而反更起一切人淫不揀畜生乃至母女姊妹六親行淫無慈悲心者是菩薩波羅夷罪。
釋曰合凈而染已是一𠎝兒于母等行非畜上為噁心逾禽獸事越聚塵過累重疊故云反更乃至者略去鬼神等故六親者父母夫妻男女也無慈悲心者翻上救度若其先以欲鉤牽后令入佛道等即無過。
○第四妄語戒前繫縛此為解脫智度論云如稠林拽木直者易出又以妄語是前三
【現代漢語翻譯】 現代漢語譯本：有人認為下文所說的女性都受到約束，不僅僅是針對人文的影響，而且現在暫且以男子作為出發點。如果以女子作為出發點來考慮，那麼結論應該相反，這是不成立的。所以，對於淫慾行為，要排除強迫、無意識等情況，只要有起意的行為，就構成犯戒。這與小乘佛教只關注行為本身不同，但也不能達到快樂的程度。《正法念經》中說，沙門在夢中行淫，醒來后隨喜讚歎，死後會墮入缽頭摩地獄等等。然而，這段文字應該放在第四條戒律中，這也是翻譯者的失誤。三是揭示淫慾的工具，其原因是貫通三毒（貪、嗔、癡），貪戀染著是顯而易見的，實際上並沒有愛情，只是想讓對方感到羞辱，所以才做出這樣的事情，這是以嗔恨為因。除了這兩種情況之外，其他的可以稱之為癡，因緣也有多種。例如，因為對方的富貴、美貌、才藝、妝容、怨恨等原因而產生淫慾，這就是使人造業的原因，於是就從事這種事情，或者以此為職業。四是彰顯淫慾的對象，兼顧後面的內容，總共有十類：一、畜生；二、天；三、鬼；四、神；五、其他人；六、母親；七、女兒；八、姐妹；九、妹妹；十、六親。這裡省略了其他情況，所以說『乃至』。如果從女性的角度來看男性，情況則相反。五是關於非道的行為，下面辨析淫慾的場所，包含兩層意思：一是隻討論女性的下部和口部；二是總括男性的口部等。二是禁止所不應該做的事情。 而菩薩應該生起孝順之心，救度一切眾生，將清凈的佛法傳授給他人。 解釋：孝順心，就是像對待父母一樣愛敬。救度等，是指通過展示淫慾的過患，傳授戒法等方式，使眾生脫離淫慾的束縛，這就叫做救度。用這種方式來反駁前面的觀點，也可以思考並遵循。二是違反禁令而結罪。 如果反而生起與一切人行淫的念頭，不分畜生乃至母親、女兒、姐妹、六親而行淫，沒有慈悲心，這就是菩薩的波羅夷罪（Pārājika，斷頭罪）。 解釋：本來應該清凈卻反而被染污，這已經是一種罪過。對於母親等人行淫，比畜生還要惡劣，噁心超過禽獸，罪過累積疊加，所以說『反而』。『乃至』省略了鬼神等。六親指父母、夫妻、男女。沒有慈悲心，是與上面的救度相反。如果先用淫慾作為引誘，之後再引導對方進入佛道等，就沒有罪過。 ○第四妄語戒，前面是繫縛，這裡是解脫。《智度論》中說，就像在茂密的樹林中拖拽木頭，筆直的木頭容易被拖出來，而且妄語是前面三種戒律的基礎。
【English Translation】 English version: Some argue that the following text implies that women are all subject to restrictions, not only due to cultural influences, and that we are currently focusing on men as a starting point. If we were to consider women as the starting point, the conclusion should be the opposite, which is untenable. Therefore, for acts of lust, we must exclude coercion, unconsciousness, and other situations; as long as there is an intention, it constitutes a violation of the precept. This differs from the Theravada (小乘, Xiǎochéng) Buddhism, which only focuses on the act itself, but it cannot reach the point of pleasure either. The Saddharma Smṛtyupasthāna Sūtra (正法念經, Zhèngfǎ Niànjīng) states that a śrāmaṇa (沙門, Shāmén) who engages in sexual intercourse in a dream and rejoices and praises it upon waking will be reborn in the Padma hell (缽頭摩地獄, Bōtóumó Dìyù), etc. However, this passage should be placed in the fourth precept, which is also a mistake by the translator. Third, it reveals the tools of lust, the reason being that it permeates the three poisons (三毒, Sāndú) of greed, hatred, and delusion. Attachment and defilement are obvious, and there is actually no love, but only a desire to shame the other person, which is why such things are done, with hatred as the cause. Apart from these two situations, others can be called delusion, and there are various causes and conditions. For example, lust arises because of the other person's wealth, beauty, talent, makeup, resentment, etc. This is what causes people to create karma, so they engage in such things or make it their profession. Fourth, it highlights the objects of lust, taking into account the following content, with a total of ten categories: 1. animals; 2. devas (天, Tiān); 3. ghosts; 4. spirits; 5. other people; 6. mothers; 7. daughters; 8. sisters; 9. younger sisters; 10. six kinds of relatives (六親, Liùqīn). Other situations are omitted here, hence the use of 'etc.' If we look at men from the perspective of women, the situation is reversed. Fifth, regarding non-dharmic acts, the following analyzes the places of lust, containing two meanings: 1. only discussing the lower part and mouth of women; 2. summarizing the mouth, etc., of men. Second, it prohibits what should not be done. And a bodhisattva (菩薩, Púsà) should generate a filial and obedient heart, save all sentient beings, and transmit the pure Dharma to others. Explanation: A filial and obedient heart is to love and respect as one would one's parents. Saving, etc., refers to showing the faults of lust, transmitting the precepts, etc., so that beings can be freed from the bonds of lust, which is called saving. This can be used to refute the previous view, and can be considered and followed. Second, violating the prohibitions results in karmic consequences. If one instead generates the thought of engaging in sexual intercourse with all people, without distinguishing between animals, mothers, daughters, sisters, six kinds of relatives, and engages in sexual intercourse without compassion, this is a Pārājika (波羅夷, Pārājika) offense for a bodhisattva. Explanation: Originally it should be pure, but it is defiled, which is already a transgression. Engaging in sexual intercourse with one's mother, etc., is even worse than animals, the evil intention exceeds that of beasts, and the transgressions accumulate, hence the word 'instead'. 'Etc.' omits ghosts, spirits, etc. The six kinds of relatives refer to parents, spouses, sons, and daughters. Lacking compassion is the opposite of the above saving. If one first uses lust as an enticement and then guides the other person into the Buddhist path, etc., there is no transgression. ○ The fourth precept against false speech, the previous was bondage, this is liberation. The Mahāprajñāpāramitāśāstra (智度論, Zhìdù Lùn) says that just like dragging wood in a dense forest, straight wood is easy to drag out, and false speech is the foundation of the previous three precepts.
之方便所以次制之也文二初制戒令行后違禁結罪前中二初制所應止。
若佛子自妄語教人妄語方便妄語妄語因妄語緣妄語法妄語業乃至不見言見見言不見身心妄語。
釋曰四節初明妄語之類二妄語中正唯口意亦兼于身或作誑妄之事或示喜怒等故故下文云身心妄語二略明妄相如雲我今日不入定等是方便妄語亦合有讚歎隨喜蓋文略也三明妄之具因亦通於三毒為求名利妄說禍福傳所不習巧詞說理以護身命等貪為因也妄說異端但欲損害瞋為因也此二之外所有不實並癡為因也緣亦多種謂貪乏畏難及宿恨器具等法業準前可知四廣明妄相事通六識六境今舉初及后二以攝中三故云乃至若具足應云不聞言聞等既言于身豈唯二業斯則妄皆重不同小乘別分輕罪又亦在意不俟形言後製所應作。
而菩薩常生正語正見亦生一切眾生正語正見。
釋曰正語是總正見是別則見言見不見言不見若具合云正聞乃至正知依此發言皆成正語故語為總矣今但略之亦生等者教他亦爾教他生故正是翻前自他二妄方為菩薩無時不爾故曰常生后違禁結罪。
而反更起一切眾生邪語邪見邪業者是菩薩波羅夷罪。
釋曰以他況自故云而反等或即於一切眾生起自邪語等通茲兩勢邪語者語之用也但以心中不正故語業皆邪聞等亦略之也至於誘
【現代漢語翻譯】 現代漢語譯本： 之所以要逐步制定這些戒律，是爲了方便修行。分為兩部分：首先制定戒律以規範行爲，然後對違反禁令的行為進行定罪。在第一部分中，又分為兩部分：首先制定應該禁止的行為。
如果佛弟子自己說妄語，教唆他人說妄語，使用方便妄語，因妄語，緣妄語，法妄語，業妄語，乃至沒看見說看見，看見說沒看見，身心說妄語。
解釋：這段經文分為四個部分。第一部分闡明妄語的種類。第二部分說明妄語主要通過口和意，但也包括身體，或者做出虛假的舉動，或者表現出喜怒等情緒。因此下文說『身心妄語』。第三部分簡要說明妄語的表象，例如說『我今天不入定』等，這是方便妄語，也包括讚歎和隨喜，因為經文有所省略。第四部分說明妄語的構成，『因』也包括貪嗔癡三毒，爲了求名求利而妄說禍福，傳播自己不熟悉的內容，用巧妙的言辭來辯解以保護自己的生命等，這是以貪為因。妄說異端邪說，只是爲了損害他人，這是以嗔為因。除了這兩種情況之外，所有不真實的話都是以癡為因。『緣』也有多種，包括貪婪、匱乏、畏懼困難以及宿世的怨恨、器具等。『業』可以參照前面的內容來理解。第五部分廣泛說明妄語的表象，涉及六識和六境，這裡只舉出最初和最後兩種情況來概括中間的三種情況，所以說『乃至』。如果完整地說，應該說『沒聽見說聽見』等。既然提到了身體，就不僅僅是兩種行為，而是所有的妄語都是重罪，這與小乘佛教區分輕罪不同，而且也包括意念，不需要通過言語表達。接下來制定應該做的事情。
菩薩應當常生正語（正確的言語），正見（正確的見解），也應使一切眾生生起正語正見。
解釋：正語是總的，正見是別的，也就是看見說看見，沒看見說沒看見。如果完整地說，應該是正聞（正確的聽聞）乃至正知（正確的認知），依據這些來說話，就都成為正語，所以說是總的。這裡只是省略了。『亦生等者』，教導他人也是如此，教導他人產生正語正見，正是與前面的自他二妄相反，菩薩無時無刻不是這樣，所以說『常生』。接下來是違反禁令的定罪。
反而生起一切眾生的邪語（錯誤的言語），邪見（錯誤的見解），邪業（錯誤的行為），這樣的菩薩犯波羅夷罪（斷頭罪）。
解釋：用他人來比況自己，所以說『而反等』，或者直接對一切眾生生起自己的邪語等，包括這兩種情況。邪語是言語的運用，只是因為心中不正，所以言語行為都是邪的，聽聞等也省略了。至於誘導
【English Translation】 English version: The reason for gradually establishing these precepts is for the convenience of practice. It is divided into two parts: first, establishing precepts to regulate behavior, and then defining the consequences for violating prohibitions. In the first part, it is further divided into two parts: first, establishing what should be prohibited.
If a Bodhisattva speaks false words himself, teaches others to speak false words, uses expedient falsehoods, falsehoods as cause, falsehoods as condition, falsehoods as Dharma, falsehoods as karma, even saying 'I saw' when he didn't see, saying 'I didn't see' when he saw, falsehoods of body and mind.
Explanation: This passage is divided into four parts. The first part clarifies the types of false speech. The second part explains that false speech mainly occurs through mouth and mind, but also includes body, either making false actions or showing emotions such as joy and anger. Therefore, the following text says 'falsehoods of body and mind'. The third part briefly explains the appearance of falsehoods, such as saying 'I will not enter Samadhi today', etc., which is expedient falsehood, and also includes praise and rejoicing, because the text is abbreviated. The fourth part explains the composition of falsehoods, where 'cause' also includes the three poisons of greed, anger, and ignorance. For seeking fame and profit, falsely speaking of fortune and misfortune, spreading what one is not familiar with, using clever words to argue to protect one's life, etc., this is with greed as the cause. Falsely speaking of heterodox teachings, just wanting to harm others, this is with anger as the cause. Apart from these two situations, all untruthful words are with ignorance as the cause. 'Condition' also has many types, including greed, lack, fear of difficulty, and past grudges, tools, etc. 'Karma' can be understood by referring to the previous content. The fifth part broadly explains the appearance of falsehoods, involving the six consciousnesses and six objects. Here, only the first and last two situations are cited to summarize the middle three situations, so it says 'even'. If said completely, it should be said 'saying I heard when I didn't hear', etc. Since the body is mentioned, it is not just two actions, but all false speech is a serious offense, which is different from the Theravada Buddhist distinction of minor offenses, and it also includes thoughts, not needing to be expressed through words. Next, establish what should be done.
A Bodhisattva should always generate right speech (correct speech), right view (correct understanding), and should also cause all sentient beings to generate right speech and right view.
Explanation: Right speech is general, right view is specific, that is, saying 'I saw' when one saw, saying 'I didn't see' when one didn't see. If said completely, it should be right hearing (correct hearing) and even right knowing (correct cognition). Speaking based on these all becomes right speech, so it is said to be general. Here it is just abbreviated. 'Also causing etc.', teaching others is also like this, teaching others to generate right speech and right view, which is exactly the opposite of the previous falsehoods of self and others. A Bodhisattva is always like this, so it says 'always generate'. Next is the definition of consequences for violating prohibitions.
On the contrary, generating wrong speech (incorrect speech), wrong view (incorrect understanding), and wrong karma (incorrect actions) in all sentient beings, such a Bodhisattva commits a Pārājika offense (an offense punishable by expulsion).
Explanation: Using others to compare oneself, so it says 'on the contrary etc.', or directly generating one's own wrong speech etc. towards all sentient beings, including both situations. Wrong speech is the use of speech, just because the mind is not correct, so speech actions are all wrong, hearing etc. are also omitted. As for inducing
進之道益物之門如虛于化城故隱粗等即不犯。
○第五酤酒戒醉后昏狂何事不作或能助成前四所以次之然與下飲酒異者損多人害他物與醉一人輕重別故故十輪經說十壓油輪罪等彼一淫坊置彼十淫坊等一酒坊罪文二初制戒令行后違禁結罪前中二初制所應止後製所應作前中又二初示相令知。
若佛子自酤酒教人酤酒酤酒因酤酒緣酤酒法酤酒業。
釋曰分二初明酤酒之類二酤酒亦通三業可知二明酤酒之具因貪心偏多瞋癡分有緣謂貪乏麹米糟具等法醞釀方便業者得直與他依之存活後製戒令斷。
一切酒不得酤酒起罪因緣。
釋曰分兩節初舉事正斷文分二勢一約種類智論說酒有三種謂谷酒果酒藥酒等乃至乾溼清濁二約少乃多至一毛滴悉不得酤二顯過除疑疑酒有何過而全止之故此云也智論說有三十六失且傾國喪家亡身失政多因於酒是知酒過之事那能具陳言三十六由是略說由此深過所以制之二制所應作。
而菩薩應生一切眾生明達之慧。
釋曰隨其根器導以慧明一三五乘俾令通達后違禁結罪。
而反更生一切眾生顛倒之心者是菩薩波罪夷罪。
釋曰本來愚情尚要提撕暫時睡眠猶須䇿發豈得貪財易酒致彼昏狂作所不應故當其罪若為益自醘他益求之即可酤也。
○第六說
過戒前四同律中聲聞四重后四同瑜伽菩薩四重中間更加酤說說細于酤所以相次文二初制戒令行后違禁結罪前中二初制所應止。
若佛子自說出家在家菩薩比丘比丘尼罪過教人說罪過罪過因罪過緣罪過法罪過業。
釋曰分二初明說過之類乘有大小小有僧尼之殊大有在家出家之異出家菩薩在僧尼中二說正當口意亦兼于身次章亦爾二說過之具文闕說字知之因通於三毒謂為名利身命故說貪為因也不為益己但欲損他故說瞋為因也除此二外所有談說癡為因也緣亦多種謂財位勢力舊惡宿習辭費等法者令知方便業者當說為業亦以此為勢後製所應作。
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。
釋曰外道是佛法外惡人二乘是佛法內惡人以不信大乘皆惡人故故法華中不令親近佛法中者通大小乘謂外道即兼說大小之過小乘即多說大乘之過亦兼說自乘中過以諸部異故教化者謂種種方便譬諭言辭惡人輩者即上二種善信者即實信也又不信大乘不名善故能信難信一乘法故實教大乘即一乘故此中有能化所化自化緣化益詳之可知后違禁結罪。
而菩薩反更自說佛法中罪過者是菩薩波羅夷罪。
釋曰尚合止他而今自說故云反自等大悲經說出家人左手攜男右手攜女從一酒家至
一酒家不出賢劫當般涅槃是故於彼不應說過若以為師訓下決斷是非忠苦相誡摧邪顯正破小顯大大悲為本一向利他即無過也。
○第七贊毀戒前依過說此乃加毀先輕後重以為次第況加自讚由來不同也文二初制戒令行后違禁結罪前中二初制所應止。
若佛子自讚毀他亦教人自讚毀他毀他因毀他緣毀他法毀他業。
釋曰分三初明贊毀之類二事三業準前然有三句謂贊而不毀毀而不讚亦贊亦毀又詳下文但隱德不稱便成其毀況復誣之二明贊毀之具文取婉順略于自讚理必有之因亦通於三毒謂自讚為貪或兼于瞋顯他非故毀他正是其瞋也或兼于貪顯自德故又為名利贊毀即貪為因也為損故贊毀即瞋為因也此外贊毀並癡為因也緣法及業大義同前後制所應作。
而菩薩應代一切眾生受加毀辱惡事自向己好事與他人。
釋曰過過而說名毀令其恥赧為辱受惡施好必在兼行不可也后違禁結罪。
若自揚己德隱他人好事令他人受毀者是菩薩波羅夷罪。
釋曰成人之惡自伐其巧君子不為況于菩薩令他受毀光瑩己身既觸嚴科理當重罪若於教道開誘抑陽之門慈悲方便不可無也。
○第八慳吝戒前二貪于未得之財此段吝于已得之物前粗此細義之次第文二初制戒令行后違禁結罪前中二初制所應止。
若佛
子自慳教人慳慳因慳緣慳法慳業。
釋曰二節初明慳類二慳三業兼正可知二明慳具因亦通於三毒謂存己不施貪為因也憎彼不捨瞋為因也此二之外不行舍施癡為因也緣亦多種為外財所乏或宿有慊恨或不得稱情法者護惜使宜業者堅固不捨或務此成家二制所應作。
而菩薩見一切貧窮人來乞者隨前人所須一切給與。
釋曰貧窮之言含于兩意望財施即以飢寒等者無福為貧窮望下法施則以寡聞等無慧為貧窮一切給與該於二施之中復有多種所謂財有金帛財物之異法有一三五乘之殊須者施之故云一切給與又要帛者不可與錢樂大者不可與小故云隨前人所須后違禁結罪文二初據本明非後加過結罪前中二初明慳因。
而菩薩以噁心瞋心。
釋曰以噁心者謂貪癡二毒若為身不施即以貪為噁心若任運不好即以癡為噁心或別生異見亦是癡攝瞋即瞋毒為對宿怨后明慳事。
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。
釋曰初財后法一錢等者意日針草至寡慳之即犯也句偈有文義之異如常所辨微塵許者如雲毛頭類于極少非謂法門有塵毛相斯皆以少況多故首云乃至非謂吝多財多法後加過結罪。
而反更罵辱者是菩薩波羅夷罪。
釋曰有可之吝匪曰大才菩薩行中詎容慳秘財法不惠
【現代漢語翻譯】 現代漢語譯本： 佛說，因為慳吝的教導，人們變得慳吝，因為慳吝的原因，人們變得慳吝，因為慳吝的法門，人們變得慳吝，這是慳吝的業報。
解釋說，這兩節經文首先闡明慳吝的種類，分為財物慳吝和法義慳吝兩種。慳吝的三種業報（指身、口、意三業）兼具正面的和負面的影響，這是可以理解的。其次闡明慳吝的根本原因也與貪、嗔、癡三毒相通。只為自己考慮而不佈施，這是以貪為因；憎恨他人而不捨棄，這是以嗔為因；除了這兩種情況之外，不實行捨棄和佈施，這是以癡為因。慳吝的緣由也有多種，可能是因為缺乏外在的財富，或者宿世有嫌隙和怨恨，或者不能滿足自己的心意。所謂『法』，是指保護和珍惜應該使用的東西。所謂『業』，是指堅固地不捨棄，或者致力於通過這種方式成家立業。以上兩種情況都限制了應該做的事情。
而菩薩見到一切貧窮的人前來乞討，會根據前來乞討的人所需要的，給予一切。
解釋說，『貧窮』這個詞包含兩種含義：從財物佈施的角度來看，那些遭受飢寒等痛苦、沒有福報的人是貧窮；從下面的法義佈施的角度來看，那些見聞寡陋、沒有智慧的人是貧窮。『給予一切』涵蓋了財物佈施和法義佈施兩種，而且還有多種不同的情況。所謂財物，有金銀財物等不同；所謂法義，有一乘、三乘、五乘等差別。需要什麼就施捨什麼，所以說『給予一切』。但如果需要絲綢，就不能給錢；喜歡大的，就不能給小的。所以說『根據前來乞討的人所需要的』。後面違背禁令而結罪的經文分為兩部分，首先根據根本的戒律說明，然後追加過失而結罪。前面的內容分為兩部分，首先說明慳吝的原因。
而菩薩以噁心、嗔心……
解釋說，『以噁心』，是指貪、癡二毒。如果爲了自身而不佈施，就是以貪作為噁心；如果任由自己的心不好，就是以癡作為噁心；或者另外產生不同的見解，也屬於癡的範疇。『嗔』就是嗔毒，是針對宿世的怨恨。後面說明慳吝的行為。
乃至不施捨一文錢、一根針、一根草，有求法的人來，不為他們說一句、一偈、甚至一微塵那麼多的法。
解釋說，先說財物佈施，后說法義佈施。『一文錢』、『一根針』、『一根草』等，意思是即使是像針和草這樣極少的財物也慳吝，那就犯戒了。『一句』、『一偈』，有文句和義理的不同，就像通常所說的那樣。『微塵許』，就像云毛那樣，形容極其微少。這不是說法門有塵毛的形狀，而是用極少來比喻極多，所以開頭說『乃至』，不是說吝惜大量的財物和法義。後面追加過失而結罪。
反而辱罵求助者，這是菩薩的波羅夷罪（Parajika，斷頭罪）。
解釋說，可以原諒的吝嗇不能說是大才。菩薩的修行中怎麼能容忍慳吝和保密，而不施捨財物和法義呢？
【English Translation】 English version: The Buddha said, 'Because of miserly teachings, people become miserly; because of miserly reasons, people become miserly; because of miserly Dharma, people become miserly. This is the karma of miserliness.'
The explanation says that these two sections first clarify the types of miserliness, dividing them into miserliness of wealth and miserliness of Dharma. The three karmas of miserliness (referring to body, speech, and mind) have both positive and negative effects, which is understandable. Secondly, it clarifies that the root causes of miserliness are also connected to the three poisons of greed, hatred, and ignorance. Considering only oneself and not giving, this is greed as the cause. Hating others and not relinquishing, this is hatred as the cause. Apart from these two situations, not practicing giving and generosity, this is ignorance as the cause. There are also various reasons for miserliness, possibly due to a lack of external wealth, or past grudges and resentments, or not being able to satisfy one's own desires. The so-called 'Dharma' refers to protecting and cherishing what should be used. The so-called 'karma' refers to firmly not relinquishing, or striving to establish a career and family through this way. Both of these situations restrict what should be done.
When a Bodhisattva sees all poor people coming to beg, they will give everything according to what the person who comes to beg needs.
The explanation says that the word 'poor' contains two meanings: from the perspective of wealth giving, those who suffer from hunger and cold and have no blessings are poor; from the perspective of Dharma giving below, those who are ignorant and lack wisdom are poor. 'Giving everything' covers both wealth giving and Dharma giving, and there are also many different situations. The so-called wealth includes different things such as gold, silver, and property; the so-called Dharma includes differences such as the One Vehicle, Three Vehicles, and Five Vehicles. Give what is needed, so it is said 'giving everything'. But if silk is needed, money cannot be given; if one likes the big, one cannot give the small. So it is said 'according to what the person who comes to beg needs'. The sutra text that concludes with guilt for violating the precepts is divided into two parts, first explaining according to the fundamental precepts, and then adding faults and concluding with guilt. The preceding content is divided into two parts, first explaining the causes of miserliness.
And a Bodhisattva, with an evil mind, an angry mind...
The explanation says, 'With an evil mind' refers to the two poisons of greed and ignorance. If one does not give for oneself, then greed is taken as the evil mind; if one allows one's mind to be bad, then ignorance is taken as the evil mind; or if one generates different views, it also belongs to the category of ignorance. 'Anger' is the poison of anger, which is directed at past resentments. The following explains the actions of miserliness.
Even not giving a single coin, a single needle, a single blade of grass, if there are people who come seeking the Dharma, not speaking a single sentence, a single verse, or even a dust-mote's worth of Dharma for them.
The explanation says, first speaking of wealth giving, then speaking of Dharma giving. 'A single coin', 'a single needle', 'a single blade of grass', etc., mean that even if one is miserly with extremely little wealth like needles and grass, then one is breaking the precept. 'A single sentence', 'a single verse', have differences in wording and meaning, just as is usually said. 'A dust-mote's worth' is like cloud hair, describing something extremely small. This is not to say that the Dharma has the shape of dust motes, but to use the extremely small to compare the extremely large, so the beginning says 'even', not saying that one is stingy with large amounts of wealth and Dharma. The following adds faults and concludes with guilt.
On the contrary, scolding those who seek help, this is a Parajika (Parajika, expulsion offense) offense for a Bodhisattva.
The explanation says that excusable stinginess cannot be called great talent. How can the practice of a Bodhisattva tolerate miserliness and secrecy, without giving wealth and Dharma?
已是一𠎝罵辱於人因宜加罪若復求其所無問所不解或施反招損及妨己大利等則不可也然須方便發遣慎勿罵辱令其怨恨。
○第九瞋恚戒前慳貪此瞋恚法之次也文二初制戒令行后違禁結罪前中二初制所應止。
若佛子自瞋教人瞋瞋因瞋緣瞋法瞋業。
釋曰分二初瞋類二事三業可知二瞋具因亦通於三毒謂競名利等故瞋貪為因也但對違情瞋即因也違順之外所有瞋者癡為因也云何瞋與瞋為因邪種現異故緣者即名利怨仇等法謂發作方便業為忿毒現行亦以此為業二制所應作。
而菩薩應生一切眾生善根無諍之事常生慈悲心。
釋曰善根者無瞋也無諍事者為無瞋善根所起之業即謙虛柔忍善和諍訟也慈悲者非但無瞋更能拔苦不唯無諍兼能與樂如斯行者即名孝順二違禁結罪。
而反更於一切眾生中乃至於非眾生中以惡口罵辱加以手打及以刀杖意猶不息前人求悔善言懺謝猶瞋不解者是菩薩波羅夷罪。
釋曰一切眾生不唯人類非眾生者無情之物如蹶倒罵地等以惡口下三業皆具然反更之言有六重事合慈不慈一也更加瞋恚二也及以口罵三也又以手打四也兼行刀杖五也懺謝不解六也過犯重重故云反更若為利物故慈悲示行如吒呵調達等即無犯也。
○第十誹謗戒前即瞋心此是邪見故次於瞋以此能令
【現代漢語翻譯】 現代漢語譯本：如果有人已經辱罵了他人，因此應該對他進行懲罰。如果再強求他沒有的東西，詢問他不理解的事情，或者施恩反而招致損害，以及妨礙自己大利益等情況，那就不可以了。然而，必須用方便之法遣送他離開，謹慎不要辱罵，以免他心生怨恨。
○第九 瞋恚戒（嗔恨的戒律）在慳貪戒（吝嗇的戒律）之前，這是因為瞋恚之法緊隨慳貪之後。本文分為兩部分：首先是制定戒律，要求修行；然後是違反禁令，判決罪行。第一部分又分為兩部分：首先是制定應該禁止的行為。
如果佛弟子自己生起嗔恨，教唆他人嗔恨，嗔恨的因、嗔恨的緣、嗔恨的法、嗔恨的業。
解釋：分為兩部分，首先是嗔恨的種類，其次是嗔恨的事，第三是嗔恨的業，這些都是可以理解的。嗔恨的因也貫通於貪、嗔、癡三毒，比如爭名奪利等，所以說嗔恨以貪為因。但是，對於違背自己心意的事情產生嗔恨，這就是嗔恨的因。違背或順從之外的所有嗔恨，都是以癡為因。為什麼說嗔恨與嗔恨互為因呢？這是因為種子顯現出差異的緣故。緣，就是名利、怨仇等法，也就是發起、運作方便之業，使忿怒、毒害顯現出來，也以此為業。第二部分是制定應該做的事情。
而菩薩應該生起一切眾生的善根，不做爭鬥的事情，常生慈悲之心。
解釋：善根，就是沒有嗔恨。不做爭鬥的事情，就是沒有嗔恨的善根所產生的行為，也就是謙虛、柔和、忍讓、善良、和睦，不做爭訟。慈悲，不僅僅是沒有嗔恨，更能拔除眾生的痛苦；不僅僅是不做爭鬥，更能給予眾生快樂。像這樣修行的人，就叫做孝順。
違反禁令，判決罪行。
反而更加對一切眾生，乃至對非眾生，用惡語辱罵，用手毆打，以及用刀杖傷害，心中仍然不停止。前面的人請求悔過，用善言懺悔謝罪，仍然嗔恨不解，這就是菩薩波羅夷罪（斷頭罪）。
解釋：一切眾生，不僅僅是人類；非眾生，就是無情之物，比如跌倒了就罵地等。用惡語等，身口意三業都具備了。然而，『反而更加』這句話有六重含義：與慈悲不相應，這是一重；更加嗔恚，這是二重；用口辱罵，這是三重；又用手毆打，這是四重；兼用刀杖，這是五重；懺悔謝罪也不原諒，這是六重。過犯重重，所以說『反而更加』。如果爲了利益眾生，用慈悲心示現威嚴的行為，比如呵斥調達（Devadatta）等，就沒有罪過。
○第十 誹謗戒（誹謗的戒律）在嗔心戒之前，這是因為誹謗是邪見，所以排在嗔恨之後，因為誹謗能使
【English Translation】 English version: If someone has already insulted another person, and therefore should be punished, it is not permissible to demand what they do not have, ask about what they do not understand, or bestow favor that results in harm, or obstruct their own great benefit. However, they must be sent away using skillful means, and be careful not to insult them, lest they harbor resentment.
○ The Ninth Precept Against Anger is placed before the Precept Against Stinginess because the Dharma of anger follows closely after stinginess. This text is divided into two parts: first, establishing the precepts, requiring practice; then, violating the prohibitions, judging the offenses. The first part is further divided into two parts: first, establishing the behaviors that should be prohibited.
If a Buddha-son generates anger himself, instigates others to generate anger, the cause of anger, the condition of anger, the Dharma of anger, the karma of anger.
Explanation: Divided into two parts, first the types of anger, second the matters of anger, third the karma of anger, these are all understandable. The cause of anger also permeates the three poisons of greed, anger, and delusion, such as competing for fame and profit, so it is said that anger has greed as its cause. However, generating anger towards matters that go against one's own will, this is the cause of anger. All anger outside of compliance or opposition has delusion as its cause. Why is it said that anger and anger are mutually the cause? This is because the seeds manifest differently. The condition is the Dharma of fame, profit, resentment, etc., which is the karma of initiating and operating skillful means, causing anger and harm to manifest, and this is also taken as karma. The second part is establishing the things that should be done.
And Bodhisattvas should generate the roots of goodness in all sentient beings, not engage in contentious matters, and constantly generate a compassionate heart.
Explanation: The root of goodness is the absence of anger. Not engaging in contentious matters is the behavior produced by the root of goodness without anger, which is humility, gentleness, forbearance, kindness, and harmony, not engaging in disputes. Compassion is not only the absence of anger, but also the ability to remove the suffering of sentient beings; not only not engaging in disputes, but also the ability to give joy to sentient beings. Those who practice in this way are called filial.
Violating the prohibitions, judging the offenses.
On the contrary, even more so towards all sentient beings, and even towards non-sentient beings, using abusive language to insult, using hands to strike, and using knives and staffs to harm, the mind still does not cease. The person in front requests repentance, uses kind words to repent and apologize, but still anger is not resolved, this is a Pārājika (defeat) offense for a Bodhisattva.
Explanation: All sentient beings, not only humans; non-sentient beings are inanimate objects, such as cursing the ground when falling. Using abusive language, the three karmas of body, speech, and mind are all present. However, the phrase 'on the contrary, even more so' has six meanings: not corresponding with compassion, this is one; even more anger, this is two; using the mouth to insult, this is three; also using hands to strike, this is four; also using knives and staffs, this is five; repenting and apologizing but not forgiving, this is six. The offenses are repeated, so it is said 'on the contrary, even more so'. If it is for the benefit of sentient beings, manifesting a majestic behavior with a compassionate heart, such as scolding Devadatta, there is no offense.
○ The Tenth Precept Against Slander is placed before the Precept Against Anger, because slander is a wrong view, so it is placed after anger, because slander can cause
三寶斷絕故次明制文二初制戒令行后違禁結罪前中二初制所應止。
若佛子自謗三寶教人謗三寶謗因謗緣謗法謗業。
釋曰分二初明謗類若人言如來定大定小定有定空定一定多定等皆謗佛也若不了四意趣四悉檀及三語等皆謗法也若不知權實逆順內外事理等方便皆謗僧也斯則佛通真應法兼半滿僧具聖凡二事三業可知后明謗具因亦通於三毒謂若為財位徇情容佞謗者即貪為因也若為仇怨謗者即瞋為因也若為不了不信及任運謗者並癡為因也緣謂祿位通已得未得怨嫌邪師邪教戲論等也法者巧說道理業者現行其事或以為務後製所應作。
而菩薩見外道及以惡人一言謗佛音聲如三百鉾刺心。
釋曰外道即邪見無信之輩也惡人即但為貪瞋等謗未必無信者也外道非非惡人但緣過重故偏語之謗佛者不謂法僧略有二意一文不便故二以本該末故為法是佛所說僧是佛弟子也鉾者鏘戟之類也謗言至少鉾刺甚多乃刺心痛惜之甚所以然者菩薩燒身供佛捨命求法忍苦度僧蓋為紹隆三寶今反見斷三寶之事寧不痛哉二違禁結罪。
況口自謗不生信心孝順心而反更助惡人邪見人謗者是菩薩波羅夷罪。
釋曰見謗不痛已是其罪而復自謗故云況也又見謗不止已是一非也而復助彼故云反更不生信心則同外道不生孝順心即同惡人既
謗三寶即不孝順三寶理法是至道之法亦不孝順由此損物亦不孝順父母如或破小顯大進實忘權抑揚之門不可全廢如凈名云我觀小乘猶如盲人即其類也必須據理不得附情后結勸指廣文二初結勸后指廣前中二初舉損勸持后引例勸持前中三初令持護小𠎝次明違招大損后則結所不應今初。
善學諸人者是菩薩十波羅提木叉應當學于中不應一一犯如微塵許何況具足犯十戒。
釋曰善學諸人者意曰善學他諸人者諸人者即已學菩薩又或意曰善學得此諸人者此諸人者即今學當學菩薩斯皆勖勵之詞應當等者於此十戒隨一一戒中尚不得犯微塵許何況具足犯十戒二明違招大損文二初明失十善利。
若有犯者不得現身發菩提心亦失國王位亦失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。
釋曰犯者即前微塵許不得發心者非法器故國王即粟散天子輪王即兼於四輪皆言失位者鬼神不護故雖得之必失之如次篇說失比丘等者無凈戒故不約形服已上通凡小自下唯大乘發趣等四位是因於中有地前地上賢聖不同下二皆果常住是涅槃果顯體同因故曰佛性以此明於常住常住即涅槃妙果是菩提妙行處成萬德莊嚴故或可佛性是涅槃常住言通於二果二果皆常住故或可佛性是至得果佛性常住妙果即涅槃菩提故一切
【現代漢語翻譯】 現代漢語譯本： 誹謗三寶（佛、法、僧）就是不孝順三寶所代表的理法，因為理法是至高無上的真理之道，不孝順理法也就是不孝順父母。因此，損害事物也是不孝順父母的行為。如果爲了彰顯大的道理而破除小的，爲了追求真實而忘卻權宜之計，那麼抑揚手段就不能完全廢除。如同《維摩詰經》所說：『我觀察小乘，猶如盲人。』就是這個道理。必須依據真理，不能感情用事。後面總結勸誡，指向廣大的經文。 首先是總結勸誡，然後指向廣大的內容。在前面的總結勸誡中，首先是提出損害來勸誡保持，然後引用例子來勸誡保持。在前面的內容中，首先是命令保持和守護小的罪過，其次是說明違背會招致大的損害，最後總結不應該這樣做。現在開始第一部分。 『善於學習的諸位，這是菩薩的十波羅提木叉（菩薩所應持守的十種戒律），應當學習，其中不應該犯任何一條，哪怕像微塵一樣細小，更何況是完全觸犯十條戒律。』 解釋：『善於學習的諸位』，意思是善於學習其他諸位。『諸位』指的是已經學習菩薩道的修行者。或者意思是善於學習得到這些諸位。『這些諸位』指的是現在學習和將來學習菩薩道的修行者。這些都是勉勵的話語。『應當』等，指的是對於這十條戒律，隨便哪一條都不應該犯哪怕像微塵一樣細小的錯誤，更何況是完全觸犯十條戒律。第二部分說明違背會招致大的損害，分為兩部分，首先說明失去十善的利益。 『如果有人違犯，就不能在現世發起菩提心，也會失去國王的地位，也會失去轉輪王的地位，也會失去比丘（男性出家人）、比丘尼（女性出家人）的地位，也會失去十發趣（十信位）、十長養（十住位）、十金剛（十行位）、十地（菩薩十地）的佛性常住妙果，一切都會失去。』 解釋：『違犯』指的是前面所說的像微塵一樣細小的錯誤。『不得發心』是因為不是法器。『國王』指的是小國的君主，『輪王』指的是統治四大部洲的君主。都說失去地位，是因為鬼神不守護的緣故，即使得到也一定會失去，如同《次第篇》所說。失去比丘等地位，是因為沒有清凈的戒律。這裡不只是指外在的形貌服飾，而是指內在的戒律。以上通用於凡夫和小乘修行者，從下面開始只適用於大乘修行者。發趣等四位是修行的因，其中有地上和地前賢聖的不同。下面兩種都是果，常住是涅槃的果，彰顯本體與因相同，所以說佛性。用這個來說明常住，常住就是涅槃，妙果是菩提妙行之處，成就萬德莊嚴。或者可以說佛性是涅槃，常住是通用於兩種果，兩種果都是常住的。或者可以說佛性是證得的果，佛性常住妙果就是涅槃菩提，所以說一切。
【English Translation】 English version: To slander the Three Jewels (Buddha, Dharma, Sangha) is to be unfilial to the principles and laws represented by the Three Jewels, because these principles are the supreme path of truth. To be unfilial to these principles is to be unfilial to one's parents. Therefore, to damage things is also an act of unfilial piety towards one's parents. If one abandons the small to reveal the great, and forgets expediency in pursuit of truth, then the methods of praise and criticism cannot be entirely discarded. As the Vimalakirti Sutra says, 'I view the Hinayana as if they were blind men.' This is the principle. One must be based on reason and not be swayed by emotions. The following summarizes the exhortation and points to the extensive scriptures. First, there is a concluding exhortation, then a pointing to the extensive content. In the preceding concluding exhortation, first, the harm is presented to exhort preservation, and then examples are cited to exhort preservation. In the preceding content, first, there is an order to maintain and protect small transgressions, second, it is explained that violating this will invite great harm, and finally, it is concluded that this should not be done. Now begins the first part. 'Those who are good at learning, these are the ten Pratimokshas (the ten precepts that Bodhisattvas should uphold) of the Bodhisattvas. They should learn them, and they should not violate any of them, not even as small as a speck of dust, let alone fully violating the ten precepts.' Explanation: 'Those who are good at learning' means those who are good at learning from other people. 'Those' refers to practitioners who have already studied the Bodhisattva path. Or it means those who are good at learning to obtain these people. 'These people' refers to practitioners who are now studying and will study the Bodhisattva path. These are all words of encouragement. 'Should' etc., refers to the fact that with regard to these ten precepts, one should not violate even the smallest error like a speck of dust, let alone fully violating the ten precepts. The second part explains that violating this will invite great harm, divided into two parts, first explaining the loss of the benefits of the ten virtues. 'If someone violates them, they will not be able to generate Bodhicitta (the mind of enlightenment) in this life, they will also lose the position of king (Guowang), they will also lose the position of Chakravartin (Zuanlunwang), they will also lose the position of Bhikshu (male monastic), Bhikshuni (female monastic), they will also lose the ten Faiths (Shifaxu), ten Dwellings (Shichangyang), ten Practices (Shijingang), the Buddha-nature (Foxing) of the ten Bhumis (Shidi), the wonderful fruit of permanence, they will lose everything.' Explanation: 'Violates' refers to the small errors mentioned earlier, like a speck of dust. 'Cannot generate the mind' is because they are not a suitable vessel for the Dharma. 'King' refers to the ruler of a small country, 'Chakravartin' refers to the ruler of the four continents. It is said that they lose their position because ghosts and spirits do not protect them, and even if they obtain it, they will surely lose it, as stated in the 'Orderly Sequence Chapter'. Losing the position of Bhikshu etc. is because they do not have pure precepts. This does not only refer to external appearance and clothing, but also to internal precepts. The above applies to ordinary people and Hinayana practitioners, from below it only applies to Mahayana practitioners. The four positions of Faiths etc. are the cause of practice, among which there is a difference between the sages on and before the Bhumis. The following two are both the result, permanence is the fruit of Nirvana, highlighting that the essence is the same as the cause, so it is called Buddha-nature. This is used to explain permanence, permanence is Nirvana, the wonderful fruit is the place of Bodhi's wonderful practice, achieving the adornment of myriad virtues. Or it can be said that Buddha-nature is Nirvana, permanence applies to both fruits, both fruits are permanent. Or it can be said that Buddha-nature is the fruit of attainment, the wonderful fruit of Buddha-nature's permanence is Nirvana Bodhi, so it is said that everything.
皆失者結前凡小及大乘因果等或可凡是一切善品漏與無漏並皆失也后明墮三惡道。
墮三惡道中二劫三劫不聞父母三寶名字。
釋曰二三等者于惡中隨所犯輕重及宿善多少或一中經二經三或二三中共經二三劫等隨罪輕重亦通小中大三也不聞父母名字者地獄化生鬼從多分畜雖多有癡故不知與無不別故也三寶于其難處固宜絕聞后則結所不應。
以是不應一一犯。
釋曰果報若斯理須堅礭如形帶影終不可遁后引例勸持。
汝等一切諸菩薩今學當學已學如是十戒應當學敬心奉持。
釋曰舉其先進以勸后徒可知后指廣。
八萬威儀品當廣明。
釋曰廣本在彼但今知之而未見之。
梵網經記捲上 卍新續藏第 38 冊 No. 0682 梵網經記
梵網經記卷下
北京石壁寺沙門 傳奧 述
自下第二明輕垢戒體非重過名輕黷污凈行稱垢所以制者為護微細惑業增長三聚方便成於十重戒故然其戒相無量無邊今之四十八者蓋尤略也故下數指本品廣明又智度論說略有八萬廣有塵沙今雖略示可反三偶又于諸戒之中有含多種共成七十九戒及有兼于重戒至文當示文三初結前生后次正誦戒相后結勸修學今初。
佛告諸菩薩言已說十波羅提木叉竟四十八輕
【現代漢語翻譯】 現代漢語譯本：
皆失者，指的是之前所結的凡夫小乘以及大乘的因果等，或者說凡是一切善品，無論是有漏還是無漏，都將失去。後面說明會墮入三惡道。 墮入三惡道中，二劫或三劫都聽不到父母和三寶（佛、法、僧）的名字。 解釋：二三等，指的是在惡道中，根據所犯的罪行輕重以及宿世善根的多少，或者在一惡道中經歷二劫或三劫，或者在二三個惡道中共同經歷二三劫等，根據罪行的輕重，也通於小、中、大三種情況。聽不到父母名字，是因為地獄是化生，鬼道眾生大多愚癡，畜生道雖然有，但因為愚癡故不知道，與沒有沒有區別。三寶在這些艱難之處，當然是聽不到的。後面總結不應該做的事情。 因此，這些事情不應該一一觸犯。 解釋：果報是這樣的，所以必須堅決，就像形影相隨，終究無法逃脫。後面引用例子來勸勉。 你們一切諸菩薩，現在學習、應當學習、已經學習的，像這樣的十戒，應當以恭敬心奉持。 解釋：舉出先進的例子來勸勉後來的學習者，可知後面的內容更加廣泛。 八萬威儀品應當詳細說明。 解釋：詳細的版本在那裡，但現在只知道有，而沒有見到。 《梵網經記》捲上 《卍新續藏》第 38 冊 No. 0682 《梵網經記》 《梵網經記》卷下 北京石壁寺沙門 傳奧 述 下面第二部分說明輕垢戒，它的體性不是重罪，名為輕垢，是說它玷污了清凈的行為，所以制定這些戒律是爲了守護微細的迷惑和業力，增長三聚（律儀戒、攝善法戒、饒益有情戒），方便成就十重戒。然而它的戒相無量無邊，現在的四十八條只是大概的省略。所以下面多次指出本品有詳細的說明。又《智度論》說，略的有八萬，廣的有如塵沙。現在雖然是簡略的開示，可以反三偶。又在各種戒律之中，有包含多種而共同構成七十九條戒律的，以及有兼于重戒的，到正文時會指明。正文分為三部分，首先總結前文，引出後文，其次正式誦戒相，最後總結勸勉修學。現在開始第一部分。 佛告訴諸菩薩說，已經說完十波羅提木叉（別解脫戒）了，下面是四十八輕戒。
【English Translation】 English version:
'All lost' refers to the previously established causal relationships of ordinary beings, Small Vehicle, and Great Vehicle, or rather, all wholesome qualities, whether defiled or undefiled, will be lost. The following explains the fall into the three evil realms. Having fallen into the three evil realms, one will not hear the names of one's parents and the Three Jewels (Buddha, Dharma, Sangha) for two or three kalpas. Explanation: 'Two or three, etc.' refers to, within the evil realms, according to the severity of the offenses committed and the amount of good roots from past lives, either experiencing two or three kalpas in one evil realm, or jointly experiencing two or three kalpas in two or three evil realms, etc. According to the severity of the offenses, it also applies to the three levels of small, medium, and large. Not hearing the names of one's parents is because hell beings are born through transformation, ghosts are mostly ignorant, and although animals may have some awareness, they do not know due to ignorance, so it is no different from not having it. The Three Jewels are certainly not heard of in these difficult places. The following summarizes what should not be done. Therefore, these things should not be violated one by one. Explanation: The karmic retribution is such, so one must be resolute, like form and shadow following each other, ultimately inescapable. The following quotes examples to encourage. You all Bodhisattvas, those who are now learning, should be learning, and have already learned, should uphold these ten precepts with reverence. Explanation: Giving the example of advanced practitioners to encourage later learners, it can be known that the following content is even more extensive. The 'Eighty Thousand Disciplines' section should be explained in detail. Explanation: The detailed version is there, but now we only know of its existence, without having seen it. 'Brahma Net Sutra Commentary' Volume 1 'Supplement to the Buddhist Canon' Volume 38 No. 0682 'Brahma Net Sutra Commentary' 'Brahma Net Sutra Commentary' Volume 2 Commentary by Shramana Chuan Ao of Shibi Temple in Beijing The second part below explains the minor precepts, whose nature is not a major offense, called minor defilements, meaning they taint pure conduct. Therefore, these precepts are established to guard against subtle delusions and karmas, increase the three aggregates (precepts of discipline, precepts of accumulating good dharmas, precepts of benefiting sentient beings), and facilitate the accomplishment of the ten major precepts. However, its precept characteristics are immeasurable and boundless, and the current forty-eight are only a rough abbreviation. Therefore, the following repeatedly points out that this section has detailed explanations. Furthermore, the 'Mahaprajnaparamita Sastra' says that there are roughly eighty thousand and extensively as many as dust particles. Although it is now a brief exposition, it can reverse the three odds. Also, among the various precepts, there are those that contain multiple types and jointly constitute seventy-nine precepts, as well as those that combine with major precepts, which will be indicated in the text. The text is divided into three parts: first, summarizing the previous text and introducing the following text; second, formally reciting the precept characteristics; and finally, summarizing and encouraging learning. Now begins the first part. The Buddha told the Bodhisattvas that he had finished speaking about the ten Pratimoksha (individual liberation precepts), and below are the forty-eight minor precepts.
今當說。
釋之可知次正誦戒相文五一明慢師等十戒二明入軍等十戒三明報怨等十戒四明救危等九戒五明受戒等九戒前中分二初具彰戒相后結勸指廣前中即為十段。
○第一輕慢師長戒既創得戒須從師教反生輕慢失教行虧故先制也文二初制戒令行后違禁結罪前中二初令遵戒受持。
佛言佛子欲受國王位時受轉輪王位時百官受位時應先受菩薩戒一切鬼神救護王身百官之身諸佛歡喜。
釋曰二節初釋位令受王之等級如前所說百官即文武將相等二顯益除疑疑雲受位不受戒有何失耶故次云爾以具戒故上順聖意故得諸佛歡喜下葉群靈故得鬼神救護有難即救護乃尋常不爾即無以保其社稷治於人民故也后令感恩敬養。
既得戒已應生孝順心恭敬心見上座和上阿阇梨大同學同見同行者應起承迎禮拜問訊。
釋曰孝順者感其恩故恭敬者欽其德故上座者眾中尊和尚此云近讀親承事受讀經法故阿阇梨此云軌範以此誨人令成就故上二正唯受此戒者兼之所餘無不敬故大同學者同學中長長通年德同見同行者解行齊均此之二類未必同師應起下意有通別別者過之必作居之承事自外而來即迎而宿已去即禮有所不安即問縱無不適亦要問訊通者見自遠來即速起迎承接禮拜問訊也后違禁結罪。
而菩薩反生憍心慢心
【現代漢語翻譯】 現代漢語譯本：現在應當開始宣說。
接下來要解釋的是《次正誦戒相文》的五個部分：第一部分闡明輕慢師長等十戒，第二部分闡明入軍等十戒，第三部分闡明報怨等十戒，第四部分闡明救危等九戒，第五部分闡明受戒等九戒。前面和中間的部分又分為兩部分，首先完整地彰顯戒相，然後總結勸勉並指出其廣泛意義。前面和中間的部分總共分為十段。
○第一 輕慢師長戒：既然初次獲得戒律，就必須遵從師長的教導，如果反而產生輕慢之心，就會失去教導，行為也會出現虧損，所以首先制定此戒。分為兩部分，首先是制定戒律並要求遵行，然後是違反禁令的結罪。前面的部分又分為兩部分，首先是要求遵從戒律並受持。
佛說：佛子想要接受國王之位時，接受轉輪王（cakravartin，擁有統治世界的理想君主）之位時，百官接受官位時，應該首先受菩薩戒。一切鬼神都會救護國王之身和百官之身，諸佛也會歡喜。
解釋：分為兩節，第一節解釋接受王位時應該受戒，指的是國王的等級，如前面所說。百官指的是文武將相等。第二節顯示受戒的益處，消除疑惑。有人會疑惑說，接受官位而不受戒，會有什麼過失呢？所以接著說，因為受持戒律，所以上能順應諸佛的意願，因此得到諸佛的歡喜，下能庇佑眾生，因此得到鬼神的救護。遇到危難時就會得到救護，平常時候並非如此，否則就無法保衛國家，治理人民了。接下來是要求感恩敬養。
已經得到戒律之後，應該生起孝順之心和恭敬之心，見到上座（長老）、和尚（upadhyaya，親教師）、阿阇梨（acarya，規範師）、大同學、同見同行者，應該起身迎接，承接服侍，禮拜問訊。
解釋：孝順是因為感念師長的恩德，恭敬是因為欽佩師長的德行。上座指的是僧團中的尊長，和尚，這裡的意思是親近閱讀並親身承受教導，接受讀誦經法。阿阇梨，這裡的意思是軌範，用此來教誨他人，使之成就。前面的兩種人，只是受此戒的人才特別尊敬，其餘的人沒有不尊敬的。大同學指的是同學中年齡較長的人，年德相同。同見同行者指的是見解和行為都一致的人。這兩種人未必是同一個老師。應該起身迎接等，意思有共通和個別之分。個別的是，經過師長時必須這樣做，居住時要承接服侍，從外面來就要迎接，已經離開就要禮拜，有什麼不安就要詢問，即使沒有什麼不適也要問訊。共通的是，見到從遠處來的人，就要快速起身迎接，承接服侍，禮拜問訊。接下來是違反禁令的結罪。
然而菩薩反而生起驕傲之心和輕慢之心。
【English Translation】 English version: Now is the time to begin speaking.
Next to be explained are the five sections of the 'Ci Zheng Song Jie Xiang Wen': The first section elucidates the ten precepts concerning disrespecting teachers, etc.; the second section elucidates the ten precepts concerning entering the military, etc.; the third section elucidates the ten precepts concerning retaliation, etc.; the fourth section elucidates the nine precepts concerning rescuing from danger, etc.; and the fifth section elucidates the nine precepts concerning receiving precepts, etc. The front and middle parts are further divided into two parts, first fully manifesting the characteristics of the precepts, and then summarizing exhortations and pointing out their broad significance. The front and middle parts are divided into ten sections in total.
○ First Precept Against Disrespecting Teachers: Since one initially obtains precepts, one must follow the teachings of the teachers. If one instead generates disrespect, one will lose the teachings and one's conduct will be flawed. Therefore, this precept is established first. It is divided into two parts: first, establishing the precepts and requiring compliance; then, concluding the offense for violating the prohibitions. The preceding part is further divided into two parts: first, requiring compliance with the precepts and upholding them.
The Buddha said: When a Buddha-son wishes to receive the position of a king, when receiving the position of a cakravartin (ideal monarch who possesses the world), when the officials receive their positions, they should first receive the Bodhisattva precepts. All ghosts and spirits will protect the body of the king and the bodies of the officials, and all Buddhas will rejoice.
Explanation: Divided into two sections. The first section explains that one should receive precepts when accepting the position of a king, referring to the rank of the king, as mentioned earlier. The officials refer to civil and military generals, etc. The second section shows the benefits of receiving precepts, eliminating doubts. Someone may doubt, 'What fault is there in accepting a position without receiving precepts?' Therefore, it continues, 'Because one upholds the precepts, one can comply with the wishes of the Buddhas above, thus obtaining the joy of all Buddhas, and protect sentient beings below, thus obtaining the protection of ghosts and spirits. One will be rescued in times of danger, which is not the case in ordinary times; otherwise, one will not be able to protect the country and govern the people.' Next is the requirement to be grateful and respectful.
After having received the precepts, one should generate a filial and respectful heart. Upon seeing an elder (sthavira), a preceptor (upadhyaya), a teacher (acarya), a fellow student, or someone with the same views and practices, one should rise to greet them, attend to them, bow, and inquire.
Explanation: Filial piety is because one is grateful for the teacher's kindness, and respect is because one admires the teacher's virtue. The elder refers to the senior in the Sangha. The preceptor, here, means to closely read and personally receive teachings, accepting the reading and recitation of scriptures. The teacher, here, means a guide, using this to teach others and enable them to achieve. The first two types of people are especially respected only by those who have received these precepts; everyone else respects them. A fellow student refers to someone older among fellow students, with the same age and virtue. Someone with the same views and practices refers to someone with consistent views and practices. These two types of people are not necessarily the same teacher. 'One should rise to greet them, etc.' The meaning has common and individual aspects. Individually, one must do this when passing by a teacher, attend to them when residing, greet them when coming from outside, bow when leaving, and inquire if there is anything uncomfortable. Even if there is nothing uncomfortable, one should still inquire. Commonly, when seeing someone coming from afar, one should quickly rise to greet them, attend to them, bow, and inquire. Next is the conclusion of the offense for violating the prohibitions.
However, the Bodhisattva instead generates arrogance and disrespect.
癡心瞋心不起承迎禮拜問訊一一不如法供養以自賣身國城男女七寶百物而供給之若不爾者犯輕垢罪。
釋曰三節初正明違犯著自盛事曰憍恃己凌他曰慢癡為此二之因瞋為此二之果望下不起等亦得名因斯則憍慢翻前恭敬瞋癡反前孝順此上皆違逆之心也一一之言有兩意謂一一師長處或一一供養事如法供養有三一敬供養謂迎禮等二事供養謂香華等三行供養謂如說行亦名法供養然即正明前二兼後行此亦翻前可知二者別示除疑或曰禮敬隨時人皆所致貧富不等供養如何故此云矣賣身及男女即貧者也身通兼道俗男女唯俗或表鄭重未必貧無國城唯是在家又非凡庶所統曰國所據為城此通四輪兼于粟敗七寶有二一者唯約輪王謂輪寶象寶等二者兼于小王謂金銀等百物者亦有二意謂所賣所供所供即隨彼所須所賣即隨自所持皆通一切大數言百于尊上即言供謂大同學已上于中下即言給謂同見同行已下三總結所犯不爾之言該前別示及次前感恩之兩科若病不能起不能問訊貧不能供身等又無人買不生憍慢等語生慚愧之意即無犯矣。
○第二飲酒成非戒前即外儀不肅此乃內心昏狂自外之內義之次也文二初制戒令行后違禁結罪前中二初約事總標后約人別制今初。
若佛子故飲酒而酒生過失無量。
釋曰酒過無量者四分律中說有十種謂
【現代漢語翻譯】 現代漢語譯本：如果佛弟子生起癡心和瞋心，不以恭敬承迎禮拜、問訊等如法的方式供養師長，甚至出賣自身、國城、男女、七寶百物來供給師長，如果不是這樣，就犯了輕垢罪。
解釋說，這段經文分三個部分。第一部分是正面說明違犯的情況。『憍』（驕傲）是指自恃己能而輕視他人，『慢』（傲慢）是指驕傲自大。『癡』（愚癡）是產生驕傲和傲慢的原因，『瞋』（嗔恨）是驕傲和傲慢的結果。從下文『不起』等來看，也可以將『癡』和『瞋』視為原因。這樣，驕慢就與之前的恭敬相反，瞋癡就與之前的孝順相反。以上都是違逆之心。『一一』這個詞有兩層意思，指每一位師長，或者每一件供養的事情。如法供養有三種：一是敬供養，指承迎禮拜等；二是事供養，指香華等；三是行供養，指按照佛法修行，也稱為法供養。這裡主要是說明前兩種供養，兼顧后一種修行供養。這也與之前的行為相反，可以理解。第二部分是特別指出，消除疑惑。或者有人會說，禮敬是隨時都可以做到的，但貧富不同，供養應該如何進行呢？所以這裡說了。出賣自身和男女，是指貧窮的人。自身可以包括出家和在家之人，男女則僅指在家之人，或者表示鄭重。未必貧窮的人就沒有國城，國城唯有在家而非普通百姓所擁有，所統治的稱為國，所居住的稱為城。這裡包括了四輪聖王和小型國王。七寶有兩種：一是僅指輪王所擁有的，如輪寶、象寶等；二是兼指小王所擁有的，如金銀等。百物也有兩種意思：一是所賣的，一是所供養的。所供養的，是隨對方所需；所賣的，是隨自己所有。都包括一切。用『百』這個大數來表示。對於尊上，就說是『供』，指大同學以上的；對於中下，就說是『給』，指同見同行以下的。第三部分是總結所犯的罪過。『不爾』這個詞包括了前面特別指出的，以及緊接著前面的感恩兩部分。如果生病不能起身，不能問訊，貧窮不能供養自身等，又沒有人買，不生驕慢等，生起慚愧之心，就沒有犯戒了。
第二部分是關於飲酒成非戒。前面是關於外在儀容的不莊重，這裡是關於內心昏亂。是從外到內的順序。這段經文分為兩部分，首先是制定戒律，然後是違禁結罪。在第一部分中，首先是概括地標明事情，然後是分別地針對不同的人制定戒律。現在先看第一部分。
如果佛弟子明知故犯地飲酒，那麼飲酒會產生無量的過失。
【English Translation】 English version: If a Buddhist disciple generates thoughts of delusion (ignorance) and hatred, and does not offer respectful greetings, prostrations, inquiries, and other lawful offerings to their teachers, even to the extent of selling themselves, their kingdoms, men, women, the seven treasures, and hundreds of items to provide for them, if they do not do so, they commit a minor offense.
The explanation says that this passage is divided into three parts. The first part clearly states the violations. 'Pride' (憍) refers to relying on one's own abilities and belittling others, while 'arrogance' (慢) refers to being conceited and haughty. 'Delusion' (癡) is the cause of pride and arrogance, and 'hatred' (瞋) is the result of pride and arrogance. From the following 'not arising' etc., 'delusion' and 'hatred' can also be regarded as causes. In this way, pride and arrogance are the opposite of the previous respect, and hatred and delusion are the opposite of the previous filial piety. All of the above are rebellious thoughts. The word 'each' ('一一') has two meanings, referring to each teacher, or each offering. Lawful offerings are of three types: first, respectful offerings, referring to greetings and prostrations; second, material offerings, referring to incense, flowers, etc.; and third, practice offerings, referring to practicing according to the Dharma, also known as Dharma offerings. Here, it mainly explains the first two types of offerings, while also considering the latter type of practice offering. This is also the opposite of the previous behavior, and can be understood. The second part is to specifically point out and eliminate doubts. Or someone may say that greetings can be done at any time, but the rich and poor are different, so how should offerings be made? That's why it is said here. Selling oneself and men and women refers to poor people. Oneself can include both monastic and lay people, while men and women only refer to lay people, or to express solemnity. It is not necessarily that poor people do not have kingdoms and cities. Kingdoms and cities are only owned and ruled by lay people, not ordinary people. What is ruled is called a kingdom, and what is inhabited is called a city. This includes the four wheel-turning kings and small kings. The seven treasures are of two types: first, only those possessed by the wheel-turning king, such as the wheel treasure, elephant treasure, etc.; second, also those possessed by small kings, such as gold and silver, etc. The hundreds of items also have two meanings: one is what is sold, and the other is what is offered. What is offered is according to the other party's needs; what is sold is according to what one has. All are included. The large number 'hundred' is used to express this. For superiors, it is said to be 'offering', referring to those above the level of great classmates; for those in the middle and lower levels, it is said to be 'giving', referring to those who share the same views and practices. The third part is a summary of the offenses committed. The word 'if not' ('不爾') includes the specifically pointed out parts above, as well as the two parts of gratitude that immediately precede it. If one is sick and cannot get up, cannot greet, is poor and cannot offer oneself, etc., and no one buys, and does not generate pride, etc., and generates a sense of shame, then one has not violated the precepts.
The second part is about the precept against drinking alcohol. The previous part was about the lack of solemnity in external appearance, and this part is about the confusion of the mind. It is the order from the outside to the inside. This passage is divided into two parts, first establishing the precepts, and then concluding the offenses for violating them. In the first part, first the matter is generally stated, and then the precepts are specifically established for different people. Now let's look at the first part.
If a Buddhist disciple knowingly drinks alcohol, then drinking alcohol will produce immeasurable faults.
顏色惡少氣力視不明多瞋恚等智論說有三十六實為眾患之基不唯三惑之一上所引說猶是略明經以蔽諸故云無量后約人別制文二初制自飲。
若自身手過酒器與人飲酒者五百世無手何況自飲。
釋曰分二初舉輕無手者增上果也以俱是腳故云無手斯則畜生也然亦兼於人類但無手矣二況重可知二制教化。
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。
釋曰想失此罪過於自飲損他人故后違禁結罪。
若故自飲教人飲者犯輕垢罪。
釋曰自他之中有二於此即當其罪若為治病和諍慈悲為本將行大利等既非酒事故不為犯。
○第三食肉無慈戒前是亂心之飲此是損形之食酒肉心形皆次第也文二初制戒令行后違禁結罪前中二初標所斷後制令斷今初。
若佛子故食肉。
釋之可知後製令斷文二初明失利他以制斷也。
一切肉不得食夫食肉者斷大慈悲性種子一切眾生見而捨去。
釋曰分二初標所斷一切之言是肉皆攝后示其失斷大慈等者內失化因積習成性對於現行性即是種或性是現行薰成種故一切下外失化緣有說畜生見食肉之人頭上有血光故怖而舍之所以童子修慈雁與爭路比丘帶殺鳥為分岐后明失自利以制斷也。
是故一切菩薩不得食一切眾生肉食
【現代漢語翻譯】 現代漢語譯本： 顏色不好、缺少氣力、視力不明、多嗔恨等等，《智度論》說有三十六種，實為眾患的根基，不僅僅是三惑之一。上面所引用的說法還是略微地說明，經文用一概而論的方式涵蓋所有情況，所以說無量。後面根據人的不同情況制定條文。首先制定關於自己飲酒的規定。
如果自己用手或者通過酒器給別人飲酒，五百世都會沒有手，更何況自己飲酒呢？
解釋：分為兩部分，首先舉出較輕的罪過，沒有手是增上果報。因為都是用腳，所以說沒有手，這就是畜生。但也包括人類，只是沒有手而已。其次，更重的罪過可以推知。第二，制定關於教化（他人）的規定。
也不得教一切人飲酒，以及一切眾生飲酒，更何況自己飲酒呢？一切酒都不得飲。
解釋：想來是忘記了，這個罪過比自己飲酒還要嚴重，因為損害了他人。後面違反禁令會結罪。
如果明知故犯，自己飲酒或教人飲酒，就犯輕垢罪。
解釋：自己和他人之間有兩種情況，在此就應當承擔罪責。如果是爲了治療疾病、調和爭端、以慈悲為本，將要進行大的利益等，既然不是飲酒的事故，就不算犯戒。
第三，關於吃肉，這是沒有慈悲心的戒律。前面是擾亂心智的飲酒，這是損害身體的食物。酒、肉、心、形，都是有次第的。分為兩部分，首先制定戒律，命令實行；後面違反禁令會結罪。在前面兩部分中，首先標明所要斷除的，然後制定命令斷除，現在是開始。
如果佛弟子明知故犯，吃肉。
解釋：可以知道，後面制定命令斷除，分為兩部分，首先說明失去利益他人，以此來制定斷除。
一切肉都不得吃。吃肉的人，斷絕了大慈悲的種子，一切眾生看見了都會捨棄離開。
解釋：分為兩部分，首先標明所要斷除的，一切之言，是所有的肉都包括在內。後面說明它的過失，斷絕大慈悲等等，內在失去了教化的原因，積累習氣成為本性，對於現行的本性就是種子，或者本性是現行薰染而成的種子。一切之下，外在失去了教化的因緣。有人說畜生看見吃肉的人，頭上會有血光，所以害怕而捨棄離開。因此童子修慈悲，雁與他爭路；比丘帶著殺氣，鳥為他分路。後面說明失去自身利益，以此來制定斷除。
因此，一切菩薩都不得吃一切眾生的肉。
【English Translation】 English version: 'Color deterioration, lack of strength, unclear vision, much anger, etc., the Shastra on the Perfection of Wisdom (智度論) says there are thirty-six, which are the basis of all suffering, not just one of the three poisons. The above-quoted statement is still a brief explanation; the sutra covers all situations in a general way, so it says immeasurable. Later, rules are made according to different situations of people. First, rules are made regarding drinking alcohol oneself.'
'If one uses one's own hand or a wine vessel to give alcohol to others, one will be without hands for five hundred lifetimes, let alone drinking alcohol oneself.'
'Explanation: Divided into two parts. First, the lighter offense is mentioned; being without hands is an augmenting result. Because both use feet, it is said to be without hands, which is an animal. But it also includes humans, just without hands. Second, the heavier offense can be inferred. Second, rules are made regarding teaching (others).'
'One must not teach all people to drink alcohol, nor all sentient beings to drink alcohol, let alone drinking alcohol oneself. All alcohol must not be drunk.'
'Explanation: It seems to be forgotten. This offense is more serious than drinking alcohol oneself because it harms others. Later, violating the prohibition will result in a transgression.'
'If one knowingly drinks alcohol oneself or teaches others to drink alcohol, one commits a minor offense.'
'Explanation: There are two situations between oneself and others. Here, one should bear the responsibility for the offense. If it is for treating illness, resolving disputes, based on compassion, and about to perform great benefits, since it is not an accident of drinking alcohol, it is not considered a violation.'
'Third, regarding eating meat, this is a precept without compassion. The previous one was drinking alcohol that disturbs the mind, and this is food that harms the body. Alcohol, meat, mind, and body are all in order. Divided into two parts: first, establish the precepts and order their implementation; later, violating the prohibition will result in a transgression. In the previous two parts, first, indicate what is to be eliminated, and then establish the order to eliminate it; now is the beginning.'
'If a Buddhist disciple knowingly eats meat.'
'Explanation: It can be known. Later, establish the order to eliminate it, divided into two parts: first, explain the loss of benefiting others, thereby establishing the elimination.'
'All meat must not be eaten. Those who eat meat cut off the seeds of great compassion, and all sentient beings will abandon and leave.'
'Explanation: Divided into two parts: first, indicate what is to be eliminated. The word 'all' includes all meat. Later, explain its faults, cutting off great compassion, etc., internally losing the cause of teaching, accumulating habits into nature. For the current nature, it is the seed, or the nature is the seed formed by current influence. Below 'all', externally losing the conditions for teaching. Some say that animals see people who eat meat with a bloody light on their heads, so they are afraid and abandon and leave. Therefore, a child cultivates compassion, and a goose disputes the road with him; a Bhiksu carries killing intent, and birds divide the road for him. Later, explain the loss of one's own benefit, thereby establishing the elimination.'
'Therefore, all Bodhisattvas must not eat the meat of all sentient beings.'
肉得無量罪。
釋曰分二初標所斷是故之言躡前文也后示其罪為殺之緣故曰得無量罪如智論說偈肉非自然生皆從斷命得若人不斷肉皆同劫命賊后違禁結罪。
若故食者犯輕垢罪。
釋曰若為化生同事如志公等既不在肉味又無所傷此即無犯余皆不可。
○第四啖薰辛穢戒前食有命之血肉此食無命之薰茹即其次也文二初制戒令行。
若佛子不得食五辛大蒜茖[葸-十+夕]韭[葸-十+夕]蘭[葸-十+夕]興渠是五種一切食中不得食。
釋曰三節初舉類總制此五臭穢熏刺謂之五辛二列名別制大蒜如常見者茖[葸-十+夕]即山[葸-十+夕]也北地有江南無韭[葸-十+夕]謂胡[葸-十+夕]蘭[葸-十+夕]是家[葸-十+夕]興渠者有說蕓薹是有說葉似野蒜根莖似韭亦名蕪荖子江南多有北地所無有曰是阿魏之梵音余處說[這-言+菲][廿/((起-走+光)-巳+韭)][葸-十+夕]蒜興為五辛與此不同三約食普制一切之言勢說五辛及諸食也后違禁結罪。
若故食者犯輕垢罪。
釋曰尚合香潔自居而反薰穢賢聖故當其罪若為治病為大利益即應開許余終不可。
○第五匿非同住戒前即自潔此乃凈他故也亦前是物穢此是行穢文二初制戒令行。
若
【現代漢語翻譯】 現代漢語譯本： 食肉會獲得無量的罪過。
解釋說分為兩部分，首先標明所斷除的，所以說『之言』是承接前文。之後說明其罪過，因為殺生是吃肉的緣故，所以說『得無量罪』。如《智度論》的偈頌所說：肉不是自然產生的，都是從斷命得來的。如果有人不斷肉，就和搶劫殺人的盜賊一樣，之後違背禁令就會結下罪過。
如果明知故犯地吃肉，就會犯輕垢罪。
解釋說如果爲了教化眾生而示現相同行為，比如志公禪師等，既不貪圖肉的味道，又沒有傷害眾生，這就沒有罪過。其餘情況都不可以。
第四，禁止食用熏辛穢物戒。前面是食用有生命的血肉，這裡是食用沒有生命的熏辛蔬菜，是次一等的戒律。分為兩部分，首先制定戒律，命令實行。
如果佛弟子，不得食用五辛：大蒜（常見的蒜）、茖[葸-十+夕]（山[葸-十+夕]，北方有，南方沒有）、韭[葸-十+夕]（胡[葸-十+夕]）、蘭[葸-十+夕]（家[葸-十+夕]）、興渠（有人說是蕓薹，有人說是葉子像野蒜，根莖像韭菜，也叫蕪荖子，江南多有，北方沒有，有人說是阿魏的梵語）。這五種辛辣之物，在一切食物中都不得食用。
解釋說分為三節，首先舉例總的禁止，這五種氣味臭穢熏刺的，稱為五辛。其次列出名稱分別禁止，大蒜就是常見的蒜，茖[葸-十+夕]就是山[葸-十+夕]，北方有，江南沒有。韭[葸-十+夕]就是胡[葸-十+夕]，蘭[葸-十+夕]就是家[葸-十+夕]，興渠，有人說是蕓薹，有人說是葉子像野蒜，根莖像韭菜，也叫蕪荖子，江南多有，北方沒有，有人說是阿魏的梵語。其他地方說[這-言+菲][廿/((起-走+光)-巳+韭)][葸-十+夕]蒜興為五辛，與此不同。再次從食用上普遍禁止，『一切』之言，是說五辛及各種食物。之後違背禁令就會結下罪過。
如果明知故犯地食用五辛，就會犯輕垢罪。
解釋說本應保持身心清凈，反而薰染污穢賢聖，所以應當承受罪過。如果爲了治療疾病，爲了大利益，就應該開許，其餘情況終究不可以。
第五，禁止隱匿與非出家人同住戒。前面是自身清凈，這裡是清凈他人，前面是物品污穢，這裡是行為污穢。分為兩部分，首先制定戒律，命令實行。
如果
【English Translation】 English version: Consuming meat results in immeasurable offenses (zui).
The explanation is divided into two parts. First, it identifies what is to be abandoned, hence the phrase 'zhi yan' connects to the previous text. Then, it explains the offense, because killing is the reason for eating meat, hence 'results in immeasurable offenses.' As the verse in the Mahāprajñāpāramitāśāstra says: Meat is not naturally produced; it all comes from severing life. If someone does not stop eating meat, they are the same as robbers and murderers; later, violating the prohibition will incur offenses.
If one knowingly eats meat, one commits a minor offense (qing gou zui).
The explanation says that if it is to transform sentient beings by showing the same behavior, such as Chan Master Zhigong, who neither craved the taste of meat nor harmed sentient beings, then there is no offense. All other situations are not permissible.
Fourth, the precept against eating pungent and unclean foods. The previous precept was about eating blood and flesh with life; this is about eating pungent vegetables without life, which is a secondary precept. It is divided into two parts: first, establishing the precept and ordering its practice.
If a Buddhist disciple, one must not eat the five pungent spices: garlic (da suan, common garlic), ge [Allium chinense, found in the north, not in the south], jiu [Allium tuberosum, Chinese chives], lan [Allium macrostemon, Japanese garlic], and xing qu [asafoetida, some say it is Brassica campestris, some say its leaves are like wild garlic, and its roots and stems are like Chinese chives, also called wulaozi, abundant in the south, not in the north, some say it is the Sanskrit word for asafoetida]. These five pungent spices must not be eaten in any food.
The explanation is divided into three sections. First, it gives an example of a general prohibition. These five kinds of foul-smelling and pungent things are called the five pungent spices. Second, it lists the names and prohibits them separately. Garlic is the common garlic. Ge [Allium chinense] is found in the north, not in the south. Jiu [Allium tuberosum] is Chinese chives. Lan [Allium macrostemon] is Japanese garlic. Xing qu, some say it is Brassica campestris, some say its leaves are like wild garlic, and its roots and stems are like Chinese chives, also called wulaozi, abundant in the south, not in the north, some say it is the Sanskrit word for asafoetida. Other places say fei [Allium grayi], garlic, and xing are the five pungent spices, which is different from this. Third, it universally prohibits eating, the word 'all' refers to the five pungent spices and all kinds of food. Later, violating the prohibition will incur offenses.
If one knowingly eats the five pungent spices, one commits a minor offense (qing gou zui).
The explanation says that one should maintain a pure mind and body, but instead one taints and defiles the sages, so one should bear the offense. If it is for curing illness, for great benefit, then it should be permitted; all other situations are ultimately not permissible.
Fifth, the precept against secretly dwelling with non-monastics. The previous precept was about purifying oneself; this is about purifying others. The previous precept was about defiled objects; this is about defiled actions. It is divided into two parts: first, establishing the precept and ordering its practice.
If
佛子見一切眾生犯八戒五戒十戒毀禁七逆八難一切犯戒罪應教懺悔。
釋曰分二初舉戒緣眾生即能犯余皆所犯八戒五戒者五即八中前五淫但止邪十戒即沙彌戒也毀禁者謂大比丘戒及菩薩戒七逆者出佛身血等如下文說八難者即盲聾等今取其因是造八難因之人一切下兼結上說或取所餘二明戒行梵云懺摩此云悔過見渠有所虧犯須令改過自斷今此文中華梵相兼耳後違禁結罪。
而菩薩不教懺悔同住同僧利養而共布薩一眾說戒而不舉其罪不教誨過者犯輕垢罪。
釋曰共住者處同也同利者利同也亦是食同共布薩者法同也正云補敬多此云凈住如上過累共有四重詳之瑜伽說輕過呵中過罰重過擯不爾成犯若舉不悔不伏余去即自去矣亦不與居居即成犯。
○第六不能請法戒前于失者不敬此于德者不求故又次之文二初制戒令行后違禁結罪前中二初舉戒緣后彰戒行今初。
若佛子見大乘法師大乘同學同見同行來入僧坊舍宅城邑若百里千里來者。
釋曰大乘法師者悟大乘理行大乘行趣大乘果說大乘教故同學者同一師學故同見同行即未必同師皆約大乘之者不許親近小乘三藏學者故鸞鳳不應賓烏鵲故僧坊約出家菩薩舍宅城邑約在家菩薩然舍宅兼于貴賤城邑唯局王候若約逢迎之處亦可通也百里等者意明在途即不必
【現代漢語翻譯】 現代漢語譯本：佛弟子見到一切眾生觸犯八戒（uposatha-aṭṭhaṅga-sīla，齋戒的八項戒條）、五戒（pañca-sīla，佛教居士應守的五項戒條）、十戒（dasa-sīla，沙彌應守的十項戒條），或者毀壞禁戒，犯下七逆罪（satta ānantarika dhamma，導致立即受報的七種罪行）、八難（aṭṭha-akkhaṇa，沒有機會修行佛法的八種障礙），一切觸犯戒律的罪行，應當教導他們懺悔。
解釋說，這裡分為兩部分，首先是舉出戒律的因緣，眾生是能犯者，其餘都是所犯之內容。八戒、五戒，五戒就是八戒中的前五條，只是禁止邪淫。十戒就是沙彌戒。毀禁，指的是大比丘戒以及菩薩戒。七逆罪，指出佛身血等，如下文所說。八難，就是盲聾等，現在取其因，是造作八難之因的人。一切以下，兼顧總結上文所說，或者取其餘的。二，說明戒行。梵語懺摩（kṣamā），這裡翻譯為悔過，見到他們有所虧損觸犯，必須讓他們改正過錯，自我斷除。現在這段文字中，包含了梵語和漢語的含義。後面是違禁的總結罪行。
如果菩薩不教導懺悔，與犯戒者同住、同僧團受用利養，並且一起布薩（uposatha，每半月舉行的誦戒儀式），在一個僧團中說戒，卻不指出他們的罪過，不教導他們悔過，就犯了輕垢罪。
解釋說，共住，是指處所相同。同利，是指利益相同，也是指食物相同。共布薩，是指法相同。正云補敬多（poṣadha），這裡翻譯為凈住。如上所述的過失累積共有四重，詳細地在《瑜伽師地論》中說明。輕微的過失呵斥，中等的過失懲罰，嚴重的過失驅逐，否則就會構成犯戒。如果指出罪過，對方不懺悔、不服從，其餘的人離開，他自己也會離去，也不與他同住，同住就構成犯戒。
第六，不能請法戒。前面是對於失去者不敬，這裡是對於有德者不求，所以放在後面。這段文字分為兩部分，首先是制定戒律，命令實行，後面是違禁的總結罪行。前面部分分為兩部分，首先是舉出戒律的因緣，後面是彰顯戒律的實行，現在開始第一部分。
如果佛弟子見到大乘法師、大乘同學，或者同見同行的人，來到僧坊（saṃghārāma，僧侶居住的場所）、舍宅、城邑，即使是從百里、千里之外來的。
解釋說，大乘法師，是指領悟大乘的道理，修行大乘的行，趣向大乘的果，宣說大乘的教法。同學，是指同一個老師學習。同見同行，是指未必是同一個老師，都是指修學大乘的人，不允許親近小乘三藏學者，因為鸞鳳不應該與烏鵲為伍。僧坊，指的是出家菩薩。舍宅、城邑，指的是在家菩薩，然而舍宅兼顧貴賤，城邑只侷限於王侯。如果從逢迎之處來說，也可以通用。
【English Translation】 English version: If a disciple of the Buddha sees all sentient beings violating the eight precepts (uposatha-aṭṭhaṅga-sīla, the eight precepts of the Sabbath), the five precepts (pañca-sīla, the five precepts that Buddhist laypeople should observe), the ten precepts (dasa-sīla, the ten precepts that novices should observe), or breaking prohibitions, committing the seven heinous crimes (satta ānantarika dhamma, the seven crimes that lead to immediate retribution), the eight difficulties (aṭṭha-akkhaṇa, the eight obstacles to practicing the Dharma), all offenses against the precepts, they should be taught to repent.
The explanation is divided into two parts. First, it mentions the causes and conditions of the precepts. Sentient beings are those who can commit offenses, and the rest are the content of the offenses. The eight precepts and the five precepts; the five precepts are the first five of the eight precepts, only prohibiting sexual misconduct. The ten precepts are the precepts for novices. Breaking prohibitions refers to the precepts for fully ordained monks and the Bodhisattva precepts. The seven heinous crimes are causing a Buddha to bleed, etc., as mentioned below. The eight difficulties are blindness, deafness, etc., now taking their cause, which is the person who creates the cause of the eight difficulties. 'All' below, comprehensively summarizes what was said above, or takes the rest. Second, it explains the practice of precepts. The Sanskrit word for repentance is kṣamā, which is translated here as 'repentance and reform.' Seeing that they have deficiencies and offenses, they must be made to correct their mistakes and cut them off themselves. Now, this passage contains both Sanskrit and Chinese meanings. The following is a summary of the offenses against the prohibitions.
If a Bodhisattva does not teach repentance, lives with those who violate the precepts, shares the benefits and offerings of the Sangha, and performs the uposatha (the recitation of precepts held every half month) together, and in a Sangha recites the precepts but does not point out their faults, and does not teach them to repent, they commit a minor offense.
The explanation is that 'living together' means being in the same place. 'Sharing benefits' means sharing the same benefits, which also means sharing the same food. 'Performing the uposatha together' means sharing the same Dharma. The correct term is poṣadha, which is translated here as 'pure dwelling.' The accumulated faults mentioned above total four levels, which are explained in detail in the Yogācārabhūmi-śāstra. Minor offenses are rebuked, moderate offenses are punished, and serious offenses are expelled; otherwise, it constitutes an offense. If the offense is pointed out and the other party does not repent or submit, the others leave, and he himself will also leave, and will not live with him; living together constitutes an offense.
Sixth, the precept of not requesting the Dharma. The previous one was disrespect for those who have lost, this one is not seeking from those who have virtue, so it is placed later. This passage is divided into two parts, first establishing the precepts and ordering their implementation, and later summarizing the offenses against the prohibitions. The first part is divided into two parts, first mentioning the causes and conditions of the precepts, and later highlighting the practice of the precepts; now begins the first part.
If a disciple of the Buddha sees a Mahayana Dharma master, a Mahayana fellow student, or someone who shares the same views and practices, coming to a monastery (saṃghārāma, a place where monks live), a house, or a city, even if they come from hundreds or thousands of miles away.
The explanation is that a Mahayana Dharma master refers to someone who understands the principles of Mahayana, practices the practices of Mahayana, aims for the fruit of Mahayana, and proclaims the teachings of Mahayana. A fellow student refers to someone who studies with the same teacher. Sharing the same views and practices refers to those who may not have the same teacher, but all practice Mahayana. It is not allowed to associate with Hinayana Tripiṭaka scholars, because the phoenix should not associate with crows and magpies. A monastery refers to a monastic Bodhisattva. A house or a city refers to a lay Bodhisattva; however, a house includes both the noble and the humble, while a city is limited to kings and nobles. If speaking from the perspective of welcoming, it can also be used generally.
遠迎后彰戒行文二初令敬養不虧。
即起迎來送公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。
釋曰分二初明敬養之儀迎送等者謂來者起迎禮拜供養去者供養禮拜送之三時供養者謂朝中夜夜供湯藥等故二明供養所貴三兩金者以佛教門出三界苦恩逾罔極何限三金百味等者謂齋時獻食余時奉飲偃臥置床說法敷座有所乖適即供醫藥須者即給故云一切后令請法無倦。
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。
釋曰請法有言詞即口業禮拜即身業不瞋等即意業謂不以違情故瞋惱不問又不說不瞋說多不惱反此亦得雙說亦得又說過違情而不瞋說深不解而不惱為法滅身者虛生浪死數歷塵沙為法喪軀于理何爽雪山童子等即其例也后違禁結罪。
若不爾者犯輕垢罪。
釋曰若實無瞋惱但以病不能興貧不能供聾啞所難兼解不及己等不請不問即無過犯。
○第七情聽講筵戒前即遇人不請此明有講不聽故也文二初制戒令行后違禁結罪前中二初示其講處。
若佛子見一切處有講法毗尼經律大宅舍中有講法處。
釋曰毗尼此云滅滅業滅惑至滅果故律者法也軌則之義法含對法則三藏具矣后敕令聽受。
是新學菩薩應持經
【現代漢語翻譯】 現代漢語譯本：
恭敬地迎接和尊重有戒行的人，在行為和言語上都要謹慎，始終保持敬意和供養，不能有所虧欠。 立刻起身迎接，以對待長輩的禮節恭敬禮拜，每日早中晚三次供養，每天提供價值三兩黃金的各種美味飲食，以及床鋪、醫藥等一切所需，盡力滿足法師的一切需求。 解釋：分為兩部分，首先說明恭敬供養的禮儀。『迎接』等指的是來的時候起身迎接，禮拜供養；離開的時候供養禮拜送別。『三時供養』指的是早中晚三次供養湯藥等。其次說明供養的貴重之處，三兩黃金是因為佛教能使人脫離三界之苦，恩情深重無以回報，何況是三兩黃金。『百味』等指的是齋戒時獻上食物，其餘時間奉上飲品，休息時提供床鋪，說法時鋪設座位，如果身體不適就提供醫藥，需要什麼就提供什麼，所以說『一切』。最後要經常請法，不能懈怠。 經常請法師早中晚三次說法，每日早中晚三次禮拜，不起瞋恨之心和煩惱之心，爲了求法甚至可以捨棄生命，請法永不懈怠。 解釋：請法需要言語，屬於口業；禮拜屬於身業；不瞋恨等屬於意業。指的是不因為不合心意而瞋恨煩惱，不問。又不是說不瞋恨，而是說更多的是不煩惱，反過來說也可以，可以同時說。又說遇到違背自己心意的事情而不瞋恨，遇到深奧難懂的佛法而不煩惱。『為法滅身』指的是虛度一生，白白死去，經歷無數劫，爲了求法而喪失生命，在道理上又有什麼不對呢？雪山童子等就是例子。後面是違反禁令的處罰。 如果不這樣做，就犯了輕垢罪（輕微的過失）。 解釋：如果確實沒有瞋恨煩惱，只是因為生病不能起身，貧窮不能供養，或者因為聾啞難以表達，或者理解能力不足等原因，沒有請法提問，就沒有過錯。 第七條是關於聽講經說法的戒律，前面是遇到人而不請法，這裡是說明有講法而不聽的情況。分為兩部分，首先制定戒律，要求聽法，然後是違反禁令的處罰。第一部分又分為兩部分，首先指出講法的地方。 如果佛弟子看到任何地方有講說佛法、毗尼（調伏，此處指戒律）、經律的地方，或者在大的宅舍里有講法的地方。 解釋：『毗尼』，這裡解釋為『滅』，滅除業障，滅除迷惑，最終滅除苦果。『律』，就是法，是軌則的意思。法包含了對治和法則，三藏都具備了。後面是命令聽受。 新學的菩薩應該受持經典。
【English Translation】 English version:
Respectfully welcome and honor those with precepts and virtuous conduct, be cautious in actions and words, and always maintain respect and offerings without any deficiency. Immediately rise to welcome them, respectfully bow with the etiquette for elders, offer daily three times a day, providing various delicious foods worth three taels of gold daily, as well as beds, medicine, and all necessities, doing your best to meet all the Dharma master's needs. Explanation: Divided into two parts, the first explains the etiquette of respectful offerings. 'Welcoming' etc. refers to rising to welcome, bowing and making offerings when they come; offering and bowing to see them off when they leave. 'Three times a day' refers to offering soup and medicine three times a day, morning, noon, and evening. Secondly, it explains the preciousness of the offerings. Three taels of gold is because Buddhism can liberate people from the suffering of the three realms, and the kindness is so profound that it cannot be repaid, let alone three taels of gold. 'Various delicacies' etc. refers to offering food during fasting and offering drinks at other times, providing beds for rest, setting up seats for Dharma talks, and providing medicine if they are unwell, and providing whatever is needed, hence the saying 'everything'. Finally, one should always request the Dharma and not be lazy. Frequently invite the Dharma master to give Dharma talks three times a day, morning, noon, and evening, bow three times a day, morning, noon, and evening, without generating anger or vexation, and even be willing to give up one's life for the sake of seeking the Dharma, never懈怠 in requesting the Dharma. Explanation: Requesting the Dharma requires speech, which belongs to verbal karma; bowing belongs to physical karma; not being angry etc. belongs to mental karma. It refers to not being angry or vexed because things do not go as one wishes, and not asking. Also, it is not saying not to be angry, but rather saying more not to be vexed. The reverse can also be said, and both can be said at the same time. Furthermore, it is said that one does not get angry when encountering things that go against one's wishes, and one does not get vexed when encountering profound and difficult-to-understand Dharma. 'Sacrificing one's life for the Dharma' refers to wasting one's life, dying in vain, going through countless kalpas, and losing one's life for the sake of seeking the Dharma. What is wrong with that in principle? The Snow Mountain Hermit and others are examples. The following is the punishment for violating the prohibition. If one does not do so, one commits a light offense (a minor transgression). Explanation: If there is indeed no anger or vexation, but one does not request the Dharma or ask questions because one is sick and unable to get up, poor and unable to make offerings, or because one is deaf and mute and unable to express oneself, or because one's understanding is insufficient, then there is no fault. The seventh precept is about listening to Dharma talks. The previous one was about not requesting the Dharma when encountering someone. This one explains the situation of not listening when there is a Dharma talk. It is divided into two parts, first establishing the precept, requiring listening to the Dharma, and then the punishment for violating the prohibition. The first part is further divided into two parts, first pointing out the places where Dharma talks are given. If a Buddhist disciple sees any place where the Dharma, Vinaya (discipline, here referring to precepts), Sutras, and Shastras are being taught, or in a large house where there is a place for Dharma talks. Explanation: 'Vinaya', here explained as 'extinction', extinguishing karmic obstacles, extinguishing delusion, and ultimately extinguishing suffering. 'Law' is the Dharma, which means rules and regulations. The Dharma contains both antidotes and rules, and the Three Baskets are all complete. The following is an order to listen and receive. Newly learning Bodhisattvas should uphold the scriptures.
律捲至法師所聽受咨問若山林樹下僧地坊中一切說法處悉至聽受。
釋曰經律卷者或疏或本聽受者為聽其文受行其義咨問者或昧或疑發明大體益諸徒也山林樹下是前一切處僧坊即是前舍宅或可宅舍山林僧坊是別前後一切之言是總相夫講法之處豈限此三后違禁結罪。
若不至彼聽受咨問者犯輕垢罪。
釋曰新學菩薩理合如斯茍乏所聞難為解行指奇身命尚合處求有講不聽為失何甚傷乎即世十有九餘火出水中雲何可救若別有大利或病難不遂或彼不如己即不往無犯。
○第八背正向邪戒前雖勤學須知邪正毫𨤲之失萬劫為殃故須次辨。
若佛子心背大乘常住經律言非佛說而受持二乘聲聞外道惡見一切禁戒邪見經律者犯輕垢罪。
釋曰常住者大乘經律所詮之妙理也常住之經律依主釋也所詮為主故言非佛說者情動于中而形言即知口意二業皆成叛也二乘者第二乘謂緣覺也不爾聲聞何別言之謂緣諦異耳外道者佛法外之道也惡見者不信法空是二乘惡見撥無因果是外道惡見一切禁戒者殺人方重盜滿五錢不遮意地過大利益亦無開許癡于大慈等是二乘禁戒烏雞鹿狗等是外道禁戒邪見經律者即半字及大有等大般若說設菩薩于恒沙劫受妙五欲不名犯戒若起一念二乘之心即名為犯下文亦說若欲摧伏要善他宗于大乘
【現代漢語翻譯】 現代漢語譯本： 如果律師卷宗至法師處，應聽受並諮詢，無論是在山林樹下、僧地房舍中，所有說法之處都應前往聽受。 解釋：『經律卷』指的是經文或律文的疏釋或原本。『聽受』指的是聽聞其文句，接受並實踐其中的義理。『諮詢』指的是對於不明白或有疑問的地方進行提問，闡明大體，增益徒眾。『山林樹下』是之前所說的一切處所，『僧坊』就是之前的舍宅。或許宅舍、山林、僧坊是分別列舉的，而前後所說的一切則是總括性的。講法之處難道僅限於這三處嗎？之後違背禁令就會結下罪過。 如果不去聽受和諮詢，就犯輕垢罪。 解釋：新學的菩薩理應如此。如果缺乏所聞，就難以理解和實踐。即使是珍視身命，也應該到處尋求佛法。有講法而不去聽聞，損失何其嚴重！就像世間十之八九的事情，火從水中冒出，如何能夠挽救？如果另有重大利益，或者因病難以成行，或者覺得對方不如自己，那麼不去聽聞就沒有罪過。 第八條戒律是背離正道而趨向邪道。之前雖然勤奮學習，也必須知道邪正之間細微的差別，哪怕是毫釐之差，也會導致萬劫的災殃，所以必須辨別清楚。 如果佛弟子內心背離大乘常住的經律，說這些不是佛所說，反而受持二乘（聲聞（Shravaka），緣覺（Pratyekabuddha））外道（Tirthika）的惡見，以及一切禁戒和邪見經律，就犯輕垢罪。 解釋：『常住』指的是大乘經律所詮釋的微妙真理。『常住的經律』是依主釋。所詮釋的內容是主要的，所以說『不是佛所說』，是心中有所動搖而形於言語，即知道口業和意業都成了叛逆。『二乘』指的是第二乘，即緣覺。如果不是這樣，那和聲聞有什麼區別呢？說是緣于諦理不同罷了。『外道』指的是佛法之外的道。『惡見』指的是不相信法空，這是二乘的惡見；撥無因果，這是外道的惡見。『一切禁戒』指的是殺人罪過很重，盜竊滿五錢，不遮止意地，沒有過大的利益也沒有開許，癡迷於大慈等等，這是二乘的禁戒；烏雞、鹿、狗等等，這是外道的禁戒。『邪見經律』指的是半字教以及大有等。《大般若經》說，假設菩薩于恒沙劫中享受美妙的五欲，也不算犯戒；如果生起一念二乘之心，就叫做犯戒。下文也說，如果想要摧伏對方，就要善於瞭解其他宗派對於大乘的理解。
【English Translation】 English version: If a lawyer's scrolls reach a Dharma master, one should listen and inquire, whether it be in a mountain forest, under a tree, in a monastic land or dwelling, one should go to all places where the Dharma is preached to listen and receive. Explanation: 'Sutra and Vinaya scrolls' refer to commentaries or original texts of sutras and vinaya. 'Listening and receiving' refers to listening to the words and accepting and practicing the meanings within. 'Inquiring' refers to asking questions about what is unclear or doubtful, clarifying the general principles, and benefiting the disciples. 'Mountain forest, under a tree' refers to all the places mentioned before, and 'monastery' is the previous dwelling. Perhaps dwellings, mountain forests, and monasteries are listed separately, while all that is said before and after is comprehensive. Are the places where the Dharma is preached limited to these three? Violating the prohibitions afterward will result in offenses. If one does not go to listen and inquire, one commits a minor offense. Explanation: Newly learning Bodhisattvas should act in this way. If one lacks what is heard, it is difficult to understand and practice. Even if one cherishes one's life, one should seek the Dharma everywhere. If there is a Dharma talk and one does not go to listen, what a great loss! It is like eight or nine out of ten things in the world, fire coming out of water, how can it be saved? If there is another great benefit, or it is difficult to go due to illness, or one feels that the other person is not as good as oneself, then not going is not an offense. The eighth precept is turning away from the right path and towards the wrong path. Although one has studied diligently before, one must know the subtle differences between right and wrong. Even a slight difference will lead to calamities for countless kalpas, so one must distinguish clearly. If a Buddha's disciple turns away from the Mahayana (Great Vehicle) constant Sutras and Vinaya in their heart, saying that these are not spoken by the Buddha, but instead upholds the evil views of the Two Vehicles (Shravaka (Hearer), Pratyekabuddha (Solitary Realizer)), Tirthika (Non-Buddhist traditions), and all precepts and heretical Sutras and Vinaya, they commit a minor offense. Explanation: 'Constant' refers to the subtle truth explained by the Mahayana Sutras and Vinaya. 'Constant Sutras and Vinaya' is a possessive compound. What is explained is the main thing, so saying 'not spoken by the Buddha' is a movement in the heart that takes form in words, which means that both verbal and mental karma become rebellious. 'Two Vehicles' refers to the second vehicle, which is Pratyekabuddha. If it is not like this, then what is the difference between it and Shravaka? It is said that it is due to the difference in understanding of truth. 'Tirthika' refers to paths outside of the Buddha's Dharma. 'Evil views' refers to not believing in the emptiness of phenomena, which is the evil view of the Two Vehicles; denying cause and effect, which is the evil view of the Tirthikas. 'All precepts' refers to the heavy offense of killing, stealing more than five coins, not preventing intention, not having great benefits and no permission, being deluded by great compassion, etc., which are the precepts of the Two Vehicles; chickens, deer, dogs, etc., which are the precepts of the Tirthikas. 'Heretical Sutras and Vinaya' refers to half-word teachings and the Great Existence, etc. The Great Prajna Sutra says that if a Bodhisattva enjoys the wonderful five desires for countless kalpas, it is not considered a violation of the precepts; if one gives rise to a single thought of the Two Vehicles, it is called a violation of the precepts. The following text also says that if one wants to subdue the opponent, one must be good at understanding other schools' understanding of Mahayana.
法不背不謗即受彼無犯。
○第九見疾不救戒前智此悲菩薩行故文二初制戒令行后違禁結罪前中二初據理普勸。
若佛子見一切疾病人常應供養如佛無異八福田中看病福田是第一福田。
釋曰兩節初舉尊正勸以如佛之心供養看病人亦如於佛即能所皆如佛也二顯福斷疑或曰何故心境皆如佛那何故勸我行此行耶故此云爾八福田者有一說曰一曠路美井二水路橋樑三平治險隘四孝順父母五供養沙門六給事病人七救濟危厄八設無遮會有曰三寶為三其次父母師僧貧窮病疾畜生為八此八境中皆能生福故名福田言第一者以佛居初文云如佛無異故名第一故偏勸之二約親別勸。
若父母師僧弟子疾病諸根不具百種病苦惱皆供養令差。
釋曰父母師僧者是世出世間父母及色身法身皆有昊天之恩故弟子能紹三寶故雖通一切此三尤切故偏勸之百種之言理該一切是苦皆救方曰大悲后違禁結罪。
而菩薩以噁心瞋心恨心不看乃至僧坊城邑曠野山林道路中見病不救濟者犯輕垢罪。
釋曰噁心即惡其病事瞋心即慈悲不生恨心即宿有怨惡或由恨故欲使遄死名曰瞋心欲令且病名曰恨心此則恨心為總瞋惡為別也又或嫉彼故惡現違故瞋宿怨故恨僧坊即師僧弟子病處城邑即父母親屬病處山林等通一切人病處或即互通不必
【現代漢語翻譯】 現代漢語譯本 法不背不謗即受彼無犯。 ○第九見疾不救戒前智此悲菩薩行故文二初制戒令行后違禁結罪前中二初據理普勸。 若佛子見一切疾病人，常應供養，如佛無異。八福田中，看病福田是第一福田。 釋曰：兩節。初舉尊正，勸以如佛之心供養看病人，亦如於佛，即能所皆如佛也。二顯福斷疑，或曰：『何故心境皆如佛，那何故勸我行此行耶？』故此云爾。八福田者，有一說曰：一、曠路美井，二、水路橋樑，三、平治險隘，四、孝順父母，五、供養沙門（shā mén，出家修道者），六、給事病人，七、救濟危厄，八、設無遮會。有曰：三寶（sān bǎo，佛、法、僧）為三，其次父母、師僧、貧窮、病疾、畜生為八。此八境中皆能生福，故名福田。言第一者，以佛居初，文云如佛無異，故名第一，故偏勸之。二約親別勸。 若父母、師僧、弟子疾病，諸根不具，百種病苦惱，皆供養令差。 釋曰：父母、師僧者，是世出世間父母，及色身法身，皆有昊天之恩，故弟子能紹三寶，故雖通一切，此三尤切，故偏勸之。百種之言，理該一切，是苦皆救，方曰大悲。后違禁結罪。 而菩薩以噁心、瞋心、恨心，不看乃至僧坊（sēng fáng，僧人居住的場所）、城邑、曠野、山林、道路中見病不救濟者，犯輕垢罪。 釋曰：噁心即惡其病事，瞋心即慈悲不生，恨心即宿有怨惡，或由恨故欲使遄死，名曰瞋心，欲令且病，名曰恨心。此則恨心為總，瞋惡為別也。又或嫉彼故惡，現違故瞋，宿怨故恨。僧坊即師僧弟子病處，城邑即父母親屬病處，山林等通一切人病處，或即互通，不必。
【English Translation】 English version The Dharma is neither opposed nor slandered, thus one receives no offense. ○ The ninth precept against seeing illness and not providing aid. The preceding wisdom and compassion are the conduct of a Bodhisattva. The text has two parts: first, establishing the precept to encourage practice; second, the consequences of violating the prohibition. The first part has two sections: first, a general exhortation based on principle. If a Buddha-son sees all sick people, they should always be provided for as if they were no different from the Buddha. Among the eight fields of merit, the field of merit of caring for the sick is the foremost. Explanation: Two sections. First, it elevates the venerable and righteous, encouraging the care of the sick with the mind of the Buddha, treating them as if they were the Buddha, thus both the subject and object are like the Buddha. Second, it clarifies merit and dispels doubt. Someone might ask: 'Why are both mind and environment like the Buddha, and why then exhort me to perform this practice?' Therefore, this is said. Among the eight fields of merit, one explanation says: 1. Wells on open roads, 2. Bridges on waterways, 3. Leveling dangerous paths, 4. Filial piety towards parents, 5. Supporting the Shramanas (shā mén, renunciates who practice the path), 6. Serving the sick, 7. Aiding those in danger, 8. Establishing unrestricted assemblies. Another says: The Three Jewels (sān bǎo, Buddha, Dharma, Sangha) are three, followed by parents, teachers, monks, the poor, the sick, and animals as eight. Within these eight realms, all can generate merit, hence they are called fields of merit. The term 'foremost' is because the Buddha is first, and the text says 'no different from the Buddha,' hence it is called foremost, therefore it is particularly encouraged. Second, a separate exhortation based on kinship. If parents, teachers, monks, or disciples are ill, with incomplete faculties, suffering from hundreds of diseases, all should be provided for until they recover. Explanation: Parents and teachers are parents in both worldly and transcendental senses, and both physical and Dharma bodies have the grace of Heaven. Therefore, disciples can continue the Three Jewels. Although it applies to all, these three are particularly important, hence they are particularly encouraged. The term 'hundreds' encompasses all in principle, and all suffering should be relieved, which is called great compassion. Afterwards, the consequences of violating the prohibition are stated. If a Bodhisattva, with an evil mind, an angry mind, or a hateful mind, does not care for or aid the sick seen in monasteries (sēng fáng, places where monks reside), cities, wildernesses, mountains, forests, or roads, they commit a minor offense. Explanation: An evil mind is disliking the illness itself; an angry mind is the absence of compassion; a hateful mind is harboring past grievances, or wishing for a swift death due to hatred, which is called an angry mind; wishing for a prolonged illness is called a hateful mind. Thus, the hateful mind is general, while anger and evil are specific. Also, it may be evil due to jealousy, anger due to present opposition, and hatred due to past grievances. Monasteries are where teachers, monks, and disciples are sick; cities are where parents and relatives are sick; mountains and forests are where all people are sick, or they may be interconnected and not necessarily separate.
局定然菩薩慈悲為心救物為行所以月上女割乳房以濟產婦毗舍佉母割股肉以養病僧忍辱之於父王亦傷肌以瘳疾故不爾者犯斯罪也若實無瞋恨等心但為病難所阻或利過此或彼自無乏等即不爾無犯。
○第十畜諸非法戒前無救物之心此畜害生之具惡之類也文二初制戒令行后違禁結罪前中二初舉事正遮。
若佛子不得畜一切刀杖弓箭鉾斧鬥戰之具及惡網羅罥殺生之器一切不得畜。
釋曰鬥戰之具結上刀杖等殺生之器結上網羅然殺器之言即通戰具之語即局知之一切等者于上二中各有多種故總制之謂鏘弩筌罩等後方便重誡。
而菩薩乃至殺父母尚不加報況殺一切眾生。
釋曰父母大怨尚由不報餘生無過豈合傷殘將知畜此誠為非法后違禁結罪。
若故畜刀杖者犯輕垢罪。
釋曰為護三寶父母等事假此為威終無殺意即刀杖等可畜其網羅之具義無開許后結勸指廣。
如是十戒應當學敬心奉持下六品中當廣明。
釋曰可知。
自下第二明入軍等十戒文二準前前中十戒即為十段。
○第一通國入軍戒前畜戰具此為戰使義類相次文二初制戒令行后違禁結罪前中二初約事正制。
佛言佛子不得為利養噁心故通國使命軍陣合會興帥相伐殺無量眾生。
釋曰利養
【現代漢語翻譯】 現代漢語譯本：局定然菩薩（Buddha）以慈悲為懷，救助眾生作為行爲準則。所以月上女（Yueshangnv）割乳房來救濟產婦，毗舍佉母（Visakha）割大腿肉來供養生病的僧人。忍辱仙人（Renruxianren）爲了醫治父王的疾病，也割下自己的肌肉。如果不這樣做，就犯了戒律。如果確實沒有嗔恨等心，只是因為疾病等困難所阻礙，或者這樣做帶來的利益超過了損失，或者對方本身並不缺乏，那麼就不算違犯戒律。
第十條戒律是關於禁止儲存各種非法的物品。前面講的是沒有救助眾生的心，這裡講的是儲存會傷害生命的器具，以及邪惡的東西。分為兩部分，首先是制定戒律，然後是違反禁令的罪責。在第一部分中，又分為兩部分，首先是舉例說明，然後是正式禁止。
如果佛弟子不應該儲存一切刀、杖、弓箭、長矛、斧頭等戰鬥的器具，以及邪惡的網、羅、罥等殺生的器具，一切都不應該儲存。
解釋：『鬥戰之具』包括了前面的刀杖等，『殺生之器』包括了後面的網羅等。『殺器』這個詞語可以包括『戰具』，但是『戰具』這個詞語比較侷限。『一切』等詞語，指的是前面兩種類別中都有很多種，所以總的來說，就是指鏘、弩、筌、罩等。後面會用更方便的方式來再次告誡。
菩薩（Bodhisattva）甚至對於殺害父母的行為都不會報復，更何況是殺害一切眾生呢？
解釋：即使是父母這樣的大仇，尚且不應該報復，其他眾生沒有過錯，怎麼可以傷害殘殺呢？由此可知，儲存這些東西確實是非法的。後面是關於違反禁令的罪責。
如果故意儲存刀杖，就犯了輕垢罪。
解釋：如果是爲了保護三寶（Triratna）、父母等，假借刀杖來作為威懾，最終沒有殺人的意圖，那麼刀杖等是可以儲存的。但是網羅等器具，從道理上來說，是不允許開許的。後面是總結勸誡，並指出更廣闊的內容。
這十條戒律應該學習，以恭敬心奉行，在下面的六品中會詳細說明。
解釋：可以理解。
從下面開始，第二部分說明進入軍隊等十條戒律，分為兩部分，和前面一樣。前面的十條戒律，就分為十段。
第一條是關於普遍參與國家軍隊的戒律。前面是儲存戰鬥器具，這裡是作為戰爭的使者，意義上是相關的。分為兩部分，首先是制定戒律，然後是違反禁令的罪責。在第一部分中，又分為兩部分，首先是根據事情來正式制定戒律。
佛（Buddha）說，佛弟子不應該爲了利益供養，以邪惡的心，參與國家派遣的使命，參與軍隊的陣列集會，幫助統帥互相征伐，殺害無量的眾生。
解釋：爲了利益供養
【English Translation】 English version: The Buddha (Judingran Bodhisattva) takes compassion as the heart and saving beings as the principle of action. Therefore, Yueshangnu cut off her breasts to help the parturient woman, and Visakha cut off her thigh flesh to support the sick monks. Renruxianren also cut off his own muscles to heal his father's illness. If you don't do this, you will violate the precepts. If there is really no anger or hatred, but it is hindered by illness or other difficulties, or the benefits of doing so outweigh the losses, or the other party is not lacking, then it is not a violation of the precepts.
The tenth precept is about prohibiting the storage of various illegal items. The previous one was about not having the heart to save sentient beings, and this one is about storing instruments that can harm life, as well as evil things. It is divided into two parts, first, the formulation of precepts, and then, the guilt of violating the prohibition. In the first part, it is divided into two parts, first, giving examples, and then, formally prohibiting.
If a Buddha's disciple should not store all kinds of fighting instruments such as knives, staffs, bows and arrows, spears, axes, etc., as well as evil nets, snares, etc. for killing, none of them should be stored.
Explanation: 'Fighting instruments' include the knives and staffs mentioned earlier, and 'killing instruments' include the nets and snares mentioned later. The term 'killing instruments' can include 'fighting instruments', but the term 'fighting instruments' is more limited. The term 'everything' refers to the fact that there are many kinds in the previous two categories, so in general, it refers to qiang, crossbows, quans, covers, etc. Later, it will be warned again in a more convenient way.
A Bodhisattva would not retaliate even for the act of killing his parents, let alone killing all sentient beings?
Explanation: Even for a great hatred like that of parents, one should not retaliate. Other beings have no fault, so how can they be harmed and killed? From this, it can be known that storing these things is indeed illegal. The following is about the guilt of violating the prohibition.
If you deliberately store knives and staffs, you will commit a minor offense.
Explanation: If it is to protect the Three Jewels (Triratna), parents, etc., and use knives and staffs as a deterrent, and there is no intention to kill in the end, then knives and staffs can be stored. However, nets and other instruments are not allowed to be permitted in principle. The following is a summary of exhortations and points out broader content.
These ten precepts should be learned and practiced with reverence, and will be explained in detail in the following six chapters.
Explanation: Understandable.
From below, the second part explains the ten precepts such as entering the army, which are divided into two parts, the same as before. The previous ten precepts are divided into ten sections.
The first precept is about universally participating in the national army. The previous one was storing combat equipment, and this one is acting as a war envoy, which is related in meaning. It is divided into two parts, first, the formulation of precepts, and then, the guilt of violating the prohibition. In the first part, it is divided into two parts, first, formally formulating precepts according to the matter.
The Buddha said, a Buddha's disciple should not, for the sake of profit and offerings, with an evil mind, participate in the missions dispatched by the country, participate in the arrays and gatherings of the army, and help the commanders to conquer each other, killing countless sentient beings.
Explanation: For the sake of profit and offerings
通於財位噁心通於宿怨通國使等者計會軍陣之事如欒布等殺無量眾生者如冢下等事斯即兼犯殺戒但以為命輕事故為門也二以輕況重。
而菩薩尚不得入軍中往來況故作國賊。
釋曰無事往來尚由不許噁心為命豈可容之後違禁結罪。
若故作者犯輕垢罪。
釋曰若為好心不為利養欲使安和即可往也。
○第二販賣招嫌戒前則通會戰諍此則販賣人民又前即害生令死此即押良為賤故次之矣文二初總舉不應。
若佛子故販賣良人奴婢六畜市易棺材板木盛死之具尚不應自作況教人作。
釋曰良人奴婢者或為一事押良為賤故或為二事故六畜者周禮曰牛馬犬羊豕雞其實通於一切畜生市易棺木等者此是旃陀羅業也盛死之具含有所餘可知然其此中共有三事若或別明便成三戒后雙結違禁。
若故自作教人作者犯輕垢罪。
釋曰此等買之容有賣即無文開遮得失詳會可知。
○第三無根謗毀戒前于下位不輕此于上位不輕不謗故為次也文二初制戒令行后違禁結罪前中二初制所應止。
若佛子以噁心故無事謗他良人善人法師師僧國王貴人言犯七逆十重。
釋曰噁心即謗因通於怨嫉無事為無根無根說過所以成謗良人下是謗人人有六種合即為三二二合故並可詳會七逆等是所
【現代漢語翻譯】 現代漢語譯本： 通於財位，噁心通於宿怨，通國使等者，是指計議會合軍陣之事，如欒布等。殺無量眾生者，如冢下等事。這些都兼犯了殺戒，但因為認為生命輕賤，所以才開了方便之門，這是以輕的情況來比況重的情況。
菩薩尚且不能進入軍隊中往來，更何況故意做國家的賊寇。
解釋說：沒有事情尚且不允許往來，因為噁心是爲了保全性命，怎麼可以容忍之後違背禁令而結罪呢？
如果故意這樣做，就犯輕垢罪。
解釋說：如果是爲了好心，不爲了利益供養，想要使社會安定祥和，就可以前往。
第二條是販賣招嫌戒。前面是通會戰諍，這裡是販賣人民。而且前面是害生令死，這裡是壓良為賤，所以排在後面。分為兩個部分，首先總的說明不應該。
如果佛弟子故意販賣良人、奴婢、六畜，市易棺材、板木等盛放死者的器具，尚且不應該自己做，更何況教別人做。
解釋說：良人、奴婢，或許因為一件事情壓良為賤，或許因為兩件事情。六畜，《周禮》說牛、馬、犬、羊、豕、雞，其實可以通用於一切畜生。市易棺木等，這是旃陀羅（Candala，賤民）的行業。盛死之具包含了所有剩餘的東西，可以知道。然而這裡面共有三件事，如果分別說明，就成了三條戒律。後面雙重總結違背禁令。
如果故意自己做，教別人做，就犯輕垢罪。
解釋說：這些買入或許有，賣出就沒有開許，得失詳細討論可以知道。
第三條是無根謗毀戒。前面對於下位不輕視，這裡對於上位不輕視、不誹謗，所以排在後面。分為兩個部分，首先制定戒律令其施行，然後違背禁令而結罪。前面分為兩個部分，首先制定應該停止的行為。
如果佛弟子以噁心，無緣無故地誹謗他人，良人（respectable person）、善人（good person）、法師（Dharma master）、師僧（teacher monk）、國王（king）、貴人（noble person），說他們犯了七逆（seven heinous crimes）、十重（ten major precepts）。
解釋說：噁心就是誹謗的原因，通於怨恨嫉妒。無事就是無根，無根地述說別人的過錯，所以構成誹謗。良人等是誹謗的對象，人有六種，合起來就是三種，兩種兩兩結合，所以可以詳細理解。七逆等是誹謗的內容。
【English Translation】 English version: To be connected with positions of wealth, to have evil intentions connected with old grudges, to be connected with state envoys, etc., refers to planning and assembling military formations, like Luan Bu and others. To kill countless sentient beings, like those under the tombs, etc. These all concurrently violate the precept against killing, but because life is considered cheap, a door of convenience is opened. This is using a lighter situation to compare with a heavier one.
Even a Bodhisattva should not enter and move about in the military, let alone intentionally become a national traitor.
Explanation: Even without any business, going back and forth is not allowed because evil intentions are for the sake of preserving life. How can it be tolerated to violate the prohibitions and incur guilt afterward?
If one intentionally does so, one commits a minor offense.
Explanation: If it is for good intentions, not for the sake of profit and offerings, and one desires to bring peace and harmony, then it is permissible to go.
The second is the precept against selling and inviting suspicion. The previous one was about communicating and engaging in warfare, this one is about selling people. Moreover, the previous one was about harming living beings and causing death, this one is about oppressing the good and selling them as cheap. Therefore, it is placed afterward. It is divided into two parts, first generally stating what should not be done.
If a Buddhist disciple intentionally sells good people, slaves, six kinds of livestock, or trades in coffins, planks, and other implements for holding the dead, one should not do it oneself, let alone teach others to do it.
Explanation: 'Good people' (liangren) and 'slaves' (nubi) may be oppressed and sold cheaply due to one matter or perhaps due to two matters. 'Six kinds of livestock,' the Zhou Li says 'oxen, horses, dogs, sheep, pigs, and chickens,' which can actually be applied to all livestock. 'Trading in coffins,' etc., is the occupation of a Candala (旃陀羅, Candala, outcast). 'Implements for holding the dead' includes all remaining items, which can be understood. However, there are three matters in total here. If they are explained separately, they would become three precepts. The latter part doubly concludes the violation of the prohibitions.
If one intentionally does it oneself or teaches others to do it, one commits a minor offense.
Explanation: There may be buying in these cases, but there is no permission for selling. The gains and losses can be understood through detailed discussion.
The third is the precept against baseless slander and defamation. The previous one was about not looking down on those in lower positions, this one is about not looking down on or slandering those in higher positions, therefore it is placed afterward. It is divided into two parts, first establishing the precepts and ordering their implementation, then concluding the guilt for violating the prohibitions. The first part is divided into two parts, first establishing the actions that should be stopped.
If a Buddhist disciple, with an evil mind, groundlessly slanders others, respectable people (良人, liangren), good people (善人, shanren), Dharma masters (法師, fashi), teacher monks (師僧, shiseng), kings (國王, guowang), or noble people (貴人, guiren), saying that they have committed the seven heinous crimes (七逆, qi ni) or the ten major precepts (十重, shi chong).
Explanation: 'Evil mind' is the cause of slander, connected with resentment and jealousy. 'Without cause' means without basis. Speaking of others' faults without basis constitutes slander. 'Respectable people,' etc., are the objects of slander. There are six kinds of people, which combine into three kinds, two combined in pairs, so it can be understood in detail. 'Seven heinous crimes,' etc., are the content of the slander.
謗罪以重例輕故不別言也後製所應作。
于父母兄弟六親中應生孝順心慈悲心。
釋曰此文與前段影略不爾則成相違孝順心者謂父母已上有過譏諫不犯顏色是為孝順慈悲心者為弟妹已下有過善悔拔其苦業令后安樂是慈悲也后違禁結罪。
而反更加於逆害墮不如意處者犯輕垢罪。
釋曰反更等者有過直言為不孝況加謗黷豈非逆流墮不如意處者令父母等墮于惡數中即不義之地唯除逆化余皆不可。
○第四放火損燒戒前正報此依報之次也文二初制戒令行后違禁結罪前中二初舉事令知后立制令斷前中二初舉能燒之因。
若佛子以噁心故。
釋曰噁心通於怨利后示所燒之事。
放大火燒山林曠野四月乃至九月放火若燒他人家屋宅城邑僧坊田木及鬼神官物一切有主物。
釋曰分二初明無主之處此雖無主動識攸依茍至焚燒寧無傷害由是此兼犯殺戒二明有主之物通說唯六別明有十在文可見后立制令斷。
不得故燒。
釋曰無主之處從十月初至三月末即許有主之物不論時節皆不可也故者噁心故也后違禁結罪。
若故燒者犯輕垢罪。
釋曰害生損物殊不慈悲細詳此事難為開許。
○第五法化違宗戒前為外損此為內損故也文二初制戒令行后違禁結惡
【現代漢語翻譯】 現代漢語譯本 對於誹謗罪，因為罪行較重而判例較輕，所以不另作說明。以下是後來制定的應作事項。
對於父母、兄弟等六親眷屬，應該生起孝順之心和慈悲之心。
解釋：這段文字與前一段文字意義相近。否則就會互相矛盾。孝順之心，是指父母長輩有過錯時，委婉勸諫，不冒犯他們的臉色，這才是孝順。慈悲之心，是指對於弟妹等晚輩有過錯時，善巧地引導他們懺悔，拔除他們的苦業，使他們將來能夠安樂，這就是慈悲。以下是違反禁令的結罪。
反而更加以忤逆和傷害，導致墮落到不如意之處的，犯輕垢罪。
解釋：『反而更加』等，是指有過錯應該直言相勸，不孝順；更何況是加以誹謗和褻瀆，豈不是更加逆流而上？『墮不如意處』，是指令父母等墮落到惡道之中，即不義之地。只有爲了度化他們而示現的逆行是可以的，其餘情況都不可以。
○第四 放火損燒戒 前面是正報，這裡是依報的次序。分為兩部分，首先是制定戒律，然後是違反禁令的結罪。前面的部分又分為兩部分，首先是舉出事例使人知曉，然後是制定戒律禁止。前面的部分又分為兩部分，首先是舉出能夠焚燒的原因。
如果佛弟子因為噁心的緣故。
解釋：噁心，包括怨恨和貪利。以下是說明所焚燒的事物。
放縱大火焚燒山林、曠野，在四月乃至九月放火，如果焚燒他人的家屋、宅院、城邑、僧房、田地樹木以及鬼神、官府的物品，一切有主之物。
解釋：分為兩部分，首先是說明無主之處，雖然沒有主動的意識，但是有情識所依賴，如果焚燒，難道沒有傷害嗎？因此這也兼犯殺戒。其次是說明有主之物，通說只有六種，別說有十種，在經文中可以見到。以下是制定戒律禁止。
不得故意焚燒。
解釋：無主之處，從十月初到三月末，就允許焚燒。有主之物，不論什麼時候，都不可以焚燒。『故』，是指噁心故意。以下是違反禁令的結罪。
如果故意焚燒的，犯輕垢罪。
解釋：傷害生命，損害財物，實在是不慈悲。仔細詳察此事，難以開許。
○第五 法化違宗戒 前面是外在的損害，這裡是內在的損害。分為兩部分，首先是制定戒律，然後是違反禁令的結罪。
【English Translation】 English version For the offense of slander, because the crime is serious and the precedent is lenient, it is not separately explained. The following are the actions that should be taken as established later.
Towards parents, siblings, and other six kinds of relatives, one should generate a mind of filial piety and compassion.
Explanation: This passage is similar in meaning to the previous one. Otherwise, they would contradict each other. Filial piety refers to gently advising parents and elders when they have faults, without offending them. This is filial piety. Compassion refers to skillfully guiding younger siblings and others to repent when they have faults, removing their suffering karma, and enabling them to be peaceful and happy in the future. This is compassion. The following is the conclusion of offenses for violating the prohibitions.
On the contrary, adding to disobedience and harm, causing them to fall into undesirable circumstances, constitutes a minor offense.
Explanation: 'On the contrary, adding to' etc., refers to directly advising when there are faults, which is unfilial; how much more so to slander and blaspheme, wouldn't that be even more against the current? 'Falling into undesirable circumstances' refers to causing parents etc. to fall into evil realms, which is an unrighteous place. Only the reverse transformation manifested for the purpose of liberating them is permissible; all other situations are not.
○ Fourth, the precept against arson and damage. The previous one was the direct retribution, this is the order of the dependent retribution. It is divided into two parts, first establishing the precepts, then concluding the offenses for violating the prohibitions. The previous part is divided into two parts, first citing examples to make people aware, then establishing precepts to prohibit. The previous part is divided into two parts, first citing the causes that can burn.
If a disciple of the Buddha, due to an evil mind.
Explanation: 'Evil mind' includes resentment and greed. The following explains the things that are burned.
Releases a great fire to burn mountains, forests, and wilderness. Setting fire from the fourth month to the ninth month, if burning other people's houses, residences, cities, monasteries, fields, trees, as well as the belongings of ghosts, spirits, and government officials, all things with owners.
Explanation: It is divided into two parts, first explaining places without owners. Although there is no active consciousness, there is consciousness that relies on it. If burned, wouldn't there be harm? Therefore, this also violates the precept against killing. Second, explaining things with owners, generally speaking there are only six kinds, specifically speaking there are ten kinds, which can be seen in the sutra. The following is the establishment of precepts to prohibit.
One must not intentionally burn.
Explanation: Places without owners are allowed to be burned from the beginning of the tenth month to the end of the third month. Things with owners, no matter what time, cannot be burned. 'Intentionally' refers to intentionally with an evil mind. The following is the conclusion of offenses for violating the prohibitions.
If one intentionally burns, one commits a minor offense.
Explanation: Harming life and damaging property is truly not compassionate. Examining this matter carefully, it is difficult to allow.
○ Fifth, the precept against violating the teachings in Dharma transformation. The previous one was external harm, this is internal harm. It is divided into two parts, first establishing the precepts, then concluding the offenses for violating the prohibitions.
前中二初舉緣。
若佛子自佛弟子及外道惡人六親一切善知識。
釋曰五類十類開合可知后立戒令行。
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一一解其次第法用。
釋曰如次令持教悟理髮行定位發趣等同前次第即行位階降謂入住出等法通所斷所證之惑理用通能斷能證之二智或可三十心中所有軌則總名法用依主持業二釋不同如次則免於僭上逼下進退可度也后違禁結罪。
而菩薩以噁心瞋心橫教二乘聲聞經律外道邪見論等者犯輕垢罪。
釋曰噁心唯對所教恐不成大利故瞋心嫌于別人如有人教於大乘為瞋能教之者便曲示教小乘令彼修學意圖彼師所教不成橫教之言似有此意或但可是所教之人以違情故不示大法橫教者幸是大根授以小法如以穢食置於寶器況與邪僻豈非橫耶若實無噁心瞋心但緣知是小根不堪授大或使摧伏要善他宗或為圓成種智即教亦無犯。
○第六借法窺利戒前即不說大乘此乃說之倒錯故也文二初制戒令行后違禁結罪前中二初舉戒緣后立戒行今初。
若佛子應以好心先學大乘威儀經律廣開解義味見后新學菩薩有從百里千里來求大乘經律。
釋曰好心者本欲自利利他故學威儀者知其去就開解等者曉其所歸不爾徒設威儀終何
【現代漢語翻譯】 現代漢語譯本 前中二初舉緣。 若佛子自佛弟子及外道惡人六親一切善知識。 釋曰五類十類開合可知后立戒令行。 應一一教受持大乘經律應教解義理使發菩提心十發趣心（十種發起趨向的心）十長養心（十種增長的心）十金剛心（十種金剛般的心）一一解其次第法用。 釋曰如次令持教悟理髮行定位發趣等同前次第即行位階降謂入住出等法通所斷所證之惑理用通能斷能證之二智或可三十心中所有軌則總名法用依主持業二釋不同如次則免於僭上逼下進退可度也后違禁結罪。 而菩薩以噁心瞋心橫教二乘聲聞經律外道邪見論等者犯輕垢罪。 釋曰噁心唯對所教恐不成大利故瞋心嫌于別人如有人教於大乘為瞋能教之者便曲示教小乘令彼修學意圖彼師所教不成橫教之言似有此意或但可是所教之人以違情故不示大法橫教者幸是大根授以小法如以穢食置於寶器況與邪僻豈非橫耶若實無噁心瞋心但緣知是小根不堪授大或使摧伏要善他宗或為圓成種智即教亦無犯。 ○第六借法窺利戒前即不說大乘此乃說之倒錯故也文二初制戒令行后違禁結罪前中二初舉戒緣后立戒行今初。 若佛子應以好心先學大乘威儀經律廣開解義味見后新學菩薩有從百里千里來求大乘經律。 釋曰好心者本欲自利利他故學威儀者知其去就開解等者曉其所歸不爾徒設威儀終何
【English Translation】 English version Previously, in the middle, the initial part introduces the conditions. If a Buddha-son, whether a Buddhist disciple, an adherent of externalist paths, an evil person, a close relative, or any virtuous friend. Explanation: The five categories and ten categories can be understood through opening and closing. Subsequently, precepts are established to guide conduct. They should be taught one by one to uphold the Mahayana sutras and vinaya. They should be taught to understand the meaning and principles, enabling them to generate the Bodhi mind, the ten aspiring minds (ten kinds of minds that initiate progress), the ten nurturing minds (ten kinds of minds that foster growth), and the ten diamond minds (ten kinds of diamond-like minds). Each should be explained in their sequential order and application. Explanation: In sequence, they are guided to uphold the teachings, comprehend the principles, initiate practice, establish their position, and generate aspiration, similar to the previous sequence. This refers to the stages of practice, such as entering, abiding, and exiting. These practices encompass the delusions to be severed and the truths to be realized. The application of principles encompasses the two wisdoms that can sever and realize. Alternatively, all the rules within the thirty minds can be collectively termed 'application of principles.' Based on the two different interpretations of 'upholding' and 'performing,' following the sequence avoids overstepping or suppressing, and progress and retreat can be measured. Subsequently, violations are penalized. If a Bodhisattva, with an evil or hateful mind, improperly teaches the Two Vehicles, Sravaka sutras and vinaya, or externalist heretical views, commits a minor offense. Explanation: 'Evil mind' refers specifically to the one being taught, fearing that great benefit will not be achieved. 'Hateful mind' refers to disliking others. For example, if someone teaches the Mahayana but, out of hatred for the teacher, deliberately teaches the Hinayana to that person, intending to undermine the teacher's teachings. The phrase 'improperly teaching' seems to imply this intention. Or, it may simply be that the person being taught is not shown the great Dharma because it goes against their inclinations. 'Improperly teaching' refers to fortunately encountering someone with great potential but giving them the lesser Dharma, like placing unclean food in a precious vessel. How much more improper is it to give them heretical views? If there is truly no evil or hateful mind, but it is known that they have limited capacity and cannot receive the great Dharma, or to subdue them, or to understand other schools, or to perfect the seed of wisdom, then teaching them is not an offense. ○ Sixth, the precept against seeking profit by misusing the Dharma. Previously, the Mahayana was not discussed; now, it is discussed in reverse. The text has two parts: first, establishing the precepts to guide conduct; second, penalizing violations. The first part has two sections: first, introducing the conditions for the precept; second, establishing the precept and its practice. This is the first section. If a Buddha-son should, with a good heart, first study the Mahayana precepts and vinaya, extensively explaining their meaning and flavor, and then see newly learning Bodhisattvas coming from hundreds or thousands of miles seeking the Mahayana sutras and vinaya. Explanation: 'Good heart' means initially desiring to benefit oneself and others. 'Studying the precepts' means knowing where to go and what to do. 'Explaining' means understanding where to return. Otherwise, merely setting up the precepts is ultimately for what?
益乎見下後學欽風可知后立戒行文二初示苦行以成福。
應如法為說一切苦行若燒身燒臂燒指若不燒身臂指供養諸佛非出家菩薩乃至餓虎狼師子一切餓鬼悉應捨身肉手足而供養之。
釋曰分二初上供以荷恩佛德無上己身無二不以此供何報巨恩喜見菩薩即其類也二乃至下下濟以宛愿本發大心亡身益物遇此不濟徒愿何為薩埵王子即其人也后宣妙法以增慧。
然後一一次第為說正法使心開意解。
釋曰大乘教理行果是其正法悟修階級是其次第如華嚴第六會中說修因契果生解分后違禁結罪。
而菩薩為利養故應答不答倒說經律文字無前無後謗三寶說者犯輕垢罪。
釋曰為利養者邀令苦求故恐解侵利故應答不答者或全不語或問實答權等倒說等者戒定互言或通下一意即差於首尾謗三寶者佛不如是說法不如是詮僧不如是傳妄言如是是謗三寶若實不為利養但欲隨義隨機方便開誘不依文字即無過焉。
○第七倚官強乞戒前即憑法取利此即倚官求財又前誑此威耳文四初舉犯因。
若佛子自為飲食錢財利養名養故。
釋曰利養者衣食之資名譽者豪勢之名或得財反惠以求善名二明犯緣。
親近國王王子大臣百官。
釋曰國王唯明粟散王子通取諸王大臣兼于將相百官統于州
【現代漢語翻譯】 現代漢語譯本 益乎見下後學欽風可知后立戒行文二初示苦行以成福。 應如法為說一切苦行，若燒身、燒臂、燒指，若不燒身臂指供養諸佛，非出家菩薩乃至餓虎狼師子一切餓鬼，悉應捨身肉手足而供養之。 釋曰：分二，初上供以荷恩，佛德無上，己身無二，不以此供，何報巨恩？喜見菩薩（Ratnakara，以喜舍著稱的菩薩）即其類也。二乃至下下濟以宛愿，本發大心，亡身益物，遇此不濟，徒愿何為？薩埵王子（Mahasattva，勇於犧牲的王子）即其人也。后宣妙法以增慧。 然後一一次第為說正法，使心開意解。 釋曰：大乘教理行果是其正法，悟修階級是其次第，如華嚴第六會中說修因契果生解分后違禁結罪。 而菩薩為利養故，應答不答，倒說經律文字，無前無後，謗三寶，說者犯輕垢罪。 釋曰：為利養者，邀令苦求故，恐解侵利故。應答不答者，或全不語，或問實答權等。倒說等者，戒定互言，或通下一意即差於首尾。謗三寶者，佛不如是說，法不如是詮，僧不如是傳，妄言如是，是謗三寶。若實不為利養，但欲隨義隨機方便開誘，不依文字，即無過焉。 ○第七倚官強乞戒，前即憑法取利，此即倚官求財，又前誑此威耳。文四，初舉犯因。 若佛子自為飲食錢財利養名養故。 釋曰：利養者，衣食之資；名譽者，豪勢之名，或得財反惠以求善名。二明犯緣。 親近國王王子大臣百官。 釋曰：國王唯明粟散，王子通取諸王，大臣兼于將相，百官統于州
【English Translation】 English version It is beneficial to see that later learners admire the style, and it can be known that later, precepts and practices are established. The second part initially shows ascetic practices to achieve blessings. One should, according to the Dharma, speak of all ascetic practices, such as burning the body, burning the arms, burning the fingers, or not burning the body, arms, or fingers to make offerings to all Buddhas. Non-monastic Bodhisattvas, even hungry tigers, wolves, lions, and all hungry ghosts, should all sacrifice their bodies, flesh, hands, and feet to make offerings to them. Explanation: Divided into two parts. First, make offerings to superiors to bear gratitude. The Buddha's virtue is supreme, and one's own body is not different. If one does not make offerings with this, how can one repay the great kindness? Ratnakara Bodhisattva (Ratnakara, a Bodhisattva known for his generosity) is an example of this. Second, even to the lowest, provide relief to fulfill vows. Originally, a great aspiration was made to sacrifice oneself to benefit others. If one does not provide relief when encountering this, what is the use of making vows in vain? Prince Mahasattva (Mahasattva, a prince courageous in sacrifice) is an example of this. Later, proclaim the wonderful Dharma to increase wisdom. Then, one by one, in order, speak the true Dharma, so that the mind may be opened and understanding may arise. Explanation: The teachings, principles, practices, and results of the Mahayana are the true Dharma. The stages of enlightenment and cultivation are the order. As it is said in the sixth assembly of the Avatamsaka Sutra, after cultivating the cause to accord with the result, understanding arises, and then violating the prohibitions leads to the conclusion of offenses. If a Bodhisattva, for the sake of profit and offerings, answers or does not answer, speaks the scriptures and Vinaya texts upside down, without beginning or end, and slanders the Three Jewels, the speaker commits a minor offense. Explanation: 'For the sake of profit and offerings' means to invite others to beg bitterly, fearing that understanding will encroach on profit. 'Answers or does not answer' means either not speaking at all, or answering truthfully or expediently when asked. 'Speaking upside down' means that precepts and samadhi are spoken interchangeably, or that the meaning of the next sentence is different from the beginning and end. 'Slandering the Three Jewels' means saying that the Buddha does not teach in this way, the Dharma is not explained in this way, and the Sangha does not transmit in this way, falsely claiming that it is so, which is slandering the Three Jewels. If one is truly not for the sake of profit and offerings, but only wants to conveniently guide and enlighten according to the meaning and circumstances, without relying on the text, then there is no fault. ○ Seventh, relying on officials to forcefully beg for precepts. Previously, one relied on the Dharma to obtain profit, but now one relies on officials to seek wealth. Also, previously one deceived, but now one intimidates. Text four, first citing the cause of the offense. If a Buddha's disciple does so for the sake of food, drink, money, profit, offerings, or fame. Explanation: 'Profit and offerings' refers to the resources of clothing and food; 'fame' refers to the name of power and influence, or obtaining wealth and returning favors to seek a good name. Second, clarify the conditions of the offense. Being close to kings, princes, great ministers, and hundreds of officials. Explanation: 'King' only refers to the scattered millet; 'prince' includes all kings; 'great minister' includes generals and ministers; 'hundreds of officials' governs the states.
縣三彰犯相。
恃作形勢乞索打拍牽挽橫取錢物一切求利名為惡求多求教他人求都無慈心無孝順心。
釋曰恃作等倚賴上官現其威怒打拍等者打棒令痛拍協令懼初即乞之不得即牽牽挽者將見上官橫取者非其義也一切求利者百計營謀故是物皆求故惡求者打拍橫取故多求者得已增貪無厭足故亦即一切求也教他人求者囑上官故驅使別人令作故或教於別人如此求故下惱眾生是無慈心上違佛教是無孝順又眾生皆父母惱之亦名不孝又行惡自隨生為惡人非唯不救幽靈抑亦累于見在亦名不孝也四結犯罪。
犯輕垢罪。
釋曰準此亦犯盜戒方便盜故為門異故在此文矣或奪其賊物以還主揤之令種善等不緣自潤一向利他慈心為本即可容也。
○第八無解為師戒前即倚官求利此即詐解為師文二初制戒令行。
若佛子學誦戒者日日六時持菩薩戒解其義理佛性之性。
釋曰勤誦其文六時無替深達義理二諦分明義理者道理也佛性者真理也為揀余性故云佛性之性又義理即持犯之法佛性即本新行性之性即平等理性后違禁結罪。
而菩薩不解一句一偈及戒律因緣詐言能解者即為自欺誑亦誑欺他人一一不解一切法不知而為他人作師授戒者犯輕垢罪。
釋曰句偈有其文義之異可知因緣者通輕重持犯受學
【現代漢語翻譯】 現代漢語譯本： 縣三彰犯相。
倚仗權勢，憑藉關係，乞討、索要、毆打、拍脅、牽連、拉扯，蠻橫奪取錢物，一切行為都爲了求取利益，這被稱為惡求。貪得無厭，還教唆他人去求取，都沒有慈悲心，沒有孝順心。
解釋：『倚仗』等，是倚仗上級官員，顯現自己的威風和怒氣。『毆打』等，是用棍棒擊打使人痛苦，拍脅使人恐懼。起初是乞討，得不到就牽連，『牽挽』是將人帶到上級官員處。『橫取』是非正當的獲取。『一切求利』是用盡各種方法謀劃，凡是財物都想得到。所以說是惡求，因為採取毆打、拍脅、蠻橫奪取的方式。『多求』是得到后更加貪婪，沒有滿足的時候，這也是一切求。『教他人求』是囑託上級官員，驅使別人去做，或者教唆別人這樣做，使眾生煩惱，這是沒有慈悲心。違背佛教的教義，這是沒有孝順心。而且眾生都是父母，惱害他們也叫做不孝。行為邪惡，惡報會跟隨自身，成為惡人，不僅不能救助幽靈，還會連累現在的人，這也叫做不孝。以上四種情況構成結罪。
犯輕垢罪。
解釋：按照這個標準，也犯了盜戒，因為是方便盜。因為手段不同，所以在此處說明。或者奪取賊人的贓物歸還給失主，或者阻止賊人作惡，引導他們種善等，不是爲了自己謀利，完全是爲了利益他人，以慈悲心為根本，這樣就可以被容許。
第八 無解為師戒 前面是倚仗官勢求取利益，這裡是欺詐假裝解說佛法爲人師表。分為兩部分：首先是制定戒律，使其得以施行。
如果佛弟子學習背誦戒律，每天六個時辰都受持菩薩戒，理解其中的義理，明白佛性的本性。
解釋：勤奮背誦戒文，六個時辰沒有間斷，深刻通達義理，明白世俗諦和勝義諦的區別。『義理』是道理。『佛性』是真理。爲了區別于其他的『性』，所以說是『佛性的本性』。義理是持戒和犯戒的方法，佛性是本有的清凈自性，行性之性是平等的理性。後面是違背禁令，構成結罪。
如果菩薩不理解一句、一偈，以及戒律的因緣，卻欺騙說自己能夠理解，這就是自欺，也是欺騙他人。對一句也不理解，對一切法都不瞭解，卻為他人做師父，傳授戒律，犯輕垢罪。
解釋：句和偈有文句和意義上的不同，可以理解。『因緣』包括輕重罪、持戒和犯戒、受戒和學習。
【English Translation】 English version: The appearance of the county official's three manifestations of offenses.
Relying on power and influence, begging, demanding, beating, coercing, implicating, pulling, forcibly seizing money and goods, all actions aimed at seeking profit, this is called evil seeking. Being insatiably greedy, and also instigating others to seek, having no compassion, having no filial piety.
Explanation: 'Relying' etc., is relying on superiors, displaying one's own power and anger. 'Beating' etc., is using sticks to strike people to cause pain, coercing them to fear. Initially, it is begging, and if it is not obtained, then implicating, 'pulling' is taking people to superiors. 'Forcibly seizing' is illegitimate acquisition. 'All seeking of profit' is using all kinds of methods to scheme, wanting to obtain all kinds of wealth. Therefore, it is called evil seeking, because it adopts methods of beating, coercing, and forcibly seizing. 'Seeking more' is being even more greedy after obtaining, never being satisfied, this is also all seeking. 'Teaching others to seek' is entrusting superiors, driving others to do it, or instigating others to do so, causing sentient beings to be troubled, this is having no compassion. Violating the teachings of Buddhism, this is having no filial piety. Moreover, all sentient beings are parents, harming them is also called unfilial. Acting evilly, evil retribution will follow oneself, becoming an evil person, not only being unable to save the spirits of the deceased, but also implicating the people of the present, this is also called unfilial. The above four situations constitute the conclusion of offenses.
Committing a minor offense.
Explanation: According to this standard, one also commits the precept against stealing, because it is expedient stealing. Because the means are different, it is explained here. Or, seizing the stolen goods of thieves and returning them to the owners, or preventing thieves from doing evil, guiding them to plant good seeds, etc., not for one's own benefit, but entirely for the benefit of others, with compassion as the foundation, then this can be tolerated.
Eighth Precept: Not Understanding and Acting as a Teacher. The previous one was relying on official power to seek profit, this one is fraudulently pretending to explain the Dharma and acting as a teacher. Divided into two parts: first, establishing precepts so that they can be implemented.
If a Buddhist disciple studies and recites the precepts, upholding the Bodhisattva precepts six times a day, understanding the meaning and principles within them, understanding the nature of Buddha-nature.
Explanation: Diligently reciting the precepts, without interruption six times a day, deeply understanding the meaning and principles, understanding the difference between conventional truth and ultimate truth. 'Meaning and principles' are the principles. 'Buddha-nature' is the ultimate truth. In order to distinguish it from other 'natures,' it is said to be 'the nature of Buddha-nature.' Meaning and principles are the methods of upholding and violating precepts, Buddha-nature is the inherent pure nature, the nature of practice is equal and rational nature. The following is violating the prohibitions, constituting the conclusion of offenses.
If a Bodhisattva does not understand a sentence, a verse, or the causes and conditions of the precepts, but deceives and says that he can understand, this is deceiving oneself, and also deceiving others. Not understanding even one sentence, not understanding all dharmas, but acting as a teacher for others, transmitting precepts, committing a minor offense.
Explanation: Sentences and verses have differences in wording and meaning, which can be understood. 'Causes and conditions' include light and heavy offenses, upholding and violating precepts, receiving precepts and learning.
傳誦等皆具因緣欺誑自他者彼此俱墮故不知者自冒前人不令知已不解文順合云一切法中一一不解他人不知而為作師受戒即易會也若或無人為師隨己所解不隱所短即無過也。
○第九斗謗欺賢戒前則內隱無知此乃外欺有德文二初妒賢嫉能。
若佛子以噁心故見持戒比丘手捉香爐行菩薩行。
釋曰噁心者或恐侵名利或宿有怨嫌但違善品名為噁心持戒者輕重兩全捉香爐者行道供養后積惡成禍。
而鬥過兩頭謗欺賢人無惡不造者犯輕垢罪。
釋曰彼此無過兩頭互說遂令善人心生忿毒遞相凌損故云爾耳又無惡不造屬於此人謂種種斗謗務令相反是無惡不造也此唯除癡狂心亂余並不可。
○第十不救眾生戒前則于善令非此乃見苦不救文二初制戒令行后違禁結罪前中二初總標后別示今初。
若佛子以慈心故行放生業。
釋曰慈心為體放生為業業即是行行即是行行即是用后別示文二初據理正觀后依觀起行前中二初觀同父母后觀同己身前中二初普明皆是后結所不應前中二初約人類。
一切男子是我父一切女人是我母我生生無不從之受生。
釋曰分二初標舉后我生生下釋成或曰如何得知皆父母耶故此云爾恩愛業緣即為眷屬屢受生無數理合如斯后約六趣。
六道眾生皆是
【現代漢語翻譯】 現代漢語譯本：如果有人傳誦佛法卻夾雜著欺騙自己和他人的因緣，那麼雙方都會墮落。對於不瞭解佛法的人，如果冒充先輩大德，又不讓別人知道自己並不理解經文，只是牽強附會地解釋，聲稱自己通達一切佛法，或者自己不理解卻在他人不瞭解的情況下為人作師、傳授戒律，這都是容易導致錯誤的。如果實在沒有人可以作為老師，那麼按照自己所理解的去做，並且不隱瞞自己的不足，這樣就沒有過失。
第九條戒是斗謗欺賢戒，之前的戒是內心隱藏無知，這條戒則是外在欺騙有德之人。分為兩部分，首先是嫉妒賢能。
如果佛弟子因為惡意的緣故，看見持戒的比丘手持香爐，行菩薩道。
解釋：『噁心』指的是或許是害怕侵犯自己的名利，或許是宿世有怨恨嫌隙，總之是違背善良品行的心念就叫做『噁心』。『持戒』指的是輕戒和重戒都能持守。『捉香爐』指的是通過行道供養來積累功德，但後來卻因為噁心而釀成禍患。
從而挑撥是非，兩頭搬弄，誹謗欺騙賢人，無惡不作，就犯了輕垢罪。
解釋：彼此本來沒有過錯，卻在兩頭互相挑撥，導致善人心生怨恨毒害，互相凌辱損害，所以這樣說。『無惡不造』是說這個人爲了種種挑撥誹謗，務求使雙方反目成仇，所以說『無惡不造』。這種情況只排除癡狂和心神錯亂的情況，其餘都不可饒恕。
第十條戒是不救眾生戒，之前的戒是對善事加以否定，這條戒是看見眾生受苦卻不施救。分為兩部分，首先是制定戒律要求實行，然後是違反禁令而結罪。前一部分又分為兩部分，首先是總標，然後是分別指示，現在先說總標。
如果佛弟子以慈悲心腸的緣故，行放生事業。
解釋：以慈悲心為根本，以放生為事業。事業就是行為，行為就是運用。 后一部分分別指示，分為兩部分，首先是依據道理進行正確的觀察，然後是依據觀察而產生行動。前一部分又分為兩部分，首先是觀察眾生如同自己的父母，然後是觀察眾生如同自己的自身。前一部分又分為兩部分，首先是普遍說明一切眾生都是自己的父母（約人類）。
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。
解釋：分為兩部分，首先是標舉，然後是『我生生』以下是解釋說明。或許有人會問，怎麼知道一切眾生都是自己的父母呢？所以這裡這樣說，因為恩愛和業緣的關係，就結成了眷屬，屢次受生無數次，道理上應該如此。然後是（約六趣）
六道眾生都是
【English Translation】 English version: If someone propagates the Dharma but mixes it with causes and conditions that deceive both themselves and others, then both parties will fall. For those who do not understand the Dharma, if they pretend to be senior virtuous individuals and do not let others know that they do not understand the scriptures, but force interpretations and claim to be proficient in all Dharmas, or if they do not understand themselves but act as teachers and transmit precepts to others who do not understand, this easily leads to errors. If there is truly no one who can serve as a teacher, then act according to your own understanding and do not conceal your shortcomings, and there will be no fault.
The ninth precept is the precept against slandering and deceiving the virtuous. The previous precept was about inwardly concealing ignorance, while this precept is about outwardly deceiving those with virtue. It is divided into two parts, the first being jealousy of the virtuous and capable.
If a Buddhist disciple, with an evil mind, sees a precept-holding Bhikshu (monk) holding an incense burner, practicing the Bodhisattva path.
Explanation: 'Evil mind' refers to perhaps fearing the infringement of one's own fame and profit, or perhaps having past grudges and resentments. In short, any thought that goes against virtuous conduct is called 'evil mind'. 'Holding precepts' refers to being able to uphold both minor and major precepts. 'Holding an incense burner' refers to accumulating merit through practicing the path and making offerings, but later causing misfortune due to the evil mind.
And thereby stirs up trouble, plays both ends, slanders and deceives virtuous people, and commits all kinds of evil, then they commit a minor defilement offense.
Explanation: Originally there was no fault between them, but they incite each other at both ends, causing virtuous people to generate resentment and poison, and to insult and harm each other, so it is said. 'Committing all kinds of evil' means that this person, for the sake of various instigations and slanders, strives to make both sides turn against each other, so it is said 'committing all kinds of evil'. This situation only excludes cases of idiocy, madness, and mental confusion; the rest are unforgivable.
The tenth precept is the precept against not saving sentient beings. The previous precept was about negating good deeds, while this precept is about seeing sentient beings suffering but not offering help. It is divided into two parts, the first being the establishment of precepts requiring implementation, and the second being incurring guilt for violating the prohibitions. The first part is further divided into two parts, the first being a general statement, and the second being specific instructions. Now, let's talk about the general statement first.
If a Buddhist disciple, with a compassionate heart, engages in the activity of releasing life.
Explanation: Taking compassion as the foundation, and releasing life as the activity. Activity is action, and action is application. The latter part gives separate instructions, divided into two parts, the first being to make correct observations based on reason, and the second being to generate actions based on the observations. The first part is further divided into two parts, the first being to observe sentient beings as one's own parents, and the second being to observe sentient beings as one's own self. The first part is further divided into two parts, the first being to universally explain that all sentient beings are one's own parents (regarding humans).
All men are my fathers, all women are my mothers, and in all my lives I have not been born without receiving life from them.
Explanation: Divided into two parts, the first being the statement, and the second being the explanation starting from 'in all my lives'. Perhaps someone will ask, how do we know that all sentient beings are our parents? So it is said here, because of the relationship of love and karmic connections, they form family members, and repeatedly receive birth countless times, so it should be so in principle. Then (regarding the six realms)
All sentient beings in the six realms are
我父母。
釋曰或自身為六道彼此相參又經多劫故應爾也后結所不應。
而殺而食者即殺我父母。
釋曰問若然者殺生合成逆罪何不然耶答以隔生故無父母相之想故后觀同己身。
亦殺我故身一切地水是我先身一切火風是我本體。
釋曰分二初標舉后一切下釋成或曰云何知是已耶故此云耳意曰我所受身是其四大眾生之體亦復如是所捨身既無邊眾生足明是我后依觀起行文二初躡前總標后約事別辨今初。
故常行放生生生受生常住之法教人放生。
釋曰意云準上二義即合生生受生之處常行放生之行法爾常規故云常住之法不唯自爾兼亦教人二利行也后約事別辨文二初普救餘生。
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。
釋曰分二初別救危者方便救者不爾不遂或反損故后常教化下通救所餘既皆父母固合救度橫該人物豎通幽顯可一一故通為也后別資現在。
若父母兄弟死亡之日應請法師講菩薩戒經福資亡者得見諸佛生人天上。
釋曰分二初孝子薦因斯則見今生身父母不同余類存亡可知以但取忌辰講說餘生雖悉父母隔遠難知又復過見廣多故常講也由是藏疏言此戒中具於二事後福資下先靈享福謂已在人天者即令生於凈土故云得見諸
【現代漢語翻譯】 現代漢語譯本： 我父母。
解釋說或許自身處於六道輪迴之中，彼此相互滲透，又經歷了多個劫數，所以應該是這樣。後面總結不應該做的事情。
殺害並吃掉眾生，就是殺害我的父母。
解釋說：問：如果這樣說，那麼殺生應該構成逆罪，為什麼不是這樣呢？答：因為隔了生世，沒有把它們當作父母的想法。後面觀察眾生同於自身。
也是殺害我的過去之身。一切地水都是我前世的身體，一切火風都是我的本體。
解釋說：分為兩部分，首先是標舉，然後「一切下」是解釋和完成。或者說：怎麼知道這些是我的呢？所以這裡說「耳」，意思是說我所接受的身體是四大要素眾生的本體，也是這樣。所捨棄的身體既然是無邊的眾生，就足以說明是我。後面依據觀想而開始修行，分為兩部分，首先是承接前面的總標，然後是根據事情分別辨別。現在是第一部分。
所以要經常實行放生，生生世世都接受生命，常住不變的法就是教人放生。
解釋說：意思是說，根據以上兩種意義，就應該在生生世世接受生命的地方，經常實行放生的行為，這是法爾如是的常規，所以說是常住不變的法。不只是自己這樣做，還教導別人，是自利利他的行為。後面是根據事情分別辨別，分為兩部分，首先是普遍救助其餘眾生。
如果看見世人殺害畜生的時候，應該方便救護，解除它們的苦難，經常教化講說菩薩戒，救度眾生。
解釋說：分為兩部分，首先是分別救助危難的眾生，方便救助，否則不能成功，或者反而造成損害。後面「常教化下」是普遍救助其餘眾生，既然都是父母，當然應該救度，橫向包括人和物，縱向貫通幽冥和顯現，都可以一一救度，所以是普遍的救助。後面是分別資助現在。
如果父母兄弟死亡的日子，應該請法師講菩薩戒經，用福報資助亡者，使他們得見諸佛，往生人天。
解釋說：分為兩部分，首先是孝子推薦原因，這樣就可以看到今生的父母不同於其他類別，存亡可以知道，只是選取忌日講說，其餘眾生雖然都是父母，但因為隔得太遠難以知道，而且過去所見太多，所以要經常講說。因此藏疏說，這個戒律中包含了兩種事情。後面「福資下」是先靈享受福報，如果已經在人天，就讓他們往生凈土，所以說得見諸佛。
【English Translation】 English version: My parents.
Explanation: Perhaps one's own self is in the six realms of existence, interpenetrating each other, and has gone through many kalpas (aeons), so it should be like this. The following concludes what should not be done.
To kill and eat sentient beings is to kill my parents.
Explanation: Question: If that is the case, then killing should constitute a heinous crime, why is it not so? Answer: Because of the separation of lifetimes, there is no thought of them as parents. Later, observe sentient beings as the same as oneself.
It is also killing my past body. All earth and water are my previous body, all fire and wind are my original substance.
Explanation: Divided into two parts, first is the heading, then 'all below' is the explanation and completion. Or it may be asked: How do we know these are mine? Therefore, it says 'ear', meaning that the body I receive is the substance of the four great elements of sentient beings, and it is also like this. Since the body that is discarded is boundless sentient beings, it is sufficient to explain that it is me. Later, based on contemplation, practice begins, divided into two parts, first is the continuation of the previous general heading, then it is distinguished according to matters. Now is the first part.
Therefore, one should always practice releasing life, receiving life in every lifetime, the constant Dharma is to teach people to release life.
Explanation: The meaning is that according to the above two meanings, one should always practice the act of releasing life in the place where one receives life in every lifetime, this is the natural and regular rule, so it is called the constant Dharma. It is not only oneself doing this, but also teaching others, which is the act of benefiting oneself and others. The following is to distinguish according to matters, divided into two parts, first is to universally rescue the remaining sentient beings.
If one sees people killing animals, one should expediently rescue and protect them, relieve their suffering, and often teach and explain the Bodhisattva precepts, and save sentient beings.
Explanation: Divided into two parts, first is to separately rescue sentient beings in danger, expedient rescue, otherwise it will not succeed, or it will cause damage instead. The following 'often teach below' is to universally rescue the remaining sentient beings, since they are all parents, of course they should be rescued, horizontally including people and things, vertically connecting the unseen and the visible, all can be rescued one by one, so it is a universal rescue. The following is to separately support the present.
If it is the day of death of parents and siblings, one should invite Dharma masters to lecture on the Bodhisattva Precept Sutra, and use merit to support the deceased, so that they can see all Buddhas and be reborn in the heavens.
Explanation: Divided into two parts, first is the filial son recommending the cause, so that one can see that the parents in this life are different from other categories, survival and death can be known, just select the anniversary day to lecture, although the remaining sentient beings are all parents, but because they are too far apart, it is difficult to know, and there are too many past sights, so one should often lecture. Therefore, the Treasury Commentary says that this precept contains two things. The following 'merit support below' is that the spirits enjoy blessings, if they are already in the human and heavenly realms, let them be reborn in the Pure Land, so it is said that they can see all Buddhas.
佛若在三塗者不得同生凈土故令且上人天然此正明現在兼于余類經意然也后違禁結罪。
若不爾者犯輕垢罪。
釋曰若力所不及無師可請自又不任或有大利過此不逮兼行即不可也后結勸指廣。
如是十戒應當學敬心奉持如滅罪品中廣明一一戒相。
自下第三明報怨等十戒文二準前前中即為十段。
○第一無慈報怨戒前則見苦不救此乃于怨起酬文二初制戒令行后違禁結罪前中二初總標所斷後別列所斷今初。
佛言佛子不得以瞋報瞋以打報打。
釋曰合云以罵報罵共成三業今以身意合之後別列所斷文二初舉重列輕。
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。
釋曰二節初正制令斷此舉至親至尊之境以況諸也后示其所由或曰君親之怨不報何名忠孝耶故此云耳生由命也謂殺彼命以還此命故云殺生報生怨怨不息故非孝道如琉璃王事又彼怨亦是我之父母故亦不合佛心故亦不契正理故故不可也后以輕況重。
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。
釋曰奴婢是屬己之賤打罵之罪猶多怨家是己之父母殺即同七逆七逆之罪不言可知口罪無量者世人于奴婢等大方如此或恐是得字傳寫誤故后違禁結罪。
而
【現代漢語翻譯】 現代漢語譯本： 佛如果身處三惡道（三塗）就無法一同往生凈土，所以讓他們先上升到人道。這正是說明現在兼顧其他種類的經文含義。之後違反禁令就會結罪。
如果不這樣，就會犯輕垢罪。
解釋：如果力量達不到，沒有老師可以請教，自己又不能勝任，或者有更大的利益超過這件事，不能兼顧並行，那就不可以。後面總結勸導，指出廣泛的意義。
像這樣十戒應當學習，以恭敬心奉持，如《滅罪品》中詳細說明每一條戒相。
下面第三部分說明報怨等十戒的經文，分為兩部分，依照前面的方式，前面一部分又分為十段。
○第一條，無慈悲報怨戒。前面是見到受苦的人不救助，這裡是對於怨恨產生報復。分為兩部分，首先是制定戒律，命令實行；然後是違反禁令就會結罪。前一部分又分為兩部分，首先總標所斷，然後分別列出所斷，現在先開始。
佛說：佛子不得以嗔恨報復嗔恨，以毆打報復毆打。
解釋：應該說以謾罵報復謾罵，合起來構成身口意三業。現在以身意合在一起。之後分別列出所斷，分為兩部分，首先舉出重的，列出輕的。
如果殺害父母兄弟六親，不得加以報復。如果國君被他人所殺，也不得加以報復。殺害生命來報復生命，不順應孝道。
解釋：分為兩節，首先正式制定禁令，斷絕報復。這裡舉出至親至尊的境況，來比況其他情況。後面說明其中的緣由。或者說，君親的怨恨不報，怎麼能叫忠孝呢？所以這裡這樣說。生命是由天命決定的，說的是殺害他們的生命來償還這條命，所以說殺生報生，怨怨相報何時了，所以不是孝道。如琉璃王（Virudhaka）的事蹟。而且那些仇人也是我的父母，所以也不符合佛心，所以也不契合正理，所以不可以。後面用輕的來比況重的。
尚且不應該蓄養奴婢，打罵侮辱，每天都造作身口意三業，口業罪過無量，何況故意造作七逆（seven heinous sins）的罪過。
解釋：奴婢是屬於自己的卑賤之人，打罵他們的罪過尚且很多，怨家是自己的父母，殺害他們就等同於七逆的罪過，七逆的罪過不言而喻。口業罪過無量，世人對於奴婢等如此大方，或許是『得』字傳抄錯誤。後面違反禁令就會結罪。
而
【English Translation】 English version: If a Buddha is in the three evil realms (three paths), they cannot be reborn in the Pure Land together, so let them first ascend to the human realm. This precisely clarifies that the meaning of the sutra now encompasses other categories as well. Afterwards, violating the prohibitions will result in karmic offenses.
If not, one commits a minor offense.
Explanation: If one's strength is insufficient, there is no teacher to consult, and one is not capable, or if there is a greater benefit that exceeds this matter, and one cannot attend to both simultaneously, then it is not permissible. Later, it concludes with exhortation, pointing out the broad meaning.
These are the ten precepts that should be learned and upheld with reverence, as detailed in the 'Chapter on Eradicating Offenses,' which elaborates on each precept's characteristics.
The third part below explains the text of the ten precepts regarding retaliation, etc., divided into two parts, following the previous pattern. The first part is further divided into ten sections.
○ First, the precept against retaliation without compassion. The previous one was about not helping those who suffer, and this one is about retaliating against resentment. It is divided into two parts: first, establishing the precepts and ordering their implementation; then, violating the prohibitions will result in karmic offenses. The first part is further divided into two parts: first, a general statement of what is to be severed; then, a separate listing of what is to be severed. Now, let's begin.
The Buddha said: A Buddha's disciple must not retaliate with anger for anger, or with beating for beating.
Explanation: It should be said 'retaliate with cursing for cursing,' which together constitutes the three karmas of body, speech, and mind. Now, body and mind are combined. Afterwards, the things to be severed are listed separately, divided into two parts: first, the heavy is mentioned, and then the light is listed.
If one kills one's parents, siblings, or six kinds of relatives, one must not retaliate. If the ruler of a country is killed by others, one must not retaliate either. Killing life to retaliate for life is not in accordance with filial piety.
Explanation: Divided into two sections, first formally establishing the prohibition, severing retaliation. Here, the circumstances of the closest and most honored are cited to exemplify other situations. Later, the reason for this is explained. Or it is said, 'If the resentment of the ruler and parents is not avenged, how can it be called loyalty and filial piety?' Therefore, it is said here. Life is determined by destiny, referring to killing their lives to repay this life, so it is said that killing life to retaliate for life, resentment begets resentment endlessly, so it is not filial piety. Like the story of King Virudhaka. Moreover, those enemies are also my parents, so it does not accord with the Buddha's mind, so it does not accord with right reason, so it is not permissible. Later, the light is used to exemplify the heavy.
One should not even keep slaves, beating, scolding, and insulting them, creating the three karmas of body, speech, and mind every day, the sins of speech being immeasurable, let alone intentionally committing the seven heinous sins.
Explanation: Slaves are one's own lowly people, and the sin of beating and scolding them is already great. Enemies are one's own parents, and killing them is equivalent to the seven heinous sins, the sins of the seven heinous sins being self-evident. The sins of speech are immeasurable; worldly people are so generous towards slaves, etc., perhaps the character '得' (dé, to obtain) is a transcription error. Afterwards, violating the prohibitions will result in karmic offenses.
And
出家菩薩無慈報仇乃至六親中故報者犯輕垢罪。
釋曰發菩提心是則出家不約形服不爾在家菩薩得不犯耶以中攝初后但言六親爾據此兼犯殺瞋二重戒開遮之義如殺戒說。
○第二慢人輕法戒前于怨境起瞋招其大損今于德人生慢失其大益文二初制戒令行后違禁結罪前中二初制所應止後製所應作前中二初明制戒因。
若佛子初始出家未有所解而自恃聰明有智或恃高貴年宿或恃大姓高門大解大福大富饒財七寶以此憍慢而不咨受先學法師經律。
釋曰分三初實無所解出家者兩意謂身及心又身必兼心不發大心非菩薩故初出之言即無解之因二而自下徒恃豪族有十種一聰明耳目俊利二有智悉諳世事三高賢先曾任官四年宿老大五大姓剎族等六高門上代衣瓔七大解黃籍或是小乘八大福曾作大施九饒財富有錢帛十七寶足金銀等三以此下恥于下問於此十中或一或多不必一人全具於十后明制戒緣。
其法師者或小姓年少卑門貧窮諸根不具而實有德一切經律盡解。
釋曰分二初風儀外陋有五類亦不必一人如此將對前文有其通別別者小姓是前大姓之所慢者等通者應可互望為之二而實下德行內宛德即是行行解具故以此反明慢之誤矣後製所應作。
而新學菩薩不得觀法師種姓。
釋曰略舉一事可以例
【現代漢語翻譯】 現代漢語譯本：出家的菩薩如果懷著慈悲心不足，反而報仇，甚至對六親眷屬也進行報復，就犯了輕垢罪。（輕垢罪：佛教戒律中的一種較輕的罪過）
解釋說，發起菩提心（菩提心：立志成佛的心）才是真正的出家，不只是外在的形貌服飾。如果不是這樣，那麼在家的菩薩就可以不犯這種罪了嗎？這裡用『中』來統攝『初』和『后』，只說了『六親』，實際上也包括了觸犯殺戒和嗔戒這兩種更重的戒律。關於開戒和遮戒的意義，可以參考殺戒中的相關解釋。
第二條戒是關於慢待他人和輕視佛法的戒律。前面是針對怨恨的境界生起嗔恨，招致巨大的損害；現在是對於有德之人產生傲慢，失去巨大的利益。這一部分分為兩點：首先是制定戒律，要求修行；然後是違反禁令，構成犯罪。前面又分為兩點：首先是制定戒律的原因。
如果佛弟子剛剛出家，還沒有理解佛法，就自認為聰明有智慧，或者依仗自己出身高貴、年長、或者依仗自己是大姓、高門、有大智慧、大福報、大財富、擁有充足的七寶（七寶：佛教中常提到的七種寶物，不同經典說法略有不同），因此而驕傲自滿，不向先學的法師請教經律。
解釋說，這裡分為三點。第一點是實際上沒有理解佛法而出家的人。『出家』包含兩層意思，即身出家和心出家。而且身出家必然包含心出家，如果不發菩提心，就不是菩薩。所以說『初出家』就說明了『無解』的原因。第二點是『而自下』，徒然依仗豪門貴族，有十種情況：一是聰明，耳聰目明；二是有智慧，熟悉世事；三是高賢，曾經擔任官職；四是年長；五是大姓，剎帝利種姓等；六是高門，祖上世代顯貴；七是大解，通曉黃籍（黃籍：古代戶口簿）或者小乘佛法；八是大福報，曾經做過大的佈施；九是饒財富，擁有錢財絲綢；十是七寶充足，金銀等。第三點是『以此下』，恥于向人請教。在這十種情況中，或者具備其中一種或者多種，不必一人全部具備。後面說明了制定戒律的因緣。
這些法師，或者出身小姓、年紀輕、門第低微、貧窮、諸根不全（諸根不全：指身體有殘疾），但是實際上有德行，精通一切經律。
解釋說，這裡分為兩點。第一點是外表風儀醜陋，有五種情況，也不必一人全部具備。這是與前面的內容相對照，有相同之處，也有不同之處。不同之處在於，『小姓』是被前面『大姓』所輕慢的人等等；相同之處在於，應該可以互相參照。第二點是『而實下』，內在德行完美。德行就是修行，修行和理解都具備，所以用這些來反過來表明傲慢的錯誤。後面是制定應該做的事情。
新學的菩薩不應該觀察法師的種姓。
解釋說，這裡只舉出一個例子，可以類推其他情況。
【English Translation】 English version: A monastic Bodhisattva who lacks compassion and instead seeks revenge, even against their own relatives, commits a minor offense. (Minor offense: A lighter transgression in Buddhist monastic rules.)
Explanation: Generating Bodhicitta (Bodhicitta: The mind of enlightenment, the aspiration to achieve Buddhahood) is true renunciation, not merely outward appearance and attire. If this were not the case, would lay Bodhisattvas be exempt from this offense? Here, 'middle' encompasses 'beginning' and 'end.' Only 'relatives' are mentioned, but this also includes violating the precepts against killing and anger, which are more serious. The meaning of allowing and prohibiting can be found in the explanation of the precept against killing.
The second precept concerns being arrogant towards others and belittling the Dharma. The previous one addressed generating anger towards an object of resentment, leading to great harm; this one addresses generating arrogance towards virtuous individuals, losing great benefit. This section is divided into two points: first, establishing the precept, requiring practice; then, violating the prohibition, constituting an offense. The first is further divided into two points: first, clarifying the reason for establishing the precept.
If a Buddhist disciple has just renounced the world and does not yet understand the Dharma, but considers themselves intelligent and wise, or relies on their noble birth, seniority, or their status as a member of a great clan, high-ranking family, possessing great wisdom, great merit, great wealth, and abundant seven treasures (Seven Treasures: Commonly mentioned in Buddhism, the specific items vary depending on the sutra), and thus becomes arrogant and does not consult with Dharma masters who have studied the sutras and vinaya earlier.
Explanation: This is divided into three points. The first point is those who renounce the world without truly understanding the Dharma. 'Renunciation' has two meanings: physical renunciation and mental renunciation. And physical renunciation necessarily includes mental renunciation; if one does not generate Bodhicitta, they are not a Bodhisattva. Therefore, 'newly renounced' indicates the reason for 'lack of understanding.' The second point is 'and from below,' vainly relying on noble lineage, there are ten situations: first, intelligence, keen ears and eyes; second, wisdom, familiarity with worldly affairs; third, high virtue, having held official positions; fourth, seniority; fifth, great clan, Kshatriya caste, etc.; sixth, high-ranking family, ancestors of noble lineage; seventh, great understanding, knowledge of the Yellow Register (Yellow Register: Ancient household register) or Hinayana Buddhism; eighth, great merit, having made great offerings; ninth, abundant wealth, possessing money and silk; tenth, abundant seven treasures, gold, silver, etc. The third point is 'from below,' ashamed to ask others for guidance. Among these ten situations, one may possess one or more, not necessarily all ten. The following explains the causes and conditions for establishing the precept.
These Dharma masters may be of humble origin, young, from a low-ranking family, poor, with incomplete faculties (Incomplete faculties: Referring to physical disabilities), but in reality possess virtue and are proficient in all sutras and vinaya.
Explanation: This is divided into two points. The first point is that their outward appearance is unattractive, with five situations, not necessarily all possessed by one person. This is in contrast to the previous content, with similarities and differences. The difference is that 'humble origin' refers to those who are looked down upon by the 'great clan' mentioned earlier, etc.; the similarity is that they should be able to refer to each other. The second point is 'and in reality,' their inner virtue is perfect. Virtue is practice, and both practice and understanding are complete, so these are used to show the error of arrogance. The following is the establishment of what should be done.
Newly learning Bodhisattvas should not observe the Dharma master's lineage.
Explanation: This only gives one example, and other situations can be inferred.
諸且夫童子求于羅剎天帝跪於野干皆為慕法情殷不觀形貌弊惡之短足以明途豈得公然輔情損利世多如此哀哉哀哉后違禁結罪。
而不來咨受法師第一義諦者犯輕垢罪。
釋曰二諦俱問蓋文略之除自恃輕他外或病難所阻或審知無德或調伏彼惡或因招大損等即可余不可也。
○第三輕新求學戒前則有德不問此即有問不言又前慢先德此輕後進是次第也文二初制戒令行后違禁結罪前中二初總標受戒之時後別明受戒之法今初。
若佛子佛滅度后欲以好心受菩薩戒時。
釋曰佛滅等者佛在即無自誓等受戒事故欲以好心者愿樂深信故意專二利故此即好心之慾揀非噁心是受戒之器后別明受戒之法文二初別顯受學后雙結分齊前中二初明自誓受戒后明從師受戒前中二初總明處法后別顯時緣今初。
于佛菩薩形像前自誓受戒。
釋曰情發於中誠言立弘誓願自要口陳羯磨應教相現名為得戒后別顯時緣文二初別明遲速。
當以七日佛前懺悔得見好相便受得戒若不得好相應以二七三七乃至一年要得好相得好相已便得佛菩薩戒像前受戒。
釋曰分二初明勝機得戒且斯七日見相即止不必定然好相者佛來摩頂等如下文說后若不下明劣機得戒以見相為限何指一年然極劣者亦不出此故言一年矣由此障
【現代漢語翻譯】 現代漢語譯本：諸位且夫童子爲了求法，向羅剎天帝跪拜，甚至向野干（一種野獸）求法，都是因為他們慕法的情意深切，不看重外貌的醜陋和自身的不足，足以表明求法的道路。怎麼可以公然地助長私情，損害求法的利益呢？世上多是這樣的人，真是可悲啊！以後違反禁令，就會結下罪過。
不來請教受法師關於第一義諦（最高真理）的人，犯輕垢罪。
解釋說：同時詢問兩種真理，是因為經文省略了。除非是自恃才能輕視他人，或者有疾病困難阻礙，或者確實知道對方沒有德行，或者爲了調伏對方的惡行，或者因為這樣做會招致大的損害等情況，才可以不問。其餘情況都不可以不問。
第三條輕戒是關於新求學的人的戒律。前面說的是有德行的人，不問就是犯戒；這裡說的是已經詢問了，但不聽從教誨。前面是輕慢先前的德行，這裡是輕視後來的進修，這是次第的安排。這一段分為兩部分，首先是制定戒律，命令大家遵行；然後是違反禁令，就會結下罪過。在第一部分中，又分為兩部分，首先是總的標明受戒的時間；然後是分別說明受戒的方法。現在先說第一部分。
如果佛弟子在佛陀滅度后，想要以好的心意受菩薩戒的時候。
解釋說：佛陀滅度等等，是因為佛陀在世的時候，就沒有自己發誓等等受戒的事情。想要以好的心意，是因為願望懇切，深信不疑，故意專一，利益他人，因此是好的心意。這裡是爲了選擇受戒的根器，不是噁心。後面分別說明受戒的方法，分為兩部分，首先是分別顯示受學，然後是總結分際。在第一部分中，又分為兩部分，首先是說明自己發誓受戒，然後是從師受戒。在第一部分中，又分為兩部分，首先是總的說明處所和方法，然後是分別顯示時間和因緣。現在先說第一部分。
在佛菩薩的形像前，自己發誓受戒。
解釋說：情意發自內心，誠懇的語言立下弘大的誓願，自己要口頭陳述羯磨（一種儀式），應該教導相應的現象，顯現出來，就叫做得到戒律。後面分別顯示時間和因緣，分為兩部分，首先是分別說明遲速。
應當用七天的時間在佛前懺悔，得到好的徵兆，就可以受戒得戒。如果得不到好的徵兆，就用兩個七天，三個七天，甚至一年的時間，一定要得到好的徵兆，得到好的徵兆以後，就可以在佛菩薩像前受戒。
解釋說：分為兩部分，首先說明殊勝的機緣得到戒律，而且這七天見到好的徵兆就停止，不一定非要這樣。好的徵兆，就是佛來摩頂等等，如下文所說。後面如果沒有，就說明差的機緣得到戒律，以見到好的徵兆為期限，何必指一年呢？然而最差的人，也不超出這個範圍，所以說一年了。由此障礙
【English Translation】 English version: Those who, like the children of the Zhūqiěfū (name of a person), seek the Dharma by kneeling before the Rakshasa (demon) heavenly emperor, or even before jackals, do so out of a deep yearning for the Dharma. They do not dwell on the ugliness of appearance or their own shortcomings, which is sufficient to illuminate the path of seeking the Dharma. How can one openly indulge in personal feelings and harm the benefit of seeking the Dharma? The world is full of such people, alas! Those who violate the prohibitions will incur karmic consequences.
Those who do not consult a Dharma master about the first principle (paramārtha-satya, ultimate truth) commit a minor offense.
Explanation: Asking about both truths (relative and ultimate) is due to the abbreviation of the text. Unless one is arrogant and belittles others, or is hindered by illness or difficulty, or truly knows that the other person has no virtue, or in order to subdue the other person's evil, or because doing so would cause great harm, etc., then it is permissible not to ask. Otherwise, it is not permissible not to ask.
The third minor precept concerns those newly seeking to learn. The previous one spoke of those with virtue; not asking constitutes an offense. This one speaks of having asked, but not heeding the teachings. The previous one was about slighting prior virtue; this one is about slighting later progress. This is the order of arrangement. This section is divided into two parts: first, establishing the precepts and ordering everyone to follow them; then, violating the prohibitions incurs karmic consequences. In the first part, there are two sections: first, a general indication of the time of receiving the precepts; then, a separate explanation of the methods of receiving the precepts. Now, let's discuss the first part.
If a disciple of the Buddha, after the Buddha's Parinirvana (death), wishes to receive the Bodhisattva precepts with a good heart.
Explanation: 'After the Buddha's Parinirvana,' etc., is because when the Buddha was alive, there was no such thing as taking precepts by self-vow, etc. 'Wishes with a good heart' is because of sincere desire, deep faith, intentional focus, and benefiting others; therefore, it is a good heart. This is to select the vessel for receiving the precepts, not an evil heart. Later, the methods of receiving the precepts are explained separately, divided into two parts: first, separately showing learning; then, summarizing the distinctions. In the first part, there are two sections: first, explaining taking precepts by self-vow; then, taking precepts from a teacher. In the first part, there are two sections: first, a general explanation of the place and method; then, separately showing the time and conditions. Now, let's discuss the first part.
In front of the image of the Buddha and Bodhisattvas, take the precepts by self-vow.
Explanation: The intention arises from the heart, sincere words establish great vows, one must verbally state the karma (ritual), and the corresponding phenomena should be taught and manifested, which is called obtaining the precepts. Later, the time and conditions are shown separately, divided into two parts: first, separately explaining the speed.
One should spend seven days repenting before the Buddha, and if good signs are seen, then one can receive the precepts and obtain them. If good signs are not obtained, then spend two sevens, three sevens, or even a year, and one must obtain good signs. After obtaining good signs, then one can receive the precepts before the image of the Buddha and Bodhisattvas.
Explanation: Divided into two parts, first explaining the superior opportunity to obtain the precepts, and stopping when good signs are seen within these seven days, not necessarily requiring it. Good signs are the Buddha coming to touch the crown of the head, etc., as described below. Later, if there are none, it explains the inferior opportunity to obtain the precepts, with seeing good signs as the limit. Why specify a year? However, even the worst person does not exceed this range, so it says a year. Due to this obstacle
有厚薄聖無親疏尤宜自責慎勿怨夫后總結不可。
若不得好相雖佛像前受戒不名得戒。
釋曰戒不可見佛又無言不以相表安知可否后明從師受戒文二初明得戒緣后明得戒因前中二初具彰。
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。
釋曰三節初標意曰現前有法師先曾受戒今于彼前二徴戒是一源何故自誓須相此不要耶后釋法師從上傳習善知軌摸教授如法故不假相後印定。
是以法師前受戒即得戒。
釋曰是者此也即得者不經多日故后明得戒。
以生至重心故便得戒。
釋曰雖不假相要在極鄭重之心恐使因修故茲嚴戒至為至到罄竭肝心重為殷重尊人敬法其由瓶安水入溪凈月生后雙結分齊。
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。
釋曰千里者八方各爾有而不受即是慢他無而遠求便成自因故兼勖耳後違禁結罪文二初明犯因緣。
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。
釋曰分三初智解分明此唯因也二與國下交結豪貴此通因緣三而新學下後進來求此唯緣也后結犯行相。
以輕心噁心慢心不一一好答問者犯輕垢罪。
釋曰以恃內解外勢故
【現代漢語翻譯】 現代漢語譯本： 有厚待和薄待，聖人沒有親疏之分，尤其應該自我反省，千萬不要抱怨。這是最後的總結，不可違背。 如果得不到好的征相，即使在佛像前受戒，也不能算作真正得到戒律。 解釋：戒律是不可見的，佛像也不會說話，如果不通過征相來顯現，又怎麼知道是否得到戒律呢？後面會說明從師受戒的情況。分為兩部分，首先說明得到戒律的因緣，然後說明得到戒律的原因。前面一部分又分為兩部分，首先是全面地闡明。 如果先受了菩薩戒，在法師面前受戒時，不需要看到好的征相。為什麼呢？因為法師是師師相授的，所以不需要好的征相。 解釋：分為三個部分，首先標明意思，即現在有法師，之前曾經受過戒，現在在他面前受戒。其次提出疑問，戒律是同一來源，為什麼自誓受戒需要征相，而這裡不需要呢？最後解釋，法師是從上傳習得來的，熟知規矩模式，教授如法，所以不需要征相。最後印證確定。 因此，在法師面前受戒，就能得到戒律。 解釋：『是』指的是這種情況，『即得』指的是不需要經過很多時日。後面會說明得到戒律的原因。 因為生起了至誠的重心，所以就能得到戒律。 解釋：即使不需要征相，也要有極其鄭重的心。恐怕因為修行，所以要嚴持戒律，達到至誠至到，竭盡肝膽。『重』是殷重，尊敬人，敬重法，就像瓶子安穩，水就能注入，溪水清澈，月亮就能顯現。後面雙重總結分際。 如果在千里之內沒有能夠授戒的法師，可以在佛菩薩形像前自誓受戒，但一定要看到好的征相。 解釋：千里指的是八個方向都是如此。有法師而不去受戒，就是輕慢他人；沒有法師卻要遠求，就會成為自己的因果。這也是一種勉勵。後面是違背禁令的結罪文，分為兩部分，首先說明觸犯的因緣。 如果法師自恃精通經律，學習大乘戒律，與國王、太子、百官結為好友，而新學的菩薩來請問經義或律義。 解釋：分為三個部分，首先是智慧理解分明，這只是原因。其次是與國王等結交，這是普遍的因緣。再次是新學菩薩來請問，這只是緣。後面總結觸犯的行相。 以輕視的心、厭惡的心、傲慢的心，不一一好好地回答提問者，就犯了輕垢罪。 解釋：因為依仗內在的理解和外在的權勢。
【English Translation】 English version: There is being generous and being stingy, but sages have no favorites. One should especially reflect on oneself and never complain. This is the final summary and must not be violated. If one does not obtain good signs, even if one receives the precepts before a Buddha image, it is not considered truly receiving the precepts. Explanation: Precepts are invisible, and Buddha images do not speak. If one does not use signs to manifest them, how can one know whether one has received the precepts? The following will explain the situation of receiving precepts from a teacher. It is divided into two parts: first, explaining the conditions for obtaining the precepts, and then explaining the cause of obtaining the precepts. The first part is further divided into two parts, first fully elucidating. If one has already received the Bodhisattva precepts, one does not need to see good signs when receiving precepts before a Dharma master. Why? Because the Dharma master is taught from teacher to teacher, so good signs are not necessary. Explanation: It is divided into three parts. First, it states the meaning, that is, there is a Dharma master present who has previously received the precepts, and now one is receiving precepts before him. Second, it raises the question: the precepts are from the same source, why is it that self-vow precepts require signs, but this does not? Finally, it explains that the Dharma master has learned from transmission, is familiar with the rules and models, and teaches according to the Dharma, so signs are not necessary. Finally, it confirms. Therefore, receiving precepts before a Dharma master means obtaining the precepts. Explanation: 'Is' refers to this situation, 'immediately obtains' refers to not needing to go through many days. The following will explain the cause of obtaining the precepts. Because one generates the utmost sincere and weighty mind, one obtains the precepts. Explanation: Even if signs are not necessary, one must have an extremely solemn mind. Perhaps because of cultivation, one must strictly uphold the precepts, reaching utmost sincerity and exhaustion of one's heart. 'Weighty' is earnest, respecting people, and respecting the Dharma, just as a bottle is stable, water can be poured in, and clear streams allow the moon to appear. The following doubly concludes the distinctions. If there is no Dharma master within a thousand li (Chinese mile) who can transmit the precepts, one can make a self-vow to receive the precepts before a Buddha or Bodhisattva image, but one must see good signs. Explanation: A thousand li refers to all eight directions being like this. Having a Dharma master but not receiving precepts is to be disrespectful to others; not having a Dharma master but seeking far away becomes one's own cause. This is also a form of encouragement. The following is the text on concluding offenses for violating prohibitions, divided into two parts, first explaining the causes and conditions of committing offenses. If a Dharma master relies on his understanding of the sutras (經) and vinaya (律), studies the Mahayana precepts, and becomes friends with kings, princes, and officials, and a newly learning Bodhisattva comes to ask about the meaning of the sutras or vinaya. Explanation: It is divided into three parts, first, clear understanding of wisdom, which is only the cause. Second, associating with kings, etc., which is a common cause and condition. Third, the newly learning Bodhisattva comes to ask, which is only the condition. The following concludes the appearance of committing offenses. With a contemptuous mind, a hateful mind, or an arrogant mind, not answering the questioner one by one properly, one commits a minor offense. Explanation: Because one relies on inner understanding and external power.
于新學生輕慢二心通於輕慢亦乃是無慈悲心或是瞋心以是不欲之事故或是嫉妒心恐彼解同己侵名利故如是三心有一於此即不能好說除此心外為老病失心或知其後患故作是說即無犯也其羯磨懺悔受戒等廣如別說由此戒中含於二事為師資各一知之。
○第四棄正從邪戒前則恃慢凌人此乃背真向偽又前輕人此舍法故次來也文二初明違禁后結成罪前中二初明棄正後顯從師今初。
若佛子有佛經律大乘法正見正性正法身而不能勤學修習而舍七寶。
釋曰二節初列所棄之正大乘法是教正見是行即解之行故正性是理正法身是果四法具矣又初是修生法依教聞薰成正智故后二是本有法在纏名性出纏為法故表異外法故言佛也二不能下明所棄之失七寶者諭也大法可重故如七寶意顯二乘等為瓦礫也不能言如舍也后顯從師。
反學邪見二乘外道俗典阿毗曇雜論一切書記是斷佛性鄣道因緣非行菩薩道。
釋曰分二初列所從之邪邪見者總明也反前諸正及佛二乘者是異乘邪見外道者僧伽等論俗典者五經六書阿毗曇此云對法即小乘論也雜論者小乘外道及以俗典雜糅所完成的書者大篆小篆記者大演小演等二是斷下顯所從之失斷佛性者佛種從緣起此等非正緣即自他皆斷障道因緣者由此令菩提教行之道俱不行故非行菩薩道者上二所行
【現代漢語翻譯】 現代漢語譯本： 如果新學生對老師沒有恭敬心，這表明他缺乏慈悲心，或者懷有嗔恨心，因為他不想學習；或者懷有嫉妒心，害怕別人理解得和他一樣好，從而侵犯他的名利。如果這三種心態中有一種存在，就不能好好地說法。除了這些心態之外，如果是由於年老、疾病導致失憶，或者知道說了之後會有後患而故意那樣說，就沒有犯戒。關於羯磨（karma，業）、懺悔、受戒等儀軌，詳細內容在其他地方有說明。這條戒律包含了兩個方面的內容，即師父和弟子各自應該瞭解的。
第四條戒是捨棄正法而追隨邪法。之前的戒律是依仗傲慢而欺凌他人，這條戒律則是背離真理而趨向虛偽。之前的戒律是輕視他人，這條戒律是捨棄佛法，所以緊隨其後。這一條分為兩部分，首先說明違背禁令的情況，然後總結構成罪行。在第一部分中，首先說明捨棄正法，然後說明追隨邪法。現在先說捨棄正法。
如果佛弟子擁有佛經、戒律、大乘佛法、正見、正性、正法身，卻不能勤奮學習和修習，而捨棄這些如七寶般珍貴的東西。
解釋：這一段分為兩節。首先列出所捨棄的正法。大乘佛法是教義上的正法，正見是修行上的正法，也就是理解和實踐。正性是理體，正法身是果報。這四法都具備了。最初的佛經是修習而產生的法，依靠聽聞佛法而熏習，從而成就正智。後面的正性和正法身是本有的法，在煩惱纏縛時稱為正性，脫離煩惱纏縛時稱為法身。爲了表明與外道的不同，所以說是『佛』。 第二節『不能下』說明了捨棄正法的過失。『七寶』是比喻，說明大法非常珍貴，所以比喻為七寶，意思是說二乘佛法等同於瓦礫，也不能說是像捨棄七寶一樣。後面說明追隨邪法。
反而學習邪見、二乘佛法、外道典籍、世俗典籍、《阿毗曇》（Abhidhamma，論藏）、雜論以及一切書籍，這是斷絕佛性、障礙菩提道的因緣，不是菩薩道的修行。
解釋：分為兩部分。首先列出所追隨的邪法。『邪見』是總的說明，與前面的各種正法和佛法相反。『二乘』是指與大乘不同的邪見。『外道』是指僧伽（samgha，僧團）等人的理論。『俗典』是指《五經》、《六書》。『阿毗曇』，翻譯為『對法』，就是小乘的論典。『雜論』是指小乘、外道以及世俗典籍雜糅而成的。『書』是指大篆、小篆。『記』是指大演、小演等。第二部分『二是斷下』說明了追隨邪法的過失。『斷佛性』是指佛種從因緣而生起，這些邪法不是正因緣，因此自己和他人的佛性都被斷絕。『障礙菩提道的因緣』是指由於這些邪法，導致菩提的教義和修行之道都無法進行。『非行菩薩道』是指以上兩種行為都不是菩薩道的修行。
【English Translation】 English version: If a new student is disrespectful to the teacher, it indicates a lack of compassion, or harbors anger because they do not want to learn; or harbors jealousy, fearing that others will understand as well as they do, thereby infringing on their fame and profit. If one of these three mental states exists, one cannot properly expound the Dharma. Apart from these mental states, if it is due to old age, illness causing memory loss, or knowing that there will be consequences after speaking and deliberately saying so, there is no violation. Regarding the rituals of karma (karma, action), repentance, receiving precepts, etc., detailed content is explained elsewhere. This precept contains two aspects, namely, what the teacher and disciple should each know.
The fourth precept is abandoning the right Dharma and following the wrong Dharma. The previous precept was relying on arrogance to bully others; this precept is turning away from truth and towards falsehood. The previous precept was looking down on others; this precept is abandoning the Buddha's teachings, so it follows immediately after. This is divided into two parts, first explaining the circumstances of violating the prohibition, and then summarizing the constitution of the offense. In the first part, first explain abandoning the right Dharma, and then explain following the wrong Dharma. Now, first talk about abandoning the right Dharma.
If a disciple of the Buddha possesses the Buddha's sutras, precepts, Mahayana Dharma, right view, right nature, and right Dharmakaya (Dharmakaya, the body of the law), but cannot diligently study and practice, and abandons these things as precious as seven treasures.
Explanation: This section is divided into two parts. First, list the right Dharma that is abandoned. The Mahayana Dharma is the right Dharma in terms of doctrine, right view is the right Dharma in terms of practice, which is understanding and practice. Right nature is the principle, and right Dharmakaya is the result. These four dharmas are all possessed. The initial sutras are the Dharma produced by practice, relying on hearing the Dharma and being influenced, thereby achieving right wisdom. The later right nature and right Dharmakaya are inherent dharmas, called right nature when entangled in afflictions, and called Dharmakaya when free from afflictions. To indicate the difference from external paths, it is said to be 'Buddha'. The second section 'cannot below' explains the fault of abandoning the right Dharma. 'Seven treasures' is a metaphor, indicating that the great Dharma is very precious, so it is compared to seven treasures, meaning that the Two Vehicles are equivalent to rubble, and it cannot be said to be like abandoning seven treasures. The following explains following the wrong Dharma.
Instead, learning wrong views, Two Vehicle Dharma, external path scriptures, secular scriptures, Abhidhamma (Abhidhamma, collection of treatises), miscellaneous treatises, and all books, this is cutting off the Buddha-nature, obstructing the causes and conditions of the Bodhi path, and is not the practice of the Bodhisattva path.
Explanation: Divided into two parts. First, list the wrong Dharma that is followed. 'Wrong view' is a general explanation, contrary to the previous various right Dharmas and Buddha Dharma. 'Two Vehicles' refers to wrong views different from Mahayana. 'External path' refers to the theories of the sangha (samgha, monastic community) and others. 'Secular scriptures' refers to the Five Classics and Six Books. 'Abhidhamma', translated as 'Counter Dharma', is the treatises of the Hinayana. 'Miscellaneous treatises' refers to the mixture of Hinayana, external paths, and secular scriptures. 'Books' refers to Greater Seal Script and Lesser Seal Script. 'Records' refers to Greater Yan and Lesser Yan, etc. The second part 'The second is cut off below' explains the fault of following the wrong Dharma. 'Cutting off the Buddha-nature' means that the Buddha-seed arises from causes and conditions, and these wrong Dharmas are not the right causes and conditions, so the Buddha-nature of oneself and others is cut off. 'Obstructing the causes and conditions of the Bodhi path' means that due to these wrong Dharmas, the doctrine and practice of Bodhi cannot be carried out. 'Not practicing the Bodhisattva path' means that the above two behaviors are not the practice of the Bodhisattva path.
非菩薩所行之道故后結成罪。
若故作者犯輕垢罪。
釋曰若其行者餘力資于正法圓成種智調化難調即皆藥也如五地菩薩即不妨也。
○第五為主失儀戒前明舍法此明損財故也文二初制戒令行后違禁結罪前中二初總舉其時後別明其事今初。
若佛子佛滅度后。
釋曰佛在即無此事故后別明其事文二初分司立主。
為說法主為行法主為僧坊主教化主坐禪主行來主。
釋曰說法主者知法人也通於三學僧房主者三綱也教化主者知修造供養人坐禪主者明瞭止觀人也行來主者領徒遊方之長為者作也后據位為政。
應生慈心善和斗訟善守三寶物莫無度用如自己有。
釋曰分二初通制五主慈心善和等者既為上首眾有所諍即須善和導之以德故名善也二善守下別明二主此最難故三寶之物用須如法不得同於己物要用即用又守護愛惜如其己物即免損失斯則護之如己物用之不如己物也后違禁結罪。
而反亂眾斗諍恣心用三寶物者犯輕垢罪。
釋曰反亂眾者其身不正雖令不從恣心用兼犯盜戒也若有六群之類或病不護禁王賊所逼等即無過也更細思之。
○第六待賓乖戒次如科顯文二初制戒令行后違禁結罪前中三初居僧所住二賓客來臻三后枑迎禮今初。
若佛子先
【現代漢語翻譯】 現代漢語譯本： 非菩薩所行之道，所以最終會構成罪過。
如果明知故犯，則犯輕垢罪。
解釋：如果修行者有多餘的力量資助正法，圓滿成就一切種智（sarvajñāna，指佛陀所證悟的智慧），調伏難以調伏的眾生，那麼這些都是良藥。例如五地菩薩這樣做就沒有妨礙。
第五條是作為負責人失去儀軌的戒律，前面講的是捨棄佛法，這裡講的是損害財物。分為兩部分，首先是制定戒律，要求奉行；然後是違反禁令，構成罪過。前面又分為兩部分，首先是總的說明時間，然後是分別說明事情。現在開始第一部分。
如果佛弟子在佛陀滅度之後。
解釋：佛陀在世時沒有這些事，所以後面特別說明這些事。分為兩部分，首先是分工設立負責人。
為說法主（dharma-bhāṇaka，宣講佛法的人），為行法主（dharma-vinayaka，實踐佛法的人），為僧坊主（saṃghārāma-pati，管理寺院的人），教化主（vinayadhara，負責教化的人），坐禪主（dhyāna-pati，指導禪修的人），行來主（āgantuka-pati，接待來訪者的人）。
解釋：說法主是通達佛法的人，通曉經律論三學。僧房主是寺院的三綱（指上座、寺主、維那）。教化主是懂得如何修造和供養的人。坐禪主是明瞭止觀（śamatha-vipaśyanā，平靜和洞察）的人。行來主是帶領徒弟遊方參學的首領。『為』是『作為』的意思。下面根據職位來行使職責。
應該生起慈悲心，妥善調和爭端，好好守護三寶（tri-ratna，佛、法、僧）的財物，不要過度使用，要像對待自己的財物一樣。
解釋：分為兩部分，首先是普遍約束五種負責人。慈悲心和妥善調和等，既然作為領導者，大眾有所爭執，就必須妥善調和，用道德來引導，所以稱為『善』。第二部分是『善守』以下，特別說明兩種負責人（僧房主和教化主）。這是最難的，三寶的財物使用必須如法，不能等同於自己的財物，需要用的時候才用，又要守護愛惜，如同自己的財物一樣，這樣才能避免損失。這就是守護得像自己的財物一樣，使用的時候不如自己的財物一樣。下面是違反禁令，構成罪過。
反而擾亂大眾，爭鬥，放縱私心使用三寶財物的人，犯輕垢罪。
解釋：擾亂大眾的人，自身行為不正，即使命令別人不服從，放縱私心使用財物，兼犯盜戒。如果遇到六群比丘（chabbaaggiya，指行為不端的比丘）之類的人，或者生病沒有得到照顧，或者被國王、盜賊所逼迫等情況，就沒有過失。要更仔細地思考。
第六條是招待賓客不合儀軌的戒律，接下來按照科判顯示，分為兩部分，首先是制定戒律，要求奉行；然後是違反禁令，構成罪過。前面分為三部分，首先是住在僧團的住所，第二是賓客到來，第三是迎接禮儀。現在開始第一部分。
如果佛弟子先
【English Translation】 English version: Because it is not the path practiced by Bodhisattvas, it ultimately leads to the formation of offenses.
If one knowingly commits it, one commits a light offense.
Explanation: If the practitioner has extra strength to support the Proper Dharma, perfectly accomplish the Sarvajñāna (all-knowing wisdom, referring to the wisdom attained by the Buddha), and tame the difficult-to-tame beings, then these are all medicine. For example, a Bodhisattva of the Fifth Ground doing this is not a hindrance.
The fifth precept is about losing decorum as a leader. The previous one was about abandoning the Dharma, this one is about damaging property. It is divided into two parts: first, establishing the precept and requiring adherence; then, violating the prohibition and incurring offenses. The former is further divided into two parts: first, a general statement of the time; then, a separate explanation of the matter. Now, we begin the first part.
If a disciple of the Buddha, after the extinction of the Buddha.
Explanation: These things do not happen when the Buddha is present, so the following specifically explains these matters. It is divided into two parts: first, dividing the responsibilities and establishing the leaders.
As a Dharma-bhāṇaka (preacher of the Dharma), as a Dharma-vinayaka (practitioner of the Dharma), as a Saṃghārāma-pati (manager of the monastery), as a Vinayadhara (responsible for edification), as a Dhyāna-pati (guide of meditation), as an Āgantuka-pati (host of visitors).
Explanation: The Dharma-bhāṇaka is one who understands the Dharma, proficient in the three learnings of Sūtra, Vinaya, and Abhidharma. The Saṃghārāma-pati is the three administrators of the monastery (referring to the senior monk, the abbot, and the supervisor). The Vinayadhara is one who knows how to build and make offerings. The Dhyāna-pati is one who understands Śamatha-Vipaśyanā (calmness and insight). The Āgantuka-pati is the leader who leads disciples to travel and study. 『As』 means 『acting as』. The following is to perform duties according to the position.
One should generate a compassionate heart, properly reconcile disputes, and carefully protect the property of the Tri-ratna (three jewels: Buddha, Dharma, and Sangha), not using it excessively, but like one's own property.
Explanation: It is divided into two parts: first, a general restraint on the five leaders. Compassionate heart and proper reconciliation, etc., since they are leaders, if the assembly has disputes, they must properly reconcile them, guiding them with virtue, hence the name 『good』. The second part is from 『carefully protect』 below, specifically explaining the two leaders (Saṃghārāma-pati and Vinayadhara). This is the most difficult. The use of the property of the Tri-ratna must be in accordance with the Dharma, not the same as one's own property. Use it only when needed, and protect and cherish it like one's own property, so as to avoid loss. This is protecting it like one's own property, and using it not like one's own property. The following is violating the prohibition and incurring offenses.
On the contrary, those who disturb the assembly, fight, and use the property of the Tri-ratna with selfish intentions commit a light offense.
Explanation: Those who disturb the assembly, their own behavior is not correct, even if they order others not to obey, and use property with selfish intentions, also commit the offense of theft. If one encounters people like the Chabbaaggiya (referring to monks with improper conduct), or is sick and not cared for, or is forced by kings or thieves, etc., then there is no fault. Think about it more carefully.
The sixth precept is about failing to follow the proper etiquette when receiving guests. Next, according to the outline, it is divided into two parts: first, establishing the precept and requiring adherence; then, violating the prohibition and incurring offenses. The former is divided into three parts: first, residing in the Sangha's residence; second, guests arriving; third, welcoming etiquette. Now, we begin the first part.
If a disciple of the Buddha first
在僧坊中住。
釋曰先字應平聲二賓客來臻。
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。
釋曰共有五處一僧房是出家菩薩住處二舍宅是在家菩薩住處三國王宅舍即禁宮中此亦在家菩薩住處城邑通於二住故在兩間然上二或即安僧在中四坐夏處隨所安居處應非少不可遍舉故云乃至謂暫住一夏之處五大會即檀越設齋之處或是僧居為正以前云僧房故后云先住僧故斯則僧所住處皆曰僧房后枑迎禮文二初迎送不虧后寢膳如法文二初自供必備。
先住僧應迎來送去飲食供養房舍臥具繩床木床事事給與若無物應賣自身及男女身供給所須盡給與之。
釋曰分二初辨富僧臥具者裀褥衾裕之類繩床者謂要坐故木床者即臥床也事事者燈火諸物不可具列故云事事後明貧士在家兼男女出家唯己身盡給與者富即盡其所須貧則盡其所有后他請無逾。
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。
釋曰客雖乍來便有其分既入眾僧之數即須依次差之後違禁結罪。
而先住僧獨受請而不差客僧坊主得無量罪畜生無異非沙門非釋種姓犯輕垢罪。
釋曰無量罪者固違聖制已是罪人況利屬十方故獲𠎝無量愚癡之甚故同畜生急於芻粟寧有義讓不息噁心故非沙
【現代漢語翻譯】 現代漢語譯本 住在僧坊中。
解釋：『先』字應該讀平聲。賓客來臨。
後來見到客人，菩薩、比丘來到僧坊、舍宅、城邑，如果是國王的宅舍中，乃至夏安居的地方以及大會中。
解釋：共有五處。一是僧房，是出家菩薩居住的地方；二是舍宅，是在家菩薩居住的地方；三是國王宅舍，即禁宮中，這也是在家菩薩居住的地方；城邑則通於二者，故在兩者之間。然而，以上兩種情況或許就在安僧之中。四是坐夏之處，隨所安居之處，應該不少，不可遍舉，故云『乃至』，謂暫住一夏之處。五是大會，即檀越（Dān yuè，施主）設齋的地方，或是僧居為正，因為前面說了僧房，所以後面說先住僧，因此僧人所住的地方都叫做僧房。後面是迎接禮儀的文字，分為兩部分：一是迎接和送別不虧待，二是寢食如法，又分為兩部分：一是自身供養必備。
先住的僧人應該迎來送往，飲食供養，房舍臥具，繩床木床，事事都給予。如果沒有東西，應該賣自身以及男女之身，供給所需，全部給予。
解釋：分為兩部分。一是辨別富僧的臥具，如裀褥衾裕之類。繩床，是指要坐的。木床，就是臥床。事事，如燈火等物，不可一一列舉，故云『事事』。后一部分說明貧士，在家兼顧男女，出家則只有己身。『盡給與』，富有的就盡其所需，貧窮的就盡其所有。後面是他請不要超過。
如果有檀越（Dān yuè，施主）來請眾僧，客僧有利養，僧坊主應該依次安排客僧接受邀請。
解釋：客人雖然是剛來的，便有他的一份。既然入了眾僧之數，就必須依次安排。後面是違禁結罪。
如果先住的僧人獨自接受邀請，而不安排客僧，僧坊主會得到無量罪，和畜生沒有區別，不是沙門（shā mén，修行者），不是釋迦種姓，犯輕垢罪。
解釋：無量罪，是因為違背了聖制，已經是罪人，況且利益屬於十方，所以獲得罪過無量。愚癡至極，所以和畜生一樣。急於芻粟，哪裡會有義讓？不停止噁心，所以不是沙門（shā mén，修行者）。
【English Translation】 English version Living in a Sangharama (sēng fáng, monastery).
Explanation: The character 『先』 (xiān, first) should be pronounced in the first tone. Guests arrive.
Later, seeing guests, Bodhisattvas (pú sà, enlightened beings), Bhikkhus (bǐ qiū, monks) come to the Sangharama (sēng fáng, monastery), residences, cities, or if it is in the King's residence, even in the summer retreat and assemblies.
Explanation: There are five places in total. First, the Sangharama (sēng fáng, monastery), which is where the ordained Bodhisattvas (pú sà, enlightened beings) reside; second, the residences, which are where the lay Bodhisattvas (pú sà, enlightened beings) reside; third, the King's residence, which is the forbidden palace, and this is also where the lay Bodhisattvas (pú sà, enlightened beings) reside; the cities encompass both, so it is in between. However, the above two situations may be within the Sangha (sēng qié, monastic community). Fourth, the summer retreat, depending on where one resides, there should be many, and it cannot be listed exhaustively, so it says 『乃至』 (nǎi zhì, even), referring to a place where one temporarily stays for a summer. Fifth, the assemblies, which are where the Dān yuè (檀越, benefactors) provide offerings, or the Sangha's (sēng qié, monastic community) residence is the correct one, because it mentioned the Sangharama (sēng fáng, monastery) earlier, so it says the resident monks later, therefore, the place where the monks reside is called Sangharama (sēng fáng, monastery). The following is the text on welcoming etiquette, divided into two parts: first, welcoming and sending off without deficiency, second, food and lodging are in accordance with the Dharma (fǎ, teachings), which is further divided into two parts: first, self-supply is essential.
The resident monks should welcome and send off, provide food and drink, lodging, bedding, rope beds, wooden beds, and give everything. If there is nothing, one should sell oneself and one's male and female servants to provide what is needed, giving everything.
Explanation: Divided into two parts. First, distinguishing the bedding of wealthy monks, such as cushions, quilts, and so on. Rope beds refer to those for sitting. Wooden beds are for sleeping. 『事事』 (shì shì, everything), such as lamps and other items, cannot be listed one by one, so it says 『事事』 (shì shì, everything). The latter part explains the poor, taking care of both male and female servants at home, and only oneself when ordained. 『盡給與』 (jìn gěi yǔ, give everything), the wealthy give everything they need, and the poor give everything they have. Later, other invitations should not exceed.
If there are Dān yuè (檀越, benefactors) who come to invite the Sangha (sēng qié, monastic community), and the guest monks have benefits, the Sangharama (sēng fáng, monastery) master should arrange for the guest monks to accept the invitation in order.
Explanation: Although the guests have just arrived, they have their share. Since they have entered the Sangha (sēng qié, monastic community), they must be arranged in order. The following is violating the prohibition and incurring sin.
If the resident monks accept the invitation alone without arranging for the guest monks, the Sangharama (sēng fáng, monastery) master will receive immeasurable sins, and is no different from animals, not a Shramana (shā mén, ascetic), not of the Shakya lineage, and commits a minor offense.
Explanation: Immeasurable sins, because it violates the sacred system, and is already a sinner, moreover, the benefits belong to the ten directions, so one obtains immeasurable sins. Extremely foolish, so like animals. Anxious for grass and grain, how can there be righteousness and concession? Not stopping evil thoughts, so not a Shramana (shā mén, ascetic).
門違佛言故非種姓不從佛口生故不得成佛若病不自由或王力非己或初心未能自責等即可容也。
○第七受用非法戒前則待客非儀此乃用物非法文二初別彰所犯后通結罪名前中二初舉一以制。
若佛子一切不得受別請利養入己而此利養屬十方僧而別受請即取十方僧物入己。
釋曰有標釋結在文可知后例諸以制。
及八福田中諸佛聖人一一師僧父母病人物自己用故。
釋曰意曰別請物屬眾僧即是八福田中一數此既不得用余田之物亦不得用例同此故此可立量云云可思后通結罪名。
犯輕垢罪。
釋曰若以慈悲為懷益多損少都不為己意在利人即無犯也。
○第八請僧逾越戒前受此請故次之也文二初制戒令行后違禁結罪前中二初標彼所欲后示此所應今初。
若佛子有出家菩薩在家菩薩及一切檀越請僧福田求愿之時。
釋曰檀越此是兼制多有此事故二示此所應文二初正示所應。
應入僧坊中問知事人今欲請僧求愿知事報言次第請者即得十方賢聖僧。
釋曰知事人者即維那知次第故今欲等者明本意即得等者凡是一僧乃是十方之數以心無揀擇故此一僧便同十方僧也況十方僧內凡聖相兼后校量顯勝。
而世人別請五百羅漢菩薩僧不如僧次一凡夫僧。
【現代漢語翻譯】 現代漢語譯本：如果違背了佛陀的教誨，就不能算是佛的種姓；不是從佛口中生出的，就不能成就佛果。如果是因疾病不自由，或者受到王權的壓迫，或者因為初心未能自我約束等原因，還可以被原諒。
第七條是關於不當享用供養的戒律。前面講的是招待客人不合禮儀，這裡講的是使用物品不合規矩。這一條分為兩部分，首先分別說明所犯的錯誤，然後總結罪名。在第一部分中，首先舉出一個例子來加以規範。
如果佛弟子接受了特別的供養，將其納入自己名下，這是不允許的。因為這些供養應該屬於十方僧眾，而接受特別供養就等於把十方僧眾的物品據爲己有。
解釋說：經文中有標示、解釋和總結，這在文中是可以看出來的，後面的例子也一樣。
以及八福田中諸佛、聖人、每一位師僧、父母、病人和物品，都不應該爲了自己使用。
解釋說：意思是說，特別供養的物品屬於僧眾，也就是八福田中的一種。既然這種物品不能使用，那麼其他福田的物品也不能使用，道理是一樣的。因此，可以這樣立論，云云，可以思考後面的總結罪名。
犯輕垢罪。
解釋說：如果以慈悲為懷，多行利益之事，少做損害之事，不為自己著想，一心利益他人，就不會犯戒。
第八條是關於請僧越序的戒律。因為前面講了接受供養，所以接下來講這個。這一條分為兩部分，首先禁止這種行為，然後總結違禁的罪名。在第一部分中，首先標明他們想要做什麼，然後指出應該怎麼做。現在開始第一部分。
如果佛弟子，無論是出家菩薩、在家菩薩，還是一切檀越（dàn yuè，施主），在祈求僧眾福田的時候。
解釋說：檀越，這裡是兼顧多種情況，因為經常發生這樣的事情。第二部分是指出應該怎麼做，分為兩部分，首先是正確地指出應該怎麼做。
應該進入僧坊中詢問知事人（zhī shì rén，負責僧團事務的人），問他現在想要請僧眾祈福，知事人回答說按照順序請，這樣就能請到十方賢聖僧。
解釋說：知事人就是維那（wéi nuó，寺院中負責僧眾事務的僧人），因為他知道順序。現在想要等，說明本意。即得等，凡是一位僧人，就是十方之數，因為心中沒有分別。因此，這一位僧人就等同於十方僧眾。更何況十方僧眾中凡聖兼具。後面會衡量顯示出殊勝之處。
而世人特別邀請五百羅漢菩薩僧，不如按照僧次請一位凡夫僧。
【English Translation】 English version: If one violates the Buddha's words, they cannot be considered of the Buddha's lineage; if one is not born from the Buddha's mouth, they cannot attain Buddhahood. However, if it is due to illness and lack of freedom, or oppression by royal power, or because the initial intention was unable to be self-controlled, then it can be forgiven.
The seventh precept concerns the improper enjoyment of offerings. The previous one discussed improper etiquette in entertaining guests, while this one discusses improper use of items. This section is divided into two parts: first, it separately clarifies the offenses committed, and then it summarizes the offenses. In the first part, it first gives an example to regulate.
If a Buddhist disciple receives a special offering and incorporates it into their own possessions, this is not allowed. This is because these offerings should belong to the Sangha (sēng qié, monastic community) of the ten directions, and receiving a special offering is equivalent to taking the property of the Sangha of the ten directions as one's own.
Explanation: There are indications, explanations, and summaries in the text, which can be seen in the text, and the same applies to the following examples.
And the Buddhas, sages, every teacher, monk, parents, sick people, and items in the eight fields of merit should not be used for one's own purposes.
Explanation: The meaning is that the specially offered items belong to the Sangha, which is one of the eight fields of merit. Since this kind of item cannot be used, then the items of other fields of merit cannot be used either, the principle is the same. Therefore, it can be argued that, and so on, one can think about the subsequent summary of offenses.
Committing a minor offense.
Explanation: If one cherishes compassion, does more good deeds, does less harm, does not think of oneself, and wholeheartedly benefits others, then one will not violate the precept.
The eighth precept concerns inviting monks out of order. Because the previous one discussed receiving offerings, this one follows. This section is divided into two parts: first, it prohibits this behavior, and then it summarizes the offenses of violating the prohibition. In the first part, it first indicates what they want to do, and then points out what should be done. Now begin the first part.
If a Buddhist disciple, whether a monastic Bodhisattva, a lay Bodhisattva, or any Dānapati (dàn yuè, benefactor), when seeking the field of merit of the Sangha.
Explanation: Dānapati, this is to take into account various situations, because such things often happen. The second part is to point out what should be done, divided into two parts, first is to correctly point out what should be done.
One should enter the Sangha's monastery and ask the Ino (zhī shì rén, person in charge of monastic affairs), asking if they want to invite the Sangha to pray for blessings, and the Ino replies that if they invite in order, then they can invite the worthy and holy Sangha of the ten directions.
Explanation: The Ino is the Karmadāna (wéi nuó, monk in charge of the Sangha's affairs in the monastery), because he knows the order. Now wanting to, etc., explains the original intention. Immediately obtaining, etc., any one monk is the number of the ten directions, because there is no discrimination in the mind. Therefore, this one monk is equivalent to the Sangha of the ten directions. Moreover, the Sangha of the ten directions combines both ordinary and holy beings. Later, it will be measured to show the superiority.
And worldly people specially invite five hundred Arhat (luó hàn, enlightened being) Bodhisattva monks, which is not as good as inviting an ordinary monk in the order of the Sangha.
釋曰江水雖多但為一味海雖少便具百川法準詳之問別請僧豈非十方僧數耶答運心有限不能普故境隨於心成侷限故后違禁結罪。
若別請僧者是外道法七佛無別請法不順孝道若故別請僧者犯輕垢罪。
釋曰是外道下三意展轉相釋七佛即毗婆尸等違逆佛心是不順孝道若勢力強逼或不為人情但為尊德成大利益或僧次已滿等即應可也。
○第九惡枝多損戒前為感福此乃增罪文二初明所犯之事。
若佛子以噁心故為利養販賣男女色自手作食自磨自舂占相男女解夢吉㐫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蠱毒都無慈心無孝順心。
釋曰噁心利養但因緣異耳販賣下有十三事一賣色即販淫也二自作食等惡觸非法亦世之譏嫌三占相謂占勘婚嫁相其善惡四解夢是吉是㐫五辨胎中男女六咒咒詛等七術厭禱符書等八工巧謂刻畫等九調鷹謂縫耄等十合毒以多毒藥合成百千但功能遲速之異耳十一蛇毒以五月五日蛇合和毒藥[罩-卓+鬼]辟蛇等十二生金銀合假金銀等十三蠱毒取七月七日蜘蛛五月五日午時青蛇十二月貓兒共置甕中閉之多日唯有一在即成其毒然束此十三不出六事謂三四五合故六七八合故第十已下合故若別之即為六戒無慈孝者違法損物故后結所犯之罪。
若故作者
【現代漢語翻譯】 現代漢語譯本：
解釋說，江水雖然多，但只有一種味道；海水雖然少，卻具備百川之水。以佛法準則詳細衡量，請問單獨邀請僧人，難道不是十方僧眾的數量嗎？回答是，因為運用的心力有限，不能普遍顧及，所以境界隨著心而形成侷限，因此後來違背禁令就會結下罪過。
如果單獨邀請僧人，這是外道之法。過去七佛（Vipasyin Buddha毗婆尸佛等七位佛陀）沒有單獨邀請僧人的做法，不順應孝道。如果故意單獨邀請僧人，就犯了輕垢罪。
解釋說，『是外道』以下，用三種意思輾轉互相解釋。『七佛』即毗婆尸（Vipasyin）等佛，違逆佛心就是不順應孝道。如果勢力強大逼迫，或者不顧人情，只為尊重有德之人成就大利益，或者僧眾的次序已經滿了等等情況，就應該可以這樣做。
○第九惡枝，多損害戒律。前面是關於感得福報，這裡是關於增加罪過。分為兩部分，首先說明所犯的事情。
如果佛弟子以惡毒的心，爲了獲得利養，販賣男女色情，親手製作食物，自己磨米自己舂米，占卜相面男女，解釋夢境吉兇，判斷是男是女，使用咒術工巧，調教老鷹的方法，調和百種毒藥千種毒藥，蛇毒，製造假金銀毒藥，蠱毒，都沒有慈悲心，沒有孝順心。
解釋說，噁心和利養，只是因緣不同罷了。『販賣』以下有十三件事：一是賣色，即販賣淫穢；二是自己製作食物等，是惡劣的觸犯非法，也是世俗所譏笑嫌棄的；三是占相，指占卜勘察婚嫁的相貌，判斷其善惡；四是解夢，判斷是吉是兇；五是辨別胎中男女；六是咒語咒詛等；七是術，指厭勝、禱告、符書等；八是工巧，指雕刻繪畫等；九是調鷹，指縫製帽子等；十是調和毒藥，用多種毒藥合成百種千種，只是功能遲緩或快速的差異罷了；十一是蛇毒，用五月五日的蛇調和毒藥，用來辟邪等；十二是製造假金銀等；十三是蠱毒，取七月七日的蜘蛛、五月五日午時的青蛇、十二月的貓兒，一同放在甕中封閉起來，多日後只有一隻存活，就成了蠱毒。然而總括這十三件事，不出六事，即三四五合併，六七八合併，第十以下合併。如果分別來看，就是六戒。沒有慈悲孝順，違背佛法損害物品，所以後面總結所犯的罪過。
如果故意這樣做，
【English Translation】 English version:
It is explained that although the river water is abundant, it has only one taste; although the sea is small, it contains the water of hundreds of rivers. Examining it in detail with the Dharma standard, may I ask, isn't inviting monks separately the same as the number of monks in the ten directions? The answer is that because the mental effort used is limited and cannot be universally considered, the realm is formed with the mind as a limitation, so later violating the prohibitions will result in sin.
If monks are invited separately, this is a non-Buddhist (外道, Waidào) practice. The Seven Buddhas (七佛, Qī Fó) (Vipasyin Buddha (毗婆尸佛, Pí Pó Shī Fó) and the other six Buddhas) did not have the practice of inviting monks separately, which is not in accordance with filial piety. If one deliberately invites monks separately, one commits a minor offense (輕垢罪, qīng gòu zuì).
It is explained that 'is a non-Buddhist practice' below, explains each other in three meanings. 'Seven Buddhas' refers to Buddhas such as Vipasyin (毗婆尸, Pí Pó Shī), and going against the Buddha's mind is not in accordance with filial piety. If one is forced by strong forces, or disregards human feelings, but only respects virtuous people to achieve great benefits, or if the order of the Sangha (僧, Sēng) is already full, then it should be acceptable.
○ The ninth evil branch, which greatly harms the precepts. The previous section was about gaining blessings, and this section is about increasing sins. It is divided into two parts, the first of which explains the offenses committed.
If a Buddhist disciple, with an evil mind, for the sake of gain and sustenance, sells men and women for sexual purposes, makes food with his own hands, grinds rice and pounds rice himself, divines the faces of men and women, interprets dreams for good or bad fortune, judges whether the fetus is male or female, uses spells and crafts, trains eagles, mixes hundreds of kinds of poisons and thousands of kinds of poisons, snake venom, makes fake gold and silver poisons, and Gu (蠱, Gǔ) poison, without compassion or filial piety.
It is explained that evil intentions and the pursuit of gain are merely different causes and conditions. There are thirteen things below 'selling': first, selling sex, which is selling obscenity; second, making food by oneself, which is an evil violation of the law and is also ridiculed and disliked by the world; third, divination, which refers to divining and examining the appearance of marriage and judging its good or bad; fourth, interpreting dreams, judging whether they are auspicious or inauspicious; fifth, distinguishing between male and female fetuses; sixth, spells and curses; seventh, techniques, referring to suppressing, praying, and writing talismans; eighth, crafts, referring to carving and painting; ninth, training eagles, referring to sewing hats; tenth, mixing poisons, using many kinds of poisons to make hundreds or thousands of kinds, with only the difference in the speed of their effects; eleventh, snake venom, using snakes from the fifth day of the fifth month to mix poisons, used to ward off evil spirits; twelfth, making fake gold and silver; thirteenth, Gu (蠱, Gǔ) poison, taking spiders from the seventh day of the seventh month, green snakes at noon on the fifth day of the fifth month, and cats from December, putting them together in a jar and sealing it, and after many days only one survives, which becomes Gu (蠱, Gǔ) poison. However, summarizing these thirteen things, they do not go beyond six things, namely, three, four, and five combined, six, seven, and eight combined, and ten and below combined. If viewed separately, there are six precepts. Without compassion and filial piety, violating the Dharma and damaging things, so the offenses committed are summarized later.
If one deliberately does so,
犯輕垢罪。
釋曰于中開遮可以意悉。
○第十違禁行非戒前則惡作損生此乃公行毀禁文三初總明所犯之因。
若佛子以噁心故。
釋曰不信業果也二別彰所犯之事文二初巧言令色。
自身謗三寶詐現親附口便說空行在有中。
釋曰依三寶蔭以求財利己取行違故言詐親等文復巧言無行故云說空等后躬行不善。
為白衣通致男女交會淫色作諸縛著於六齋日年三長齋月作殺生劫盜破齋犯戒者。
釋曰白衣等者為媒人通於私禮此是生死之中縛著事合與解之而反縛之六齋日者一日八十五十八二十四三十此是外道六師齋日也三長月者智論說天帝以大寶鏡共諸天眾從正月一日照南州善惡具錄如是二月東三月北四月西五月還至此九月亦然故當修善殺生等者如婆藪仙等唯於此時即行殺等以惡見故此中共有四事兼有犯重詳之後通結所犯之罪。
犯輕垢罪。
釋曰唯除癡狂心亂或大聖示同即可余皆不得后結勸指廣。
如是十戒應當學敬心奉持制戒品中廣說。
自下第四明救厄等九戒文二準前前中有九。
○第一見厄不救戒前則重罪故違此乃尊厄不救文二初制戒令行后違禁結罪前中二初舉緣后正制前中二初總標惡時。
佛言佛子佛滅度後於惡世中。
【現代漢語翻譯】 現代漢語譯本： 犯輕垢罪。 解釋說，其中的開遮（允許和禁止）可以意會。 第十，違禁行為並非戒律之前就已存在，因此是惡作，損害生命。這裡是公開地破壞禁令。分為三部分，首先總的說明所犯的原因。 如果佛弟子以噁心（不相信業果）的緣故。 解釋說，這是不相信業果。 其次，分別闡明所犯的事情，分為兩部分，首先是巧言令色。 自身誹謗三寶（佛、法、僧），虛假地表現親近依附，口中卻說空行（否定因果的修行）存在於有中（執著于現象）。 解釋說，依靠三寶的庇廕來求取財利，自己的行為卻與三寶相違背，所以說是虛假親近等。又用巧妙的言辭說沒有修行，所以說空等。 之後，親自做出不善的行為。 為在家居士（白衣）牽線搭橋，促成男女交合、**（此處原文可能指性行為），製造各種束縛。在六齋日、一年中的三個長齋月，進行殺生、劫盜，破壞齋戒，觸犯戒律。 解釋說，白衣等指的是做媒的人，促成私下的禮儀，這是生死之中的束縛之事，本應幫助解脫，反而加以束縛。六齋日指的是每月初八、十四、十五、二十三、二十九、三十（或二十八、二十九），這是外道六師的齋日。三個長齋月，智論中說，天帝用大寶鏡與諸天眾從正月一日照耀南贍部洲，詳細記錄善惡，二月照東方，三月照北方，四月照西方，五月又回到這裡，九月也是這樣，所以應當修行善事。殺生等事，如婆藪仙等，只在此時才進行殺生等事，因為惡見的緣故。這裡共有四件事，兼有犯重罪的情況，詳細情況在後面說明。總的歸結所犯的罪過。 犯輕垢罪。 解釋說，除非是癡狂、心神錯亂，或者大聖（菩薩）示現相同行為，才可以，其餘情況都不得違犯。最後總結勸誡，指明詳細內容。 像這樣的十戒，應當學習，以恭敬心奉持，詳細內容在《制戒品》中廣泛說明。 從下面開始，第四部分說明救厄等九戒，分為兩部分，按照前面的方式，每一部分中有九條。 第一，見到危難不救助戒，之前是重罪，所以違背此戒是尊厄不救。分為兩部分，首先制定戒律要求實行，然後是違禁的總結罪過。前一部分分為兩部分，首先是舉出因緣，然後是正式制定戒律。前一部分又分為兩部分，首先是總的標明惡劣的時代。 佛說，佛弟子們，在佛滅度之後，在惡劣的世道中。
【English Translation】 English version: Commits a light offense. Explanation: The allowances and prohibitions within this can be understood intuitively. The tenth, prohibited conduct is not a pre-existing precept, therefore it is a misdeed, harming life. This is a public violation of prohibitions. It is divided into three parts, first generally explaining the cause of the offense. If a disciple of the Buddha, due to an evil mind (not believing in karmic consequences). Explanation: This refers to not believing in the consequences of karma. Secondly, specifically elucidating the offenses, divided into two parts, first being skillful words and a pleasing countenance. Personally slanders the Three Jewels (Buddha, Dharma, Sangha), falsely appearing close and attached, yet verbally speaks of 'emptiness practice' (practice denying causality) existing within 'existence' (attachment to phenomena). Explanation: Relying on the protection of the Three Jewels to seek wealth and profit, while one's own conduct contradicts the Three Jewels, hence the term 'falsely close,' etc. Furthermore, using skillful words to say there is no practice, hence the term 'emptiness,' etc. Afterward, personally engaging in unwholesome conduct. Acting as a go-between for laypeople (white-robed), facilitating the sexual union of men and women, ** (the original text may refer to sexual behavior here), creating various bonds. On the six fast days, the three long fast months of the year, engaging in killing, robbery, breaking the fast, and violating precepts. Explanation: 'White-robed,' etc., refers to matchmakers, facilitating private rituals. This is a matter of bondage within samsara, which should be helped to be liberated, but instead is bound further. The six fast days refer to the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth (or twenty-eighth, twenty-ninth) of each month, which are the fast days of the six heretical teachers. The three long fast months, the Shastra on the Great Perfection of Wisdom says that the heavenly emperor uses a great jewel mirror with all the heavenly hosts to illuminate Jambudvipa from the first day of the first month, recording good and evil in detail. In the second month, it illuminates the east; in the third month, the north; in the fourth month, the west; and in the fifth month, it returns here. The ninth month is also like this, so one should cultivate good deeds. Killing, etc., such as the Rishi Vasu, only engage in killing, etc., at this time, due to evil views. There are a total of four matters here, also involving the commission of a grave offense, details of which will be explained later. Generally concluding the offenses committed. Commits a light offense. Explanation: Unless it is due to insanity, mental derangement, or a great sage (Bodhisattva) manifesting the same behavior, it is not permissible to violate. Finally, summarizing the exhortation, indicating the detailed content. Such as these ten precepts, one should learn, uphold with reverence, and the detailed content is extensively explained in the 'Chapter on Establishing Precepts.' From below, the fourth part explains the nine precepts such as rescuing from distress, divided into two parts, according to the previous method, each part having nine items. First, the precept of not rescuing from danger, previously it was a grave offense, so violating this precept is not rescuing from a respected danger. Divided into two parts, first establishing the precept requiring practice, then the concluding offense of violating the prohibition. The first part is divided into two parts, first citing the causes and conditions, then formally establishing the precept. The first part is again divided into two parts, first generally indicating the evil age. The Buddha said, 'Disciples of the Buddha, after the Buddha's extinction, in an evil age.'
釋曰佛在即無此事前四五百年亦應無此後別明惡事。
若見外道一切惡人劫賊賣佛菩薩父母形像及賣經律販賣比丘比丘尼亦賣發菩提心菩薩道人或為官使與一切人作奴婢者。
釋曰外道與佛法為怨故惡人即闡提之類不信佛法故劫賊則兇暴求財故父母形像雖少不無共有五類細分為九義添成十應有論故或為等者欠負官物賣之取錢納官因為奴婢或為犯事被官司收配與別家為賊或因離亂為官所掠賜及有功乃成賤士后正制。
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。
釋曰慈心與方便但因緣異耳後違禁結罪。
若不贖者犯輕垢罪。
釋曰若癡狂或錢少或教化不得或菩薩自賣志趣堅深則可也。
○第二畜諸非法戒前則有厄不救此乃無辜加害文二初制戒令行。
若佛子不得畜刀杖弓箭販賣輕秤小斗因官形勢取人財物害心繫縛破壞成功長養貓貍豬狗。
釋曰刀等殺器前已制之今重製者傳寫誤失於中仗字從人從本總別雖殊隨取皆得販賣輕秤者或但賣於此或以此販物因官取物下或一事邐迤謂本以勢取勢取不得即以囚繫囚繫不得即破其家產或即三事迢然各別養貓等者能殺所殺皆不相應然此文中開則成六合則有四並可知
【現代漢語翻譯】 現代漢語譯本： 解釋說，佛陀在世時沒有這些事，即使在佛陀涅槃前四五百年也應該沒有這些事，後面另外說明這些惡事。
如果見到外道、一切惡人、強盜，販賣佛、菩薩、父母的形像，以及販賣經、律，販賣比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人），也販賣發菩提心（bodhicitta，覺悟之心）的菩薩道人，或者因為官府差使，給一切人做奴婢的人。
解釋說，外道與佛法為仇敵，所以是惡人；惡人就是斷善根的人，不相信佛法；強盜則是兇狠殘暴爲了求財；父母形像即使很少，也不是沒有，共有五類，細分為九義，新增成為十，應該有論述；或者因為等等原因，欠下官府財物，賣身取錢繳納給官府，因此成為奴婢；或者因為犯事被官府收押，分配給別家為奴；或者因為離亂被官府掠奪，賞賜給有功之人，於是成為低賤人士，後來正式制定。
而菩薩（bodhisattva，立志成佛之人）見到這些事後，應該生起慈悲心，用方便法門救護，到處教化，拿財物贖回佛、菩薩的形像，以及比丘、比丘尼、發心的菩薩、一切經律。
解釋說，慈心與方便，只是因緣不同罷了，以後違背禁令會結罪。
如果不贖回，就犯輕垢罪。
解釋說，如果癡呆瘋狂，或者錢財很少，或者教化不了，或者菩薩自己賣身志向堅定深刻，那就可以了。
第二，畜養各種非法之物戒。前面是有災厄而不救助，這裡是無辜加以傷害。本文分為兩部分，首先是制定戒律，命令執行。
如果佛弟子，不得畜養刀、杖、弓箭，販賣缺斤短兩的秤和小鬥，憑藉官府的權勢奪取他人財物，懷著害人之心捆綁他人，破壞他人成功之事，長養貓、貍、豬、狗。
解釋說，刀等殺人器械，前面已經制定過戒律，現在重新制定，是傳抄時產生的錯誤。其中『仗』字，從人從本，總說和別說雖然不同，但都可以理解。販賣缺斤短兩的秤，或者只是賣這種秤，或者用這種秤來販賣物品。憑藉官府奪取財物，下面或者一件事逐漸發展，意思是本來想憑藉權勢奪取，憑藉權勢奪取不了，就囚禁他人，囚禁不了，就破壞他人的家產。或者這三件事截然不同，各自獨立。養貓等動物，能殺的和被殺的都不相應。然而本文中，分開來說有六種情況，合起來說有四種情況，可以一併瞭解。
【English Translation】 English version: The explanation says that when the Buddha was alive, these things did not happen. Even four or five hundred years before the Buddha's Nirvana, these things should not have happened. Later, these evil deeds are explained separately.
If you see heretics, all evil people, robbers, selling the images of Buddhas, Bodhisattvas (bodhisattva, beings who are on the path to Buddhahood), and parents, as well as selling Sutras and Vinaya, selling Bhiksus (bhiksu, male monastic) and Bhiksunis (bhiksuni, female monastic), also selling Bodhisattva practitioners who have generated Bodhicitta (bodhicitta, the mind of enlightenment), or those who serve as slaves for all people because of official duties.
The explanation says that heretics are enemies of the Buddha's Dharma, so they are evil people; evil people are those who have severed their roots of goodness and do not believe in the Buddha's Dharma; robbers are fierce and violent in order to seek wealth; even if there are few images of parents, they are not non-existent, there are five categories in total, which are subdivided into nine meanings, added to become ten, and there should be discussions; or for various reasons, they owe official property, sell themselves to get money to pay to the government, and thus become slaves; or because of committing crimes, they are detained by the government and assigned to another family as slaves; or because of separation and chaos, they are plundered by the government and rewarded to meritorious people, and thus become lowly people, which was officially established later.
And when a Bodhisattva (bodhisattva, one who aspires to become a Buddha) sees these things, they should generate compassion, use skillful means to protect, teach everywhere, and use wealth to redeem the images of Buddhas and Bodhisattvas, as well as Bhiksus, Bhiksunis, Bodhisattvas who have generated the mind, and all Sutras and Vinaya.
The explanation says that compassion and skillful means are only different in conditions. Violating the prohibitions later will result in offenses.
If they are not redeemed, they commit a minor offense.
The explanation says that if they are foolish and crazy, or have little money, or cannot teach, or the Bodhisattva sells themselves with firm and profound aspirations, then it is acceptable.
Second, the precept against keeping various illegal items. The previous one was about not helping in the face of disaster, this one is about inflicting harm on the innocent. This text is divided into two parts, the first is to establish precepts and order their implementation.
If a disciple of the Buddha is not allowed to keep knives, staffs, bows and arrows, sell scales and small measures that are short of weight, seize other people's property by relying on the power of the government, bind others with the intention of harming them, destroy other people's successful affairs, and raise cats, civets, pigs, and dogs.
The explanation says that the instruments of killing, such as knives, have already been established in the previous precepts. The re-establishment now is a mistake in copying. Among them, the word 'staff' is from person and from origin. Although the general and specific explanations are different, they can all be understood. Selling scales that are short of weight, either just selling this kind of scale, or using this kind of scale to sell goods. Seizing property by relying on the government, below, or one thing gradually develops, meaning that originally they wanted to seize it by relying on power, but if they cannot seize it by relying on power, they imprison others, and if they cannot imprison them, they destroy other people's property. Or these three things are completely different and independent of each other. Raising animals such as cats, etc., the one who can kill and the one who is killed are not corresponding. However, in this text, there are six situations when separated, and four situations when combined, which can be understood together.
之後違禁結罪。
若故養者犯輕垢罪。
釋曰若或癡狂或欲慈育或護佛法等有益即許也。
○第三觀聽作惡戒前貯畜非儀此觀聽作惡以為次也文二初制戒令行后違禁結罪前中二初總舉犯因。
若佛子以噁心故。
釋曰但順生死皆噁心也后別彰犯事。
觀一切男女等斗軍陣兵將劫賊等斗亦不得聽吹貝鼓角琴瑟箏笛箜篌歌叫伎樂之聲不得摴蒲團棋波羅塞戲彈棋六博拍毬擲石投壺牽道八道行成爪鏡蓍草楊枝缽盂髑髏而作卜筮不得作盜賊使命。
釋曰總有五類初觀鬥競三事可知有二等字是中皆有多種斗故二亦不得下聽音樂有十事伎樂但是總名以結上諸別兼該所餘三不得下作枝戲有九事波羅塞戲西國兵戲謂二人各布二十餘象或馬于局道所爭得要路以為勝也六博即雙即戮或即長行等六四爪鏡下行邪術有五事爪鏡者以藥涂爪咒之便見吉兇蓍等並咒之作術此方所無未知委的五不得下為盜賊使一事可知后約戒總制。
一一不得作。
釋曰五中之二也后違禁結罪。
若故作者犯輕垢罪。
釋曰前二中因而視聽不是噁心即可余除化物同事方便皆不可也。
○第四輒入二乘戒前斷惡此修善又前制身前防意文二初制戒令行后違禁結罪前中三初令護持禁戒。
若
【現代漢語翻譯】 現代漢語譯本：之後違犯禁令，構成輕垢罪。
如果故意供養者，犯輕垢罪。
解釋：如果因為癡狂、想要慈悲養育、或者爲了保護佛法等有益的原因，則允許。
○第三觀聽作惡戒：前面是貯藏非法的物品，這裡是觀聽作惡作為下一個戒條。分為兩部分，首先是制定戒律使其施行，然後是違反禁令構成罪過。前面部分分為兩部分，首先是總括犯戒的原因。
如果佛弟子因為噁心。
解釋：只要是順從生死輪迴的，都是噁心。後面分別彰顯所犯之事。
觀看一切男女等爭鬥、軍隊陣營、兵將劫賊等爭鬥，也不得聽吹奏貝殼、鼓、角、琴、瑟、箏、笛、箜篌、歌唱叫喊、伎樂之聲，不得玩摴蒲（一種古代博戲）、團棋、波羅塞戲（一種古代西域的棋類遊戲）、彈棋、六博（一種古代棋類遊戲）、拍毬（古代球類運動）、擲石、投壺（古代投擲遊戲）、牽道（一種占卜遊戲）、八道行成（一種占卜遊戲）、爪鏡（用指甲占卜）、蓍草（占卜用的蓍草）、楊枝（一種清潔牙齒的工具）、缽盂（僧人用的食器）、髑髏（死人頭骨）而進行卜筮，不得做盜賊的使者。
解釋：總共有五類。首先是觀看爭鬥，三件事可以知道。有『等』字，是其中都有多種爭鬥的原因。其次是『亦不得』以下，聽音樂有十件事，伎樂只是總稱，用來總結以上各種類別，兼顧其餘的。第三是『不得』以下，做遊戲有九件事。波羅塞戲是西國的兵戲，指二人各自佈置二十多個棋子，像馬一樣在棋盤上爭奪要道以求勝利。六博就是雙陸，或者說是長行等。第四是『六四爪鏡』以下，施行邪術有五件事。爪鏡是指用藥物塗在指甲上，唸咒，就能看到吉兇。蓍草等都念咒來施行法術，這是此方（指中國）所沒有的，不知道詳細情況。第五是『不得』以下，做盜賊的使者，一件事可以知道。後面總結戒律的總則。
一一不得做。
解釋：是五類中的第二類。後面是違反禁令構成罪過。
如果故意去做，犯輕垢罪。
解釋：前面兩種是因為視聽，如果不是噁心就可以，其餘的除了爲了感化眾生、共同做事、方便行事之外，都不可以。
【English Translation】 English version: Afterwards, violating the prohibitions results in a Dukkaṭa offense (a minor offense).
If one intentionally supports such activities, it constitutes a Dukkaṭa offense.
Explanation: If it is due to insanity, a desire for compassionate nurturing, or protecting the Dharma, etc., which are beneficial, then it is permissible.
○ Third Precept on Observing and Listening to Evil: Before was storing improper items; here, observing and listening to evil is the next precept. It is divided into two parts: first, establishing the precepts for implementation, and then violating the prohibitions resulting in offenses. The first part is divided into two sections: first, a general summary of the causes of offenses.
If a disciple of the Buddha, with an evil mind.
Explanation: Anything that follows the cycle of birth and death is considered an evil mind. The following sections specifically highlight the offenses committed.
Observing any fighting among men and women, military formations, battles between soldiers and robbers, etc., and also not listening to the sounds of blowing conch shells, drums, horns, qin (a zither-like instrument), se (a plucked string instrument), zheng (another zither-like instrument), flute, konghou (a type of harp), singing, shouting, or any musical performances. One must not engage in games such as Chupu (an ancient gambling game), Tuanqi (a board game), Polo Sai (a chess-like game from ancient Western regions), Danqi (a game of flicking pieces), Liubo (another ancient board game), Paiqiu (an ancient ball game), throwing stones, Touhu (a game of pitching arrows into a pot), Qiandao (a divination game), Badao Xingcheng (another divination game), Zhua Jing (divination using fingernails), using Yarrow stalks (for divination), Yangzhi (a tool for cleaning teeth), alms bowls, or skulls for divination. One must not act as a messenger for thieves.
Explanation: There are five categories in total. First is observing fighting, which can be understood from the three examples. The word 'etc.' indicates that there are various types of fighting involved. Second is 'also not' and below, listening to music involves ten items. 'Musical performances' is a general term used to summarize the categories above, encompassing the rest. Third is 'not' and below, engaging in games involves nine items. Polo Sai is a military game from Western regions, where two players each arrange over twenty pieces, like horses, on a board, competing for strategic routes to win. Liubo is Shuanglu (backgammon), or Changxing, etc. Fourth is 'Liusi Zhua Jing' and below, performing evil magic involves five items. Zhua Jing refers to applying medicine to the fingernails and chanting spells to see good or bad omens. Yarrow stalks, etc., are all chanted over to perform magic. This is not found in this region (China), and the details are unknown. Fifth is 'not' and below, acting as a messenger for thieves, which can be understood as one item. The following summarizes the general principles of the precepts.
One must not do any of these.
Explanation: This is the second of the five categories. The following is about violating the prohibitions resulting in offenses.
If one intentionally does these things, it constitutes a Dukkaṭa offense.
Explanation: The previous two are about seeing and hearing. If it is not with an evil mind, it is permissible. Other than transforming sentient beings, working together, or for the sake of convenience, it is not permissible.
佛子護持禁戒行住坐臥日夜六時讀誦是戒猶如金剛如帶持浮囊欲度大海如草系比丘。
釋曰分二初法護持其行則畢世無虧讀誦其文則六時無倦二猶如下諭如金剛者不可壞故如浮囊纖毫不犯涅槃所說草系比丘者莊嚴論說有比丘賊剝裸形以草根系之經宿不轉王見謂外道臣曰非也是佛弟子以右膞黑是袒露之相王問其由發心請之供養二令生大信。
常生大乘善信自知我是未成之佛諸佛是已成之佛。
釋曰佛本同我但由行致故我堅心三令發大心。
發菩提心念念不去心。
釋曰由前所信故此信不亡造次顛沛如是故云念等后違禁結罪。
若起一念二乘外道心者犯輕垢罪。
釋曰二乘即佛法中外道片云凝空陽光倏掩小心繞舉大行那在若新發意或習強或示同調物等即可也。
○第五不發大愿戒前則心不向小此則愿趣于大文二初制戒令行后違禁結罪前中二初總標大愿。
若佛子常應發一切愿。
后別顯大愿。
孝順父母師僧愿得好師同學善知識常教我大乘經律十發趣十長養十金剛十地使我開解如法修行堅持佛戒寧捨身命唸唸不去心。
釋曰五愿一愿成孝敬謂生我訓我皆有𠣪勞二愿得師友師既開示同學研精善友傍資又增解行有知識故三常教下愿解教理有能所詮
【現代漢語翻譯】 現代漢語譯本：佛子應當護持禁戒，行、住、坐、臥，日夜六時都要讀誦這些戒律，這些戒律猶如金剛般堅不可摧，又如攜帶浮囊想要渡過大海，又如用草繩繫住比丘（bhiksu，佛教出家男眾）。
解釋說分為兩部分，首先是依法護持，那麼行為終生都不會有虧損；讀誦戒文，那麼六時都不會感到厭倦。其次是比喻說明，戒律猶如金剛，因為其堅不可摧；又如浮囊，一絲一毫的違犯都可能導致無法到達涅槃（nirvana，佛教追求的解脫境界）。所謂用草繩繫住比丘，根據《莊嚴論》的說法，有比丘被盜賊剝光衣服，用草根系住，過了一夜都沒有動彈。國王看見后問大臣，說：『這不是外道（指佛教以外的其他宗教修行者）嗎？』大臣說：『不是，這是佛的弟子，因為右臂是黑色的，這是袒露的相。』國王問明緣由后，發心請比丘來供養，這兩種情況都能使人生起大的信心。
常常生起對大乘（Mahayana，佛教的一個主要流派）的善信，自覺我是尚未成佛的佛，諸佛是已經成佛的佛。
解釋說，佛的本性與我相同，只是因為修行而成就，所以我應當堅定信心，這三點能夠使人發起大心。
發起菩提心（bodhicitta，追求覺悟的心），唸唸不離此心。
解釋說，由於之前的信解，所以這個信心不會喪失，即使在倉促或顛沛流離的時候也是如此，所以說唸唸不離。之後如果違背禁戒，就會結下罪過。
如果生起一念二乘（聲聞乘和緣覺乘，佛教中追求自我解脫的兩種途徑）或外道之心，就犯了輕垢罪。
解釋說，二乘之心雖然也是佛法中的一部分，但如同片云遮蔽天空，陽光瞬間被掩蓋。如果心懷小乘，那麼大乘的修行又在哪裡呢？如果是新發意的人，或者習慣性地這樣，或者爲了示現隨同他人，調伏眾生等，也就可以了。
第五條是不發大愿戒。前面是心不趨向小乘，這裡是願望趨向大乘。分為兩部分，首先是制定戒律，使人修行大愿；其次是違背禁戒，就會結下罪過。前面又分為兩部分，首先是總標大愿。
佛子應當常常發起一切愿。
之後是分別顯示大愿。
孝順父母、師長、僧眾，愿能得到好的老師、同學、善知識，常常教導我大乘的經、律，十發趣、十長養、十金剛、十地（佛教菩薩修行的各個階段），使我開解，如法修行，堅持佛戒，寧可捨棄身命，唸唸不離此心。
解釋說，這五愿分別是：第一愿是成就孝敬，因為父母生養我，師長教導我，都有辛勞；第二愿是得到師友，老師開示，同學一起研究，善友在旁邊幫助，又能增進理解和修行；有善知識的緣故，第三愿是常常教導，愿能理解教理，有能詮（能表達的）和所詮（所表達的）。
【English Translation】 English version: A son of the Buddha should uphold the precepts, whether walking, standing, sitting, or lying down, and should recite these precepts at all six times of the day and night. These precepts are like indestructible diamonds, like carrying a floatation device when wanting to cross a vast ocean, or like a bhiksu (Buddhist monk) tied with grass.
The explanation is divided into two parts. First, by upholding the precepts according to the Dharma, one's conduct will be flawless throughout life; by reciting the precepts, one will not tire at all six times of the day. Second, it is illustrated with metaphors. The precepts are like diamonds because they are indestructible; they are like a floatation device, as the slightest violation may prevent one from reaching nirvana (the Buddhist state of liberation). The so-called bhiksu tied with grass, according to the Shastra of Adornment, refers to a bhiksu who was stripped naked by thieves and tied with grass roots, remaining motionless overnight. When the king saw this, he asked his ministers, 'Isn't this an adherent of another religion?' The ministers replied, 'No, this is a disciple of the Buddha, because his right arm is black, which is a sign of exposure.' After the king inquired about the reason, he resolved to invite the bhiksu for offerings. Both of these situations can give rise to great faith.
One should constantly generate good faith in Mahayana (the Great Vehicle, a major branch of Buddhism), consciously knowing that 'I am a Buddha who has not yet attained Buddhahood, and all Buddhas are Buddhas who have already attained Buddhahood.'
The explanation is that the nature of the Buddha is the same as mine, but it is achieved through practice. Therefore, I should strengthen my faith. These three points can inspire great aspiration.
Generate bodhicitta (the mind of enlightenment), never letting it leave the mind.
The explanation is that because of the previous faith and understanding, this faith will not be lost, even in haste or adversity. Therefore, it is said to never let it leave the mind. Later, if one violates the precepts, one will incur offenses.
If one generates a single thought of the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle, two paths in Buddhism that seek individual liberation) or of non-Buddhist paths, one commits a minor offense.
The explanation is that although the mind of the Two Vehicles is also part of Buddhism, it is like a wisp of cloud obscuring the sky, instantly blocking the sunlight. If one cherishes the Small Vehicle, where is the practice of the Great Vehicle? If one is newly initiated, or habitually does so, or does so to demonstrate conformity to others, to tame beings, etc., then it is permissible.
The fifth is the precept against not generating great vows. The previous one was about the mind not inclining towards the Small Vehicle, and this one is about aspirations inclining towards the Great Vehicle. It is divided into two parts: first, establishing the precepts to guide the practice of great vows; second, violating the precepts incurs offenses. The first part is further divided into two parts: first, a general statement of great vows.
A son of the Buddha should constantly generate all vows.
Then, a separate display of great vows.
Be filial to parents, teachers, and the Sangha (Buddhist monastic community), wishing to obtain good teachers, fellow practitioners, and virtuous friends, who will constantly teach me the sutras and vinaya (scriptures and precepts) of the Mahayana, the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds (various stages of practice for Bodhisattvas), enabling me to understand and practice according to the Dharma, uphold the Buddha's precepts, and rather give up my life than let this mind ever leave me.
The explanation is that these five vows are: the first vow is to achieve filial piety and respect, because parents give birth to me and teachers instruct me, both involving hardship; the second vow is to obtain teachers and friends, with teachers giving guidance, fellow practitioners studying together, and virtuous friends assisting from the side, further enhancing understanding and practice; because of virtuous friends, the third vow is to constantly teach, wishing to understand the teachings, with the expressible and the expressed.
可知四愿如法行謂隨相離相二利等行五堅持下愿護佛戒然此五愿從一至五展轉而起詳之後違禁結罪。
若一切菩薩不發是愿者犯輕垢罪。
釋曰除已得者余皆須也。
○第六不作十誓戒前對順起愿此對非立誓文二初制戒令行后違禁結罪前中二初望前總標后正明誓願今初。
若佛子發十大愿已持佛禁戒。
釋曰意云先發大愿方得堅持禁戒斯則十戒之大愿也后正明誓願文二初約智以自護后約悲以利他前中二初對自犯以發願。
作是愿言寧以此身投熾然猛火大坑刀山終不毀犯三世諸佛經律與一切女人作不凈行。
釋曰火等但害一身淫罪沈于多劫故也下諸愿門皆約淫戒說此有十三愿若於十戒一一言之即成一百三十以不別故故以例之後對他緣以發願愿各三意一是凈人料取則如盜二信心敬戒取則誑他三佛留與戒者取則盜佛之物故戒經曰破戒人無一滴水分下文云不得飲國王等水文二初偏約身口。
復作是愿寧以熱鐵羅網千里周匝纏身終不以破戒之身受于信心檀越一切衣服。
復作是愿寧以此口吞熱䥫丸及大流猛火經百千劫終不以破戒之口食于信心檀越百味飲食。
復作是愿寧以此身臥大流猛火羅網熱䥫地上終不以破戒之身受于信心檀越百種床座。
復作是愿寧
【現代漢語翻譯】 現代漢語譯本：可知四弘誓願如法修行，指的是隨順事相和遠離事相這兩種利益自己和利益他人的修行方式。五堅持指的是在四弘誓願之後，發願守護佛陀的戒律。這五個堅持從一到五逐漸遞進產生，詳細內容在後面違禁結罪的部分會講到。
如果一切菩薩不發這五種誓願，就會犯輕垢罪。
解釋：除了已經證得果位的人，其餘人都需要發這五種誓願。
第六，不作十誓戒，前面是順著四弘誓願而生起的愿，這裡是針對違背誓言而設立的戒條。分為兩部分，第一部分是制定戒律，要求修行人遵守；第二部分是違背禁令后的處罰。第一部分又分為兩部分，第一部分是總的標明，第二部分是正式說明誓願。現在先看第一部分。
如果佛弟子發了十大愿，並且受持佛陀的禁戒。
解釋：意思是說，先發大愿，才能堅持禁戒。這十大愿是十戒的基礎。後面正式說明誓願文，分為兩部分，第一部分是從智慧的角度保護自己，第二部分是從慈悲的角度利益他人。第一部分又分為兩部分，第一部分是針對自己可能犯的錯誤而發願。
發這樣的誓願：寧願用這個身體投入熾熱的猛火大坑、刀山，也終究不毀犯三世諸佛的經律，以及和一切女人行不凈的行為。
解釋：火等只能傷害身體，而淫罪會讓人沉淪於多個劫數之中。下面的各個愿門都是圍繞淫戒來說的，這裡有十三個愿。如果對十戒一一說明，就會變成一百三十個愿，因為內容沒有區別，所以用例子來說明。後面是針對他人的緣分而發願，每個愿各有三種含義：一是如果以清凈人的身份接受供養，就如同盜竊；二是如果以信心不足、不敬畏戒律的心態接受供養，就是欺騙他人；三是如果佛陀留下的戒律被破壞，就如同盜竊佛陀的財物。所以戒經上說，破戒的人連一滴水都不能飲用。下文說，不得飲國王等的水。分為兩部分，第一部分是偏重於身口。
又發這樣的誓願：寧願用燒紅的鐵網纏繞全身千里，也終究不用破戒之身接受有信心的施主供養的一切衣服。
又發這樣的誓願：寧願用這個口吞下燒紅的鐵丸以及巨大的猛火，經歷百千劫，也終究不用破戒的口吃有信心的施主供養的各種美味飲食。
又發這樣的誓願：寧願用這個身體躺在巨大的猛火、羅網、燒紅的鐵地上，也終究不用破戒的身體接受有信心的施主供養的各種床座。
【English Translation】 English version: It is knowable that practicing the Four Great Vows according to the Dharma refers to the two types of practices that benefit oneself and others: following the characteristics of phenomena and detaching from the characteristics of phenomena. The 'Five Persistences' refer to vowing to protect the Buddha's precepts after the Four Great Vows. These five persistences arise progressively from one to five, and the details will be discussed later in the section on violating prohibitions and incurring offenses.
If all Bodhisattvas do not make these five vows, they will commit a minor offense.
Explanation: Except for those who have already attained enlightenment, everyone else needs to make these five vows.
Sixth, the 'Non-Commitment to Ten Vows' precepts. The previous vows arose in accordance with the Four Great Vows, while this section establishes precepts against violating those vows. It is divided into two parts: the first part establishes the precepts and requires practitioners to abide by them; the second part deals with the penalties for violating the prohibitions. The first part is further divided into two parts: the first part provides a general overview, and the second part formally explains the vows. Now, let's look at the first part.
If a Buddha's disciple has made the Ten Great Vows and upholds the Buddha's precepts.
Explanation: It means that one must first make great vows in order to uphold the precepts. These Ten Great Vows are the foundation of the Ten Precepts. The following formally explains the vow text, which is divided into two parts: the first part protects oneself from the perspective of wisdom, and the second part benefits others from the perspective of compassion. The first part is further divided into two parts: the first part is making vows against one's own potential mistakes.
Make this vow: 'I would rather throw this body into a blazing fire pit or a mountain of knives than ever violate the scriptures and precepts of the Buddhas of the three times, or engage in impure conduct with any woman.'
Explanation: Fire, etc., can only harm the body, while sexual misconduct can cause one to sink into multiple kalpas. The following vow sections all revolve around the precept against sexual misconduct, and there are thirteen vows here. If each of the Ten Precepts were explained individually, there would be one hundred and thirty vows, but because the content is not different, it is illustrated with examples. The following is making vows based on the circumstances of others, and each vow has three meanings: first, if one accepts offerings as a pure person, it is like stealing; second, if one accepts offerings with a lack of faith and disrespect for the precepts, it is deceiving others; third, if the precepts left by the Buddha are broken, it is like stealing the Buddha's property. Therefore, the precept scripture says that a precept-breaker cannot drink even a drop of water. The following text says that one must not drink the water of kings, etc. It is divided into two parts, the first part focusing on body and speech.
Make this vow again: 'I would rather have a red-hot iron net wrapped around my body for a thousand miles than ever use a precept-breaking body to receive all the clothes offered by faithful donors.'
Make this vow again: 'I would rather swallow red-hot iron balls and huge raging fires for hundreds of thousands of kalpas than ever use a precept-breaking mouth to eat all kinds of delicious food offered by faithful donors.'
Make this vow again: 'I would rather lie on the ground covered with huge raging fires, nets, and red-hot iron than ever use a precept-breaking body to receive all kinds of beds and seats offered by faithful donors.'
以此身受三百矛刺經一劫二劫終不以破戒之身受于信心檀越百味醫藥。
復作是愿寧以此身投熱䥫鑊經百千劫終不以破戒之身受于信心檀越千種房舍屋宅園林田地。
復作是愿寧以䥫錘打碎此身從頭至足令如微塵終不以破戒之身受于信心檀越恭敬禮拜。
后別約五塵。
復作是愿寧以百千熱鐵刀矛挑其兩目終不以破戒之心視他好色。
復作是愿寧以百千鐵錐劖刺耳根經一劫二劫終不以破戒之心聽好音聲。
復作是愿寧以百千刃刀割去其鼻終不以破戒之心貪嗅諸香。
復作是愿寧以百千刃刀割斷其舌終不以破戒之心食人百味凈食。
復作是愿寧以利斧斬破其身終不以破戒之心貪著好觸。
后約悲以利他。
復作是愿愿一切眾生悉得成佛。
后違禁結罪。
而菩薩若不發是愿者犯輕垢罪。
釋曰唯除狂病等及己得人余皆然也。
○第七諸難處戒前則護戒心堅此乃存軀長道文二初制戒令行后違禁結罪前中二初制所應作後製所應止前中二初總標二門后別釋四事今初。
若佛子常應二時頭陀冬夏坐禪結夏安居常用楊枝澡豆三衣瓶缽坐具钖杖香爐漉水囊手巾刀子火燧鑷子繩床經律佛像菩薩形像。
釋曰分二初標所依時節二時
【現代漢語翻譯】 現代漢語譯本：寧願此身承受三百支矛刺，經歷一劫二劫，也終究不以破戒之身接受信徒檀越（dàn yuè，施主）的百味醫藥。 寧願將此身投入熱鐵鑊（huò，大鍋），經歷百千劫，也終究不以破戒之身接受信徒檀越的千種房舍、屋宅、園林、田地。 寧願用鐵錘打碎此身，從頭到腳令如微塵，也終究不以破戒之身接受信徒檀越的恭敬禮拜。 後面分別約束五塵（色、聲、香、味、觸）。 寧願用百千熱鐵刀矛挑出兩眼，也終究不以破戒之心去看他人美色。 寧願用百千鐵錐刺穿耳根，經歷一劫二劫，也終究不以破戒之心去聽美妙的聲音。 寧願用百千刃刀割去鼻子，也終究不以破戒之心貪圖嗅聞各種香氣。 寧願用百千刃刀割斷舌頭，也終究不以破戒之心食用他人百味凈食。 寧願用利斧斬破身體，也終究不以破戒之心貪戀美好的觸感。 後面以悲心利益他人。 愿一切眾生都能成佛。 後面是違反禁令的罪責。 如果菩薩不發這樣的愿，就犯輕垢罪。 解釋說：除非是狂病等情況，以及自己已經得道，其餘情況都應如此。 第七，在各種困難處境中，戒律在前，是爲了守護戒心堅定，這是爲了保全軀體，增長道行。分為兩部分，首先制定戒律使其施行，然後是違反禁令的罪責。前一部分又分為兩部分，首先制定應該做的，然後制定應該禁止的。前一部分又分為兩部分，首先總標兩個方面，然後分別解釋四件事。現在從第一個開始。 如果佛弟子，應當經常在兩個時節行頭陀行（苦行），冬夏坐禪，結夏安居（僧侶在雨季停止旅行，集中修行），常用楊枝（牙刷）、澡豆（洗滌用品）、三衣（僧侶的袈裟）、瓶缽（食器）、坐具（坐墊）、錫杖（僧侶的杖）、香爐、漉水囊（過濾水的袋子）、手巾、刀子、火燧（取火工具）、鑷子、繩床（繩子編的床）、經律（經典和戒律）、佛像、菩薩形像。 解釋分為兩部分，首先標明所依據的時節，即兩個時節。
【English Translation】 English version: Rather endure three hundred spear thrusts into this body for one or two kalpas (劫, eon), than to receive the hundred-flavored medicines from believing benefactors (檀越, dān yuè, patrons) with a precept-breaking body. Rather cast this body into a hot iron cauldron for hundreds of thousands of kalpas, than to receive the thousand kinds of houses, residences, gardens, and fields from believing benefactors with a precept-breaking body. Rather have this body shattered with an iron hammer, from head to toe, reduced to dust, than to receive the respectful worship from believing benefactors with a precept-breaking body. Afterwards, separately restrain the five dusts (色、聲、香、味、觸, sè, shēng, xiāng, wèi, chù, forms, sounds, smells, tastes, textures). Rather have both eyes gouged out with hundreds of thousands of hot iron knives and spears, than to look at the beauty of others with a precept-breaking mind. Rather have the root of the ears pierced with hundreds of thousands of iron awls for one or two kalpas, than to listen to pleasant sounds with a precept-breaking mind. Rather have the nose cut off with hundreds of thousands of sharp knives, than to greedily smell various fragrances with a precept-breaking mind. Rather have the tongue cut off with hundreds of thousands of sharp knives, than to eat the hundred-flavored pure foods of others with a precept-breaking mind. Rather have the body chopped apart with a sharp axe, than to greedily cling to pleasant sensations with a precept-breaking mind. Afterwards, benefit others with compassion. May all sentient beings attain Buddhahood. Afterwards, the consequences of violating prohibitions. If a Bodhisattva does not make these vows, they commit a minor offense. Explanation: Except in cases of madness or when one has already attained enlightenment, all other cases should follow this. Seventh, in various difficult situations, the precepts come first, in order to protect the firmness of the mind of precepts; this is to preserve the body and increase the path. Divided into two parts, first establishing the precepts to be practiced, then the consequences of violating prohibitions. The first part is further divided into two parts, first establishing what should be done, then establishing what should be prohibited. The first part is further divided into two parts, first generally outlining the two aspects, then separately explaining the four matters. Now starting with the first. If a disciple of the Buddha, one should always practice asceticism (頭陀行, tóu tuó xíng) at two times, practice seated meditation in winter and summer, observe the summer retreat (結夏安居, jié xià ān jū, when monks cease traveling during the rainy season and concentrate on practice), and regularly use a toothbrush (楊枝, yáng zhī), cleansing powder (澡豆, zǎo dòu), the three robes (三衣, sān yī, the monastic robes), alms bowl (瓶缽, píng bō), sitting mat (坐具, zuò jù), khakkhara (錫杖, xī zhàng, a monk's staff), incense burner, water filter bag (漉水囊, lù shuǐ náng), hand towel, knife, fire starter (火燧, huǒ suì), tweezers, rope bed (繩床, shéng chuáng), sutras and vinaya (經律, jīng lǜ, scriptures and precepts), Buddha images, and Bodhisattva images. The explanation is divided into two parts, first indicating the seasons on which it is based, namely the two seasons.
頭陀者春秋也非寒熱故冬夏坐禪者寒熱不出故結夏安居者依教修道故二標所用道具可知后別釋四事文四初雙明二事。
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。
二別明頭陀。
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。
釋曰二翼之言論時及物三總彰布薩。
若布薩日新學菩薩半月半月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乃至百千人亦一人誦誦者高座聽者下座各各被九條七條五條袈裟。
釋曰分二初定時主布薩此云凈住不犯默然故二若誦下示軌儀四例結安居。
結夏安居時亦應一一如法。
釋曰坐禪含在一一之中後製所應止。
若行頭陀時莫入難處若惡國界若惡國王土地高下草木深邃師子虎狼水火風難及以劫賊道路毒蛇一切難處悉不得入頭陀行道乃至夏坐安居時是諸難處皆不得入。
釋曰分二初偏制頭陀十二處有標釋結詳之可見國難惡王離合皆得二乃至兼戒餘事乃至之言該於坐禪遊方后違禁結罪。
若故入者犯輕垢罪。
釋曰兼上應作不作共為二戒前若貧不能置等后為自調及調眾生或更無好路好處事不獲等即可也
【現代漢語翻譯】 現代漢語譯本 頭陀（dhūta，苦行）的意義在於，它不分春秋季節，也無關寒冷或炎熱。因此，即使在冬夏坐禪，也不會因為寒冷或炎熱而停止。結夏安居（varṣā，雨季安居）的意義在於，依照佛陀的教導修行。以上兩種修行所使用的道具，可以在後面解釋四事供養時瞭解。首先，同時說明兩種修行。 當菩薩行頭陀時，以及遊方（cārikā，遊歷四方）時，即使行走百里千里，這十八種物品也應常隨其身。 其次，分別說明頭陀。 頭陀的修行時間是從正月十五日至三月十五日，以及八月十五日至十月十五日這兩個時段。在這兩個時段中，這十八種物品應常隨其身，如同鳥的雙翼。 解釋：『二翼』之說是指時間和物品。再次，總括地闡明布薩（poṣadha，齋戒）。 如果在布薩日，新學的菩薩應在半月半月舉行布薩，誦讀十重四十八輕戒。誦戒時，應當在諸佛菩薩的形像前誦讀。即使只有一人布薩，也由一人誦讀；如果是二人、三人乃至百千人，也只由一人誦讀。誦讀者坐在高座上，聽者坐在下座上，各自披著九條、七條或五條袈裟。 解釋：分為兩部分。首先，確定時間，主持布薩。布薩的意思是清凈安住，不犯戒，保持沉默。其次，『若誦下』是說明儀軌。再次，類比總結安居。 結夏安居時，也應該一一如法進行。 解釋：坐禪包含在『一一』之中。之後，制定所應禁止的事項。 如果行頭陀時，不要進入危險的地方，如惡劣的國家、惡劣國王統治的土地、地勢高低不平、草木深邃的地方，以及有獅子、虎狼、水火風災和劫賊道路、毒蛇等一切危險的地方，都不得進入。行頭陀道，乃至夏坐安居時，這些危險的地方都不得進入。 解釋：分為兩部分。首先，偏重禁止頭陀的十二處，有標示、解釋和總結，詳細內容可見。『國難惡王』可以分開或合併理解。其次，『乃至兼戒餘事』，『乃至』一詞涵蓋了坐禪和遊方。之後，說明違反禁令的罪責。 如果明知故犯，則犯輕垢罪。 解釋：連同上面應該做而沒有做的事情，合起來構成兩條戒律。前面是因為貧窮而無法置辦等情況，後面是爲了自我調伏以及調伏眾生，或者實在沒有更好的道路或好處等情況，才可以（進入危險的地方）。
【English Translation】 English version The meaning of dhūta (ascetic practice) is that it is not about spring and autumn, nor about cold and heat. Therefore, even in winter and summer meditation, it will not stop because of cold or heat. The meaning of varṣā (rain retreat) is to practice according to the Buddha's teachings. The tools used for the above two practices can be understood later when explaining the four kinds of offerings. First, explain the two practices at the same time. When a Bodhisattva practices dhūta, and when traveling around (cārikā, wandering in all directions), even if walking hundreds or thousands of miles, these eighteen items should always be with him. Secondly, explain dhūta separately. The time for practicing dhūta is from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month. During these two periods, these eighteen items should always be with him, like the two wings of a bird. Explanation: The saying of 'two wings' refers to time and objects. Again, comprehensively explain poṣadha (fasting). If a newly learning Bodhisattva should hold poṣadha every half month on the days of poṣadha, reciting the ten major and forty-eight minor precepts. When reciting the precepts, one should recite them in front of the images of all Buddhas and Bodhisattvas. Even if only one person is holding poṣadha, one person should recite; if there are two, three, or even hundreds or thousands of people, only one person should recite. The reciter sits on a high seat, and the listeners sit on a low seat, each wearing a nine-striped, seven-striped, or five-striped kāṣāya (袈裟, monastic robe). Explanation: Divided into two parts. First, determine the time and preside over poṣadha. The meaning of poṣadha is to dwell in purity, not violate the precepts, and remain silent. Secondly, '若誦下' explains the ritual. Again, analogically summarize the rain retreat. When observing the rain retreat, one should also proceed according to the Dharma in every aspect. Explanation: Meditation is included in '一一' (every aspect). Afterwards, stipulate what should be prohibited. If practicing dhūta, do not enter dangerous places, such as evil countries, lands ruled by evil kings, places with uneven terrain, dense grass and trees, and all dangerous places with lions, tigers, wolves, water, fire, wind disasters, robbers, roads, poisonous snakes, etc., must not be entered. When practicing the dhūta path, and even during the summer retreat, these dangerous places must not be entered. Explanation: Divided into two parts. First, focus on prohibiting the twelve places of dhūta, with marking, explanation, and summary, the details of which can be seen. '國難惡王' (national disasters and evil kings) can be understood separately or combined. Secondly, '乃至兼戒餘事' (even including other precepts), the term '乃至' (even) covers meditation and wandering. Afterwards, explain the guilt for violating the prohibition. If one knowingly violates the prohibition, one commits a minor offense. Explanation: Together with the things that should have been done but were not done above, they constitute two precepts. The former is because one is too poor to afford to set up, etc., and the latter is for self-discipline and disciplining sentient beings, or if there is really no better road or benefit, etc., then it is permissible (to enter dangerous places).
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○第八眾坐乖儀戒前外避厄難此內順眾儀文二初制戒令行后違禁結罪前中三初約戒立制。
若佛子應如法次第坐先受戒者在前坐后受戒者在後坐。
二舉人重製。
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。
釋曰僧尼二眾各自隨儀非容於雜三對邪顯制。
莫如外道癡人若老若少無前無後坐無次第如兵奴之法我佛法中先者先坐後者後坐。
釋曰不知禮法實為兵奴兵奴豈非癡人後違禁結罪。
而菩薩不如法次第坐者犯輕垢罪。
釋曰除狂亂及不知大小及不穩便等即可也。
○第九應講不講戒前明坐儀此明道引文二初制戒令行后違禁結罪前中二初令化安僧后使講經益物今初。
若佛子常應教化一切眾生建立僧坊山林園田立作佛塔冬夏安居坐禪處所一切行道處皆應立之。
釋曰山林園田是立僧坊及佛塔處一切行道處者誦習禮念等處也但是修習佛道之處后使講經益物文二初總明。
而菩薩應為一切眾生講說大乘經律。
后別示文三初救疾等諸難。
佛疾病國難賊難父母兄弟和上阿阇梨亡滅之日及三七日四五七日乃至七七日亦應讀誦講說大乘經律一切齋會求愿。
釋曰國難
【現代漢語翻譯】 現代漢語譯本： 第八條戒是關於大眾就座不合規矩的戒律。前面講的是爲了避免災難而避開外道，這裡講的是順應大眾的儀軌。分為兩部分：首先是制定戒律並使其施行，然後是違反禁令而結罪。第一部分又分為三點：首先是根據戒律確立制度。 『若佛子應如法次第坐，先受戒者在前坐，后受戒者在後坐。』 第二點是舉例說明並重申制度。 『不問老少比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、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。』 解釋說，僧尼二眾各自按照自己的儀軌，不能混雜。第三點是通過對比邪惡來彰顯制度。 『莫如外道癡人，若老若少，無前無後，坐無次第，如兵奴之法。我佛法中，先者先坐，後者後坐。』 解釋說，不知禮法實在是像兵奴一樣。兵奴難道不是愚癡之人嗎？後面是違反禁令而結罪。 『而菩薩不如法次第坐者，犯輕垢罪。』 解釋說，除非是精神錯亂、不知大小、或行動不便等情況，才可以。 第九條戒是關於應該講法而不講法的戒律。前面說明了就座的儀軌，這裡說明了引導的方法。分為兩部分：首先是制定戒律並使其施行，然後是違反禁令而結罪。第一部分又分為兩點：首先是使僧團安定，然後是使講經說法利益眾生。現在講第一點。 『若佛子常應教化一切眾生，建立僧坊（samgharama，僧侶居住的場所）、山林、園田，立作佛塔（stupa，佛教建築物），冬夏安居（varsa，雨季期間僧侶的集中修行）坐禪處所，一切行道處皆應立之。』 解釋說，山林園田是建立僧坊和佛塔的地方，一切行道處是指誦經、學習、禮拜等地方，總之是所有修習佛道的地方。後面是使講經說法利益眾生，分為兩部分：首先是總的說明。 『而菩薩應為一切眾生講說大乘經律。』 然後是分別說明，分為三點：首先是救助疾病等各種災難。 『佛疾病、國難、賊難、父母兄弟和上（upadhyaya，親教師）、阿阇梨（acarya，導師）亡滅之日，及三七日、四五七日乃至七七日，亦應讀誦講說大乘經律一切齋會求愿。』 解釋說，國難
【English Translation】 English version: The eighth precept concerns sitting improperly in the assembly. The previous section discussed avoiding external paths to avert calamities, while this section discusses conforming to the assembly's etiquette. It is divided into two parts: first, establishing the precept and enforcing it; then, incurring guilt for violating the prohibition. The first part is further divided into three points: first, establishing the system based on the precept. 'If a Buddha-son should sit according to the Dharma order, those who received the precepts earlier should sit in front, and those who received the precepts later should sit behind.' The second point is to illustrate and reiterate the system. 'Regardless of age, whether bhiksu (male monastic), bhiksuni (female monastic), noble, king, prince, or even eunuch or slave, all should sit with those who received the precepts earlier in front and those who received the precepts later in order.' It is explained that the Sangha (community of monks) and nuns each follow their own etiquette and should not be mixed. The third point is to highlight the system by contrasting it with evil. 'Do not be like the foolish people of external paths, who, regardless of age, have no order, sitting without sequence, like soldiers and slaves. In my Buddha-dharma, those who come first sit first, and those who come later sit later.' It is explained that not knowing etiquette is truly like being a soldier or slave. Are soldiers and slaves not foolish people? The following is about incurring guilt for violating the prohibition. 'If a Bodhisattva does not sit according to the Dharma order, they commit a minor offense.' It is explained that this is except in cases of madness, not knowing seniority, or physical inconvenience, etc. The ninth precept concerns failing to preach the Dharma when one should. The previous section explained the etiquette of sitting, while this section explains the method of guidance. It is divided into two parts: first, establishing the precept and enforcing it; then, incurring guilt for violating the prohibition. The first part is further divided into two points: first, stabilizing the Sangha; then, benefiting beings through preaching the Dharma. Now, the first point. 'If a Buddha-son should always teach and transform all beings, establish sangharama (monasteries), forests, gardens, and fields, erect stupa (Buddhist monuments), establish places for winter and summer varsa (retreats), sitting meditation, and all places for practicing the Way.' It is explained that forests, gardens, and fields are places for establishing sangharama and stupa. All places for practicing the Way refer to places for reciting scriptures, studying, and prostrating, in short, all places for practicing the Buddha-dharma. The following is about benefiting beings through preaching the Dharma, divided into two parts: first, a general explanation. 'A Bodhisattva should preach the Mahayana sutras and Vinaya (monastic rules) for all beings.' Then, a separate explanation, divided into three points: first, helping with illnesses and other calamities. 'On the days of the Buddha's illness, national disasters, banditry, the death of parents, siblings, upadhyaya (preceptor), or acarya (teacher), and on the third seventh day, the fourth, fifth, and seventh seventh days, one should also recite and preach the Mahayana sutras and Vinaya, and hold all kinds of vegetarian feasts and make vows.' It is explained that national disasters
饑饉等賊難兵戈等二救火等諸難。
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。
三救罪等諸難。
乃至一切罪報三惡七逆八難杻械加鎖繫縛其身多淫多嗔多愚癡多疾病皆應讀誦講說此經律。
釋曰三惡是三塗與八難及繫縛等是報障七逆是業障淫瞋癡是煩惱障后違禁結罪。
而新學菩薩若不爾者犯輕垢罪。
釋曰兼前教化以為二戒入位大士利益事別不必講經故唯勖新學若彼不受化或不解經又無人所請等即不犯也后勸結指廣。
如是九戒應當學敬心奉持梵檀品中當說。
釋曰梵檀此云默擯。
自下第五明受戒等九戒文二初具彰戒相后結數勸持前中亦有九。
○第一不受眾生戒前令講法益生此令受戒攝物故次之也文二初制戒令行后違禁結罪前中二初明受戒之機后明受戒之法今初。
佛言佛子與人受戒時不得簡擇一切國王王子大臣百官比丘比丘尼信男信女淫男淫女十八梵六慾天子無根二根黃門奴婢一切鬼神盡得受戒。
釋曰有十七類可知后明受戒之法文二初教染衣色后示受戒相前中二初約一方正示。
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。
【現代漢語翻譯】 現代漢語譯本 飢餓、戰爭等如同盜賊般的災難，兵器戰火等，以及救火等各種災難。
在行走、謀生時，遭遇大火焚燒、洪水漂流、黑風吹襲，船隻在江河大海中遇到羅剎（Rākṣasa，惡鬼）的災難，也應當讀誦講說此經律。
三救，以及罪過等等各種災難。
乃至一切罪業果報，三惡道（地獄、餓鬼、畜生），七逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後），手銬腳鐐加身，被囚禁，多淫慾、多嗔恨、多愚癡、多疾病，都應當讀誦講說此經律。
解釋：三惡是指三塗（地獄、餓鬼、畜生），與八難以及囚禁等是果報的障礙，七逆是業力的障礙，淫慾、嗔恨、愚癡是煩惱的障礙，後面違反禁令會結下罪過。
而新學的菩薩如果不這樣做，就會犯輕垢罪。
解釋：兼顧前面的教化，作為兩條戒律，進入地位的大菩薩利益眾生的事情各有不同，不必講經，所以只勉勵新學的菩薩。如果他們不接受教化，或者不理解經文，又沒有人請求講經等情況，就不算犯戒。後面勸勉的內容會進一步擴充套件。
像這樣的九戒應當學習，以恭敬心奉持，在梵檀品（Brahmadaṇḍa，梵罰）中會詳細說明。
解釋：梵檀（Brahmadaṇḍa）這裡的意思是默擯。
從下面開始，第五部分說明受戒等九戒的內容，分為兩部分，首先完整地闡述戒相，然後總結數量並勸勉奉持。前面的部分也有九個方面。
○第一，不受眾生戒。前面是讓人講法以利益眾生，這裡是讓人受戒以攝受眾生，所以放在後面。內容分為兩部分，首先制定戒律讓人遵守，然後違反禁令會結下罪過。前面的部分又分為兩部分，首先說明受戒的根基，然後說明受戒的方法，現在先說受戒的根基。
佛說：佛子在給人受戒時，不得選擇對象，一切國王、王子、大臣、百官、比丘（bhikṣu，男性出家人）、比丘尼（bhikṣuṇī，女性出家人）、信男、信女、淫男、**、十八梵天（色界天），六慾天子（欲界天），無根人、二根人、黃門、奴婢，一切鬼神，都可以受戒。
解釋：有十七種類別可以知道。後面說明受戒的方法，內容分為兩部分，首先教導染色袈裟，然後展示受戒的相狀。前面的部分又分為兩部分，首先從一個方面正式地展示。
應當教導他們身上所穿的袈裟（kasaya，僧侶的法衣）都使用壞色，與道相應，都染成青色、黃色、紅色、黑色、紫色等一切染色衣服，乃至臥具都用壞色，身上所穿的衣服都染成各種顏色。
【English Translation】 English version Famine and war are like thieves, and the difficulties of warfare and putting out fires are among the various calamities.
When traveling and making a living, encountering great fires, floods, black winds, or the dangers of Rākṣasas (demons) in rivers, seas, or oceans, one should also recite and expound this scripture and precepts.
Three salvations, and various calamities such as sins.
Even all karmic retributions, the three evil paths (hell, hungry ghosts, animals), the seven rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), the eight difficulties (hell, hungry ghosts, animals, long-lived heavens, border regions, blindness, deafness, and muteness, worldly cleverness, before or after a Buddha's appearance), being shackled and imprisoned, being prone to lust, anger, ignorance, and illness, one should recite and expound this scripture and precepts.
Explanation: The three evils refer to the three evil paths (hell, hungry ghosts, animals), and the eight difficulties and imprisonment are obstacles of karmic retribution. The seven rebellious acts are obstacles of karma, and lust, anger, and ignorance are obstacles of affliction. Violating the prohibitions later will result in offenses.
If a newly learning Bodhisattva does not do so, they will commit a minor offense.
Explanation: Combining the previous teachings as two precepts, great Bodhisattvas who have attained a certain level have different ways of benefiting beings and do not necessarily need to lecture on scriptures. Therefore, only newly learning Bodhisattvas are encouraged. If they do not accept teachings, do not understand the scriptures, or are not requested to lecture, they are not considered to have violated the precepts. The subsequent exhortations will be further expanded.
These nine precepts should be learned and upheld with reverence. They will be explained in detail in the Brahmadaṇḍa (silent banishment) chapter.
Explanation: Brahmadaṇḍa here means silent banishment.
From here onwards, the fifth section explains the nine precepts, including receiving precepts, in two parts. First, it fully elaborates on the characteristics of the precepts, and then summarizes the number and encourages upholding them. The previous section also has nine aspects.
○ First, the precept of not selecting beings to receive precepts. Previously, it was about encouraging people to lecture on the Dharma to benefit beings. Here, it is about encouraging people to receive precepts to gather beings, so it is placed later. The content is divided into two parts: first, establishing the precepts for people to follow, and then stating that violating the prohibitions will result in offenses. The previous part is further divided into two parts: first, explaining the basis for receiving precepts, and then explaining the method of receiving precepts. Now, let's first talk about the basis for receiving precepts.
The Buddha said: When a Buddha's disciple gives precepts to others, they should not be selective. All kings, princes, ministers, officials, Bhikṣus (male monastics), Bhikṣuṇīs (female monastics), believing men, believing women, lustful men, **, the eighteen Brahma heavens (form realm heavens), the six desire realm heavens, those without roots, those with two roots, eunuchs, servants, and all ghosts and spirits can receive the precepts.
Explanation: There are seventeen categories that can be known. The following explains the method of receiving precepts, which is divided into two parts: first, teaching about dyeing the Kāsāya (monk's robe), and then showing the appearance of receiving precepts. The previous part is further divided into two parts: first, formally showing it from one aspect.
They should be taught to use impure colors for the Kāsāyas (monk's robe) they wear, to be in accordance with the Way, and to dye them all in colors such as blue, yellow, red, black, and purple. Even bedding should be in impure colors, and all the clothes worn on the body should be dyed in various colors.
釋曰袈裟梵音此云染色著此則逆于情愛故與道相應二約余國以辨異。
若一切國土中國人所著衣服比丘皆應與其俗服有異。
釋曰諸國土中衣色不一但要異俗何限青黃后示受戒相文三初揀去七逆。
若欲受戒時師應問言汝現身不作七逆罪不菩薩法師不得與七逆人現身受戒七逆者出佛身血殺父殺母殺和上殺阿阇梨破羯磨轉法輪僧殺聖人若具七遮即現身不得戒。
釋曰聖人即五果十地若具等者七中有一即非戒器故總名逆現身者現生造逆之身過去不知二卻收余類。
餘一切人盡得受戒。
釋曰除七逆外解法師語者三釋其所由。
出家人法不向國王禮拜不向父母禮拜六親不敬鬼神不禮。
釋曰無罪具戒方堪他敬七逆反此故揀不堪六親等者于其六親但不拜而已鬼神之屬亦敬而遠之今文失耳後違禁結罪。
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。
釋曰應云不即與一切眾生受戒恐彼解脫即是噁心不得財利即應瞋也兼前失儀即為二事除病或不解或彼非器即可也余皆犯也。
○第二無德作師戒前則有解不為此乃無德強作文二初制戒令行后違禁結罪前中二初舉緣。
若佛子教化人起信心時菩薩與他人
【現代漢語翻譯】 現代漢語譯本：
釋：『袈裟』（Kasaya，僧侶所穿的染色衣服）是梵語音譯，這裡譯為『染色』。穿著袈裟就違背了世俗的情愛，因此與修道相應。這是從其他國家的習俗來辨別差異。 如果所有國土，中國僧人所穿的衣服，都應該與當地的世俗服裝有所區別。 釋：各個國土的衣服顏色不盡相同，但一定要與世俗不同。至於具體用什麼顏色，後面受戒的章節會說明。下面第三部分首先揀選去除七逆罪之人。 如果想要受戒，授戒師應該詢問：『你現在沒有犯七逆罪嗎？』菩薩法師不得為犯七逆罪的人授戒。七逆罪是指：出佛身血（傷害佛陀），殺父，殺母，殺和上（Upadhyaya，親教師），殺阿阇梨（Acarya，軌範師），破羯磨轉法輪僧（破壞僧團的羯磨和合），殺聖人。如果犯了這七種罪過，就不能在今生獲得戒律。 釋：『聖人』指的是五果位或十地菩薩。如果具備以上任何一種罪過，就不是受戒的法器。因此總稱為『逆』。『現身』指的是今生造逆之身，過去世的情況則不清楚。下面第二點是收攝其餘的情況。 除七逆罪之外，其他所有人都可以受戒。 釋：除了七逆罪之外，只要能理解法師所說的話就可以。下面第三點解釋了原因。 出家人的規矩是不向國王禮拜，不向父母禮拜，不尊敬六親，不禮拜鬼神。 釋：沒有罪過且具足戒律的人，才堪受他人的尊敬。犯七逆罪的人則相反，所以要揀選去除。『六親等』，對於六親只是不禮拜而已。對於鬼神之類，也是敬而遠之。現在的經文有缺失。後面有違背禁令而結罪的例子。 只要能理解法師所說的話，即使有人從百里千里之外來求法，如果菩薩法師以噁心或嗔心而不立即為他授一切眾生戒，就犯了輕垢罪。 釋：應該說『不立即為一切眾生授戒』，恐怕他獲得解脫，或者是因為噁心，或者是因為得不到財利而嗔怒。加上前面失禮的行為，就構成了兩件事。除非是生病，或者不理解，或者對方不是法器，才可以不授戒，其餘情況都犯戒。 第二條是無德作師戒。前面是有理解能力但不去做，這裡是沒有德行卻強行去做。首先制定戒律，然後違背禁令而結罪。前面部分分為兩部分，首先是舉出緣由。 如果佛弟子教化他人，使他們生起信心的時候，菩薩卻與他人...
【English Translation】 English version:
Explanation: 『Kasaya』 (袈裟, the dyed robe worn by monks) is a transliteration from Sanskrit, here translated as 『dyeing』. Wearing the Kasaya goes against worldly love and is therefore in accordance with the path. This is to distinguish differences based on the customs of other countries. If in all countries, the clothes worn by Chinese monks should be different from the local secular clothing. Explanation: The colors of clothing vary from country to country, but they must be different from secular clothing. As for the specific colors to use, the section on ordination will explain later. The third part below first selects and removes those who have committed the seven rebellious acts. If someone wants to receive the precepts, the preceptor should ask: 『Are you currently free from the seven rebellious acts?』 A Bodhisattva Dharma master must not ordain someone who has committed the seven rebellious acts. The seven rebellious acts are: shedding the blood of a Buddha (harming the Buddha), killing one's father, killing one's mother, killing one's Upadhyaya (和上, the preceptor), killing one's Acarya (阿阇梨, the instructor), destroying the Sangha's Karma and turning the wheel of Dharma (破羯磨轉法輪僧), and killing a sage. If one has committed these seven transgressions, one cannot obtain the precepts in this lifetime. Explanation: 『Sage』 refers to those in the five Fruition positions or the ten Bhumi Bodhisattvas. If one possesses any of the above transgressions, one is not a suitable vessel for receiving the precepts. Therefore, they are collectively called 『rebellious』. 『Present body』 refers to the body that commits rebellious acts in this lifetime; the situation of past lives is unknown. The second point below is to include the remaining situations. Except for those who have committed the seven rebellious acts, everyone else can receive the precepts. Explanation: Apart from the seven rebellious acts, as long as one can understand what the Dharma master says. The third point below explains the reason. The rules for those who have left home are not to bow to the king, not to bow to parents, not to respect relatives, and not to worship ghosts and spirits. Explanation: Only those who are without transgression and possess the precepts are worthy of others' respect. Those who have committed the seven rebellious acts are the opposite, so they must be selected and removed. 『Relatives, etc.』, towards relatives, one simply does not bow. Towards ghosts and spirits, one also respects them from a distance. The current text is missing something. There are examples later of incurring offenses for violating prohibitions. As long as one can understand what the Dharma master says, even if someone comes from hundreds or thousands of miles away seeking the Dharma, if the Bodhisattva Dharma master does not immediately give them the precepts of all sentient beings out of malice or anger, they commit a minor offense. Explanation: It should be said 『does not immediately give the precepts to all sentient beings』, perhaps fearing that they will attain liberation, or because of malice, or because of anger at not receiving financial benefits. Adding the previous discourteous behavior constitutes two offenses. Unless one is sick, or does not understand, or the other person is not a suitable vessel, one may not give the precepts; in all other cases, one commits an offense. The second precept is the precept against being a teacher without virtue. The previous one was having the ability to understand but not doing it; this one is lacking virtue but forcibly doing it. First, the precepts are established, and then offenses are incurred for violating the prohibitions. The previous part is divided into two parts, the first being to cite the reasons. If a Buddhist disciple teaches others and causes them to generate faith, but the Bodhisattva with others...
作教戒法師者。
釋曰或自教化或別人教化令起信心后正示文二初示所要達后明所不敏前中初別明後總結前中二初教資請師。
若見欲受戒人應教請二師和上阿阇梨。
釋曰今請釋迦為和尚已為阇梨后問罪揀器文三初問遮罪。
二師應問言汝有七遮罪不若現身有七遮罪者師不應與受戒若無七遮者得與受戒。
二問重罪文二初罪滅戒存而不受。
若有犯十戒者應教懺悔在佛菩薩形像前日夜六時誦十重四十八輕戒苦到禮三世千佛得見好相若一七日二三七日乃至一年要見好相好相者佛來摩頂見光華種種異相便得滅罪。
釋曰三世千佛者大略言之也種種異相者聖境多端故滅者此則舊戒卻圓更不要受后罪存戒滅而可受。
若無好相雖懺無益是人現身亦不得戒而得增受戒。
釋曰現身不得戒者不得舊戒得增受戒者增由重也得與重受戒也三問輕罪。
若犯四十八輕戒者對首懺悔罪便得滅不同七遮。
釋曰應云據此亦不同十重文之略也后總結。
而教誡師於是法中一一好解。
釋曰好解者如法實解也二明所不敏文二初別明。
若不解大乘經律若輕若重是非之相不解第一義諦習種性長養性不可壞性道種性正法性其中多少觀行出入十禪支一切行法
。
釋曰有四法一教二理三位次配十住等乃至佛位謂初習次養性成不壞入于聖道覺正法故四行多少觀行出入者約地前地上八地前後等料揀說之十禪支者四禪共有十支謂初禪五支一尋二伺三喜四樂五定二禪一內凈三禪三舍念正知四禪一不苦不樂俱如別說二總結。
一一不得此法中意。
后違禁結罪。
而菩薩為利養故為名聞故惡求多求貪利弟子而詐現解一切經律是自欺詐亦欺詐他人故與人授戒者犯輕垢罪。
釋曰不出三事一名聞二利養三弟子稍解不為利養等即可也。
○第三非處說法戒前則詐解此乃妄傳也文二初制戒令行后違禁結罪前中三初總示不應。
若佛子不得為利養故於未受菩薩戒者前若外道惡人前說此千佛大戒邪見人前亦不得說。
釋曰千佛者千華上佛或是諸佛上云三世千佛大數言故以一切佛皆同說故三雙彰可不。
除國王餘一切人不得說。
釋曰國王有損益佛法之力故三釋制所由。
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。
釋曰愚癡之甚雖人如畜當必墮落故不見三寶或不奉三寶則見如不見如木石無心者不知業果故亦是貶責之言實非無心后違禁結罪。
而菩薩於是惡人前說七佛
【現代漢語翻譯】 現代漢語譯本：
解釋說有四法：一是教法，二是理法，三是位次，配合十住等乃至佛的果位，意思是最初學習，其次是養性，成就了不壞之身，進入聖道，覺悟正法。四是修行多少，觀行出入，這是根據地前、地上、八地前後等來分別說明的。十禪支，是指四禪共有十支，即初禪五支（一尋，二伺，三喜，四樂，五定），二禪一支（內凈），三禪三支（舍、念、正知），四禪一支（不苦不樂），這些在其他地方有詳細說明。二是總結。
一一不得此法中的真意。
後面違反禁令，判處罪責。
如果菩薩爲了獲得利益，爲了博取名聲，惡劣地追求、貪婪地索取弟子的供養，卻假裝通曉一切經律，這是自欺欺人，也欺騙他人。因此，為他人授戒者，犯輕垢罪。
解釋說，不出三種情況：一是名聞，二是利養，三是弟子。稍微理解，不爲了利養等就可以。
第三，不應在不適合的場合說法。戒律在前文已經禁止了詐解，這裡是禁止妄傳。分為兩部分，首先是制定戒律，命令修行；然後是違反禁令，判處罪責。前一部分又分為三部分，首先是總的說明不應該。
如果佛弟子爲了獲得利益，在未受菩薩戒的人面前，或者在外道惡人面前，宣說這千佛大戒（Qian Fo Da Jie，千佛的偉大戒律），在邪見人面前也不得宣說。
解釋說，千佛（Qian Fo）指的是千華上佛（Qian Hua Shang Fo），或者說是諸佛之上，說是三世千佛（San Shi Qian Fo）只是一個大概的數字，因為一切佛都共同宣說此戒。三重強調，可以嗎？
除了國王，其餘一切人不得宣說。
解釋說，國王有損益佛法（Fo Fa）的力量，所以這樣規定。三重解釋制定戒律的原因。
這些惡人不受佛戒（Fo Jie），如同畜生一樣，生生世世都見不到三寶（San Bao，佛、法、僧），如同木頭石頭一樣沒有心，稱為外道。邪見人也和木頭沒有區別。
解釋說，愚癡到了極點，即使是人也如同畜生一樣，必定會墮落，所以見不到三寶，或者不信奉三寶，那麼見到也如同沒見到一樣。如同木石無心，是因為不知道業果。這也是貶低責備的話，實際上並非真的沒有心。後面是違反禁令，判處罪責。
如果菩薩在這些惡人面前宣說七佛（Qi Fo）...
【English Translation】 English version:
Explanation: There are four dharmas: first, the teaching; second, the principle; third, the position, corresponding to the ten abodes, up to the Buddha's position, meaning initial learning, then nurturing the nature, achieving an indestructible body, entering the holy path, and awakening to the correct dharma. Fourth, the amount of practice, the entry and exit of contemplation, which is explained separately according to the stages before the ground, on the ground, and before and after the eighth ground. The ten branches of dhyana refer to the ten branches shared by the four dhyanas, namely, the five branches of the first dhyana (1. initial thought, 2. sustained thought, 3. joy, 4. happiness, 5. concentration), one branch of the second dhyana (inner purity), three branches of the third dhyana (renunciation, mindfulness, correct knowledge), and one branch of the fourth dhyana (neither suffering nor happiness), which are explained in detail elsewhere. Second, a summary.
One by one, not understanding the true meaning of this dharma.
Later, violating the prohibition results in punishment.
If a Bodhisattva, for the sake of gain, for the sake of fame, evilly seeks, greedily demands offerings from disciples, yet falsely pretends to understand all sutras and vinayas, this is deceiving oneself and deceiving others. Therefore, one who ordains others commits a minor offense.
Explanation: It does not go beyond three things: first, fame; second, gain; third, disciples. Slightly understanding, not for the sake of gain, etc., is permissible.
Third, one should not preach the Dharma in inappropriate places. The precepts forbade false interpretations earlier; here, it forbids reckless transmission. It is divided into two parts: first, establishing the precepts, ordering practice; then, violating the prohibition, resulting in punishment. The first part is further divided into three parts: first, a general indication of what should not be done.
If a disciple of the Buddha, for the sake of gain, preaches this Great Vow of Thousand Buddhas (Qian Fo Da Jie, the Great Precepts of the Thousand Buddhas) before those who have not received the Bodhisattva precepts, or before heretics and evil people, one must not preach it before those with wrong views.
Explanation: Thousand Buddhas (Qian Fo) refers to the Thousand Flower Buddhas (Qian Hua Shang Fo), or above all Buddhas, saying the Thousand Buddhas of the Three Times (San Shi Qian Fo) is just a rough number, because all Buddhas jointly preach this precept. Triple emphasis, is it permissible?
Except for the king, all other people must not preach it.
Explanation: The king has the power to benefit or harm the Buddha Dharma (Fo Fa), so this is the rule. Triple explanation of the reason for establishing the precepts.
These evil people do not receive the Buddha's precepts (Fo Jie), like animals, they will not see the Three Jewels (San Bao, Buddha, Dharma, Sangha) in life after life, like wood and stone without a mind, they are called heretics. People with wrong views are no different from wood.
Explanation: Extreme ignorance, even if a person is like an animal, they will surely fall, so they do not see the Three Jewels, or do not believe in the Three Jewels, then seeing is like not seeing. Like wood and stone without a mind, because they do not know the karmic consequences. This is also a derogatory remark, but in reality, it is not truly without a mind. Later is violating the prohibition, resulting in punishment.
If a Bodhisattva preaches the Seven Buddhas (Qi Fo) before these evil people...
教戒者犯輕垢罪。
釋曰若或對王若有實信或犯亂不覺等即可也。
○第四無知敗禁戒前不應說而說此不應犯而犯文二初示所不應後作所成犯前中二初總標本末。
若佛子信心出家受佛正戒故起心毀犯聖戒者。
釋曰信心者出家受戒因故起心犯者無慚等不善心也聖即正也二別示過非也。
不得受一切檀越供養亦不得國王地上行不得飲國王水五千大鬼常遮其前鬼言大賊若入坊舍城邑宅中鬼復常掃其腳跡一切世人咸皆罵言佛法中賊一切眾生眼不欲見犯戒之人畜生無異木頭無異。
釋曰不得受供者非真福田故亦不得等者水屬王百姓以輪稅故得行得飲若持戒奉于福稅即可今反此故五千等者比丘戒全故神衛鬼去今反此故神去鬼來一切等者賺他信施都無福利如盜僧物故人鬼皆罵賊一切眾生等者到處災故無有慈悲故不欲見之癡無覺知故同畜木二作所成犯。
若故毀正戒者犯輕垢罪。
釋曰故者除誤也開遮之理思而示之。
○第五不敬經律戒前犯行此輕教故文二初制戒令行。
若佛子常應一心受持讀誦大乘經律剝皮為紙刺血為墨以髓為水折骨為筆書寫佛戒木皮谷紙絹素竹帛亦悉書持常以七寶無價香華一切雜寶為箱囊盛經律卷。
釋曰縱不剝皮刺血必須紙素香華二
【現代漢語翻譯】 現代漢語譯本：教導者如果犯了輕微的過失，就觸犯了輕垢罪。
解釋：如果（教導者）是對國王，或者有真實的信心，或者犯了混亂而不自覺等情況，就可以（免罪）。
第四，無知而違背禁戒，在不應該說的時候說了，不應該犯的時候犯了。這一段分為兩部分，首先說明不應該做什麼，然後說明所造成的過犯。在第一部分中，又分為兩部分，首先總標根本和末節。
如果佛弟子有信心出家，受了佛的正戒，卻故意生起念頭毀犯聖戒。
解釋：『信心』是指因為有信心而出家受戒。『起心犯』是指沒有慚愧等不善之心。『聖』就是『正』。第二部分是分別說明過失和罪過。
就不能接受一切施主的供養，也不能在國王的土地上行走，不能飲用國王的水。五千個大鬼會經常阻擋在他的前面，鬼會說：『大賊！』如果進入村坊、城市、住宅中，鬼還會經常掃他的腳印。一切世人都罵他說：『佛法中的賊！』一切眾生都不想看見犯戒的人，（這種人）和畜生沒有區別，和木頭沒有區別。
解釋：『不得受供』是因為（犯戒者）不是真正的福田。『亦不得等』是因為水屬於國王和百姓，百姓因為繳納賦稅才能行走和飲用。如果持戒奉行，繳納賦稅，就可以（行走和飲用），現在反而違背了這些。『五千等』是因為比丘戒完整，所以有神衛護，現在違背了，所以神離開而鬼到來。『一切等』是指騙取他人的信施，卻沒有福利，如同盜取僧眾的物品，所以人和鬼都罵他是賊。『一切眾生等』是指（犯戒者）到處帶來災禍，沒有慈悲心，所以不想看見他。因為愚癡沒有覺知，所以和畜生木頭一樣。第二部分說明所造成的過犯。
如果故意毀壞正戒，就觸犯了輕垢罪。
解釋：『故』是指排除誤犯的情況。開戒和遮戒的道理，要思考清楚並加以說明。
第五，不尊敬經、律、戒，之前犯了（輕）行，這是輕視教誨。這一段分為兩部分，首先制定戒律，命令奉行。
如果佛弟子經常應該一心受持讀誦大乘經律，剝下面板作為紙張，刺出血作為墨水，用骨髓作為水，折斷骨頭作為筆，書寫佛戒。木皮、谷紙、絹素、竹帛，也都要書寫受持。經常用七寶、無價的香華、一切雜寶作為箱囊，盛放經律卷。
解釋：即使不剝皮刺血，也必須用紙張絹帛和香花。
【English Translation】 English version: A teacher who commits a minor offense is guilty of a light defilement.
Explanation: If (the teacher) is facing a king, or has genuine faith, or commits a mistake due to confusion without realizing it, then he can be (exempted).
Fourth, unknowingly violating precepts, speaking when one should not speak, and transgressing when one should not transgress. This section is divided into two parts: first, it states what should not be done, and then it explains the resulting offense. In the first part, it is further divided into two parts, first generally outlining the root and the branches.
If a Buddhist disciple, with faith, leaves home and receives the Buddha's true precepts, but intentionally generates the thought to violate the sacred precepts.
Explanation: 'Faith' refers to leaving home and receiving precepts because of faith. 'Generating the thought to violate' refers to having unwholesome thoughts such as shamelessness. 'Sacred' means 'true'. The second part separately explains the faults and transgressions.
Then he cannot receive offerings from any donors, nor can he walk on the king's land, nor can he drink the king's water. Five thousand great ghosts will constantly block his path, and the ghosts will say: 'Great thief!' If he enters a village, city, or residence, the ghosts will also constantly sweep his footprints. All the people in the world will scold him, saying: 'A thief in the Buddha's Dharma!' All sentient beings do not want to see a precept-breaker; (such a person) is no different from a beast, no different from a piece of wood.
Explanation: 'Cannot receive offerings' is because (the precept-breaker) is not a true field of merit. 'Also cannot, etc.' is because water belongs to the king and the people, and the people can walk and drink because they pay taxes. If one upholds the precepts and pays taxes, then one can (walk and drink); now, one is acting contrary to these. 'Five thousand, etc.' is because the Bhikkhu's precepts are complete, so there are gods protecting him; now, one has violated them, so the gods leave and the ghosts come. 'All, etc.' refers to deceiving others' offerings of faith without any benefit, like stealing the Sangha's property, so both people and ghosts scold him as a thief. 'All sentient beings, etc.' refers to (the precept-breaker) bringing disaster everywhere, without compassion, so they do not want to see him. Because he is ignorant and without awareness, he is the same as a beast or a piece of wood. The second part explains the resulting offense.
If one intentionally destroys the true precepts, one is guilty of a light defilement.
Explanation: 'Intentionally' refers to excluding cases of unintentional mistakes. The principles of opening and prohibiting precepts should be carefully considered and explained.
Fifth, disrespecting the Sutras, Vinaya, and precepts, having previously committed (minor) actions, this is belittling the teachings. This section is divided into two parts: first, it establishes the precepts and commands adherence.
If a Buddhist disciple should always wholeheartedly receive, uphold, read, and recite the Mahayana Sutras and Vinaya, peeling off skin to make paper, piercing flesh to make ink, using marrow as water, and breaking bones to make a pen to write the Buddha's precepts. Bark, grain paper, silk, bamboo, and cloth should also be used to write and uphold them. One should always use seven treasures, priceless incense and flowers, and all kinds of miscellaneous treasures as boxes and bags to store the Sutra and Vinaya scrolls.
Explanation: Even if one does not peel off skin or pierce flesh, one must use paper, silk, incense, and flowers.
違禁結罪。
若不如法供養者犯輕垢罪。
釋曰除貧病入定貪化生等不犯余皆犯也。
○第六不化眾生戒前誡輕教此教發心文二初制戒令行后違禁結罪前中二初舉因顯戒。
若佛子常起大悲心。
釋曰悲為化本復是無緣二對產生戒文二初令受戒。
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。
釋曰謂歸三寶十重戒二令發心。
若見牛馬豬羊一切畜生應心念口言汝是畜生髮菩提心而菩薩入一切處山川林野皆使一切眾生髮菩提心。
釋曰心念口言者心發悲念如念啟言意在警覺聞之作遠因緣也后違禁結罪。
是菩薩若不發教化眾生心者犯輕垢罪。
釋曰除病及不解。
○第七說法乖儀戒前教發心此令敬法文二初制戒令行后違禁結罪前中二初舉因緣。
若佛子常行教化起大悲心若入檀越貴人家一切眾中。
釋曰悲即化本是因也人家即化處一切眾即化機上二皆緣言貴人家者此等多慢故偏舉之後制戒令行文二初令止非儀。
不得立為白衣說法應在白衣眾前高座上坐法師比丘不得地立為四眾說法。
二令依是儀。
若說法時法師高座香華供養四眾聽者下座如孝順父母敬順師教如事火婆羅門。
【現代漢語翻譯】 現代漢語譯本： 違犯禁令而結罪。
如果不如法供養，就犯輕垢罪。
解釋：除了貧窮、生病、入定、貪圖化生等情況外，其餘情況都犯戒。
○第六 不化度眾生戒：前面是告誡，後面是教導發心，分為兩部分。第一部分是制定戒律，令其奉行；第二部分是違犯禁令而結罪。第一部分又分為兩部分，首先是舉出原因，彰顯戒律。
如果佛弟子常常生起大悲心。
解釋：大悲心是化度眾生的根本，又是無緣大慈、同體大悲的體現。下面是產生戒律的條文，分為兩部分，首先是令受戒。
如果進入一切城邑、舍宅，見到一切眾生，應當宣唱：『你們這些眾生，都應當受三歸依、十戒。』
解釋：指的是歸依三寶、受持十重戒。下面是令發心。
如果見到牛、馬、豬、羊一切畜生，應當心念口言：『你是畜生，發菩提心。』而菩薩進入一切處，山川林野，都使一切眾生髮菩提心。
解釋：心念口言，是心中發起悲憫的念頭，如同唸誦啟請的言語，意在警覺，使聽聞者種下長遠的因緣。下面是違犯禁令而結罪。
如果菩薩不發起教化眾生的心，就犯輕垢罪。
解釋：除了生病以及對方不理解的情況。
○第七 說法不如法儀軌戒：前面是教導發心，這裡是令人恭敬佛法，分為兩部分。第一部分是制定戒律，令其奉行；第二部分是違犯禁令而結罪。第一部分又分為兩部分，首先是舉出因緣。
如果佛弟子常常行教化，生起大悲心，如果進入檀越（dānyuè，施主）貴人家，一切大眾之中。
解釋：大悲心是化度眾生的根本，是原因。人家是化度的地方，一切大眾是化度的對象。上面兩種都是緣。貴人家，是因為這些人大多傲慢，所以特別舉出。下面是制定戒律，令其奉行，分為兩部分，首先是禁止不如法的儀軌。
不得站立著為在家居士說法，應當在在家居士面前的高座上坐著，法師比丘不得站在地上為四眾說法。
其次是遵循正確的儀軌。
如果說法時，法師坐在高座上，用香花供養，四眾聽法者坐在下座，如同孝順父母、尊敬師長，如同事奉火的婆羅門（婆羅門，婆羅門教的僧侶）。
【English Translation】 English version: Violation of Prohibitions and Consequent Offenses.
If offerings are not made according to the Dharma, a minor offense is committed.
Explanation: Except for cases of poverty, illness, entering Samadhi, or being attached to rebirth through transformation, all other situations constitute an offense.
○ Sixth Precept: Not Converting Sentient Beings. The preceding section contains admonitions, while this section teaches the generation of the aspiration for enlightenment, divided into two parts. The first part establishes the precepts, urging their observance; the second part addresses offenses resulting from violating the prohibitions. The first part is further divided into two sections, initially highlighting the causes to reveal the precepts.
If a Buddha-son constantly generates great compassion.
Explanation: Great compassion is the foundation of conversion and also embodies impartial compassion and empathy. The following are the clauses establishing the precepts, divided into two parts, beginning with the injunction to receive the precepts.
If entering all cities and dwellings, upon seeing all sentient beings, one should proclaim: 'You sentient beings should all take refuge in the Three Jewels and receive the Ten Precepts.'
Explanation: This refers to taking refuge in the Three Jewels and upholding the Ten Major Precepts. The following is the injunction to generate the aspiration for enlightenment.
If seeing all livestock such as cattle, horses, pigs, and sheep, one should mentally and verbally say: 'You are livestock, generate the Bodhi mind.' And Bodhisattvas, entering all places, mountains, rivers, and forests, cause all sentient beings to generate the Bodhi mind.
Explanation: 'Mentally and verbally' means generating thoughts of compassion in the mind, like reciting words of invocation, with the intention of awakening and planting distant seeds of affinity in those who hear. The following addresses offenses resulting from violating the prohibitions.
If a Bodhisattva does not generate the mind to teach and convert sentient beings, a minor offense is committed.
Explanation: Except in cases of illness or when the other party does not understand.
○ Seventh Precept: Improper Dharma Teaching Etiquette. The preceding section teaches the generation of the aspiration for enlightenment; this section instructs on respecting the Dharma, divided into two parts. The first part establishes the precepts, urging their observance; the second part addresses offenses resulting from violating the prohibitions. The first part is further divided into two sections, initially highlighting the causes.
If a Buddha-son constantly engages in teaching and conversion, generating great compassion, if entering the homes of benefactors (Dānyuè, patrons) or among all assemblies.
Explanation: Great compassion is the foundation of conversion, the cause. Homes are the places of conversion, and all assemblies are the objects of conversion. The above two are conditions. 'Homes of benefactors' is specifically mentioned because these people are often arrogant. The following establishes the precepts, urging their observance, divided into two parts, beginning with prohibiting improper etiquette.
One must not stand to preach the Dharma to laypeople; one should sit on a high seat in front of the lay assembly. Dharma masters and Bhikshus must not stand on the ground to preach the Dharma to the four assemblies.
Secondly, following the correct etiquette.
When preaching the Dharma, the Dharma master sits on a high seat, with incense and flowers offered. The four assemblies of listeners sit on lower seats, as if showing filial piety to parents, respecting teachers, like Brahmins (Brahmins, priests of Brahmanism) serving fire.
后違禁結罪。
其說法者若不如法說者犯輕垢罪。
釋曰不如法者通明三業唯除化病及王臣力或已不解。
○第八非法立制戒前說法非儀此恃威滅法文四初舉犯人。
若佛子皆以信心受佛戒者若國王太子百官四部弟子。
釋曰信心受戒者不受戒者非此所明故四部僧尼士女二彰犯戒相。
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。
釋曰與前四部異者前是能制此為所制又王臣自恃四部憑他皆起異端立茲嚴令三辨犯戒業。
莫作是破三寶之罪。
釋曰同體是別相所顯別相是住持所成今破住持即三種俱破初受后破有始無畢詩曰靡不有初鮮充有終即斯義也四結犯戒罪。
若故作破法者犯輕垢罪。
釋曰除制惡人出家不許造像賣等余皆成犯。
○第九自傷內法戒前恃自威此憑他勢故次來也文二初制戒令行后違禁結罪前中二初制所應止後製所應作前中三初法。
若佛子以好心出家而為名聞利養於國王百官前說佛戒者橫與比丘比丘尼菩薩戒弟子作繫縛事如獄囚法如
【現代漢語翻譯】 現代漢語譯本 之後違背禁令結罪。
如果說法者不如法宣說，則犯輕垢罪。
解釋：不如法指的是通於身、口、意三業，唯獨排除爲了教化疾病、或者因為國王大臣的權勢、或者已經不理解的情況。
○第八條非法設立制度戒：之前是說法不如法儀，現在是依仗權勢滅壞佛法。本文分為四個部分，首先指出犯戒之人。
如果佛弟子都以信心受持佛戒，無論是國王、太子、百官還是四部弟子（比丘、比丘尼、優婆塞、優婆夷）。
解釋：以信心受戒的人，沒有受戒的人，都不在此條戒律所說明的範圍內。所以這裡指的是四部僧尼、士女。第二部分彰顯犯戒的相狀。
依仗自己的高貴地位，破滅佛法戒律，明目張膽地制定法律，約束我的四部弟子，不允許出家修行，也不允許建造佛像、佛塔、經律，設立統管僧眾的官職，爲了便於管理而登記僧人，把菩薩、比丘當作奴隸一樣驅使，設立白衣高座，廣泛推行非法之事，如同對待兵奴一樣對待僧人。而菩薩本應接受一切人的供養，反而被當作官府的走卒使喚，這是非法非律的行為。如果國王百官以好心受持佛戒。
解釋：與前面的四部不同，前面是能制定制度的人，這裡是被制度約束的人。而且國王大臣依仗自己的權勢，四部弟子依靠他人，都興起異端邪說，因此設立這條嚴厲的禁令。第三部分辨別犯戒的業。
不要做這種破滅三寶（佛、法、僧）的罪行。
解釋：同體是別相所顯現的，別相是住持所成就的，現在破壞住持，就是三種都破壞了。開始接受後來又破壞，有始無終。《詩經》說：『沒有哪個開始不是好的，但很少有能堅持到底的。』就是這個意思。第四部分總結犯戒的罪行。
如果故意破壞佛法，則犯輕垢罪。
解釋：除了禁止惡人出家、不允許販賣佛像等情況，其餘都構成犯戒。
○第九條自傷內法戒：之前是依仗自己的威勢，現在是憑藉他人的勢力，所以緊隨其後。本文分為兩個部分，首先制定戒律，命令執行，之後違背禁令結罪。前一部分又分為兩個部分，首先禁止不應該做的事情，之後制定應該做的事情。前一部分又分為三個部分，首先是法。
如果佛弟子以美好的心意出家，卻爲了名聞利養，在國王百官面前宣說佛戒，隨意對比丘、比丘尼、菩薩戒弟子進行束縛，如同對待監獄囚犯一樣。
【English Translation】 English version Afterwards, violating the prohibitions results in being judged guilty.
If the speaker does not speak according to the Dharma, they commit a light offense.
Explanation: 'Not according to the Dharma' refers to encompassing the three karmas (body, speech, and mind), except for cases of transforming illness, or due to the power of kings and ministers, or when one no longer understands.
○ Eighth: Illegally Establishing Rules (戒): Previously, it was speaking not according to proper conduct; now, it is relying on power to destroy the Buddha's Dharma. This text is divided into four parts, first pointing out the offender.
If Buddhist disciples, all with faith, receive the Buddha's precepts, whether they are kings, crown princes, officials, or the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas).
Explanation: Those who receive the precepts with faith, and those who have not received the precepts, are not within the scope of this precept. Therefore, this refers to the fourfold assembly of monks, nuns, laymen, and laywomen. The second part manifests the characteristics of violating the precepts.
Relying on their high status, they destroy the Buddha's Dharma and precepts, openly establishing laws to bind my fourfold assembly, not allowing them to leave home and practice the Way, nor allowing them to build Buddha images, stupas, sutras, and vinaya texts. They establish officials to govern the Sangha, register monks for easy management, treat Bodhisattvas and bhikshus like slaves, set up high seats for laypeople, and widely promote illegal activities, treating monks like soldiers and servants. Bodhisattvas should rightfully receive offerings from everyone, but instead, they are treated as runners for the government, which is illegal and against the precepts. If kings and officials receive the Buddha's precepts with good intentions.
Explanation: Different from the previous fourfold assembly, the previous ones are those who can establish rules, while these are those who are bound by the rules. Moreover, kings and ministers rely on their own power, and the fourfold assembly relies on others, all giving rise to heterodox views, hence establishing this strict prohibition. The third part distinguishes the karma of violating the precepts.
Do not commit the sin of destroying the Three Jewels (Buddha, Dharma, and Sangha).
Explanation: The unity is manifested by the distinct characteristics, and the distinct characteristics are accomplished by the upholding. Now, destroying the upholding is destroying all three. Starting to receive and then destroying, having a beginning but no end. The Book of Odes says, 'There is none who does not have a beginning, but few can carry it through to the end,' which is the meaning of this.
If one intentionally destroys the Dharma, they commit a light offense.
Explanation: Except for prohibiting evil people from leaving home, not allowing the sale of Buddha images, etc., the rest constitute offenses.
○ Ninth: Harming the Inner Dharma (戒): Previously, it was relying on one's own power; now, it is relying on the power of others, so it follows immediately after. This text is divided into two parts, first establishing the precepts and ordering their implementation, then judging guilt for violating the prohibitions. The first part is further divided into two parts, first prohibiting what should not be done, then establishing what should be done. The first part is further divided into three parts, first the Dharma.
If a Buddhist disciple leaves home with good intentions, but for the sake of fame and profit, speaks about the Buddha's precepts in front of kings and officials, arbitrarily binding bhikshus, bhikshunis, and Bodhisattva precept disciples, as if treating them like prisoners in jail.
兵奴之法。
釋曰茍求名利容佞王候或傍法以黑人或傍法以黑法事既非理橫義照然因使不安名為繫縛二諭。
如師子身中蟲自食師子肉。
釋曰蓮華面經說師子死諸蟲獸不敢食師子身中蟲自食之三合。
非餘外蟲如是佛子自破佛法非外道天魔能破壞。
釋曰外魔不能壞佛法佛弟子自壞也然合文與諭中相影詳之後制所應作文二初順顯戒精后反彰罪重前中文二初以諭略顯。
若受佛戒者應護佛戒如念一子如事父母不可毀破。
釋曰父母有其一子憐念情深孝子于其父母愛敬尤切菩薩于其佛戒豈不然乎后寄事廣明。
而菩薩聞外道惡人以惡言謗破佛戒之聲如三百鉾刺心千刀萬杖打拍其身等無有異寧自入地獄經百劫而不一聞惡人以惡言謗破佛戒之聲。
釋曰輕身重法故大慈為本故是佛本源故后反彰罪重。
而況自破佛戒教人破法因緣亦無孝順之心。
釋曰破法者廢其教教廢則理等俱廢故無孝順心者壞三寶殃父母違至理故后違禁結罪。
若故作者犯輕垢罪。
釋曰教道不弘尚為有過反更破壞豈得無𠎝若不緣名利翻以慈心為法去害即不成犯后結數勸持。
如是九戒應當學敬心奉持。
后結勸修學。
諸佛子是四十八輕戒汝等受
【現代漢語翻譯】 現代漢語譯本
兵奴之法。
釋曰茍求名利，容佞王侯，或傍法以黑人，或傍法以黑法，事既非理，橫義照然，因使不安，名為繫縛二諭。
如師子身中蟲，自食師子肉。
釋曰《蓮華面經》說，師子死，諸蟲獸不敢食，師子身中蟲自食之三合。
非餘外蟲，如是佛子自破佛法，非外道天魔能破壞。
釋曰外魔不能壞佛法，佛弟子自壞也。然合文與諭中相影，詳之後制所應作文二，初順顯戒精，后反彰罪重，前中文二，初以諭略顯。
若受佛戒者，應護佛戒，如念一子，如事父母，不可毀破。
釋曰父母有其一子，憐念情深，孝子于其父母，愛敬尤切，菩薩于其佛戒，豈不然乎？后寄事廣明。
而菩薩聞外道惡人以惡言謗破佛戒之聲，如三百鉾（máo，矛的異體字，這裡指長矛）刺心，千刀萬杖打拍其身等，無有異，寧自入地獄經百劫，而不一聞惡人以惡言謗破佛戒之聲。
釋曰輕身重法故，大慈為本故，是佛本源故，后反彰罪重。
而況自破佛戒，教人破法，因緣亦無孝順之心。
釋曰破法者，廢其教，教廢則理等俱廢，故無孝順心者，壞三寶（佛、法、僧）殃父母，違至理故，后違禁結罪。
若故作者，犯輕垢罪。
釋曰教道不弘，尚為有過，反更破壞，豈得無𠎝（huò，災禍）？若不緣名利，翻以慈心為法，去害即不成犯，后結數勸持。
如是九戒，應當學敬心奉持。
后結勸修學。
諸佛子是四十八輕戒，汝等受 English version
The Law of Soldiers and Slaves.
Explanation: If one seeks fame and profit, flatters wicked kings and nobles, or relies on the law to harm people, or relies on the law to engage in evil practices, if the matter is unreasonable and the injustice is evident, causing unrest, this is called the 'Two Analogies of Restraint'.
Like a worm in the body of a lion, eating the lion's own flesh.
Explanation: The Lotus Face Sutra says that when a lion dies, other insects and beasts dare not eat it, but the worms in the lion's body eat it themselves, a threefold combination.
Not other external worms; likewise, Buddhist disciples destroy the Buddha's Dharma themselves; not external heretics or demons can destroy it.
Explanation: External demons cannot destroy the Buddha's Dharma; it is Buddhist disciples who destroy it themselves. However, combining the text with the analogy, after careful consideration, the following two points should be made: first, to clearly reveal the essence of the precepts; second, to emphasize the gravity of the offense. In the preceding text, the analogy is used to briefly illustrate the point.
If one receives the Buddha's precepts, one should protect the Buddha's precepts as if cherishing one's only child, as if serving one's parents, and should not destroy or violate them.
Explanation: Parents have only one child, and their love and care are deep. A filial child has utmost love and respect for their parents. Should not a Bodhisattva feel the same way towards the Buddha's precepts? The following uses an analogy to explain further.
If a Bodhisattva hears the voice of external heretics and evil people slandering and breaking the Buddha's precepts with malicious words, it is like three hundred máo (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 hundreds of kalpas (aeons) than hear the voice of evil people slandering and breaking the Buddha's precepts even once.
Explanation: Because one values the Dharma more than one's own life, because great compassion is the foundation, because it is the origin of the Buddha. The following emphasizes the gravity of the offense.
Moreover, to break the Buddha's precepts oneself and teach others to break the Dharma, there is no cause or condition for filial piety.
Explanation: One who destroys the Dharma abandons its teachings. If the teachings are abandoned, then the principles are all abandoned. Therefore, one who has no filial piety harms the Three Jewels (Buddha, Dharma, Sangha), brings disaster to parents, and violates the ultimate truth. The following concludes with a prohibition and a judgment of guilt.
If one intentionally commits such an act, one commits a minor offense.
Explanation: If the teachings are not promoted, it is already a fault. To destroy them further, how can one be without misfortune? If it is not for fame and profit, but instead one uses compassion as the Dharma to remove harm, then it is not an offense. The following concludes with a count and exhortation to uphold the precepts.
These nine precepts should be learned and respectfully upheld.
The following concludes with an exhortation to study and practice.
All you Buddha-sons, these are the forty-eight minor precepts. You should receive them.
【English Translation】 The Law of Soldiers and Slaves.
Explanation: If one seeks fame and profit, flatters wicked kings and nobles, or relies on the law to harm people, or relies on the law to engage in evil practices, if the matter is unreasonable and the injustice is evident, causing unrest, this is called the 'Two Analogies of Restraint'.
Like a worm in the body of a lion, eating the lion's own flesh.
Explanation: The Lotus Face Sutra says that when a lion dies, other insects and beasts dare not eat it, but the worms in the lion's body eat it themselves, a threefold combination.
Not other external worms; likewise, Buddhist disciples destroy the Buddha's Dharma themselves; not external heretics or demons can destroy it.
Explanation: External demons cannot destroy the Buddha's Dharma; it is Buddhist disciples who destroy it themselves. However, combining the text with the analogy, after careful consideration, the following two points should be made: first, to clearly reveal the essence of the precepts; second, to emphasize the gravity of the offense. In the preceding text, the analogy is used to briefly illustrate the point.
If one receives the Buddha's precepts, one should protect the Buddha's precepts as if cherishing one's only child, as if serving one's parents, and should not destroy or violate them.
Explanation: Parents have only one child, and their love and care are deep. A filial child has utmost love and respect for their parents. Should not a Bodhisattva feel the same way towards the Buddha's precepts? The following uses an analogy to explain further.
If a Bodhisattva hears the voice of external heretics and evil people slandering and breaking the Buddha's precepts with malicious words, it is like three hundred máo (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 hundreds of kalpas (aeons) than hear the voice of evil people slandering and breaking the Buddha's precepts even once.
Explanation: Because one values the Dharma more than one's own life, because great compassion is the foundation, because it is the origin of the Buddha. The following emphasizes the gravity of the offense.
Moreover, to break the Buddha's precepts oneself and teach others to break the Dharma, there is no cause or condition for filial piety.
Explanation: One who destroys the Dharma abandons its teachings. If the teachings are abandoned, then the principles are all abandoned. Therefore, one who has no filial piety harms the Three Jewels (Buddha, Dharma, Sangha), brings disaster to parents, and violates the ultimate truth. The following concludes with a prohibition and a judgment of guilt.
If one intentionally commits such an act, one commits a minor offense.
Explanation: If the teachings are not promoted, it is already a fault. To destroy them further, how can one be without misfortune? If it is not for fame and profit, but instead one uses compassion as the Dharma to remove harm, then it is not an offense. The following concludes with a count and exhortation to uphold the precepts.
These nine precepts should be learned and respectfully upheld.
The following concludes with an exhortation to study and practice.
All you Buddha-sons, these are the forty-eight minor precepts. You should receive them.
持過去諸菩薩已誦未來諸菩薩當誦現在諸菩薩今誦。
后結勸受持文四初舉佛同誦。
諸佛子諦聽此十重四十八輕戒三世諸佛已誦當誦今誦我今亦如是誦。
釋曰三世皆通十方真應我今亦誦即是現在應身二勸眾普持。
汝等一切大眾若國王王子百官比丘比丘尼信男信女受持菩薩戒者應受持讀誦解說書寫。
釋曰人之七類法行有六可知三流通不絕。
佛性常住戒卷流通三世一切眾生化化不絕。
釋曰展轉受則戒卷流通流通即化化不絕三身自在佛性常住又佛性是理戒戒卷為教化化不絕兼於行果謂依教詮理依理起行得果斯則理等三法非教不成是故慇勤勸令弘教法華曰以佛教門出三界苦即其義也四傳受利益。
得見千佛佛佛授手世世不墮惡道八難常生人道天中。
釋曰見千佛者得入二地授手者佛以慈教為手人以信心為手二手相契即是授義不墮惡道等者持小乘戒尚得如此況菩薩戒耶授手之義由茲著矣十三傍地故生人道天中又為道器身攝眾生處不同凡小耳三結勸流通分文四初結所略說。
我今在此樹下略開七佛法戒。
釋曰我即釋迦所稱樹謂菩提之樹如毛頭計故曰略開然雖親授舍那今論展轉故言七佛七佛猶略其實無邊盡過去佛戒即是法軌則義故二勸眾奉持。
【現代漢語翻譯】 現代漢語譯本 持過去諸菩薩已經誦持，未來諸菩薩將要誦持，現在諸菩薩正在誦持。
後文總結勸勉受持，分為四部分，首先是諸佛一同誦持。
諸佛子仔細聽好，這十重四十八輕戒，過去、現在、未來的諸佛都已經誦持、將要誦持、現在誦持。我現在也像他們一樣誦持。
解釋：三世指過去、現在、未來，通達十方真應。我現在誦持，就是現在的應身佛。第二部分是勸勉大眾普遍受持。
你們一切大眾，無論是國王、王子、百官、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、信男、信女，凡是受持菩薩戒的人，都應當受持、讀誦、解說、書寫。
解釋：人的七種類別，法行有六種可以得知。第三部分是流通不絕。
佛性常住，戒律經卷流通，三世一切眾生教化不斷。
解釋：輾轉相授，戒律經卷得以流通，流通就是教化不斷。三身自在，佛性常住。而且佛性是理，戒卷是教，教化不斷兼顧行果，即依據教義詮釋真理，依據真理起修行，最終得果。這樣，理、教、行三法，沒有教義就不能成立，所以慇勤勸勉弘揚教法。《法華經》說：『以佛教之門，出三界苦』，就是這個意思。第四部分是傳授利益。
能夠見到千佛（Thousand Buddhas），每位佛都伸出手來授記，世世代代不墮入惡道（evil paths）和八難（eight difficulties），常生於人道和天道之中。
解釋：見到千佛，就能進入二地（second bhumi）。授手，是佛以慈悲教誨為手，人以信心為手，雙手相合，就是接受教義。不墮入惡道等等，是說持小乘戒尚且能得到這樣的利益，更何況是菩薩戒呢？授手的意義由此顯現。十三傍地，所以生於人道和天道之中，又作為道器之身，攝受眾生之處不同於凡夫和小乘修行者。第三部分總結勸勉流通，分為四部分，首先總結所略說。
我現在在這菩提樹下，略微開示七佛（Seven Buddhas）的法戒。
解釋：我，即釋迦牟尼佛（Sakyamuni Buddha）所說。樹，指菩提樹。如毛頭計算，所以說是略微開示。然而雖然是親自接受毗盧遮那佛（Vairocana Buddha）的教誨，現在討論的是輾轉相傳，所以說是七佛。七佛仍然是略說，其實是無邊無盡的。過去諸佛的戒律，就是法則和軌則的意義。第二部分是勸勉大眾奉持。
【English Translation】 English version The past Bodhisattvas have already recited, the future Bodhisattvas will recite, and the present Bodhisattvas are now reciting.
The following section concludes with exhortations to receive and uphold, divided into four parts. The first is the Buddhas reciting together.
All you Buddha-sons, listen carefully! These ten major and forty-eight minor precepts have been, will be, and are now being recited by the Buddhas of the three times. I, too, am now reciting them in the same way.
Explanation: The three times refer to the past, present, and future, encompassing the true and responsive bodies of the ten directions. My recitation now is the responsive body of the present Buddha. The second part is exhorting the assembly to universally uphold.
All of you, the great assembly, whether you are kings, princes, officials, Bhikshus (male monastics), Bhikshunis (female monastics), believing men, or believing women, all who uphold the Bodhisattva precepts should receive, uphold, read, recite, explain, and write them.
Explanation: Among the seven categories of people, six types of Dharma practice can be known. The third part is the uninterrupted circulation.
The Buddha-nature is eternal, and the precepts and scriptures circulate, with the teaching of all sentient beings in the three times never ceasing.
Explanation: Through successive transmission, the precepts and scriptures are circulated, and circulation means uninterrupted teaching. The three bodies are at ease, and the Buddha-nature is eternal. Moreover, Buddha-nature is principle, and the precepts are teachings. Uninterrupted teaching encompasses both practice and result, that is, interpreting truth based on teachings, initiating practice based on truth, and ultimately attaining the result. Thus, principle, teaching, and practice cannot be established without teaching. Therefore, we earnestly exhort the propagation of the Dharma. The Lotus Sutra says, 'Using the gate of Buddha's teachings, one escapes the suffering of the three realms,' which is the meaning of this. The fourth part is the transmission of benefits.
One will be able to see the Thousand Buddhas, with each Buddha extending a hand to bestow prediction, and in lifetimes to come, one will not fall into the evil paths and the eight difficulties, and will always be born in the human and heavenly realms.
Explanation: Seeing the Thousand Buddhas allows one to enter the second bhumi. Extending a hand means the Buddha uses compassionate teachings as a hand, and people use faith as a hand. When the two hands meet, it means receiving the teachings. Not falling into the evil paths, etc., means that even upholding the Hinayana precepts can bring such benefits, let alone the Bodhisattva precepts. The meaning of extending a hand is thus revealed. Thirteen auxiliary grounds, therefore one is born in the human and heavenly realms, and as a vessel of the Way, the place where one gathers sentient beings is different from ordinary people and Hinayana practitioners. The third part summarizes the exhortation to circulate, divided into four parts. The first summarizes what was briefly said.
I am now under this Bodhi tree, briefly expounding the Dharma precepts of the Seven Buddhas.
Explanation: 'I' refers to what Shakyamuni Buddha said. 'Tree' refers to the Bodhi tree. Counting like hairs, therefore it is said to be a brief exposition. However, although it was personally received from Vairocana Buddha, we are now discussing successive transmission, so it is said to be the Seven Buddhas. The Seven Buddhas are still a brief summary, but in reality, they are boundless and endless. The precepts of the past Buddhas are the meaning of rules and regulations. The second part is exhorting the assembly to uphold.
汝等大眾當一心學波羅提木叉歡喜奉行。
釋曰大眾者正是地前兼地上也一心者地前略機未有餘力茍宜篤志故此勖之奉行者受學傳通自他兼利三懸指廣文。
如無相天王品勸學中一一廣明。
四群賢頂受。
三千學士時坐聽者聞佛自誦心心頂戴歡喜受持。
釋曰三千學士與時坐聽者勢通離合合則一眾已現當學皆名學士同聽聞故若離說者三千學士即地上菩薩或但地前已學現學之流時坐聽者即地前菩薩或是未學當學之輩聞佛自誦者敬受之因余不爾故心心等者頂禮戴仰情歡足蹈領納文旨不遺不忘人眾不一故曰心心亦可唸唸相續表其殷極且如遠葉群方邇佛七聖十身之所贊千佛之所弘爰及釋迦是頒金口況以妙圓三點克備二嚴為利厥深孰不歡荷敬行而已哉。
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千百億釋迦亦如是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千百億世界蓮華藏世界微塵世界一切佛心藏地藏戒藏無量行愿藏因果佛性常住藏如如一切佛說無量一切法藏竟千百億世界中一切眾生受持歡喜奉行若廣開心地相相如佛華光王七行品中說。
明人忍慧強 能持如是法 未成佛道間 安
獲五種利 一者十方佛 愍念常守護 二者命終時 正見心歡喜 三者生生處 為凈菩薩友 四者功德聚 戒度悉成就 五者今後世 性戒福慧滿 此是佛行處 智者善思量 計我著相者 不能信是法 滅盡取證者 亦非下種處 欲長菩提苗 光明照世間 應當靜觀察 諸法真實相 不生亦不滅 不常復不斷 不一亦不異 不來亦不去 如是一心中 方便勤莊嚴 菩薩所應作 應當次第學 于學于無學 勿生分別想 是名第一道 亦名摩訶衍 一切戲論惡 悉由是處滅 諸佛薩婆若 悉由是處出 是故諸佛子 宜發大勇猛 于諸佛凈戒 護持如明珠 過去諸菩薩 已於是中學 未來者當學 現在者今學 此是佛行處 聖主所稱歎 我已隨順說 福德無量聚 回以施眾生 共向一切智 愿聞是法者 疾得成佛道
梵網經記卷下(終)
No. 682-B
承久三年十一月下旬于賀茂佛光山禪堂院住房以草案之本清書畢華嚴宗沙門高辨。
寬喜二年十二月十六日病後勵力兩卷拜寫心中懇念諸佛照覽愿以此功必共自他生知足之云閣拜慈尊之金容聞法悟道利益群生新發意僧空辨記之
【現代漢語翻譯】 現代漢語譯本 獲得五種利益： 一者，十方諸佛（指所有方向的佛）慈悲憐憫，常常守護著你。 二者，臨命終時，你的心懷有正見，感到歡喜。 三者，生生世世，你都會成為清凈的菩薩（指追求覺悟的修行者）的朋友。 四者，你將積累無量的功德，戒律和度化眾生的修行都將圓滿成就。 五者，無論今生還是來世，你的自性戒（指內在的道德準則）都會圓滿，福德和智慧都會增長。 這是諸佛所行之處，智者應當善加思量。 執著于『我』的觀念和外在表象的人，無法相信這種法。 那些追求滅盡一切煩惱以證得涅槃（指解脫的狀態）的人，也不是播種菩提（指覺悟的智慧）的土壤。 想要讓菩提的幼苗成長，讓光明照耀世間， 就應當靜下心來觀察諸法的真實相狀： 不生也不滅，不是永恒也不是斷滅，不是單一也不是差異， 不來也不去。像這樣，在一顆心中，以方便法門勤加莊嚴。 菩薩所應當做的事情，應當按次第學習。對於有學和無學，不要產生分別的念頭。 這被稱為第一道，也稱為摩訶衍（指大乘佛教）。 一切戲論和惡行，都將在這裡止息。 諸佛的薩婆若（指一切種智，即佛的智慧），都由此而出。 所以，諸佛的弟子們，應當發起大勇猛心， 對於諸佛的清凈戒律，要像保護明珠一樣護持。 過去的諸菩薩，已經在這裡學習；未來的菩薩，將要在這裡學習；現在的菩薩，正在這裡學習。 這是諸佛所行之處，是聖主所稱讚的。 我已經隨順佛意宣說了這些，所獲得的福德無量無邊， 我將這些福德迴向給一切眾生，共同趨向一切智。 愿聽到這些法的人，迅速成就佛道。 《梵網經記》卷下（終） No. 682-B 承久三年十一月下旬，于賀茂佛光山禪堂院住房，以草案之本清書完畢，華嚴宗沙門高辨。 寬喜二年十二月十六日，病後努力拜寫兩卷，心中懇念諸佛照覽，愿以此功德共同使自他生起知足之心，拜見慈尊的金容，聽聞佛法，領悟真道，利益一切眾生。新發意僧空辨記之。
【English Translation】 English version Gaining five kinds of benefits: First, the Buddhas of the ten directions (referring to Buddhas in all directions) compassionately and constantly protect you. Second, at the end of life, your mind will have right view and feel joy. Third, in life after life, you will be friends with pure Bodhisattvas (referring to practitioners seeking enlightenment). Fourth, you will accumulate immeasurable merits, and the practice of precepts and deliverance will be perfectly accomplished. Fifth, whether in this life or the next, your inherent precepts (referring to inner moral principles) will be complete, and your blessings and wisdom will increase. This is where the Buddhas walk, and the wise should contemplate it well. Those who are attached to the concept of 'self' and external appearances cannot believe in this Dharma. Those who seek to extinguish all afflictions to attain Nirvana (referring to the state of liberation) are also not the soil for planting Bodhi (referring to the wisdom of enlightenment). If you want the Bodhi sprout to grow and the light to shine in the world, you should calmly observe the true nature of all dharmas: neither arising nor ceasing, neither eternal nor discontinuous, neither one nor different, neither coming nor going. Like this, in one mind, diligently adorn with skillful means. What a Bodhisattva should do should be learned in order. Do not generate discriminating thoughts about those who are learning and those who are not learning. This is called the first path, also called Mahayana (referring to Mahayana Buddhism). All frivolous discussions and evil deeds will cease here. The Sarvajnata (referring to the all-knowing wisdom of the Buddha) of all Buddhas comes from here. Therefore, the disciples of all Buddhas should generate great courage, and protect the pure precepts of all Buddhas like protecting a bright pearl. The Bodhisattvas of the past have already learned here; the Bodhisattvas of the future will learn here; the Bodhisattvas of the present are learning here. This is where the Buddhas walk, and it is praised by the Holy Lord. I have spoken these in accordance with the Buddha's intention, and the merits obtained are immeasurable. I dedicate these merits to all sentient beings, together moving towards all-knowing wisdom. May those who hear these teachings quickly attain Buddhahood. The End of Volume Two of the梵網經記 (Brahma Net Sutra Notes) No. 682-B In the late November of the third year of承久 (Jokyu Era), at the住房 (living quarter) of the禪堂院 (Zen Hall) of 賀茂佛光山 (Mount Kamo Hokko), the草案 (draft) was neatly copied by the monk 高辨 (Koben) of the 華嚴宗 (Kegon sect). On December 16th of the second year of 寬喜 (Kangi Era), after recovering from illness, I diligently copied two volumes, earnestly praying that the Buddhas would illuminate and oversee. May this merit together cause myself and others to generate a content heart, to behold the golden countenance of the慈尊 (Compassionate One), to hear the Dharma, to realize the truth, and to benefit all sentient beings. Recorded by the newly initiated monk 空辨 (Kubenn).
(四十七歲)。
同三年辛卯正月十一日于禪河院庵室再校了沙門空辨(四十八歲)。
元祿六年太歲癸酉春二月上旬于洛東禪林僧坊參訂諸本肇成全本釋升堂謹識。
No. 682-C
竊以菩薩戒者是為千佛之要路萬聖之嚴師三身四智之源五眼六通之本昔有天竺三藏羅什法師譯梵語以就秦言翻秘詞而為顯說次有沙門傳奧造疏弘揚雖綿歷于帝朝奈因緣而隱滯即有常山重地龍興上人法諱慧颙制科並鈔方得法義齊備旨趣周圓望濟益於群靈睹流通於遠代爰有俗弟子張令珣一聞勝事便整衷懷乃命良工刻茲印板總斯巨福普用裝嚴所集殊因並將迴向迴向真常實性迴向正等菩提法界有情皆沾利樂皇王萬歲宰輔千秋四夷八表以永安君正臣忠而□□師僧父母善友良緣歷劫先亡連綿眷戚皆愿同生知足共禮慈尊三塗湮沒以停[酉*爰]六趣漂沈□息浪在眾生數盡啟真誠凡是有情俱登佛道。
時太平興國八年歲次癸未冬十一月八日工畢記。
鎮府龍興寺講法華梵網經沙門歸演 挍勘
銀青光祿太夫撿挍太子賓客兼殿中侍御史穎州尤從都押衛張令珣 印施
妻李氏長男 敕賜及第進士惟吉次男惟一忠吉則吉永吉新婦李氏曹氏衛氏
No. 682-D 重刻梵網經記後序
梵
【現代漢語翻譯】 （四十七歲）。
同年三年辛卯正月十一日，沙門空辨（四十八歲）在禪河院庵室再次校對。
元祿六年癸酉年春二月上旬，于洛東禪林僧坊參考各版本，釋升堂謹識，最終完成全本。
No. 682-C
竊以為菩薩戒是千佛成佛的要道，萬聖的嚴厲導師，三身（法身、報身、應身）四智（大圓鏡智、平等性智、妙觀察智、成所作智）的源泉，五眼（肉眼、天眼、慧眼、法眼、佛眼）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的根本。過去有天竺三藏鳩摩羅什法師，翻譯梵語為秦語，將秘密的詞語翻譯成顯明的說法。後來有沙門傳奧造疏弘揚，雖然經歷了多個朝代，但因為因緣而隱沒。於是有常山重地的龍興上人，法號慧颙，制定科條並撰寫鈔本，才使得法義齊備，旨趣周全圓滿，希望能夠利益眾生，使之流通於遙遠的後代。因此有俗家弟子張令珣，一聽到這殊勝之事，便整頓心懷，於是命令良工刻印此經板，總集這巨大的福報，普遍用來莊嚴。所聚集的殊勝因緣，都將回向于真常實性，迴向于正等菩提。愿法界一切有情眾生，都能沾染利益安樂，祝願皇王萬歲，宰輔千秋，四夷八表永遠安寧，君王正義，臣子忠誠，師僧父母，善友良緣，歷劫以來先亡的連綿眷屬，都願意一同往生知足的世界，共同禮敬慈悲的佛陀，三塗（地獄、餓鬼、畜生）的苦難湮沒停息，六趣（天、人、阿修羅、地獄、餓鬼、畜生）的漂泊沉淪止息波浪，愿所有眾生，在眾生之數終盡之時，開啟真誠之心，凡是有情眾生，都能夠登上成佛之道。
時太平興國八年癸未年冬十一月八日完工記。
鎮府龍興寺講法華經、梵網經沙門歸演 挍勘
銀青光祿大夫檢校太子賓客兼殿中侍御史穎州尤從都押衛張令珣 印施
妻李氏，長子敕賜及第進士惟吉，次子惟一，忠吉，則吉，永吉，新婦李氏、曹氏、衛氏。
No. 682-D 重刻梵網經記後序
梵
【English Translation】 (Forty-seven years old).
In the third year, Xinmao, on the eleventh day of the first month, the Shramana Kongbian (forty-eight years old) re-edited it in the hermitage of the Chan River Courtyard.
In the early February of the year Guiyou in the Genroku era, I, Shi Shengtang, carefully recorded that I consulted various versions in the Zen Forest Monastery in Rakuto and finally completed the entire version.
No. 682-C
I humbly believe that the Bodhisattva precepts are the essential path for a thousand Buddhas, the strict teacher of all sages, the source of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom), and the foundation of the five eyes (Flesh Eye, Heavenly Eye, Wisdom Eye, Dharma Eye, Buddha Eye) and six supernatural powers (Heavenly Eye Power, Heavenly Ear Power, Other's Mind Power, Past Life Power, Divine Foot Power, Exhaustion of Afflictions Power). In the past, there was the Tripitaka Master Kumarajiva from India, who translated Sanskrit into Chinese, turning secret words into explicit explanations. Later, there was the Shramana Chuan Ao who created commentaries and propagated them, but although it spanned several dynasties, it was hidden due to circumstances. Then there was the Longxing Superior Man from Chongshan, whose Dharma name was Huiyong, who formulated rules and wrote commentaries, so that the Dharma meanings were complete and the purpose was comprehensive and perfect, hoping to benefit sentient beings and circulate it to distant future generations. Therefore, there was the lay disciple Zhang Lingxun, who, upon hearing of this auspicious event, rectified his mind and ordered skilled craftsmen to carve this scripture plate, gathering this great blessing and universally using it for adornment. The special causes gathered will all be dedicated to the true and constant nature, dedicated to perfect enlightenment (Anuttara-Samyak-Sambodhi). May all sentient beings in the Dharma realm be blessed with benefit and joy, may the emperor live for ten thousand years, the ministers for a thousand autumns, and the four barbarians and eight regions be forever peaceful, may the ruler be righteous, the ministers loyal, the teachers and monks, parents, good friends and good karmic connections, and the continuous relatives who have passed away in previous kalpas, all be willing to be reborn together in the world of contentment, and together pay homage to the compassionate Buddha, may the suffering of the three evil realms (hell, hungry ghosts, animals) be extinguished and cease, may the wandering and sinking of the six realms (heaven, human, asura, hell, hungry ghosts, animals) cease its waves, may all sentient beings, when the number of sentient beings is exhausted, open their sincere hearts, and may all sentient beings be able to ascend to the path of Buddhahood.
Recorded on the eighth day of the eleventh month in the winter of the eighth year of the Taiping Xingguo era, the year Guiwei.
Shramana Guiyan of Longxing Temple in Zhenfu, who lectures on the Lotus Sutra and the Brahma Net Sutra, proofread.
Zhang Lingxun, the Silver Green Guanglu Grand Master, Inspector of the Crown Prince's Guest, and Palace Attendant Imperial Censor of Yingzhou, printed and distributed.
Wife Li, eldest son, the Jinshi (successful candidate in the highest imperial examination) Wei Ji, granted by imperial decree, second son Wei Yi, Zhong Ji, Ze Ji, Yong Ji, daughters-in-law Li, Cao, and Wei.
No. 682-D Postscript to the Re-engraved Brahma Net Sutra
Brahma
網戒線者舍那薄伽體性之本原菩提薩埵修證之法門其大本也六十一品廣說斯義今此品所明菩薩心地戒常住佛性之尸羅大士首心之學處也大都受持者熱惱去而清涼生頂戴者無間空而忉利現此其福利恩有稟難思議據之譯家特誦出此一品流佈于叔世以為累劫之津樑倭漢龍象又從而為之釋者五十有餘家無不蘭菊檀美雖然明月之珠不能無考獨文約義豐致令后徒而便受隨者其惟莫越于奧法師記然斯篇也淹歷年所罕傳於世今年春出遊洛西始從白雲庵住上人譚及上人唯然曰吾傳此本久為鴻珍幸壽文梓以福群生當贈舍諸予驚喜曰是真好事茍勿負約於是上人寄彼本來請予挍勘予合爪閱之惜乎傳錄婉轉錯節衍語至若間混魚魯每翻無不釋卷而嘆遂憤激之餘自不顧陋拙管識之所暨叨分會經記補苴罅漏紏正錯謬以命工壽梓謀公諸天下噫此篇流通戒宗朗如日星也刻成姑述其顛末如是。
旹 歲次癸酉元祿六祀冬十二月既望釋升堂和南序于洛東禪林僧坊
【現代漢語翻譯】 現代漢語譯本： 《網戒線者舍那薄伽體性之本原菩提薩埵修證之法門》這部偉大的經典，共有六十一品，廣泛地闡述了這個意義。而現在這一品所闡明的是菩薩心地之戒，常住佛性之尸羅（Śīla，戒律），以及大士（菩薩）首要的心地修學之處。大體上，受持這部經典的人，熱惱會消退而清涼會生起；頂戴這部經典的人，無間地獄會空寂，而忉利天（Trāyastriṃśa，三十三天）會顯現。這其中的福利恩澤，具有難以思議的力量。因此，譯者特別誦出這一品，流佈于末世，作為累劫修行的津樑。倭（日本）和漢（中國）的龍象（指高僧大德）又紛紛為之註釋，有五十餘家之多，無不讚美其如蘭菊檀香般美好。雖然明月之珠也難免有瑕疵，但這部經典文辭簡約而義理豐富，以致後來的學徒能夠方便地接受和隨順。其中，恐怕沒有誰能超過奧法師的註解了。然而，這部經典淹沒多年，罕見於世。今年春天，我出遊洛西，開始從白雲庵的住持上人那裡談及此事，上人欣然應允說：『我珍藏此本很久了，希望能夠付梓印刷，以造福大眾。』於是贈送給我。我驚喜地說：『這真是好事，只要不辜負約定。』於是上人寄來原本，請我校勘。我合掌閱讀，可惜的是，傳抄輾轉，錯字衍語很多，甚至有魚魯亥豕的混淆，每次翻閱都不得不放下書卷而嘆息。於是，我憤激之餘，不顧自己的淺陋，盡我所能，分擔會經的責任，補綴縫隙，糾正錯謬，以命工匠付梓印刷，公諸于天下。唉，這部經典流通，戒宗將會像日星一樣明亮！刻印完成，姑且敘述其始末如此。
時值癸酉年（元祿六年）冬十二月既望（十六日），釋升堂和南（敬禮）序于洛東禪林僧坊。
【English Translation】 English version: This great classic, 'The Original Nature of the Net-Wielding Śaraṇāgata, the Essence of Bodhi-Sattva's Cultivation and Realization,' consists of sixty-one chapters, extensively elucidating this meaning. And this present chapter elucidates the precepts of the Bodhisattva's mind-ground, the Śīla (moral discipline) of the permanent Buddha-nature, and the primary place of learning for the great beings (Bodhisattvas)' mind-ground. Generally, for those who uphold this scripture, afflictions will subside and coolness will arise; for those who venerate this scripture, the Avīci (uninterrupted) hell will be emptied, and the Trāyastriṃśa (Thirty-three Heavens) will manifest. The blessings and grace within this have inconceivable power. Therefore, the translator especially recites this chapter, disseminating it in the degenerate age, as a bridge for lifetimes of cultivation. The dragon elephants (eminent monks) of Wa (Japan) and Han (China) have also commented on it, with more than fifty families, all praising its beauty like orchids, chrysanthemums, and sandalwood. Although even a bright moon pearl is not without flaws, this scripture is concise in its wording and rich in its meaning, so that later disciples can easily accept and follow it. Among them, perhaps no one surpasses the annotations of Dharma Master Ō. However, this scripture has been submerged for many years and is rarely seen in the world. This spring, I traveled to Rakusai, and began to discuss this matter with the abbot of Byakue-an Temple, who gladly agreed, saying, 'I have treasured this book for a long time, hoping to have it printed and published to benefit the public.' So he gave it to me. I said with joy, 'This is truly a good thing, as long as we do not break the agreement.' So the abbot sent the original, asking me to proofread it. I read it with palms together, but unfortunately, due to repeated copying, there were many misspellings and redundant words, even with the confusion of 'fish' and 'pig' characters, each time I had to put down the book and sigh. Therefore, in a fit of indignation, disregarding my own shallowness, I did my best, sharing the responsibility of the assembly, patching up gaps, correcting errors, and ordering craftsmen to print it and publish it to the world. Alas, with the circulation of this scripture, the precept school will be as bright as the sun and stars! With the printing completed, I will briefly describe its beginning and end as such.
At the time of the year Kigui (Genroku 6th year), the sixteenth day of the twelfth month in winter, Śākya Shōdō respectfully writes this preface at the Zen forest monastery in Rakutō.