English
English version Recitation. Firstly, it clarifies that not reciting scriptures impairs compassion and grand vows, indicating that such individuals are not Bodhisattvas. Their body and mouth are distant from the scriptures, their conscious mind is crude and vulgar, their thoughts and practices deviate from Buddha-nature, and their enlightenment and emotions are contradictory. Because they harbor the six realms of reincarnation in their hearts, they are said not to be seeds of Buddhahood. 'I am also like this, etc.' is using the result to encourage the cause. 'The following three everything' is giving examples to encourage learning. 'The following three or four have been omitted' is summarizing and encouraging adherence. The second part separately explains the ten major precepts, dividing them into ten sections. The first is the precept against killing, as compassion is the foundation of a Bodhisattva's myriad practices. They view all beings as parents. In the six realms of reincarnation, they do not recognize each other. Therefore, the following text says, 'To kill and eat is to kill my parents,' which is a great harm to compassion. Therefore, this precept is established first. The 'killing' referred to is severing their life. From the initial lodging of consciousness to old age and death, severing their continuous and successive life is called killing. There are two general conditions: one is receiving the Bodhisattva precepts, and the other is abiding in one's own nature, not being mentally deranged, etc. These are common to all precepts, so they are called general conditions. They will not be repeated below. There are four specific conditions: one is a person, two is the perception of a person, three is having the intention to kill, and four is the termination of life; if these are met, one violates the precept. Lacking any condition results in a lighter offense. Each precept contains three meanings: first, to prohibit evil; second, to prohibit not doing good; and third, to point out faults and judge offenses. The first part of the text is further divided into three parts: first, it identifies the person and lists the acts of killing; second, it lists the causes that constitute the act of killing; and third, 'the following even' uses minor situations to compare serious offenses. The opening 'If a Buddha-son' is a general term, referring to those who have generated Bodhicitta, received the Bodhisattva precepts, and are born from the Buddha-dharma; all can be called Buddha-sons. 'If suicide below' lists five different situations of killing. First is suicide, divided into two types: one is killing oneself, and the other is killing others. Killing oneself has three meanings: one is killing oneself with an evil mind, and the other is killing oneself out of disgust for the body; both violate the holy teachings and incur minor offenses. Therefore, the sutra says, 'Speaking of the impermanence of the body does not mean to despise and abandon the body.' Third is sacrificing one's life for the sake of beings or for the sake of the Dharma to save things, such as Prince Sattva, etc. Therefore, the following text says, 'To give up one's life, etc., will gain merit and not be an offense.' Second is killing others oneself; if all conditions are met, one commits a Pārājika offense. Next is instigating others to kill; if the person being instigated has not yet died, and the instigator dies first, they also commit a serious offense. Why? Because the precepts are endless, unlike the expedient teachings of the Hinayana, which say that the precept is lost upon death, and one only commits a preparatory offense. Third is conveniently praising the person who kills; seeing someone killing, praising their virtue. --------------------------------------------------------------------------------
Chinese
一赞能杀之人。二赞所杀之法。如律中云用此恶活为等名方便赞叹杀。四见作随喜者约于已杀随喜之也。若见若闻皆随喜故。五乃至咒杀者杀相犹多。刀杖坑阱药毒等类。咒杀希故越却多种而云乃至。如咒咀人令其命断等。次列成杀业中四句不同。自有杀心为因。刀杖等为缘。造趣方便为法。以杀为务名业。三举轻况重故云乃至有命者。故知除人之外并犯轻垢。下文虽无别条义推应尔。如制春夏放火非护生草木。及护损伤物命。但结轻。次是菩萨下制令行善。言常住慈悲心者无缘慈悲。与理相称。体同法界实相故名为常住。三而反下举过结犯。言波罗夷者此云他胜处。缘理持戒当感圣果名为佛事。即自胜处。毁禁堕狱名为魔事。即他胜处第二不与取戒。非理侵夺失命损道莫不因兹。此之一条实德人之未免故次制也。别具四缘。一盗有主五钱已上之物。若盗己物不成重也。二有主想。三有盗心。四举离本处便犯。阙缘犯轻。就文亦三。初制令止恶。次而菩萨下制令行善。三而反下举过结犯。初文为三。初标名列于盗事。次列成盗业。三乃至下举轻况重。初文言自盗者自盗人五钱已上物也。教人盗者设不润身损境过深并结重也。方便盗者或因寄附或因市易以短换长以粗易细。但有盗心损五钱已上并结重也。咒术取物名为咒 现代汉语译本 一、赞叹能够杀人的人。（赞叹杀人者） 二、赞叹所使用的杀人方法。（赞叹杀法）正如戒律中所说，用这种罪恶的活计作为等同的名义，方便地赞叹杀人。 四、见到杀人行为而随喜的人，是指对于已经发生的杀人行为表示随喜。无论是见到还是听到，都表示随喜。 五、乃至使用咒语杀人，杀人的方式还有很多种，比如刀杖、陷阱、药物、毒药等等。因为用咒语杀人比较少见，所以省略了很多种方式，而只说‘乃至’。比如用咒语诅咒人，使他丧命等等。 接下来列举构成杀业的四种不同情况：有杀心作为根本原因，刀杖等作为外在条件，制造杀人机会作为方法，以杀人为职业，这叫做杀业。 用轻微的情况来比况严重的情况，所以说‘乃至有命者’，由此可知，除了人之外，杀害其他生命都犯轻罪。下文虽然没有特别说明，但根据义理推断也应该是这样。比如禁止在春夏放火，是为了保护生物草木，以及保护避免损伤其他生命。但只是判轻罪。 接下来是菩萨戒禁止恶行，命令行善。说到‘常住慈悲心’，指的是无缘大慈、同体大悲，与真理相符。其本体与法界实相相同，所以称为常住。 三、‘而反’以下是举出过失，判决罪行。说到‘波罗夷’，意思是‘他胜处’。依靠真理持戒，应当感得圣果，这叫做佛事，也就是‘自胜处’。毁坏戒律，堕入地狱，这叫做魔事，也就是‘他胜处’。 第二条是不与取戒（未经允许取走财物）。不合道理地侵占掠夺，导致丧命、损害修道，没有不是因为这个原因的。这一条实际上是品德高尚的人也难以避免的，所以排在第二位。具体有四个条件：一、盗取有主人的价值五钱以上的财物。如果偷盗自己的东西，就不构成重罪。二、认为财物是有主人的。三、有偷盗的心。四、拿离原来的地方，就犯了重罪。缺少任何一个条件，就犯轻罪。 就经文来说，也分为三个部分。首先是禁止作恶，其次是菩萨戒禁止恶行，命令行善，三是‘而反’以下是举出过失，判决罪行。第一部分分为三个小部分。首先是标明名称，列举偷盗的事情。其次是列举构成偷盗罪业的情况。三是‘乃至’以下是用轻微的情况来比况严重的情况。第一部分说到‘自盗者’，指的是自己偷盗他人价值五钱以上的财物。‘教人盗者’，即使没有实际利益自身，但损害他人利益非常严重，也判重罪。‘方便盗者’，或者因为寄托，或者因为交易，用短的换长的，用粗的换细的，只要有偷盗的心，损害他人价值五钱以上，就判重罪。用咒语取走财物，叫做咒盗。
English
English version 1. Praising those who are capable of killing. (Praising the killer) 2. Praising the methods used for killing. (Praising the methods of killing) As stated in the precepts, using this evil livelihood as an equivalent name, conveniently praising killing. 4. Those who rejoice upon seeing the act of killing refer to rejoicing in the act of killing that has already occurred. Whether seeing or hearing, they express joy. 5. Even using incantations to kill, there are many ways to kill, such as knives, staves, pits, medicines, poisons, and so on. Because killing with incantations is rare, many methods are omitted, and only 'even' is mentioned. For example, cursing someone with incantations to cause their death, etc. Next, the four different situations that constitute the karma of killing are listed: having the intention to kill as the root cause, knives and staves as external conditions, creating opportunities for killing as the method, and taking killing as a profession, this is called the karma of killing. Using a minor situation to compare with a serious situation, hence the saying 'even those with life', from which it is known that harming other lives besides humans constitutes a minor offense. Although there is no specific statement in the following text, it should be inferred from the meaning. For example, prohibiting setting fires in spring and summer is to protect living beings, plants, and trees, and to protect against damaging other lives. But it is only judged as a minor offense. Next, the Bodhisattva precepts prohibit evil deeds and command the practice of good. When speaking of 'constant compassionate mind', it refers to unconditioned great compassion and empathy, which is in accordance with the truth. Its essence is the same as the true nature of the Dharma realm, hence it is called constant. 3. 'And on the contrary' below lists the faults and judges the offenses. When speaking of 'Pārājika' (波罗夷), it means 'defeat by others'. Relying on truth to uphold the precepts should bring about the attainment of the holy fruit, which is called Buddha's work, that is, 'self-victory'. Destroying the precepts and falling into hell is called the work of demons, that is, 'defeat by others'. The second precept is not taking what is not given (stealing). Unjustly seizing and plundering, leading to loss of life and damage to the path of cultivation, there is nothing that is not caused by this. This precept is actually difficult for even virtuous people to avoid, so it is ranked second. Specifically, there are four conditions: 1. Stealing property worth more than five coins belonging to someone else. If one steals one's own property, it does not constitute a serious offense. 2. Thinking that the property belongs to someone else. 3. Having the intention to steal. 4. Moving it away from its original place constitutes a serious offense. Lacking any of these conditions constitutes a minor offense. In terms of the text, it is also divided into three parts. First, prohibiting evil deeds, second, the Bodhisattva precepts prohibit evil deeds and command the practice of good, and third, 'and on the contrary' below lists the faults and judges the offenses. The first part is divided into three smaller parts. First, stating the name and listing the acts of stealing. Second, listing the situations that constitute the karma of stealing. Third, 'even' below uses a minor situation to compare with a serious situation. The first part says 'self-stealing', which refers to oneself stealing property worth more than five coins from others. 'Instructing others to steal', even if there is no actual benefit to oneself, but the damage to others is very serious, it is also judged as a serious offense. 'Convenient stealing', either because of entrustment or because of trade, using short to exchange for long, using coarse to exchange for fine, as long as there is the intention to steal and the damage to others is worth more than five coins, it is judged as a serious offense. Taking property with incantations is called incantation-stealing. --------------------------------------------------------------------------------
Chinese
盗。次文盗因者自心为因。外助为缘。施功造趣为盗法。常思盗事为务名盗业。第三举轻况重。鬼神为主不掷筹。从乞劫贼之物此心未断。一针一草五钱已下并犯轻垢。故举为况。次制令行善中。佛性等者缘佛性理顺佛教法。同体慈悲以之为本。助成随喜。一切之人令生五度之福智慧之乐故云应生等。三举过结犯如文。第三行非梵行戒。大论云。淫欲虽不恼他众生心心系缚。私情逸荡因果轮回。漂溺爱河流转五道莫不由此。故次制重。别具四缘。一是有情男女。二有淫心。三与方便。四与境合便犯。阙缘犯轻就文亦三。初标名制令止恶。次制令行善。三而反下举过结犯。初又三。初明所犯之事。次明成业。三乃至下举人女等。为况。初言自淫者一自淫自如软脊者亦犯重也。二自淫他具缘犯重。教人淫者乐不及身但得轻垢与声闻同。一切女人等者除狂迷也。次文言因缘等者染心思惟为因。邪想严饰为缘。姿则轨仪为法。念念趣成前事为业。第三非人女等况中言鬼神女者。了自心中请彼现身行非梵行。及男二女二名为非道。并得重罪。自余故漏等皆结轻垢。次而菩萨下制令行善。言净法者起佛性观体离三惑。自行化他故云净法与人。三举过结犯中言六亲者六人之亲也。一父之亲谓祖父母及姑叔等。二母之亲即姨[女*舅] 现代汉语译本 盗。其次，关于盗戒的起因，以自心为因，外在条件为缘。实施偷盗行为是盗法，经常思谋偷盗之事则称为盗业。第三，以轻罪为例来警示重罪。如果以鬼神为主，不通过掷筊等方式，而是直接拿取乞讨或强盗得来的物品，这种贪念未断的情况，即使是一针一线、一草一木，或者价值低于五钱的物品，都属于轻垢罪。因此，举这些例子作为警示。 其次，制定戒律是为了引导行善，如佛性等，是依循佛性的道理，顺应佛教的教法，以同体的慈悲心为根本，帮助他人并随喜功德。使一切众生都能获得五度的福报和智慧的快乐，所以说‘应生等’。第三，列举过失并总结触犯戒律的情况，如原文所述。 第三，关于非梵行戒。大论中说：‘淫欲虽然不直接恼害其他众生，但会束缚人心。’私情放纵，导致因果轮回，漂流在爱欲的河流中，在五道中流转，无不由此而来。因此，将其列为重戒。具体来说，需要具备四个条件：一是有情男女；二是有淫欲之心；三是采取了方便行为；四是与对象发生了性行为。缺少任何一个条件，则犯轻垢罪。关于此戒，原文也分为三部分。首先标明名称，制定戒律以禁止恶行；其次，制定戒律以引导行善；第三，反过来列举过失并总结触犯戒律的情况。第一部分又分为三点：首先说明所犯之事；其次说明构成罪业的条件；第三，以人女等为例作为警示。首先说‘自淫者’，自己进行性行为，即使是像软脊者（指身体残疾者），也犯重罪。其次，自己进行性行为，并具备所有条件，则犯重罪。教唆他人进行性行为，自己虽然没有享受到性乐，但会犯轻垢罪，与声闻乘的罪过相同。‘一切女人等’，指的是除了精神失常或神志不清的女性。 其次，原文说‘因缘等’，指的是以染污的心思为因，以邪恶的想法和装饰为缘，以姿态和行为作为规范，念念不忘地追求性行为，最终构成罪业。第三，在非人女等的情况中，‘鬼神女’指的是在自己心中清楚地知道，并请求鬼神显现身形，进行非梵行行为。以及男二女二，被称为非道，都会犯下重罪。其余的故意遗漏等行为，都属于轻垢罪。 其次，菩萨制定戒律是为了引导行善。‘净法’指的是发起佛性观，从本体上远离三惑，自己修行并教化他人，所以说‘净法与人’。第三，列举过失并总结触犯戒律的情况，其中‘六亲’指的是六种亲属关系。一是父亲的亲属，包括祖父母和姑叔等；二是母亲的亲属，即姨母和舅父等。