English
English version: Wisdom does not arise without cause; if there are no precepts and prohibitions, true samadhi cannot be achieved. Even though a sage has exhausted all karmic obstacles and delusions, they still uphold the precepts and prohibitions as firmly as a diamond. Buddhism, Taoism, and Confucianism all expound their respective merits, and although their teachings differ, precepts are divided into common precepts and various categories. Starting from the initial subtle aspects, they eventually become manifest, ranking in five categories: 1. Three Refuges (Buddha, Dharma, and Sangha, the true places of refuge, which can generate merit and wisdom, serve as protection, and lead to transcendence of the four demonic realms); 2. Five Precepts; 3. Eight Precepts; 4. Ten Precepts; 5. Full Precepts. Those who can receive the precepts are of seven types according to their status, known as the Seven Assemblies (as detailed below). Third, the method of taking the Three Refuges (Buddha, Dharma, and Sangha, are the true places of refuge, which can generate merit and wisdom, serve as protection, and lead to transcendence of the four demonic realms. The *Śāstra* states: 'Taking refuge in the Three Jewels is to obtain protection and avoid being violated. The 'Three Leaps' in the *Nirvana Sutra* indicate overcoming difficulties.' Since it is the initial abandonment of wrong views, it is marked as the first. 'Buddha' refers to the pure Dharmakaya (Dharma body), manifested and realized by the Two Wisdoms (fundamental wisdom and subsequent wisdom), and established by the Fivefold Dharmakaya (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation); 'Dharma' refers to the cessation of suffering (Nirodha); 'Sangha' refers to the Sangha of the First Principle. Towards these Three Jewels, with sincerity, determination, reverence, and aspiration, without doubt, and with the transmission of qualifications by the two teachers (Acharya of instruction and Acharya of karma), in a clear and orderly manner, it can be accomplished). 'I, so-and-so (name), take refuge in the Buddha, take refuge in the Dharma, take refuge in the Bhikshu Sangha for the rest of my life.' (Said three times) 'I, so-and-so (name), have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Bhikshu Sangha for the rest of my life.' (Said three times) Second, the method of taking the Five Precepts (Rare, rare. The *Sutra on the Merit of Weighing* says: 'The Buddha told Ananda: 'If the three thousand great thousand worlds were filled with Tathagatas, as dense as rice, sesame, bamboo, and reeds. If someone were to fully provide these Tathagatas with the four requisites (food, clothing, bedding, and medicine) for twenty thousand years; and after the Buddhas had passed away, they were to build stupas for each of them, and then make various offerings of incense and flowers. Although their merit would be great, it would not be as great as the merit gained by someone who takes refuge in the Buddha, Dharma, and Sangha with a pure heart, not even one percent, one thousandth, one hundred thousandth, or even a number of analogies could compare. Furthermore, practicing the ten wholesome actions for the duration of a finger snap, the merit surpasses the previous. Holding the Eight Precepts for one day and one night, or holding the Five Precepts, the Shramanera precepts, the Shramanerika precepts, the Shikshamana precepts, the Bhikshuni precepts, or the Bhikshu precepts for the rest of one's life, the merit surpasses the previous and cannot be compared.' ) However, --------------------------------------------------------------------------------
Chinese
于受戒前须具问遮难，故《善生经》云：“汝不盗现前僧物不？于六亲所、比丘比丘尼所行不净行？父母师长有病弃去？不杀发菩提心众生？”如具问已，若言无者，应为说法开导心怀令生信乐。《智度论》中，时局尽形数定，谓一分、少分、多分、满分断淫等五。《俱舍论》中，五种定限不发律仪。教既被机任时行用。《阿含经》云：“于受戒前忏悔罪已，然后与受。”也) “我某甲！归依佛、归依法、归依僧。尽形寿为优婆塞。如来、至真、等正觉，是我世尊。”(三说)“我某甲！归依佛竟、归依法竟、归依僧竟。尽形寿为优婆塞。如来、至真、等正觉，是我世尊。”(三说。已得戒竟，应为说相)“尽形寿不杀生，是优婆塞戒。能持不？”(答言：“能持。”)“尽形寿不偷盗，是优婆塞戒。能持不？”(答言：“能持。”)“尽形寿不邪淫，是优婆塞戒。能持不？”(答言：“能持。”)“尽形寿不妄语，是优婆塞戒。能持不？”(答言：“能持。”)“尽形寿不饮酒，是优婆塞戒。能持不？”(答言：“能。”前四轻重一同具戒。如《优婆塞五戒相经》说。及有六重二十八轻，如《善生》等经广说。然应发愿，引行令增。然有经云：设有持戒，不发愿者，得少许福。引古证之) 第三、受 现代汉语译本：在受戒之前，必须详细询问遮难（障碍），所以《善生经》中说：‘你没有盗取现前僧团的财物吧？对于六亲眷属、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）没有行不净行（性行为）吧？父母师长生病了没有抛弃他们？没有杀害发菩提心（bodhicitta，觉悟之心）的众生吧？’像这样详细询问之后，如果回答没有，就应该为他说法，开导他的心怀，使他生起信心和喜悦。《智度论》中，对时间局限的尽形寿（终身）的规定，包括数量上的限定，即一分、少分、多分、满分断淫等五种。《俱舍论》中，五种限定期限的情况不能引发律仪（戒律）。教法既然是应机施教，就应该根据具体情况灵活运用。《阿含经》中说：‘在受戒之前，忏悔罪业之后，然后才为他授戒。’ ‘我某甲（自称）！归依佛（Buddha，觉悟者）、归依法（Dharma，佛法）、归依僧（Sangha，僧团）。尽形寿（终身）作为优婆塞（upasaka，在家男居士）。如来（Tathagata，佛的称号之一）、至真（Arhat，阿罗汉的称号）、等正觉（Samyaksambuddha，正等觉者），是我的世尊（Bhagavan，佛的称号之一）。’（重复三次）‘我某甲！归依佛完毕、归依法完毕、归依僧完毕。尽形寿作为优婆塞。如来、至真、等正觉，是我的世尊。’（重复三次。已经得戒完毕，应该为他说戒相）‘尽形寿不杀生，是优婆塞戒。能持守吗？’（回答：‘能持守。’）‘尽形寿不偷盗，是优婆塞戒。能持守吗？’（回答：‘能持守。’）‘尽形寿不邪淫，是优婆塞戒。能持守吗？’（回答：‘能持守。’）‘尽形寿不妄语，是优婆塞戒。能持守吗？’（回答：‘能持守。’）‘尽形寿不饮酒，是优婆塞戒。能持守吗？’（回答：‘能。’）前面的四条（不杀生、不偷盗、不邪淫、不妄语）轻重罪行与具足戒相同。如《优婆塞五戒相经》所说。以及有六重戒、二十八轻戒，如《善生经》等经中广泛解说。然而应该发愿，引导行为使其增长。然而有经中说：即使有持戒，不发愿的人，得到的福报也很少。（可以引用古例来证明这一点） 第三、受（戒）
English
English version: Before receiving the precepts, one must thoroughly inquire about any hindrances. Therefore, the *Sheng Shan Jing* (善生经, *Good Man Sutra*) says: 'Have you not stolen property from the present Sangha (僧伽, monastic community)? Have you not engaged in impure conduct with relatives, Bhikshus (比丘, male monks), or Bhikshunis (比丘尼, female nuns)? Have you abandoned your parents or teachers when they were ill? Have you not killed sentient beings who have generated Bodhicitta (菩提心, the mind of enlightenment)?' After inquiring in detail like this, if the answer is no, then one should expound the Dharma (佛法, Buddhist teachings) to them, enlighten their minds, and cause them to generate faith and joy. In the *Zhi Du Lun* (智度论, *Mahaprajnaparamita Sastra*), the determination of the duration of one's life is defined in terms of quantity, namely, one part, a small part, a large part, a full part, and the five types of abstinence from sexual misconduct, etc. In the *Kusha Lun* (俱舍论, *Abhidharmakosa*), five kinds of limited time periods do not give rise to the precepts. Since the teachings are given according to the capacity of the recipient, they should be applied flexibly according to the specific situation. The *Agama Sutra* (阿含经) says: 'Before receiving the precepts, after repenting of one's sins, then give them the precepts.' 'I, so-and-so (self-identification)! Take refuge in the Buddha (佛, the Awakened One), take refuge in the Dharma (法, the teachings), take refuge in the Sangha (僧, the monastic community). For the rest of my life, I will be an Upasaka (优婆塞, lay male devotee). The Tathagata (如来, 'Thus Gone One', an epithet of the Buddha), the Arhat (至真, a perfected being), the Samyaksambuddha (等正觉, perfectly enlightened Buddha), is my Bhagavan (世尊, 'Lord', an epithet of the Buddha).' (Recite three times) 'I, so-and-so! Have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha. For the rest of my life, I will be an Upasaka. The Tathagata, the Arhat, the Samyaksambuddha, is my Bhagavan.' (Recite three times. Having completed receiving the precepts, one should explain the characteristics of the precepts to them.) 'For the rest of your life, do not kill, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can uphold it.') 'For the rest of your life, do not steal, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can uphold it.') 'For the rest of your life, do not engage in sexual misconduct, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can uphold it.') 'For the rest of your life, do not lie, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can uphold it.') 'For the rest of your life, do not drink alcohol, this is the Upasaka precept. Can you uphold it?' (Answer: 'I can.') The preceding four (not killing, not stealing, not engaging in sexual misconduct, not lying) are the same in terms of the weight of the offense as the full precepts. As explained in the *Upasaka Five Precepts Sutra* (优婆塞五戒相经). And there are six major precepts and twenty-eight minor precepts, as explained extensively in the *Sheng Shan Jing* (善生经, *Good Man Sutra*) and other sutras. However, one should make vows to guide one's actions to increase merit. However, there are sutras that say: Even if one upholds the precepts, if one does not make vows, one will receive very little merit. (One can cite ancient examples to prove this point.) Third, receiving (the precepts) --------------------------------------------------------------------------------
Chinese
八戒法(《善生经》、《增一阿含经》云：“佛告优婆塞：‘当于八日、十五日，诣长老比丘所受八戒。’”论中总许五众受之，若无人时自受亦得。《成实论》中，五戒、八戒俱通长短，或一年、一月、半日、半夜，重受、减受并得戒法)。 “我某甲！归依佛、归依法、归依僧。(一日一夜，随长短称)为净行优婆塞。”(三说)“我某甲！归依佛竟、归依法竟、归依僧竟。(一日一夜，随长短称)为净行优婆塞。”(三说) “如诸佛尽形寿不杀生，某甲一日一夜不杀生。能持不？”(答言：“能持。”)“如是不偷盗、不淫、不妄语、不饮酒、离花香璎珞香油涂身、离高广胜床上座、离作倡伎乐故往观听、非时食。”(并如上问答。然有以前八是戒、后离非时食一是斋。或有以第七第八合为第七，离非时食为第八戒) 第四受十戒法(此下三品是出家戒。但出家之益难以言宣。《出家功德经》云：“出家功德，高于须弥、深于巨海、广于虚空，无量无边，胜明千人之眼、又胜救千人之目。”《僧祇律》云：“一日出家修梵行，灭二十劫恶道苦。”《大悲经》云：“若以袈裟四寸着身，五种功德，不出贤劫之中，当证三乘圣果。若障出家罪，则极重广。”有成教，何能繁述)。 先明 现代汉语译本： 八戒法（《善生经》、《增一阿含经》记载：‘佛告诉优婆塞（在家男居士）：‘应当在初八、十五日，前往长老比丘处受八戒。’”论中总的允许五众（比丘、比丘尼、沙弥、沙弥尼、式叉摩那）受持，如果没有人的时候，自己受也可以。《成实论》中，五戒、八戒都可以受持长短时间，或者一年、一月、半日、半夜，重复受、减少受都可以得到戒法）。 ‘我某甲（受戒者自称）！归依佛（觉悟者）、归依法（佛法）、归依僧（僧团）。（一日一夜，随时间长短称）为净行优婆塞（清净修行的在家男居士）。’（三说）‘我某甲！归依佛竟、归依法竟、归依僧竟。（一日一夜，随时间长短称）为净行优婆塞。’（三说） ‘如诸佛尽形寿不杀生，某甲一日一夜不杀生。能持否？’（回答说：‘能持。’）‘如是不偷盗、不淫、不妄语、不饮酒、离花香璎珞香油涂身、离高广胜床上座、离作倡伎乐故往观听、非时食。’（都如上面的问答。然而有以前八条是戒，后面远离非时食是一条斋。或者有把第七条第八条合为第七条，远离非时食作为第八戒） 第四 受十戒法（这以下三品是出家戒。但是出家的益处难以用言语表达。《出家功德经》记载：‘出家的功德，高于须弥山（佛教名山）、深于巨海、广于虚空，无量无边，胜过千人的眼睛，又胜过救助千人的眼睛。’《僧祇律》记载：‘一日出家修行梵行，可以灭除二十劫的恶道之苦。’《大悲经》记载：‘如果用袈裟（僧侣的法衣）四寸披在身上，有五种功德，不出贤劫（佛教中的一个时代）之中，当证三乘（声闻乘、缘觉乘、菩萨乘）圣果。如果障碍他人出家，罪过极其严重广大。’有如此成就的教诲，哪里能够详细叙述呢）。 先说明