English
English version: The human body is difficult to obtain; even if one obtains a human body, it is difficult to have all the faculties (referring to the sense organs such as eyes, ears, nose, tongue, body, and mind); even if one has all the faculties, it is difficult to obtain faith; even if one obtains faith, it is difficult to meet good friends; even if one meets good friends, it is difficult to obtain freedom; even if one obtains freedom, all dharmas (referring to all things and phenomena) are impermanent. If I now create evil karma, I will receive evil retribution in body and mind in the next life because of these evil karmas. For this reason, the evil deeds of body, speech, and mind are my enemies. Even if these three evil deeds do not immediately bring evil retribution, evil deeds in the present should not be done; because these three evil deeds can produce ugly appearances and so on in the present, and regret at the time of death. For this reason, I take refuge in the Three Jewels (Buddha, Dharma, Sangha) and observe the Eight Precepts, staying away from all evil and unwholesome karma. 'Wise people should observe that there are two kinds of precepts: one is worldly precepts, and the other is precepts of the highest meaning. If one does not take precepts based on the Three Jewels (Buddha, Dharma, Sangha), it is called worldly precepts, and these precepts are not firm, like colors without glue; therefore, I must first take refuge in the Three Jewels before taking precepts. Whether it is lifelong observance or just for one day and one night, such as the Upasaka precepts (precepts taken by male lay Buddhists) and the Eight Precepts. Worldly precepts cannot destroy the various evil karmas created earlier; but taking the Three Refuges can destroy them, and even if one commits great sins, one will not lose the precepts. Why? Because the power of the precepts is strong. If two people commit evil together, one has taken precepts and the other has not, then the one who has taken precepts commits a heavier sin, and the one who has not taken precepts commits a lighter sin. Why? Because they have violated the Buddha's teachings. There are two kinds of sins: one is inherent sins (referring to sins that are evil in nature), and the other is prohibitive sins (referring to precepts established by the Buddha to prevent certain evil deeds). These two kinds of sins have varying degrees of severity. Some people can turn a heavy sin into a light sin, and a light sin into a heavy sin, such as Angulimala (a character in Buddhist stories, originally a murderous maniac, who later became a monk under the influence of the Buddha) who observed worldly precepts, and Elapatra (a dragon king in Buddhist stories) who observed precepts of meaning (referring to precepts that conform to the truth); Angulimala broke the inherent sins but did not receive heavy punishment, while Elapatra broke the prohibitive sins but received heavy punishment. Therefore, some people turn heavy sins into light sins, and light sins into heavy sins, so it should not be assumed that because the precepts are the same, the results obtained are also the same. Worldly precepts also include not killing and not stealing, and precepts of meaning also include not killing and not stealing; even not drinking alcohol is the same. Such worldly precepts are fundamentally impure, impure after taking the precepts, impure in adornment, impure in perception, impure in mindfulness, and impure in retribution.' --------------------------------------------------------------------------------
Chinese
，故不得名第一义戒，唯名世戒；是故我当受于义戒。 “善男子！后世众生身长八丈，寿命满足八万四千岁，是时受戒，复有于今恶世受戒，是二所得果报正等。何以故？三善根平等故。或有说言：可断命处乃得戒者。是义不然！何以故？夫禁戒者，悉于一切可杀、不可杀中得，一切可杀、不可杀者无量无边，戒之果报亦复如是无量无边。善男子！一切施中，施无怖畏最为第一，是故我说五大施者，即是五戒。如是五戒，能令众生离五怖畏，是五种施，易可修行，自在无碍，不失财物，然得无量无边福德。离是五施，不能获得须陀洹果，乃至得阿耨多罗三藐三菩提。善男子！若受戒已，当知是人为诸天人恭敬守护，得大名称，虽遭恶对，心无愁恼，众生亲附，乐来依止。阿那邠坻长者之子，虽为八千金钱受戒，亦得无量功德果报。善男子！为财受戒，尚得利益，况有至心为于解脱而当不得？ “善男子！有五善法围绕是戒，常得增长，如恒河水。何等为五？一者、慈，二者、悲，三者、喜，四者、忍，五者、信。若人能破殷重邪见，心无疑网，则具正念，庄严清净，根本清净，离恶觉观。善男子！若人能远五恶事者，是名受戒，远离一切身、口、意恶。若有说言：离五戒已度生死者。无有是处。善男子 现代汉语译本：因此，这种戒律不能被称为第一义戒，只能称为世俗戒。所以，我应当受持义戒。 ‘善男子！后世的众生身高八丈，寿命达到八万四千岁，那时受戒，和现在这恶世受戒，这两种情况所得的果报是完全相等的。为什么呢？因为三种善根是平等的。或者有人说：只有在可以断命的地方才能得到戒律。这种说法是不对的！为什么呢？因为禁戒，是在一切可以杀和不可以杀的对象中获得的，一切可以杀和不可以杀的对象是无量无边的，戒律的果报也同样是无量无边的。善男子！一切布施中，施与无怖畏是最为第一的，所以我说五大施，就是五戒。这五戒，能使众生远离五种怖畏，这五种布施，容易修行，自在无碍，不损失财物，却能得到无量无边的福德。离开这五施，不能获得须陀洹果（Srotapanna-phala，预流果），乃至阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。善男子！如果受戒之后，应当知道这个人会被诸天人恭敬守护，得到大的名声，即使遭遇恶对，心中也没有愁恼，众生亲近依附，乐意前来依靠。阿那邠坻（Anathapindika）长者的儿子，即使为了八千金钱而受戒，也能得到无量的功德果报。善男子！为了钱财受戒，尚且能得到利益，更何况真心为了解脱而受戒，怎么会得不到呢？’ ‘善男子！有五种善法围绕着这种戒律，使它常常增长，就像恒河的水一样。是哪五种呢？一是慈，二是悲，三是喜，四是忍，五是信。如果有人能破除殷重的邪见，心中没有疑虑，那么就具备正念，庄严清净，根本清净，远离恶的觉观。善男子！如果有人能远离五种恶事，这就可以称为受戒，远离一切身、口、意的恶行。如果有人说：离开五戒就能度脱生死。这是不可能的。善男子！’
English
English version: Therefore, this precept cannot be called the First Principle Precept, but only a worldly precept. Therefore, I should receive the precept of righteousness. 'Good man! If beings in a later age are eight 'zhang' (丈, a unit of length) tall and live for eighty-four thousand years, receiving precepts at that time, and receiving precepts in this evil age now, the resulting rewards are exactly equal. Why? Because the three good roots are equal. Or some say: Only in a place where life can be taken can one obtain precepts. This is not correct! Why? Because precepts are obtained in all that can be killed and cannot be killed, and all that can be killed and cannot be killed are limitless and boundless, and the rewards of precepts are also limitless and boundless. Good man! Among all giving, giving fearlessness is the most important, so I say that the five great gifts are the five precepts. These five precepts can enable beings to be free from the five fears, and these five kinds of giving are easy to practice, free and unobstructed, without losing wealth, but obtaining immeasurable and boundless merit. Without these five gifts, one cannot obtain the Srotapanna-phala (须陀洹果, Stream-enterer fruit), up to Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, right and perfect enlightenment). Good man! If one has received the precepts, one should know that this person will be respected and protected by gods and humans, and will gain great fame. Even if one encounters evil opponents, one will have no sorrow in one's heart, and beings will be close and attached, and will be happy to come and rely on one. The son of the elder Anathapindika (阿那邠坻), even if he received the precepts for eight thousand gold coins, would also obtain immeasurable merit and rewards. Good man! Even receiving precepts for wealth can bring benefits, how much more so for those who sincerely receive precepts for liberation, how could they not obtain it?' 'Good man! There are five good dharmas that surround these precepts, constantly increasing them, like the waters of the Ganges River. What are the five? First, loving-kindness; second, compassion; third, joy; fourth, forbearance; fifth, faith. If a person can break heavy wrong views and have no doubts in their mind, then they will have right mindfulness, be adorned with purity, have fundamental purity, and be free from evil thoughts. Good man! If a person can stay away from the five evil deeds, this is called receiving precepts, staying away from all evil deeds of body, speech, and mind. If someone says: Leaving the five precepts can liberate from birth and death. There is no such thing. Good man!' --------------------------------------------------------------------------------
Chinese
！若人欲度生死大海，应当至心受持五戒。是五戒中、四于后世成无作戒，唯爱难断故不得成；以是因缘，淫欲缠绵，应当至心慎无放逸！若有说言：更有无量极重之法，过去诸佛何缘不制，而制于酒？善男子！因于饮酒，惭愧心坏，于三恶道不生怖畏，以是因缘，则不能受其余四戒，是故过去诸佛如来制不听饮。若有说言：如来已说酒多过失，何故不在五戒初说？是义不然！何以故？如是酒戒，名为遮重，不为性重；如来先制性重之戒，后制遮重。 “善男子！如来先说白、黑月中各有三斋，随外道故；诸外道辈常以此日供养诸天，是故如来说有三斋。善男子！如因帐窗，帐勒故不堕，三斋之法，亦复如是。众生若有发心受持，终不堕于三恶道中。善男子！有人若欲施时，供养三宝时，若坐禅时，若修善时，若读经时，供养父母时，当先立制，我若不作，要自克罚；是人福德，日夜增长，如恒河流。如是五戒有五种果：一者、无作果，二者、报果，三者、余果，四者、作果，五者、解脱果。若有具足受持五戒，当知是人得是五果。若优婆塞常能出至寺庙僧坊，到已，亲近诸比丘等，既亲近已，咨问法味；既问法已，当至心听；听已受持，忆念不忘能分别义；分别义已，转化众生，是名优婆塞自利利他。 现代汉语译本：如果有人想要渡过生死苦海，应当以至诚之心受持五戒。这五戒之中，有四戒在来世能成为无作戒（指自然而然持守，无需刻意），唯独爱欲难以断除，所以不能成就无作戒；因为这个缘故，淫欲的缠缚难以摆脱，应当至诚小心，不要放纵！如果有人说：‘还有很多极其严重的罪行，过去的诸佛为什么不制定戒律禁止，反而要禁止饮酒呢？’善男子！因为饮酒，会破坏惭愧之心，对于三恶道（地狱、饿鬼、畜生）不再生起畏惧，因为这个缘故，就不能受持其余的四戒，所以过去的诸佛如来制定戒律，不允许饮酒。如果有人说：‘如来已经说过饮酒有很多过失，为什么不在五戒的最初就说呢？’这种说法是不对的！为什么呢？因为饮酒这条戒律，名为遮重（防止犯重罪），不是性重（本身就是重罪）；如来先制定性重的戒律，后制定遮重的戒律。 善男子！如来先前说在白月（农历上半月）、黑月（农历下半月）中各有三个斋日，这是随顺外道（佛教以外的宗教）的说法；那些外道常常在这些日子供养诸天，所以如来说有三个斋日。善男子！如同依靠帐篷的窗户，帐篷的绳索拉紧了就不会倒塌，三斋的功用，也是如此。众生如果发心受持三斋，最终不会堕入三恶道中。善男子！如果有人想要布施的时候，供养三宝（佛、法、僧）的时候，坐禅的时候，修习善法的时候，读诵经典的时候，供养父母的时候，应当先立下规制，如果我不这样做，就要自我惩罚；这样的人，福德日夜增长，如同恒河的水流一样。这样的五戒有五种果报：一者、无作果，二者、报果，三者、余果，四者、作果，五者、解脱果。如果有人具足受持五戒，应当知道这个人能得到这五种果报。如果优婆塞（在家男居士）常常能够前往寺庙僧坊，到了之后，亲近各位比丘（出家男众），亲近之后，请教佛法的滋味；请教佛法之后，应当至诚地听闻；听闻之后受持，忆念不忘，能够分辨其中的意义；分辨意义之后，教化众生，这叫做优婆塞自利利他。