English
English version Third, true treasure. If a person diligently cultivates the practice of non-negligence, possesses complete right mindfulness, and can distinguish between good and evil, know that this person will definitely be able to cultivate the Ten Wholesome Karmic Paths. If one is often negligent, without shame or faith, know that this person will definitely commit the Ten Unwholesome Karmic Paths. These Ten Karmic Paths have three aspects: first, the means (upaya); second, the root (mula); third, the completion (siddha). If someone diligently bows and makes offerings to parents, teachers, Upadhyaya (亲教师, personal instructor), and virtuous people, greets them first, and speaks gently, this is called the means. If, after doing it, one can cultivate mindfulness, be joyful and without regret, this is called completion. When doing it, being focused and dedicated is called the root. ‘Good man! These Ten Karmic Paths also have three types: superior, middling, and inferior. It can be that the means is superior, the root is middling, and the completion is inferior; or the means is middling, the root is superior, and the completion is inferior; or the means is inferior, the root is superior, and the completion is middling. These Ten Karmic Paths are surrounded by three dharmas: namely, non-greed, non-hatred, and non-delusion, as well as greed, hatred, and delusion. These Ten Karmic Paths have shared precepts and practices, and unshared precepts and practices. There are six instances of abandoning precepts: first, when severing roots of goodness; second, when acquiring two genders (二根, referring to male and female genders); third, when abandoning life; fourth, when taking evil precepts; fifth, when abandoning precepts; sixth, when abandoning the desire realm body. ‘Or some say: when the Buddha-dharma perishes, one loses the precepts. This is not correct! Why? Because once taken, they are not lost; if not taken, they cannot be obtained. Cutting off evil of body, speech, and mind is called precept-precept; the four fundamental dhyanas (禅那, meditative states), the four unarrived dhyanas, are called samadhi-precepts; the four fundamental dhyanas, the preliminary stage of the first dhyana, are called non-outflow precepts. Abandoning the body and not committing evil in future lives is called non-action precepts. Guarding and gathering the senses, correcting mindfulness, and not giving rise to negligence in seeing, hearing, perceiving, and knowing, regarding forms, sounds, smells, tastes, tactile sensations, and dharmas, is called sense-restraint precepts. For what reason is it called precept? Precept means restraint, capable of restraining all unwholesome dharmas, hence it is called restraint. Moreover, precept means narrowness, even if there are evil dharmas, the nature cannot accommodate them, hence it is called narrowness.’ --------------------------------------------------------------------------------
Chinese
复戒者，名曰清凉，遮烦恼热不令得入，是故名凉。又复戒者名上，能上天、上至无上道，是故名上。又复戒者名学，学调伏心智慧诸根，是故名学。 “善男子！或时有人具足一戒，所谓波罗提木叉戒；或具二戒，加定共戒；或具三戒，加无漏戒；或具四戒，加摄根戒；或具五戒，加无作戒。 “善男子！波罗提木叉戒现在得，定共戒者三世中得。善男子！若复有人欲受戒时，至心能观生死罪过、解脱功德，信心欢喜，是人兼得作无作戒。如是戒者，随命长短，命长长得，命短短得。是无作戒，三因缘舍：一者、小庄严故，二者、心放舍故，三者、作不坚故。不舍因缘复有三事：一者、有本愿故，二者、作业坚故，三者、至心不放逸故。善男子！除十善业及十恶业、善戒恶戒，已更有业戒所不摄者，谓善恶法。如是善恶有作无作，有人具足作及无作，若现在作善未舍之顷，具作无作；第二念中成就过去作无作，作已过去，唯有无作无有作也。若人得戒，虽作不善，是人现世成就二法：恶法有作，善法无作。是作无作，二因缘舍：一者、所施物尽，二者、心舍善。作，二世成就，过去、现在；无作三世。定戒二因缘舍：一者、退时，二者、断善根时。复有三时；一者、舍身时，二者、退时，三者、生上时 现代汉语译本 持戒又被称为‘清凉’，因为它能遮蔽烦恼的热度，使之无法侵入，所以称为‘清凉’。持戒又被称为‘上’，因为它能使人上升到天界，甚至达到无上的菩提之道，所以称为‘上’。持戒又被称为‘学’，因为它能使人学习调伏内心、增长智慧和控制诸根。 ‘善男子！有时有人具足一种戒，就是所谓的波罗提木叉戒（Pratimoksha，别解脱戒）；或者具足两种戒，加上定共戒；或者具足三种戒，加上无漏戒；或者具足四种戒，加上摄根戒；或者具足五种戒，加上无作戒。’ ‘善男子！波罗提木叉戒是现在可以得到的，定共戒是在三世中都可以得到的。善男子！如果有人想要受戒时，以至诚之心观察生死的罪过和解脱的功德，生起信心和欢喜，这个人就能同时得到作戒和无作戒。这样的戒，随着寿命的长短而存在，寿命长就长久得到，寿命短就短暂得到。这种无作戒，有三种因缘会舍弃：一是因微小的庄严而舍弃，二是因内心放舍而舍弃，三是因行为不坚定而舍弃。不舍弃的因缘也有三种：一是有最初的誓愿，二是行为坚定，三是至诚而不放逸。善男子！除了十善业和十恶业、善戒和恶戒之外，还有一些业是不被戒所包含的，就是指善法和恶法。这样的善恶之法有作和无作两种，有人同时具足作和无作，如果在现在行善而未舍弃之前，就具足作和无作；在第二念中就成就了过去的作和无作，作已经过去，只有无作而没有作了。如果有人得戒，即使做了不善之事，这个人现世也成就了两种法：恶法有作，善法无作。这种作和无作，有两种因缘会舍弃：一是所施之物用尽，二是内心舍弃善。作，在两世中成就，过去和现在；无作在三世中成就。定戒有两种因缘会舍弃：一是退失禅定时，二是断灭善根时。还有三种情况：一是舍弃身体时，二是退失禅定时，三是生到更高的境界时。’
English
English version 'Furthermore, the precepts are called 'Coolness' (清凉), because they shield against the heat of afflictions, preventing them from entering; therefore, they are called 'Coolness.' Moreover, the precepts are called 'Ascending' (上), because they can ascend to the heavens and even to the unsurpassed path of enlightenment; therefore, they are called 'Ascending.' Furthermore, the precepts are called 'Learning' (学), because they enable one to learn to tame the mind, cultivate wisdom, and control the senses.' 'Good man! Sometimes someone possesses one precept, namely the Pratimoksha (波罗提木叉) precept (the precept of individual liberation); or possesses two precepts, adding the Samadhi-concomitant precept; or possesses three precepts, adding the non-outflow precept; or possesses four precepts, adding the sense-restraint precept; or possesses five precepts, adding the non-action precept.' 'Good man! The Pratimoksha precept is obtained in the present, while the Samadhi-concomitant precept is obtained in the three periods of time. Good man! If someone desires to receive the precepts, and with a sincere mind contemplates the faults of birth and death and the merits of liberation, generating faith and joy, that person simultaneously obtains the action precept and the non-action precept. Such precepts exist as long as life lasts; a long life obtains them for a long time, and a short life obtains them briefly. This non-action precept is abandoned due to three causes: first, due to minor adornments; second, due to abandoning the mind; third, due to actions being unsteady. The causes for not abandoning are also three: first, having the original vow; second, actions being firm; third, being sincere and not negligent. Good man! Apart from the ten wholesome actions and the ten unwholesome actions, the wholesome precepts and the unwholesome precepts, there are other actions not encompassed by the precepts, namely wholesome and unwholesome dharmas. Such wholesome and unwholesome dharmas have action and non-action. Someone simultaneously possesses action and non-action; if one performs wholesome deeds in the present and has not abandoned them, one possesses both action and non-action; in the second thought, one accomplishes the past action and non-action; the action has already passed, and only non-action remains, without action. If someone obtains the precepts, even if they perform unwholesome deeds, that person accomplishes two dharmas in this life: unwholesome dharmas have action, and wholesome dharmas have non-action. This action and non-action are abandoned due to two causes: first, the objects given are exhausted; second, the mind abandons wholesomeness. Action is accomplished in two periods of time, past and present; non-action is accomplished in three periods of time. The Samadhi precept is abandoned due to two causes: first, when one regresses from Samadhi; second, when one severs wholesome roots. There are also three situations: first, when one abandons the body; second, when one regresses from Samadhi; third, when one is born in a higher realm.' --------------------------------------------------------------------------------
Chinese
。无漏戒有三时舍：一者、退时，二者、转钝作利时，三者、得上果时。心善业一时失，谓上生退时；身口意善，断善根时一时俱失。善男子！若得具足戒、定戒、无漏戒、摄根戒，是人了了解十业道。 “善男子！因十业道，众生寿命有增有减：减者，寿命十年，增者，至无量年。北郁单曰定寿千年，此寿百年，东西二方二百五十；此寿无量，彼亦无量。四天王寿人数九百万岁，命亦不定，如三天下。三十三天寿千八百万岁，命亦不定。焰摩天上寿三千六百万岁，命亦不定。兜率天寿七千二百万岁，除后身菩萨，余一切命皆亦不定。化乐天寿万四千四百万岁，命亦不定。他化自在天寿二万八千八百万岁，命亦不定。他化自在天上一年，即热地狱一日一夜；如是三十日为一月，十二月为一岁，彼地狱寿命二万八千八百万岁，命亦不定。化乐天上一年，即是大声地狱一日一夜；如是三十日为一月，十二月为一岁，彼狱寿命万四千四百万岁，命亦不定。兜率天一年，即是小声地狱一日一夜；如是三十日为一月，十二月为一岁，彼地狱寿命七千二百万岁，命亦不定。焰天一年，即众合地狱一日一夜；如是三十日为一月，十二月为一岁，彼地狱寿命三千六百万岁，命亦不定。三十三天一年，即是黑绳地狱一日一夜；如是 现代汉语译本：无漏戒有三种舍弃的情况：第一种是退失的时候，第二种是转为迟钝而失去利益的时候，第三种是获得上等果位的时候。心中所存的善业会在一个时刻失去，指的是上界众生退堕的时候；身、口、意所行的善业，会在断绝善根的时候同时失去。善男子！如果能够获得具足戒、定戒、无漏戒、摄根戒，这个人就能完全了解十业道（dasakusalakammapatha）。 ‘善男子！因为十业道（dasakusalakammapatha）的缘故，众生的寿命有增长也有减少：减少的，寿命只有十年，增长的，可以达到无量年。北郁单曰（Uttarakuru）的寿命是固定的，为一千年，我们这个世界的寿命是百年，东西两个方向的世界是二百五十年；这个世界的寿命是无量的，其他世界的寿命也是无量的。四天王（Catummaharajika）的寿命是九百万岁，寿命也不固定，如同三天下（Trāyastriṃśa）。三十三天（Trāyastriṃśa）的寿命是一千八百万岁，寿命也不固定。焰摩天（Yāmadeva）的寿命是三千六百万岁，寿命也不固定。兜率天（Tusita）的寿命是七千二百万岁，除了后身菩萨（bodhisattva）之外，其余一切众生的寿命也都不固定。化乐天（Nimmanarati）的寿命是一万四千四百万岁，寿命也不固定。他化自在天（Paranimmita-vasavatti）的寿命是二万八千八百万岁，寿命也不固定。他化自在天（Paranimmita-vasavatti）上的一年，就是热地狱（Tapana）的一日一夜；这样三十日为一月，十二月为一岁，那个地狱的寿命是二万八千八百万岁，寿命也不固定。化乐天（Nimmanarati）上的一年，就是大声地狱（Mahararava）的一日一夜；这样三十日为一月，十二月为一岁，那个地狱的寿命是一万四千四百万岁，寿命也不固定。兜率天（Tusita）上的一年，就是小声地狱（Raurava）的一日一夜；这样三十日为一月，十二月为一岁，那个地狱的寿命是七千二百万岁，寿命也不固定。焰天（Yāmadeva）上的一年，就是众合地狱（Samghata）的一日一夜；这样三十日为一月，十二月为一岁，那个地狱的寿命是三千六百万岁，寿命也不固定。三十三天（Trāyastriṃśa）上的一年，就是黑绳地狱（Kalasutra）的一日一夜；这样