Chinese
故名为使。菩萨理应静缘进业善和诤讼慈救为怀。今乃通致四方使命交战。既成邪命殊乖道仪是故制也。别具四缘。一二国二军。二为利养等。三传言彼此。四二国交战便犯。就文为二。初标人列过。兴师者(所类反)。谓将师也。次而菩萨下举况结犯。言国贼者合会相杀。义之如贼。 第十二伤慈贩卖戒。菩萨资身理须如法不违慈救。今贩卖人畜市易棺材招世讥嫌。深乖道望故制犯也。别具四缘。一是非法之物。二知是。三兴易。四事成便犯。就文为二。初标名显过。次举过结犯。初言良人奴婢者二类不同。他人劫来传传兴贩。若劫者盗戒所收。六畜者牛马猪羊鸡犬。且据家养者为言。次若故下结犯如文。 第十三无根重罪谤他戒。阙见闻疑名为无根。重罪加诬称之为谤。菩萨运怀互相赞美。使法门光显胜德外彰。今反加诬尘黩贤善外招讥丑。恼境非轻故制犯也。别具八缘。一前人无所犯事。二知无犯。三无见闻疑。四知无见闻疑。五起恶心。六心加诬重罪。七有所对境。八言章了了便犯。就文为三。初标名显过。次教起对治三举过结犯。初言恶心者妒贤嫉能非为利益并名为恶。良人等者外相无恶曰良。内心调柔为善。大乘戒定智慧之法自轨轨他。受持读诵解说书写并名法师。曾蒙训诲。三尊七证依止 现代汉语译本 因此称之为‘使’（messenger）。菩萨本应以清净的禅定、精进的修行、善良的言行以及调和争端、慈悲救助为怀。如今却传递四方信息，促成交战。这已经构成了邪命（wrong livelihood），严重违背了修道的仪轨，因此制定此戒。构成此戒需要四个条件：一是两个国家或两支军队；二是为获取利益等；三是传递彼此的信息；四是两国交战，便构成犯戒。从文义上分为两部分：首先是标明对象并列举过失，‘兴师者’（instigator of war），指的是将领或军事指挥官。其次，从‘次而菩萨下’开始，举例说明并总结犯戒的情况。‘言国贼者合会相杀’，意思是像国贼一样聚集在一起互相残杀，其行为如同贼寇。 第十二条，伤害慈悲心的贩卖戒。菩萨维持生计，理应如法，不违背慈悲救助的原则。如今贩卖人口牲畜，买卖棺材，招致世人的讥讽和嫌弃，严重违背了修道的期望，因此制定此戒。构成此戒需要四个条件：一是非法的物品；二是明知是非法物品；三是进行交易；四是交易完成，便构成犯戒。从文义上分为两部分：首先是标明名称并揭示过失。其次是列举过失并总结犯戒的情况。首先，‘初言良人奴婢者二类不同’，意思是良民和奴婢是两种不同的人。‘他人劫来传传兴贩’，如果是他人抢劫而来，经过多次转手贩卖，那么抢劫者触犯的是盗戒。‘六畜者牛马猪羊鸡犬’，这里以家养的牲畜为例。‘次若故下结犯如文’，接下来总结犯戒的情况，如经文所述。 第十三条，无根重罪诽谤他人戒。缺乏见闻和怀疑，被称为‘无根’。捏造严重的罪行，称之为‘诽谤’。菩萨应当互相赞美，使佛法得以彰显，胜妙的功德得以弘扬。如今反而捏造罪名，玷污贤良，招致世人的讥讽和丑陋，恼乱的对象非同小可，因此制定此戒。构成此戒需要八个条件：一是对方没有犯事；二是明知对方没有犯事；三是没有见闻和怀疑；四是明知没有见闻和怀疑；五是生起恶心；六是内心捏造严重的罪行；七是有所针对的对象；八是言语表达清楚明白，便构成犯戒。从文义上分为三部分：首先是标明名称并揭示过失；其次是教导如何对治；三是列举过失并总结犯戒的情况。首先，‘初言恶心者’，意思是嫉妒贤能，不为利益着想，都称为恶心。‘良人等者’，外表上没有恶行称为良，内心调柔称为善。大乘的戒律、禅定、智慧之法，自己遵循也教导他人遵循。受持、读诵、解说、书写，都称为法师。曾经蒙受教诲，三尊（佛、法、僧）七证（受戒时的七位证人），以及所依止的师长。
English
English version Therefore, it is called ‘messenger’. Bodhisattvas should be mindful of peaceful meditation, diligent practice, virtuous conduct, harmonizing disputes, and compassionate assistance. Now, however, they transmit information from all directions, facilitating warfare. This constitutes wrong livelihood, severely violating the monastic code, hence this precept is established. Four conditions are required to constitute this precept: first, two countries or two armies; second, for the sake of profit, etc.; third, transmitting information between them; fourth, the two countries engage in warfare, then the precept is violated. From the textual meaning, it is divided into two parts: first, identifying the subject and listing the faults, ‘instigator of war’ refers to generals or military commanders. Second, starting from ‘次而菩萨下’, examples are given to illustrate and summarize the violation of the precept. ‘言国贼者合会相杀’ means gathering together to kill each other like national traitors, their actions are like bandits. The twelfth, the precept against harming compassion through trade. Bodhisattvas should maintain their livelihood lawfully, without violating the principles of compassion and assistance. Now, trading in people and livestock, buying and selling coffins, invites ridicule and disgust from the world, severely violating the expectations of monastic practice, hence this precept is established. Four conditions are required to constitute this precept: first, illegal items; second, knowing they are illegal items; third, engaging in trade; fourth, the transaction is completed, then the precept is violated. From the textual meaning, it is divided into two parts: first, identifying the name and revealing the faults. Second, listing the faults and summarizing the violation of the precept. First, ‘初言良人奴婢者二类不同’ means that free people and slaves are two different types of people. ‘他人劫来传传兴贩’ if it is robbed by others and sold through multiple transfers, then the robber violates the precept against theft. ‘六畜者牛马猪羊鸡犬’ here, domestic animals are taken as examples. ‘次若故下结犯如文’ next, summarize the violation of the precept, as stated in the text. The thirteenth, the precept against falsely accusing others of serious crimes without basis. Lacking sight, hearing, and doubt is called ‘without basis’. Fabricating serious crimes is called ‘slander’. Bodhisattvas should praise each other, so that the Dharma can be manifested and excellent merits can be promoted. Now, instead, they fabricate crimes, defile the virtuous, invite ridicule and ugliness from the world, and disturb the object of accusation, which is no small matter, hence this precept is established. Eight conditions are required to constitute this precept: first, the other person has not committed any offense; second, knowing that the other person has not committed any offense; third, there is no sight, hearing, or doubt; fourth, knowing that there is no sight, hearing, or doubt; fifth, arising evil intentions; sixth, fabricating serious crimes in the mind; seventh, having a targeted object; eighth, the words are clearly expressed, then the precept is violated. From the textual meaning, it is divided into three parts: first, identifying the name and revealing the faults; second, teaching how to counteract; third, listing the faults and summarizing the violation of the precept. First, ‘初言恶心者’ means that jealousy of the virtuous and capable, not thinking of benefits, are all called evil intentions. ‘良人等者’ outwardly, there is no evil conduct is called good, inwardly, being gentle is called virtuous. The Dharma of precepts, meditation, and wisdom of the Mahayana, one follows oneself and teaches others to follow. Receiving, upholding, reciting, explaining, and writing are all called Dharma masters. Having once received teachings, the Three Jewels (Buddha, Dharma, Sangha), the Seven Witnesses (the seven witnesses at the time of ordination), and the teachers one relies on. --------------------------------------------------------------------------------
Chinese
上经。并师僧摄。末代佛法付嘱国王大臣官长贵势之人。外护之恩常须顶荷。愿行相资及晷无忘宁容谤说。次于父母下教起对治。孝顺于尊慈悲于下。既禀佛戒于师僧等。类若六亲故云父母等。谓和上同父母阇梨如伯叔兄弟等。三而反下举过结犯。堕不如意处者地狱别名也。说谤于他令意减损名不如意。此即因也。当报三途自意不如即是果也。 第十四放火烧戒。火性焚荡损物非轻也。既已非时宁容故放。所以制犯。别具五缘。一是山林。二知是。三起恶心罪。四非开时。五故放便犯。就文为三。初标名列过。次不得下正制止恶。三若故烧下违制结犯。初又二。初列无主物。初言恶心者报酬嫉财畋猎等也。为护生命。有情无情此时兴盛故制时也。次若烧下列有主物。约损财边不论时节。二三如文。 第十五化法违宗戒。授人轨范名为化法。乖本所学故曰违宗。大士弘愿须授大乘使群生反源。三宝无赞今反教邪小。陷溺前人情过不轻是故圣制。故净名云。以大悲心赞于大乘。念报佛恩不断三宝。然后说法。别具四缘。一对前缘。二起恶心。三教邪小法。四前人领受便犯。就文为二。初标名叙事制教大乘。次而菩萨下举过结犯。初言自者从也。始从佛弟子终至一切也。使发菩提心者通初心也。次列三位略十地 现代汉语译本： 上经（指《梵网经》）。并师僧摄（指摄受师父和僧众）。末代佛法付嘱国王、大臣、官长、贵势之人。外护之恩常须顶荷（指常常需要顶戴和承担护持佛法的恩德）。愿行相资（指愿力与行动互相资助），及晷无忘（指时间流逝也不要忘记），宁容谤说（怎么能容忍诽谤和邪说）。 其次，对于父母，下教起对治（指用佛法教导来对治不孝顺的行为）。孝顺于尊（指孝顺长辈），慈悲于下（指慈悲对待晚辈）。既然已经禀受佛戒，对于师僧等，类若六亲（指如同六亲眷属一般），故云父母等（所以说师父如同父母等）。谓和上（Upadhyaya，亲教师）同父母，阇梨（Acarya，阿阇梨）如伯叔兄弟等。 三而反下（指三次反问之后），举过结犯（指出过失并判定触犯戒律）。堕不如意处者（指堕入不如意的地方），地狱别名也（是地狱的别名）。说谤于他（指说诽谤他的话），令意减损名不如意（使他的心意减损叫做不如意）。此即因也（这是原因）。当报三途（应当受到三恶道的报应），自意不如即是果也（自己的心意不如意就是结果）。 第十四，放火烧戒。火性焚荡（指火的性质是焚烧荡涤），损物非轻也（损害物品不是小事）。既已非时（既然已经不是适当的时候），宁容故放（怎么能故意放火）。所以制犯（所以制定戒律禁止这种行为）。别具五缘（具体有五个条件）：一是山林，二知是（知道是山林），三起恶心罪（生起恶心），四非开时（不是允许放火的时间），五故放便犯（故意放火就触犯戒律）。 就文为三（从文义上分为三部分）：初标名列过（首先标明名称，列举过失），次不得下正制止恶（其次，‘不得’以下正式制止恶行），三若故烧下违制结犯（第三，‘若故烧’以下说明违背戒律的后果）。初又二（第一部分又分为两部分）：初列无主物（首先列举无主之物），初言恶心者（首先说恶心，指）报酬、嫉财、畋猎等也（报复、嫉妒钱财、打猎等）。为护生命（为了保护生命），有情无情此时兴盛故制时也（有情众生和无情植物此时生长茂盛，所以制定这个时间）。 次若烧下列有主物（其次，‘若烧’以下列举有主之物），约损财边不论时节（从损害财物的角度来说，不论时间）。二三如文（第二、三部分如经文所说）。 第十五，化法违宗戒。授人轨范名为化法（传授给他人规范叫做化法）。乖本所学故曰违宗（违背自己原本所学的宗派，所以叫做违宗）。大士弘愿须授大乘（大菩萨的弘大誓愿需要传授大乘佛法），使群生反源（使众生返回本源）。三宝无赞（对于三宝没有赞扬），今反教邪小（现在反而教导邪法和小乘佛法），陷溺前人（使学习者陷入歧途），情过不轻（罪过不轻），是故圣制（所以圣人制定此戒）。故净名云（所以《维摩诘经》说）：以大悲心赞于大乘（用大悲心赞扬大乘佛法），念报佛恩不断三宝（想着报答佛恩，不断绝三宝），然后说法（然后才能说法）。 别具四缘（具体有四个条件）：一对前缘（针对前面的条件），二起恶心（生起恶心），三教邪小法（教导邪法和小乘佛法），四前人领受便犯（学习者领受了就触犯戒律）。就文为二（从文义上分为两部分）：初标名叙事制教大乘（首先标明名称，叙述事情，制定教导大乘佛法），次而菩萨下举过结犯（其次，‘而菩萨’以下指出过失并判定触犯戒律）。初言自者从也（首先说‘自’，意思是‘从’），始从佛弟子终至一切也（从佛弟子开始，直到一切众生）。使发菩提心者通初心也（使众生发起菩提心，包括初发心的人）。次列三位略十地（其次列举三位，概括了十地菩萨的境界）。
English
English version: The upper scripture (referring to the *Brahmajala Sutra*). Including teachers and the Sangha (referring to embracing teachers and the monastic community). In the final age, the Buddha's Dharma is entrusted to kings, ministers, officials, and influential people. The kindness of external protection must always be borne with gratitude. Vows and actions should support each other, and time should not be wasted in forgetting; how can slander and false teachings be tolerated? Next, regarding parents, teaching is initiated to counteract negative behavior (referring to using the Dharma to counteract unfilial conduct). Be filial to elders and compassionate to juniors. Since one has received the Buddha's precepts, treat teachers and the Sangha like close relatives, hence the saying 'like parents.' The *Upadhyaya* (preceptor) is like a parent, and the *Acarya* (teacher) is like an uncle or brother. After three reflections, point out transgressions and determine violations. 'Falling into an undesirable place' is another name for hell. Speaking slander about others, causing their minds to diminish, is called 'undesirable.' This is the cause. The retribution will be in the three evil realms, and one's own mind being undesirable is the result. Fourteenth, the precept against setting fires. The nature of fire is to burn and destroy, and damaging things is not a light matter. Since it is not the appropriate time, how can one deliberately set fires? Therefore, precepts are established to prohibit such actions. Specifically, there are five conditions: first, it is a forest; second, one knows it is a forest; third, one generates evil intent; fourth, it is not an authorized time; fifth, one deliberately sets the fire, thus violating the precept. In terms of the text, there are three parts: first, naming and listing transgressions; second, 'do not' and below, directly prohibiting evil; third, 'if deliberately burning' and below, the consequences of violating the precept. The first part is further divided into two: first, listing ownerless objects; the initial mention of evil intent refers to retaliation, jealousy of wealth, hunting, etc. To protect life, as sentient and insentient beings flourish at this time, this time is restricted. Next, 'if burning' and below, listing objects with owners, focusing on property damage regardless of the time. The second and third parts are as stated in the text. Fifteenth, the precept against teaching Dharma contrary to one's school. Imparting norms to others is called 'teaching Dharma.' Deviating from what one has originally learned is called 'contrary to one's school.' A Bodhisattva's great vow requires teaching the Mahayana Dharma, enabling beings to return to the source. If there is no praise for the Three Jewels and instead one teaches heretical or Hinayana teachings, leading learners astray, the transgression is not light; therefore, the sages established this precept. Hence, the *Vimalakirti Sutra* says: 'With great compassion, praise the Mahayana, thinking of repaying the Buddha's kindness and not cutting off the Three Jewels, then teach the Dharma.' Specifically, there are four conditions: first, addressing the previous conditions; second, generating evil intent; third, teaching heretical or Hinayana teachings; fourth, the learner accepts it, thus violating the precept. In terms of the text, there are two parts: first, naming, narrating events, and establishing the teaching of the Mahayana; second, 'and the Bodhisattva' and below, pointing out transgressions and determining violations. The initial mention of 'self' means 'from,' starting from a disciple of the Buddha and extending to all beings. Enabling beings to generate Bodhicitta includes those who have just begun to develop it. Next, listing the three positions summarizes the states of the Ten Bhumis of Bodhisattvas. -------------------------------------------------------------------------------- 等。并应令知故云一一等。次文可见。