Chinese
时浆等。日食三两金等者举重咒轻。末代知法替补佛处。波仑启髓于无竭。善财忘疲于法界。况舍金等意令重法情深举为况耳。三时者一日之中分初中后。若不下止作结犯如文。 第七懈怠不肯听法戒。初心菩萨触事面墙。理须四方寻师学道。而反住处有讲不聪。日夜抱迷身心越逸空纳信施。当报非他故制犯也。别具四缘。一自不解法。二有讲大乘处。三自知有。四故不听受便犯。就文为二。初标人法列处而劝听受。即制作成持。次若不下止作结犯。前后例知。初文云有讲法者通标戒定慧法。毗尼下别列。毗尼即律。多诠戒学。经诠定慧即大三学。次文可知。 第八背正向邪戒。菩萨大士佛性为心。背大乘习学邪小罪逾七逆。外道为俦故制犯也。别具四缘。一是大乘戒定慧法。二作彼想。三言乖心背。四舍圆学偏便犯。就文为二。初标心口背正。次而受持下举过结犯。初文言常住经律等者俱是大乘。诠实相理名常住也。文言恶见者二乘空边之恶。外道有边之恶。并名为恶。故涅槃经迦叶自叙。未闻圆常四德之前名邪见人。邪岂非恶。而受持三字冠下诸句。受持一切禁戒者非正律仪。鸡狗等戒不为解脱并名邪见。邪见多含故云一切等。 第九不瞻病苦戒。菩萨之人大悲为体。见病不救彼此伤慈。退失 时浆等。日食三两金等者，意在强调以轻喻重。末法时代，知法者应替补佛陀的位置。波仑（Pólún, 指一位求法者）于无竭之处开启智慧，善财（Shàncái, 指善财童子）于法界之中忘记疲惫。何况是舍弃金钱等物，意在表达对佛法的珍重和情意的深厚，故举此为例。三时者，指一日之中的初时、中时、后时。若不前往听法而停止修行，则构成违犯，如经文所述。 第七，懈怠不肯听法戒。初发心的菩萨面对各种事物，如同面对一堵墙。理应四处寻访善知识，学习佛道。反而安住于一处，有讲法也不去听闻。日夜沉溺于迷惑之中，身心放逸，白白接受信徒的供养。应当报答却不报答，因此制定此戒。违犯此戒需要具备四个条件：一，自己不了解佛法；二，有讲授大乘佛法的地方；三，自己知道有讲法；四，故意不去听受，便构成违犯。经文分为两部分：首先，标明对象和佛法，列出地点，劝人听受，即制作、成就、受持；其次，若不前往听法而停止修行，则构成违犯。前后文可以类推得知。初文说‘有讲法者’，通指戒、定、慧之法。‘毗尼’（Píní, 指律）下文分别列出。‘毗尼’即律，主要诠释戒学。经诠释定慧，即大三学。后文可以类推得知。 第八，背正向邪戒。菩萨大士以佛性为心。背离大乘，习学邪小之法，罪过超过七逆之罪。与外道为伍，因此制定此戒。违犯此戒需要具备四个条件：一，是大乘戒、定、慧之法；二，作如是想；三，言语违背内心；四，舍弃圆满之法，学习偏颇之法，便构成违犯。经文分为两部分：首先，标明内心和言语背离正法；其次，‘而受持下’举出过失，判定违犯。初文说‘常住经律等者’，都是大乘佛法，诠释实相之理，名为常住。文中所说的‘恶见者’，指二乘空边的恶见，外道有边的恶见，都称为恶。所以《涅槃经》中，迦叶（Jiāyè, 指迦叶尊者）自己叙述，在未听闻圆常四德之前，是邪见之人。邪岂不是恶？‘而受持’三字贯穿下面的句子。‘受持一切禁戒者’，不是正律仪。鸡狗等戒不能得到解脱，都称为邪见。邪见包含的内容很多，所以说‘一切等’。 第九，不瞻病苦戒。菩萨之人以大悲为体。见病人不救助，彼此都会伤害慈悲心，退失菩提心。
English
‘Shí jiāng’ (时浆, seasonal drinks) and so on. ‘Rì shí sān liǎng jīn děng zhě’ (日食三两金等者, eating three liang of gold a day) and so on, is to illustrate the heavy with the light. In the Dharma-ending age, those who know the Dharma should replace the Buddha's position. ‘Pólún qǐ suǐ yú wú jié’ (波仑启髓于无竭, Polun opened the marrow at the inexhaustible), ‘Shàncái wàng pí yú fǎ jiè’ (善财忘疲于法界, Sudhana forgot fatigue in the Dharmadhatu). Moreover, giving up gold and so on is to express the importance of the Dharma and the depth of affection, so it is used as an example. ‘Sān shí zhě’ (三时者, the three times) refers to the beginning, middle, and end of a day. If one does not go to listen to the Dharma and stops practicing, it constitutes a violation, as stated in the text. Seventh, the precept of being lazy and unwilling to listen to the Dharma. A Bodhisattva with initial aspiration faces all things like facing a wall. It is reasonable to seek good teachers everywhere and learn the Dharma. Instead, they stay in one place and do not listen even when there is Dharma being taught. Day and night, they indulge in confusion, their body and mind are unrestrained, and they receive the offerings of believers in vain. They should repay but do not repay, so this precept is established. Violating this precept requires four conditions: first, one does not understand the Dharma; second, there is a place where the Mahayana Dharma is being taught; third, one knows that there is Dharma being taught; fourth, one deliberately does not listen, then it constitutes a violation. The text is divided into two parts: first, it marks the object and the Dharma, lists the places, and encourages people to listen, that is, to make, accomplish, and uphold; second, if one does not go to listen to the Dharma and stops practicing, it constitutes a violation. The preceding and following texts can be inferred. The first text says ‘those who teach the Dharma’ generally refer to the Dharma of precepts, concentration, and wisdom. ‘Píní’ (毗尼, Vinaya) is listed separately below. ‘Píní’ (毗尼, Vinaya) is the precepts, mainly explaining the study of precepts. The sutras explain concentration and wisdom, which are the three great studies. The following text can be inferred. Eighth, the precept of turning away from the right and towards the wrong. A Bodhisattva Mahasattva takes Buddha-nature as their mind. Turning away from the Mahayana and learning the evil and small Dharma, the sin exceeds the seven rebellious sins. Associating with heretics, so this precept is established. Violating this precept requires four conditions: first, it is the Dharma of Mahayana precepts, concentration, and wisdom; second, one thinks so; third, one's words contradict one's heart; fourth, one abandons the perfect Dharma and learns the biased Dharma, then it constitutes a violation. The text is divided into two parts: first, it marks the mind and mouth turning away from the right Dharma; second, ‘ér shòu chí xià’ (而受持下, and upholding below) points out the faults and judges the violation. The first text says ‘cháng zhù jīng lǜ děng zhě’ (常住经律等者, the permanent sutras and precepts, etc.) are all Mahayana Dharma, explaining the principle of reality, called permanence. The ‘è jiàn zhě’ (恶见者, evil views) mentioned in the text refer to the evil views of the emptiness side of the two vehicles, and the evil views of the existence side of the heretics, which are all called evil. Therefore, in the Nirvana Sutra, ‘Jiāyè’ (迦叶, Kashyapa) himself narrated that before hearing the four virtues of perfection and permanence, he was a person with evil views. Is evil not evil? The three words ‘ér shòu chí’ (而受持, and upholding) run through the following sentences. ‘Shòu chí yī qiè jìn jiè zhě’ (受持一切禁戒者, those who uphold all precepts) are not the right precepts. Precepts such as chicken and dog precepts cannot be liberated and are all called evil views. Evil views contain many things, so it is said ‘yī qiè děng’ (一切等, all etc.). Ninth, the precept of not caring for the sick and suffering. A Bodhisattva takes great compassion as their essence. Seeing a sick person and not helping them will harm compassion for each other and lose Bodhicitta. --------------------------------------------------------------------------------
Chinese
菩提。良由于此。别具四缘。一是病苦。二病苦想。三自无病等之缘。四嫌心舍去便犯。就文为二。初标名叙事制作。次而菩萨下止作结犯。初言八福田者。三宝为三父母为五六病人七旷路穿井八津济造桥。圣人四果及和上等并僧宝摄。故大乘经中菩萨二乘并名僧也。此从所济尤要不从福田浓淡。亦如法华。骂佛罪轻毁人罪重。有待之身对赞毁缘心易转故。次文可见。 第十畜诸杀具戒。害生之器名为杀具。藏举收摄故名为畜。菩萨常应舍诸所有。反畜杀具拟损众生。日夜增罪名恶无作。是故制也。别具四缘。一是杀具。二知是。三无开缘(律中开畜。为诳贼故)。四故畜经日便犯。就文为三。初标名列事制止。次举重况轻。三违制结犯。初言刀杖等者本为害生作者是也。但是杀器皆不得畜故云一切。次而菩萨下举重况轻。律云以怨除怨怨终不除。唯有解怨怨乃息耳。怨若未害诚心敬养。若已被害自达宿缘。怨怨相报酬之反。故杀父母制不加报。若故下违制结犯。 如是下结劝。指广言六品者。梵网大本有六六品恐是品名。以彼品中明六根等六六法故名六六品。彼犹广释是故指之。第二二十为二。初释次结劝指广初文自十。初通国使命戒。第十一传信往还名通国使命。命即使也。[卫-韦+含]上人之命 现代汉语译本 菩提（bodhi，觉悟）。之所以如此，是因为分别具备四种因缘。一是病苦，二是病苦的想法，三是自己没有生病等等的因缘，四是嫌弃的心舍弃了就触犯了戒律。从文义上来看分为两部分。首先是标明名称叙述事情的制作，其次是‘而菩萨’以下作为停止和总结触犯戒律。最初说的八福田，三宝（佛、法、僧）为三，父母为五六，病人为七，在旷野道路上凿井为八，在渡口建造桥梁。圣人的四果（须陀洹、斯陀含、阿那含、阿罗汉）以及和尚等等都包含在僧宝之中。所以大乘经典中菩萨和二乘（声闻、缘觉）都称为僧。这里是从所救济的对象特别重要，而不是从福田的厚薄来考虑。也像《法华经》所说，谩骂佛的罪过轻，毁谤人的罪过重。因为有待于教化的人，对于赞扬和毁谤的因缘，心容易转变的缘故。后面的文义可以自己看。 第十，不持有各种杀生工具的戒律。伤害生命的器具称为杀具。收藏、举起、收摄，所以称为持有。菩萨应该经常舍弃所有的一切。反而持有杀生工具，打算损害众生。日夜增加罪过，称为恶无作。所以制定这条戒律。分别具备四种因缘。一是杀生工具，二是知道是杀生工具，三是没有开许的因缘（戒律中开许持有，是为了欺骗盗贼的缘故），四是故意持有经过一天就触犯戒律。从文义上来看分为三部分。首先是标明名称列举事情制止，其次是举重以况轻，三是违背戒律而触犯。最初说的刀杖等等，本来是用来杀生的工具。但是所有杀生的器具都不得持有，所以说一切。其次是‘而菩萨’以下，举重以况轻。《律》中说，用怨恨消除怨恨，怨恨终究不能消除。只有用解除怨恨的方法，怨恨才能止息。怨恨如果还没有造成伤害，要诚心恭敬供养。如果已经被伤害，就认为是前世的因缘。怨怨相报，何时才能了结。所以杀害父母，制定了不加报复的戒律。如果故意违背，就触犯戒律。 像这样以下是总结劝诫。指的广泛说的六品，梵网大本有六六品，恐怕是品名。因为那品中说明六根等等六六法，所以称为六六品。那里更加广泛地解释，所以指出来。第二二十分为二。首先是解释，其次是总结劝诫指的广泛，最初的文义从十开始。最初是通国使命戒，第十一是传递信息往来，称为通国使命。使命就是使者。[卫-韦+含]上人的命令
English
English version Bodhi (bodhi, enlightenment). The reason for this is that it separately possesses four conditions. First is the suffering of illness, second is the thought of the suffering of illness, third is the condition of oneself not being ill, etc., and fourth is that abandoning the mind of aversion violates the precepts. From the meaning of the text, it is divided into two parts. First is the naming and narrating of the matter, and second is 'and Bodhisattva' below, which serves as a cessation and conclusion of violating the precepts. The initial mention of the eight fields of merit, the Three Jewels (Buddha, Dharma, Sangha) are three, parents are five and six, the sick are seven, digging wells on wilderness roads is eight, and building bridges at crossings. The four fruits of the saints (Srotapanna, Sakrdagamin, Anagamin, Arhat) and abbots, etc., are all included in the Sangha Jewel. Therefore, in Mahayana scriptures, Bodhisattvas and the Two Vehicles (Sravaka, Pratyekabuddha) are both called Sangha. Here, it is considered from the importance of the object being saved, rather than from the thickness of the field of merit. It is also like the *Lotus Sutra*, where the sin of cursing the Buddha is light, and the sin of slandering people is heavy. Because for those who are waiting to be taught, the mind is easily transformed by the conditions of praise and slander. The meaning of the following text can be seen for oneself. Tenth, the precept of not possessing various instruments of killing. Instruments that harm life are called killing instruments. Storing, raising, and collecting are called possessing. Bodhisattvas should always abandon all possessions. On the contrary, possessing killing instruments intends to harm sentient beings. Increasing sins day and night is called evil non-action. Therefore, this precept is established. It separately possesses four conditions. First is the killing instrument, second is knowing it is a killing instrument, third is the absence of permissible conditions (possession is permitted in the precepts for the sake of deceiving thieves), and fourth is intentionally possessing it for a day, which violates the precept. From the meaning of the text, it is divided into three parts. First is naming, listing matters, and prohibiting, second is using the heavy to exemplify the light, and third is violating the precepts and transgressing. The initial mention of knives, staffs, etc., are originally instruments used for killing. However, all killing instruments must not be possessed, so it is said 'all'. Next is 'and Bodhisattva' below, using the heavy to exemplify the light. The *Vinaya* says, 'Using resentment to eliminate resentment, resentment will never be eliminated. Only by using the method of resolving resentment can resentment cease.' If resentment has not yet caused harm, one should sincerely respect and make offerings. If one has already been harmed, one should consider it a past life's condition. When will the cycle of resentment repaying resentment end? Therefore, for killing parents, the precept of not retaliating is established. If one intentionally violates it, one violates the precept. Like this below is a concluding exhortation. The widely referred to six chapters, the *Brahma Net Sutra* has six-six chapters, which are probably chapter names. Because that chapter explains the six roots, etc., the six-six dharmas, it is called the six-six chapters. There it is explained more extensively, so it is pointed out. The second twenty is divided into two. First is explanation, second is concluding exhortation pointing widely, the initial text starts from ten. First is the precept of communicating national missions, eleventh is transmitting information back and forth, called communicating national missions. Mission means messenger. [卫-韦+含] The order of the superior. --------------------------------------------------------------------------------