Chinese
，不杂诸结故；二十一者、持不污戒，专长白法故；二十二者、持是深戒，随意回向得自在故；二十三者、持赞叹戒，智者不呵故；二十四者、持纯善戒，正念知故；二十五者、持不呵戒，一切戒不散故；二十六者、持善坚戒，防护诸根故；二十七者、持名闻戒，诸佛所念故；二十八者、持知足戒，无不厌故；二十九者、持少欲戒，断贪惜故；三十者、持性净戒，身心寂灭故；三十一者、持阿兰若戒，离愦闹故；三十二者、持圣种戒，不求他意故；三十三者、持威仪戒，一切善根得自在故；三十四者、持如说戒，人无不欢喜故；三十五者、持慈心戒，护众生故；三十六者、持悲心戒，能忍诸苦故；三十七者、持喜心戒，不懈怠故；三十八者、持舍心戒，离爱恚故；三十九者、持自省戒，心善分别故；四十者、持不求短缺戒，护他心故；四十一者、持善摄戒，善守护故；四十二者、持慧施戒，教化众生故；四十三者、持忍辱戒，心无恚碍故；四十四者、持精进戒，不退还故；四十五者、持禅定戒，长诸禅支故；四十六者、持智慧戒，多闻善根无厌足故；四十七者、持多闻戒，博学坚牢故；四十八者、持亲近善知识戒，助成菩提故；四十九者、持远离恶知识戒，舍远离恶道故；五十者、持不惜身戒，观无常相故；五十一者 现代汉语译本： 不与其他烦恼纠缠；第二十一条，坚持不染污的戒律，专门增长清净的善法；第二十二条，坚持甚深的戒律，可以随意回向，获得自在；第二十三条，坚持被赞叹的戒律，因为有智慧的人不会呵斥；第二十四条，坚持纯粹善良的戒律，因为有正念觉知；第二十五条，坚持不被呵斥的戒律，因为一切戒律不会散失；第二十六条，坚持善良坚固的戒律，防护诸根（眼、耳、鼻、舌、身、意）；第二十七条，坚持名闻的戒律，被诸佛所忆念；第二十八条，坚持知足的戒律，没有不满足的时候；第二十九条，坚持少欲的戒律，断除贪婪和吝啬；第三十条，坚持自性清净的戒律，身心寂灭；第三十一条，坚持阿兰若（Aranya）戒，远离喧闹；第三十二条，坚持圣种戒，不寻求他人的意愿；第三十三条，坚持威仪戒，一切善根都能自在增长；第三十四条，坚持如说戒，人们没有不欢喜的；第三十五条，坚持慈心戒，为了保护众生；第三十六条，坚持悲心戒，能够忍受各种痛苦；第三十七条，坚持喜心戒，不会懈怠；第三十八条，坚持舍心戒，远离爱和嗔恚；第三十九条，坚持自省戒，内心能够善于分别；第四十条，坚持不求短缺的戒律，为了守护他人的心；第四十一条，坚持善于摄取的戒律，善于守护；第四十二条，坚持慧施戒，教化众生；第四十三条，坚持忍辱戒，内心没有嗔恚和障碍；第四十四条，坚持精进戒，不会退转；第四十五条，坚持禅定戒，增长各种禅支（禅定的组成部分）；第四十六条，坚持智慧戒，对于多闻善根没有厌足；第四十七条，坚持多闻戒，博学而坚固；第四十八条，坚持亲近善知识的戒律，帮助成就菩提（Buddhi，觉悟）；第四十九条，坚持远离恶知识的戒律，舍弃远离恶道；第五十条，坚持不吝惜身体的戒律，观察无常的相；第五十一条
English
English version: not mixed with any defilements; twenty-first, upholding the undefiled precepts, especially increasing pure white dharmas; twenty-second, upholding these profound precepts, being able to dedicate the merit at will and attain freedom; twenty-third, upholding the praised precepts, because the wise do not criticize them; twenty-fourth, upholding the purely good precepts, because of right mindfulness and awareness; twenty-fifth, upholding the un-reproachable precepts, because all precepts are not scattered; twenty-sixth, upholding the good and firm precepts, protecting the senses; twenty-seventh, upholding the precepts of good reputation, being remembered by all Buddhas; twenty-eighth, upholding the precepts of contentment, having no dissatisfaction; twenty-ninth, upholding the precepts of few desires, cutting off greed and stinginess; thirtieth, upholding the precepts of intrinsic purity, body and mind are in stillness and extinction; thirty-first, upholding the Aranya (secluded place) precepts, being away from noise and disturbance; thirty-second, upholding the precepts of noble lineage, not seeking the intentions of others; thirty-third, upholding the precepts of dignified conduct, all good roots attain freedom; thirty-fourth, upholding the precepts as spoken, people are without displeasure; thirty-fifth, upholding the precepts of loving-kindness, protecting sentient beings; thirty-sixth, upholding the precepts of compassion, being able to endure all suffering; thirty-seventh, upholding the precepts of joy, not being lazy; thirty-eighth, upholding the precepts of equanimity, being away from love and hatred; thirty-ninth, upholding the precepts of self-reflection, the mind is good at distinguishing; fortieth, upholding the precepts of not seeking shortcomings, protecting the minds of others; forty-first, upholding the precepts of good gathering, being good at guarding; forty-second, upholding the precepts of wisdom-giving, teaching and transforming sentient beings; forty-third, upholding the precepts of patience, the mind has no anger or obstruction; forty-fourth, upholding the precepts of diligence, not retreating; forty-fifth, upholding the precepts of meditation, increasing all the limbs of meditation; forty-sixth, upholding the precepts of wisdom, having no satiety for much learning and good roots; forty-seventh, upholding the precepts of much learning, being learned and firm; forty-eighth, upholding the precepts of being close to good teachers, helping to accomplish Bodhi (enlightenment); forty-ninth, upholding the precepts of being away from evil teachers, abandoning and being away from evil paths; fiftieth, upholding the precepts of not cherishing the body, observing the aspect of impermanence; fifty-first --------------------------------------------------------------------------------
Chinese
、持不惜命戒，勤行善根故；五十二者、持不悔戒，心清净故；五十三者、持不邪命戒，心行清净故；五十四者、持不焦戒，毕竟清净故；五十五者、持不烧戒，修善行业故；五十六者、持无慢戒，心下不憍故；五十七者、持不掉戒，远离诸欲故；五十八者、持不高戒，心平直故；五十九者、持柔和戒，心无抵突故；六十者、持调伏戒，无恼害故；六十一者、持寂灭戒，心无垢秽故；六十二者、持顺语戒，如说行故；六十三者、持化众生戒，不离摄法故；六十四者、持护正法戒，不违如实故；六十五者、持如颂成就戒，于诸众生心平等故；六十六者、持亲近佛戒，入佛三昧具足一切诸佛法故。’是故名为成就修行。 “又成就修行者，以成不共果故。此明何义？以诸菩萨成就修行十善业道摄取菩提心，以是义故得菩提时成不共果，是故名为成就修行应知。如《圣者娑伽罗龙王经》中说：‘龙王！离杀生人得十种清净法，远离杀生，一切善根回向阿耨多罗三藐三菩提，彼人得菩提时心自在故，寿命无量。’如是等。” 问曰：“应说业道义，云何业道义？” 答曰：“次说，云何说以造作故名为业相？即业名道，能趣地狱故名业道。又身口七业即自体相名为业道，余三者意相应心，又即彼业能作道故 现代汉语译本：五十一者、持不惜命戒，因为勤奋地行持善根；五十二者、持不后悔戒，因为内心清净；五十三者、持不邪命戒，因为内心行为清净；五十四者、持不焦戒，因为毕竟清净；五十五者、持不烧戒，因为修习善的行业；五十六者、持无慢戒，因为内心谦下不骄傲；五十七者、持不掉戒，因为远离各种欲望；五十八者、持不高戒，因为内心平和正直；五十九者、持柔和戒，因为内心没有抵触冲突；六十者、持调伏戒，因为没有恼害；六十一者、持寂灭戒，因为内心没有垢秽；六十二者、持顺语戒，因为如所说而行；六十三者、持化众生戒，因为不离摄受众生的方法；六十四者、持护正法戒，因为不违背如实之理；六十五者、持如颂成就戒，因为对于一切众生心平等；六十六者、持亲近佛戒，因为进入佛的三昧，具足一切诸佛的法。’所以这叫做成就修行。 ‘又成就修行者，是因为成就了不共的果。这说明什么意义呢？因为诸位菩萨成就修行十善业道，摄取菩提心，因为这个缘故，得到菩提的时候成就了不共的果，所以这叫做成就修行，应当知道。’如《圣者娑伽罗龙王经》（Sagaro-nagaraja-sutra，圣者娑伽罗龙王经）中说：‘龙王！远离杀生的人得到十种清净的法，远离杀生，一切善根回向阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），这个人得到菩提的时候心自在，所以寿命无量。’像这样等等。 问：‘应当说业道的意义，什么是业道的意义？’ 答：‘接下来要说，为什么说因为造作的缘故叫做业相？业就叫做道，能够趋向地狱的缘故叫做业道。又身口七业就是自体相，叫做业道，其余三种是意相应的心，又因为那个业能够作为道路的缘故。
English
English version: 'Fifty-first, upholding the precept of not being attached to one's life, because of diligently practicing roots of goodness; fifty-second, upholding the precept of not regretting, because of a pure mind; fifty-third, upholding the precept of not engaging in wrong livelihood, because of a pure mind and conduct; fifty-fourth, upholding the precept of not being agitated, because of ultimate purity; fifty-fifth, upholding the precept of not burning, because of cultivating virtuous actions; fifty-sixth, upholding the precept of no arrogance, because of a humble and unpretentious mind; fifty-seventh, upholding the precept of not being distracted, because of being far from all desires; fifty-eighth, upholding the precept of not being haughty, because of a mind that is peaceful and upright; fifty-ninth, upholding the precept of gentleness and harmony, because of a mind without resistance or conflict; sixtieth, upholding the precept of taming, because of no harm; sixty-first, upholding the precept of tranquility, because of a mind without defilement; sixty-second, upholding the precept of compliant speech, because of acting as spoken; sixty-third, upholding the precept of transforming sentient beings, because of not departing from the methods of embracing beings; sixty-fourth, upholding the precept of protecting the true Dharma, because of not violating reality as it is; sixty-fifth, upholding the precept of accomplishment like a verse, because of a mind that is equal towards all sentient beings; sixty-sixth, upholding the precept of being close to the Buddha, because of entering the Buddha's samadhi (三昧，concentration) and fully possessing all the Buddhas' Dharmas.' Therefore, this is called accomplishing practice. 'Moreover, one who accomplishes practice does so because of accomplishing the unshared fruit. What does this mean? It means that because all Bodhisattvas accomplish the practice of the ten virtuous paths of action, embracing the Bodhicitta (菩提心，the mind of enlightenment), for this reason, when they attain Bodhi (菩提，enlightenment), they accomplish the unshared fruit. Therefore, this is called accomplishing practice, it should be known.' As it is said in the *Sagaro-nagaraja-sutra* (圣者娑伽罗龙王经, The Sutra of the Holy Sagara Dragon King): 'Dragon King! A person who abstains from killing obtains ten kinds of pure Dharmas. Abstaining from killing, all roots of goodness are dedicated to anuttara-samyak-sambodhi (阿耨多罗三藐三菩提，unsurpassed perfect enlightenment). When that person attains Bodhi, their mind is free, therefore their lifespan is immeasurable.' Such as these. Question: 'One should explain the meaning of the paths of action. What is the meaning of the paths of action?' Answer: 'Next, it will be said, why is it said that because of creation it is called the aspect of action? Action is called a path, because it can lead to hell it is called the path of action. Also, the seven actions of body and speech are the self-nature aspect, called the path of action, the remaining three are the mind corresponding to intention, and also because that action can serve as a path.' --------------------------------------------------------------------------------
Chinese
名业道。此明何义？唯心是业，彼心七业共起名道，余三共相应名为业道。” 问曰：“若即业名道，皆悉能趣地狱等者，何故余三非是业道？” 答曰：“如彼七业，此三能作彼根本故、以相应故、不能如彼业故，不名业道。” 问曰：“一切美味、饮酒、食肉、卷手掴打、一切戏笑，如是等恶行，一切礼拜、供养、恭敬、远离饮酒等，如是等善行，何故不说以为业道？” 答曰：“远离饮酒等，唯是心业能起七业，非身口业，是故非业道；若作与心相应，亦是业道。” 问曰：“若即彼业能作道名为业道，如是相解业道者，一切法于心皆应名业道。若尔，何故但说十种业道，不说无量业道？” 答曰：“以胜重故。此明何义？以诸恶行及善行中十业道重，余非重故，不说无量。” 问曰：“此义不然。何以故？以业不定故。此明何义？或有近远方便为重、正业为轻，是故不应但说十业以为业道，不说无量。” 答曰：“不然。何以故？十业多重、近远方便多轻。又世间众生多畏十业，不畏近远方便。又十业道能作深重逼恼，余者不能，是故汝说业不定者，是义已答。又汝向言一切法于心皆应名业道者，此义不然。何以故？七业一向极重，意三亦轻亦重，饮酒等 现代汉语译本： 关于‘名业道’（karma path）的问题，这是什么意思呢？心即是业，这七种心所生的业共同生起，称为‘道’（path），其余三种与此相应，称为‘业道’（karma path）。 有人问：‘如果即是业就称为道，都能引向地狱等恶趣，那么为什么其余三种不是业道呢？’ 回答说：‘因为这三种（指与七业相应的其余三种）能够作为那七业的根本，因为它们相互相应，但不能像那七业一样直接产生结果，所以不称为业道。’ 有人问：‘一切美味、饮酒、食肉、卷起袖子打人、一切嬉戏嘲笑等恶行，以及一切礼拜、供养、恭敬、远离饮酒等善行，为什么不说它们是业道呢？’ 回答说：‘远离饮酒等行为，仅仅是心所生的业，能够引发七业，而不是身口所生的业，所以不是业道；如果所作所为与心相应，也算是业道。’ 有人问：‘如果即是那些业能够作为道，就称为业道，如果这样理解业道，那么一切法在心中都应该称为业道。如果是这样，为什么只说十种业道，而不说无量的业道呢？’ 回答说：‘因为它们殊胜且重要。这是什么意思呢？在各种恶行和善行中，十业道最为重要，其余的则不那么重要，所以不说无量的业道。’ 有人问：‘这个说法不对。为什么呢？因为业是不确定的。这是什么意思呢？或者有的是通过近或远的方便手段而显得重要，而真正的业却显得轻微，所以不应该只说十业是业道，而不说无量的业道。’ 回答说：‘不是这样的。为什么呢？因为十业通常是重的，而近或远的方便手段通常是轻的。而且世间的众生大多畏惧十业，而不畏惧近或远的方便手段。而且十业道能够造成深刻而沉重的逼迫恼害，其余的则不能，所以你说业是不确定的，这个意思已经回答过了。而且你刚才说一切法在心中都应该称为业道，这个说法不对。为什么呢？因为七业一向极其严重，意业中的三种，有时轻有时重，而饮酒等行为…’