English
English version: It is the same in this way, relying on the dwelling of consciousness, the union of causes and conditions, the seeds of karma and impure consciousness can produce sprouts of name and form (nāmarūpa, mental and material phenomena in the five aggregates), and so on. What does this clarify? If one relies on true practice, follows true prajñā (wisdom), and truly knows conditioned actions (saṃskṛta, conditioned and changing things) while cutting off all afflictions, then relying on the power of the holy path, cultivating various merits can produce sprouts of good roots. At that time, although there may still be karma that will receive future rebirths, because there are no afflictions as companions, one cannot receive the fruits of future rebirths, because afflictions have been cut off. Although one no longer receives the retribution of future lives, one still relies on those past unwholesome karmic paths, slightly enduring some habitual fruits in this present life, therefore not completely receiving retribution in evil realms, just as the Thus Come One said in the sūtra (sūtra, Buddhist scripture): 'One should endure in this way.' 'One should endure in this way,' what does this clarify? Even if one slightly experiences joy and pleasure, even if one slightly experiences sorrow and distress, wholesome and unwholesome karma will be immediately exhausted, even to the point of slightly enduring suffering such as headaches, this is enduring a small amount of sin. The previous statement that this contradicts the sūtra is incorrect. Why? Because it relies on uncertain retribution. Relying on the karma that has not been treated by the treatment, the sūtra says: 'If one creates karma with a completely determined mind, there is no such thing as not receiving retribution.' What does this clarify? An Arhat (arhat, an enlightened saint) has cut off the karma of sins and merits that produce future rebirths, and the causes and conditions for enduring retribution in this present life no longer come together. If this is the case, then the Arhat can rely on this karmic path and not enter nirvāṇa (nirvāṇa, liberation). Because of this reason, I know that you do not understand the meaning of the sūtra spoken by the Thus Come One. Question: 'One should speak of pure and impure precepts. What are pure precepts? What are impure precepts?' Answer: 'There are common pure precepts, śrāvakas (śrāvaka, a person who practices by listening to the Buddha's teachings), pratyekabuddhas (pratyekabuddha, a self-enlightened saint without a teacher), and bodhisattvas (bodhisattva, a practitioner who aspires to become a Buddha) commonly cultivate five kinds of pure precepts, which should be known. What are the five? First, fundamental purity; second, retinue purity; third, undisturbed perception and contemplation; fourth, gathering mindfulness; fifth, dedicating to nirvāṇa. Fundamental purity is being far away from the sins of the fundamental karmic paths. Retinue purity is being far away from expedient actions such as killing. Undisturbed perception and contemplation is being far away from all perceptions of desire, harm, and anger. --------------------------------------------------------------------------------
Chinese
恶行故。摄取念者，摄取念佛念法念僧等诸念故。回向涅槃者，为涅槃护戒、不为世间资生故，此是少分同戒。诸菩萨摩诃萨胜戒者，依初发菩提不损害心所起戒聚，乃至八地无量时修一切戒聚，以利益他心回向萨婆若智，离一切习气得大涅槃，是诸菩萨摩诃萨一切戒善清净应知，自余依师教持戒等皆不清净。” 问曰：“持戒有几种？” 答曰：“略说则有一种持戒，依不损害心不颠倒心起身口业。又有二种：一者、受戒；二者、法戒。又有三种：谓学、无学、非学非无学。又有四种：一者、受波罗提木叉戒；二者、禅定戒；三者、无漏戒；四者、远离烦恼戒。波罗提木叉戒者，所谓受世教戒，如七众所受戒。禅定戒者，谓有漏所转戒、无漏所转戒。无漏戒者，谓学无学戒。远离烦恼戒者，所谓依厌欲事中间道所转，彼戒破戒及彼能起破戒因缘烦恼对治。 “又，言有漏者，依禅定戒说。言无漏者，依无漏定戒说，又有五种：欲界、色界、无色界、作不作、无漏不作。复有六种不贪等作戒三种差别，无作三种差别。复有七种，谓离杀生乃至绮语，即此七种依作无作差别，有十四种。即此七种，依不贪等起，有二十一种。即此七种，依作无作差别有四十种，依刹那展转差别有无量种。” 问 现代汉语译本：因为恶行的缘故。‘摄取念’是指摄取忆念佛、忆念法、忆念僧等各种念头的缘故。‘回向涅槃’是指为了涅槃而守护戒律，而不是为了世间的资生，这是少部分与戒律相同之处。诸位菩萨摩诃萨殊胜的戒律，是依据最初发起菩提心时不损害众生的心所生起的戒律集合，乃至八地菩萨在无量的时间里修习一切戒律集合，以利益他人的心回向一切智智（萨婆若智），远离一切习气而得到大涅槃，这就是诸位菩萨摩诃萨一切戒律的善与清净，应当知晓。其余依靠师父教导而持戒等等，都是不清净的。 问：‘持戒有几种？’ 答：‘略说则有一种持戒，依据不损害众生的心和不颠倒的心起身口意业。又有两种：一是受戒；二是法戒。又有三种：即学、无学、非学非无学。又有四种：一是受波罗提木叉戒（Pratimoksha，别解脱戒）；二是禅定戒；三是无漏戒；四是远离烦恼戒。波罗提木叉戒，就是指受世俗教导的戒律，如七众所受的戒律。禅定戒，是指有漏禅定所生的戒律和无漏禅定所生的戒律。无漏戒，是指有学位的戒和无学位的戒。远离烦恼戒，是指依靠厌离欲望之事而修习中道所生的戒律，这种戒律能够对治破戒以及能够引起破戒因缘的烦恼。’ ‘又，所说的有漏戒，是依据禅定戒而说的。所说的无漏戒，是依据无漏禅定戒而说的。又有五种：欲界、色界（Rupadhatu，**原文如此，应为色界）、无色界（Arupadhatu，**原文如此，应为无色界）、作与不作、无漏不作。又有六种：不贪等作戒的三种差别，无作的三种差别。又有七种，即远离杀生乃至绮语，这七种戒律依据作与无作的差别，就有十四种。这七种戒律依据不贪等心生起，就有二十一种。这七种戒律依据作与无作的差别，就有四十种，依据刹那展转的差别，就有无量种。’ 问
English
English version: Because of evil deeds. 'Taking hold of mindfulness' means taking hold of mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, and so on. 'Dedication to Nirvana' means guarding the precepts for the sake of Nirvana, not for the sake of worldly sustenance; this is a small part of the similarity in precepts. The superior precepts of the Bodhisattva-Mahasattvas are the collection of precepts arising from the mind of non-harming at the initial arising of Bodhicitta (菩提心，the mind of enlightenment), and even the eighth-ground Bodhisattvas cultivate all the collections of precepts for immeasurable time, dedicating them with the mind of benefiting others to Sarvajna-jnana (萨婆若智，all-knowing wisdom), and attaining great Nirvana by being free from all habitual tendencies. This is what should be known as the goodness and purity of all the precepts of the Bodhisattva-Mahasattvas. All other precepts, such as upholding precepts based on the teachings of a teacher, are impure. Question: 'How many kinds of precepts are there?' Answer: 'Briefly speaking, there is one kind of precept, which is based on the mind of non-harming and the mind of non-reversal, arising from the actions of body, speech, and mind. There are also two kinds: first, the precepts received; second, the precepts of the Dharma. There are also three kinds: namely, those of learning, those of no-more-learning, and those of neither-learning-nor-no-more-learning. There are also four kinds: first, receiving the Pratimoksha (波罗提木叉戒，precepts of individual liberation); second, the precepts of Dhyana (禅定，meditation); third, the precepts of non-outflow; and fourth, the precepts of being away from afflictions. The Pratimoksha precepts are the precepts received from worldly teachings, such as the precepts received by the seven assemblies. The precepts of Dhyana are the precepts arising from defiled Dhyana and the precepts arising from undefiled Dhyana. The precepts of non-outflow are the precepts of those with learning and those with no-more-learning. The precepts of being away from afflictions are the precepts arising from the middle way practiced based on the aversion to desires, which counteract the breaking of precepts and the afflictions that can cause the breaking of precepts.' 'Furthermore, the term 'defiled' is used in reference to the precepts of Dhyana. The term 'undefiled' is used in reference to the precepts of undefiled Dhyana. There are also five kinds: the desire realm, the form realm (Rupadhatu，色界), the formless realm (Arupadhatu，无色界), doing and not-doing, and undefiled not-doing. There are also six kinds: the three distinctions of precepts of non-greed, etc., and the three distinctions of non-doing. There are also seven kinds, namely, abstaining from killing to idle talk. Based on the distinction between doing and not-doing, these seven kinds become fourteen kinds. Based on the arising of non-greed, etc., these seven kinds become twenty-one kinds. Based on the distinction between doing and not-doing, these seven kinds become forty kinds, and based on the distinction of momentary transformation, there are immeasurable kinds.' Question -------------------------------------------------------------------------------- 曰：“何者是戒果？”
Chinese
答曰：“有漏定戒、无漏定戒，彼属界、依属界，即是相应果应知。无漏戒者，以离烦恼有二种果，诸菩萨摩诃萨为萨婆若持戒，取佛菩提果，离杀生等十善业道胜果，诸修多罗中如来广说，如彼一切修多罗中应知。如《娑伽罗龙王所问经《中，如来说言：‘龙王！离杀善男子善女人，获得十种离烦恼热清凉之法。何等为十？所谓一者、施与一切众生无畏；二者、安住大慈念中；三者、断诸烦恼过患习气；四者、取无病果；五者、种长寿种子；六者、诸非人等常所守护；七者、睡寤安隐；八者、不见恶梦离怨恨心；九者、不畏一切外道；十者、退生天中，是名十种离烦恼热清凉之法。龙王！若不杀善根回向阿耨多罗三藐三菩提者，彼人得菩提时心得自在，是故寿命无量。’乃至正见道中皆应广说，如一切修多罗中应知。”◎ 弥勒菩萨所问经论卷第五 大正藏第 26 册 No. 1525 弥勒菩萨所问经论 弥勒菩萨所问经论卷第六 后魏天竺三藏菩提流支译 ◎成就舍心者。 问曰：“以何义故？说持戒后次说成就舍心。” 答曰：“以见作他利益力故。此明何义？以菩萨持戒，依持戒故得生善道，虽成就舍心而无具足资生。若尔，不 问：‘什么是戒的果报？’ 答：‘有漏的禅定之戒、无漏的禅定之戒，它们属于欲界、色界、无色界，依存于这些界，这就是相应的果报，应当知晓。无漏戒，因为远离烦恼，所以有两种果报。诸位菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）为了证得萨婆若（Sarvajña，一切智），而持戒，从而获得佛菩提（Buddha-bodhi，佛的觉悟）的果报，远离杀生等十善业道所带来的殊胜果报，这些在诸多的修多罗（Sūtra，经）中，如来（Tathāgata，佛的称号）已经广为宣说，应当在一切修多罗中了解。例如在《娑伽罗龙王所问经》（Sāgara-nāga-rāja-paripṛcchā Sūtra）中，如来说道：‘龙王！远离杀生的善男子善女人，可以获得十种远离烦恼热恼的清凉之法。是哪十种呢？第一，施与一切众生无畏；第二，安住在广大的慈悲心中；第三，断除各种烦恼的过患和习气；第四，获得无病的果报；第五，种下长寿的种子；第六，常为诸非人等所守护；第七，睡眠和醒来都安稳；第八，不做恶梦，远离怨恨之心；第九，不畏惧一切外道；第十，死后转生到天界。这被称为十种远离烦恼热恼的清凉之法。龙王！如果不杀生的善根回向阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），那么这个人证得菩提时，心得自在，所以寿命无量。’乃至正见道中都应该广为宣说，应当在一切修多罗中了解。’ 《弥勒菩萨所问经论》卷第五 大正藏第26册 No. 1525 《弥勒菩萨所问经论》 《弥勒菩萨所问经论》卷第六 后魏天竺三藏菩提流支译 成就舍心者。 问：‘因为什么缘故？说持戒之后接着说成就舍心。’ 答：‘因为见到能够利益他人。这说明什么呢？因为菩萨持戒，依靠持戒的缘故能够转生到善道，即使成就了舍心，却没有具足的资生之物。如果这样，不...