English
English version Stealing. Next, regarding the cause of the precept against stealing, the mind itself is the cause, and external assistance is the condition. The act of stealing is the 'law of stealing,' and constantly thinking about stealing is called the 'karma of stealing.' Third, using a minor offense as an example to warn against major offenses. If ghosts and spirits are the main actors, without using divination methods like casting lots, but directly taking items obtained through begging or robbery, this unbroken greed, even for a needle, a blade of grass, or items worth less than five coins, constitutes a minor offense. Therefore, these examples are given as a warning. Next, the precepts are established to guide good deeds, such as Buddha-nature, which follows the principle of Buddha-nature, conforms to the teachings of Buddhism, and takes the compassion of the same body as its foundation, helping others and rejoicing in merit. To enable all beings to obtain the blessings of the five perfections and the joy of wisdom, hence the saying 'should generate, etc.' Third, listing faults and summarizing violations of the precepts, as stated in the original text. Third, regarding the precept against unchaste conduct (non-brahmacharya). The Mahayana Treatise says: 'Although lust does not directly harm other beings, it binds the mind.' Private feelings are unrestrained, leading to the cycle of cause and effect, drifting in the river of desire, and revolving in the five paths, all of which arise from this. Therefore, it is listed as a major precept. Specifically, four conditions are required: first, sentient male and female beings; second, having lustful thoughts; third, taking convenient actions; fourth, the union with the object. Lacking any one condition constitutes a minor offense. Regarding this precept, the original text is also divided into three parts. First, stating the name, establishing precepts to prohibit evil deeds; second, establishing precepts to guide good deeds; third, conversely listing faults and summarizing violations of the precepts. The first part is further divided into three points: first, explaining the offense committed; second, explaining the conditions that constitute the karma; third, using human women, etc., as examples for warning. First, saying 'self-indulgence,' engaging in sexual activity oneself, even for those with a soft spine (referring to those with physical disabilities), constitutes a major offense. Second, engaging in sexual activity oneself and possessing all the conditions constitutes a major offense. Instigating others to engage in sexual activity, although one does not enjoy the sexual pleasure oneself, constitutes a minor offense, the same as the offense of the Shravakas. 'All women, etc.,' refers to those who are not mentally disturbed or delirious. Next, the original text says 'causes and conditions, etc.,' referring to defiled thoughts as the cause, evil thoughts and adornments as the condition, postures and behaviors as the norm, constantly pursuing sexual activity, ultimately constituting the karma. Third, in the case of non-human women, etc., 'ghost and spirit women' refers to clearly knowing in one's own mind and requesting ghosts and spirits to manifest their forms and engage in unchaste conduct. And male two and female two, called non-path, will commit serious crimes. Other intentional omissions, etc., all constitute minor offenses. Next, Bodhisattvas establish precepts to guide good deeds. 'Pure Dharma' refers to initiating the view of Buddha-nature, fundamentally abandoning the three confusions, practicing oneself and teaching others, hence the saying 'pure Dharma to people.' Third, listing faults and summarizing violations of the precepts, where 'six relatives' refers to six kinds of kinship. First, the relatives of the father, including grandparents and aunts and uncles, etc.; second, the relatives of the mother, namely aunts and uncles. --------------------------------------------------------------------------------
Chinese
等。三己之亲即父母兄弟及本时妻子等。四妻之亲即妻姊妹等。五男女之亲谓新妇等。六兄弟之亲所谓嫂等。此有二义。一染心于彼一境即生他一切人染心不择六亲等故云反起。起即生也。二自于一切起非梵行不择畜生六亲等境为他起恶之因故云反起一切等。此即秽法与人令他起秽。乖上净法与人令他断恶故云反更。而结过也。第四大妄语戒。未得谓得誷圣诳凡。惑动时俗抂招名利故得重罪。别具五缘。一是众生。二对有情想。三起欺诳心。四说过人法。五前人领解便犯。关缘结轻。就文为三。初标名制令止恶。次制令行善。三举过结犯。初文亦三。初明犯事。次明成业。三举轻况重。初言自妄语者。若言得四果八人见地已上乃至六根清净初住已上次位得重。若说得五停念处暖顶忍世第一干慧地诸方便位。既是凡法但犯轻垢。二教人者教人说得圣之法名利属他但犯轻垢。若教他说已为圣犯重。方便妄语者假詑异事令他生于圣人之解。如云我今日不入初地定等故云方。次文中内起诳心为因。外希名利为缘。巧设方便为法。常怀此事为业。三乃至下举轻况重即小妄语。如云谁得不净观于众中起名身妄语。暗问不声名身妄语。明问无对名心妄语。不说得圣并结轻垢。次制令行善中。言正语正见者以中道心如事如想知言见。自 行劝他故云常生及亦生等。三举过结犯。非正名邪通于大小妄语。今从大妄大邪故结犯也。第五酤酒戒。酤是货卖之名。酒是昏醉之药。酒有三十六失。放逸之门故制重也。别具四缘。一是真酒。二真酒想。三作酤意。四授与前人便犯。阙缘犯轻。就文亦三。初标名制令止恶。次制令行善。三举过结犯。初文亦三。初明犯事。二明成业。三举轻况重。初自酤可知。教人者教人为已酤犯重。教人自酤犯轻。次成业中。自营米面等为因。外具度等为缘。调停方便名法。常酤为事名业。三一切下举轻况重。谷药草木和合所成非真面米。但似于酒酤得轻垢。尚不得酤况真酒耶。次而菩萨下制令行善。明达慧者实相般若也。三而反下举过结犯可知。第六说四众名德犯过戒。菩萨运怀弘护三宝掩恶扬善。何容说过尘黩信心。乖利他行故制犯重。别具七缘。一说菩萨声闻四众中上名德重罪。二作彼想。三以恶心作说过意。四对外人。五作外人想。六言章了了。七前人领解便犯。阙缘犯轻。就文亦三。初标名制令止恶。次而菩萨下制令行善。三而菩萨下举过结犯。初又二。初明犯事。二明成业。初文自说教他并结重罪。损境同故十轮经云。占卜华虽萎犹胜诸余华。破戒诸比丘犹胜于外道。故璎珞经云。有犯者名菩萨。无犯者名外道。所 以纵犯犹不可轻。次文内心为因。说彼罪境为缘。施设轨则为法。务在说人为业。次制令行善中言外道者除七众外并名外道。外道即恶人也。二乘恶人者厌苦集谛而修道灭。独出生死名声闻乘。观十二因缘若逆若顺意求出苦。利他心劣名缘觉乘。此心即恶名为恶人。不信大乘言非法律必当堕苦。故令悲心说大生信。悲能拔苦故也。三结如文。第七自赞毁他戒。自赞己功抑他盛德。损物之甚故制重罪。别具五缘。一是受戒有德之境同上初缘。二作彼想。三赞毁双具。四恶心对人赞毁。五前人领解便犯。阙缘犯轻。就文亦三。初标名制令止恶。二制令行善。三举过结犯。初又二。初明犯事自作教他俱得重罪。次明成业内心贪慢为因。嫉他为利名缘。巧设方便为法。以此为务名业。而菩萨下制令行善。三若自下结犯并如文。第八故悭加毁戒。菩萨摄生施为万行之首。岂更鄙吝加复毁辱。故制重罪。别具六缘。一是上中之境。二自有财法。三有二想。四广加恶心毁辱打骂。五前人领解。六令他空反便犯。阙缘犯轻。就文为三。初标名制令止恶。二制令行善。三举过结犯。初又二。初明犯事。自悭教他并具上缘方结重罪。次明成业中悭心为因。财法为缘。藏护封缄为法。务在鄙吝为业。次而菩萨下制令行善。乏于财法俱为贫。我 以纵犯犹不可轻。即使是轻微的违犯，也不可以轻视。 次文内心为因。说彼罪境为缘。施设轨则为法。务在说人为业。接下来，内心的想法是根本原因（因），所说的罪恶境界是外在条件（缘），设立的规则是方法（法），致力于说服他人是行为（业）。 次制令行善中言外道者除七众外并名外道。接下来，在制定行善的戒律中，除了七众（Bhiksu 比丘, Bhikshuni 比丘尼, Sramanera 沙弥, Sramanerika 沙弥尼, Siksamana 式叉摩那, Upasaka 优婆塞, Upasika 优婆夷）之外，都称为外道（Tirthika）。 外道即恶人也。外道就是恶人。 二乘恶人者厌苦集谛而修道灭。二乘（Sravakayana 声闻乘, Pratyekabuddhayana 缘觉乘）中的恶人，是厌恶苦集谛（Dukkha-samudaya 苦集谛）而修道灭谛（Dukkha-nirodha-marga 苦灭道谛）。 独出生死名声闻乘。独自了脱生死，称为声闻乘（Sravakayana）。 观十二因缘若逆若顺意求出苦。利他心劣名缘觉乘。观察十二因缘（Dvadasanga-pratityasamutpada）的顺逆，意图寻求脱离痛苦，但利他之心较弱，称为缘觉乘（Pratyekabuddhayana）。 此心即恶名为恶人。这种心态就是恶，所以称为恶人。 不信大乘言非法律必当堕苦。因为不相信大乘（Mahayana），认为不是真正的佛法，必定会堕入痛苦之中。 故令悲心说大生信。所以要用慈悲心宣说大乘佛法，使他们生起信心。 悲能拔苦故也。因为慈悲能够拔除痛苦。 三结如文。第三种情况的结论如经文所述。 第七自赞毁他戒。第七条是自我赞扬、毁谤他人戒律。 自赞己功抑他盛德。赞扬自己的功德，贬低他人的美德。 损物之甚故制重罪。因为损害极大，所以制定重罪。 别具五缘。需要具备五个条件。 一是受戒有德之境同上初缘。一是接受戒律，并且是有德行的人，与上述第一个条件相同。 二作彼想。二是产生那样的想法。 三赞毁双具。三是赞扬和毁谤同时具备。 四恶心对人赞毁。四是用恶毒的心对他人进行赞扬和毁谤。 五前人领解便犯。五是对方理解了你的意思，这样就构成违犯。 阙缘犯轻。缺少任何一个条件，罪行就会减轻。 就文亦三。经文也分为三个部分。 初标名制令止恶。一是标明名称，制定戒律禁止恶行。 二制令行善。二是制定戒律鼓励行善。 三举过结犯。三是举出过失，总结违犯的情况。 初又二。第一部分又分为两个部分。 初明犯事自作教他俱得重罪。一是说明违犯戒律的行为，自己做或者教唆他人做，都会得到重罪。 次明成业内心贪慢为因。嫉他为利名缘。巧设方便为法。以此为务名业。二是说明构成罪业的条件，内心的贪婪和傲慢是根本原因（因），嫉妒他人获得利益是外在条件（缘），巧妙地设置方法是手段（法），以此为目标是行为（业）。 而菩萨下制令行善。而菩萨（Bodhisattva）以下制定戒律鼓励行善。 三若自下结犯并如文。三，如果自己做了以下的行为，就构成违犯，具体情况如经文所述。 第八故悭加毁戒。第八条是有意悭吝，并且加以毁谤戒律。 菩萨摄生施为万行之首。菩萨摄受众生，布施是万行之首。 岂更鄙吝加复毁辱。怎么能更加鄙吝，并且加以毁谤侮辱呢？ 故制重罪。所以制定重罪。 别具六缘。需要具备六个条件。 一是上中之境。一是上等或中等的对象。 二自有财法。二是自己拥有财富和佛法。 三有二想。三是有两种想法。 四广加恶心毁辱打骂。四是广泛地用恶毒的心进行毁谤、侮辱、打骂。 五前人领解。五是对方理解了你的意思。 六令他空反便犯。六是使对方一无所获，反而受到损害，这样就构成违犯。 阙缘犯轻。缺少任何一个条件，罪行就会减轻。 就文为三。经文分为三个部分。 初标名制令止恶。一是标明名称，制定戒律禁止恶行。 二制令行善。二是制定戒律鼓励行善。 三举过结犯。三是举出过失，总结违犯的情况。 初又二。第一部分又分为两个部分。 初明犯事。自悭教他并具上缘方结重罪。一是说明违犯戒律的行为，自己悭吝或者教唆他人悭吝，并且具备上述条件，才构成重罪。 次明成业中悭心为因。财法为缘。藏护封缄为法。务在鄙吝为业。二是说明构成罪业的条件，内心的悭吝是根本原因（因），财富和佛法是外在条件（缘），藏匿保护是手段（法），致力于鄙吝是行为（业）。 次而菩萨下制令行善。接下来，菩萨（Bodhisattva）以下制定戒律鼓励行善。 乏于财法俱为贫。缺乏财富和佛法，都是贫穷。
English
Even a minor transgression should not be taken lightly. The mind is the cause in the following text. The realm of sin is the condition. Establishing rules is the method. Striving to persuade people is the action. Next, in the precept to encourage good deeds, those referred to as 'non-Buddhists' include all except the seven assemblies (Bhiksu, Bhikshuni, Sramanera, Sramanerika, Siksamana, Upasaka, Upasika), and are called non-Buddhists (Tirthika). Non-Buddhists are evil people. Evil people of the Two Vehicles (Sravakayana, Pratyekabuddhayana) are those who厌苦集谛(dislike the suffering and accumulation of suffering) and cultivate the path to extinction. Those who are born out of suffering alone are called the Sravakayana (Hearer Vehicle). Those who contemplate the twelve links of dependent origination (Dvadasanga-pratityasamutpada), whether in forward or reverse order, seeking to escape suffering, and have a weak altruistic mind, are called the Pratyekabuddhayana (Solitary Realizer Vehicle). This mind is evil and is called an evil person. Those who do not believe in the Mahayana (Great Vehicle) and say it is not the law will surely fall into suffering. Therefore, let them speak of the Great Vehicle with compassion to generate faith. Compassion can remove suffering. The third conclusion is as stated in the text. The seventh is self-praise and disparagement of others' precepts. Praising one's own merits and suppressing others' virtues. Because the harm is so great, a heavy penalty is imposed. It requires five specific conditions. First, the object of receiving precepts and having virtue is the same as the first condition above. Second, having that thought. Third, having both praise and disparagement. Fourth, praising and disparaging others with an evil mind. Fifth, the other person understands and then commits the offense. Lacking any condition, the offense is lighter. The text is also in three parts. First, naming and establishing precepts to stop evil. Second, establishing precepts to encourage good deeds. Third, citing faults and concluding the offense. The first is again in two parts. First, clarifying that committing the offense, whether doing it oneself or teaching others, both result in a heavy penalty. Second, clarifying that the cause of completing the karma is inner greed and arrogance. Jealousy of others' gains is the condition. Skillfully devising means is the method. Striving for this is the action. And the Bodhisattva (Enlightenment Being) below establishes precepts to encourage good deeds. Third, if one commits the following offenses, the conclusion is as stated in the text. The eighth is deliberately being stingy and adding disparagement of the precepts. The Bodhisattva's (Bodhisattva) practice of gathering beings begins with giving as the foremost of all practices. How could one be even more stingy and add insult and abuse? Therefore, a heavy penalty is imposed. It requires six specific conditions. First, the object is of superior or intermediate status. Second, one has wealth and Dharma. Third, having two thoughts. Fourth, extensively adding evil-minded disparagement, insult, beating, and scolding. Fifth, the other person understands. Sixth, causing the other person to be empty and harmed, then the offense is committed. Lacking any condition, the offense is lighter. The text is in three parts. First, naming and establishing precepts to stop evil. Second, establishing precepts to encourage good deeds. Third, citing faults and concluding the offense. The first is again in two parts. First, clarifying the offense. Being stingy oneself or teaching others, and having the above conditions, then a heavy penalty is imposed. Second, clarifying that the cause of completing the karma is a stingy mind. Wealth and Dharma are the condition. Hiding and sealing are the method. Striving for stinginess is the action. Next, the Bodhisattva (Bodhisattva) below establishes precepts to encourage good deeds. Lacking wealth and Dharma are both poverty. --------------------------------------------------------------------------------