Chinese
第十六规利倒说戒。因法求财名为规利。前后不次名为倒说。虚己济物菩萨本怀。顺教宣愓无违圣旨。今乃反规财利倒说真乘。出自胸矜妄称佛教。既招罪衅自陷陷他故制犯也。别具四缘。一有求法之人。二自解大法。三为利养。四倒正法便犯。就文为三。初标名制学。次见后下教用化方。三而菩萨下举过结犯。初言好心者缘理发心自他兼济名为好心。先制集学菩萨律仪故云大乘等。次令敷演训物故云广开解义味。所诠之旨为义义理适神名味。次教用化法中。先令为说苦行意在使其重法轻生。非谓即舍身命烧身臂指。若即舍身法为谁说。次然后下教令为其说法仪式。言次第者圆乘阶位行解宛然。不同暗者言无修证。既迷真俗三学失仪。犯说非犯非犯说犯。以空为有现有言空。顺物乖圣意在苟求即非次第。非次名倒故结犯也。言谤三宝者说三宝空背鲙经屏皆因于此。谤岂过之。 第十七恃势求财戒。托附官威名为恃势。乞索取物名曰求财。菩萨理应给济群有不惜身命无吝纤毫。今反依附胜人强乞财物。逼恼前境不顾所宜。是故圣制。别具六缘。一自为名利。二亲近王等。三恃势。四逼恼求财。五前人强与。六领受便犯。就文为二。初标名列过。次都无下举过结犯。初 等，并且应当知道缘故，说一一等，后面的文字可以证明。 第十六条是规利倒说戒。因为佛法而求取钱财叫做规利。前后次序颠倒叫做倒说。虚己济物是菩萨的本怀，顺应教义宣扬佛法没有违背圣人的旨意。现在却违反教义贪图财利，颠倒真正的佛法，出于自己的臆想而妄称是佛教。既招致罪过，自己堕落也陷害他人，所以制定此戒。具体有四个条件：一是有求法的人，二是自己理解大法，三是为了利养，四是颠倒正法就犯戒。经文分为三部分。首先标明名称制定学习的戒律。其次从后面的文字可以看出教导用佛法教化众生的方法。第三从‘而菩萨’开始，举出过失并总结犯戒的情况。首先说‘好心’，是说缘于道理而发心，自己和他人都能得到利益，这叫做‘好心’。先制定集学菩萨的律仪，所以说‘大乘’等。其次是让广泛地敷演训诫众生，所以说‘广开解义味’。所诠释的主旨是义，义理适合心神叫做味。其次教导用佛法教化众生的方法中，首先是让（菩萨）为（众生）说苦行，目的是使他们重视佛法而轻视生命，不是说立刻舍弃身命，烧身臂指。如果立刻舍弃身命，佛法要为谁说呢？其次从‘然后’开始，教导（菩萨）为（众生）说法的仪式。说‘次第’，是指圆满佛法的阶位，修行和理解都清晰明了。不同于那些愚昧的人说没有修行和证悟。既然迷惑于真谛和俗谛，三学都失去了仪轨，就会出现该说的不说，不该说的却说了，该做的不做，不该做的却做了的情况。以空为有，以有说空，顺从物欲违背圣人的旨意，一心只想苟且求取，这就不是次第。不按次序就叫做颠倒，所以总结为犯戒。说‘谤三宝’，是说三宝是空，违背经典，屏弃僧众，都是因为这个原因。还有什么比这更严重的诽谤呢？ 第十七条是恃势求财戒。依托权势叫做恃势，乞讨索取财物叫做求财。菩萨的道理是应该供给救济众生，不吝惜身命，不吝啬微小的东西。现在却依附有权势的人，强行乞讨财物，逼迫困扰别人，不顾及是否合适，因此圣人制定此戒。具体有六个条件：一是自己为了名利，二是亲近国王等，三是依仗权势，四是逼迫困扰他人求取财物，五是对方勉强给予，六是领受了就犯戒。经文分为两部分。首先标明名称列举过失。其次从‘都无’开始，举出过失并总结犯戒的情况。首先
English
Etc., and should be aware of the reason, saying 'one by one' etc. The following text can prove this. The sixteenth is the precept against 'Gaining Profit by Inverted Teaching' (Gui Li Dao Shuo Jie). Seeking wealth through the Dharma is called 'gaining profit'. Reversing the proper order is called 'inverted teaching'. Selflessly helping beings is the original intention of a Bodhisattva. Following the teachings and propagating the Dharma does not violate the will of the sages. Now, however, one goes against the teachings by coveting wealth and profit, inverting the true Dharma, arising from one's own presumptions and falsely claiming it as Buddhism. This invites sin, causing oneself to fall and harming others, hence this precept is established. Specifically, there are four conditions: first, there is someone seeking the Dharma; second, one understands the Great Dharma; third, it is for the sake of profit; fourth, inverting the correct Dharma constitutes an offense. The text is divided into three parts. First, it states the name and establishes the precept for learning. Second, it can be seen from the following text the method of teaching and transforming beings with the Dharma. Third, starting from 'And the Bodhisattva', it lists the faults and concludes the offense. First, saying 'good intention' refers to arising from reason, benefiting both oneself and others, which is called 'good intention'. First, establish the Bodhisattva's precepts for collective learning, hence the saying 'Mahayana' etc. Second, it is to widely expound and instruct beings, hence the saying 'broadly explain the meaning and taste'. The main point being explained is the meaning, and the meaning that suits the mind is called taste. Second, in the method of teaching and transforming beings with the Dharma, first, let (the Bodhisattva) speak of ascetic practices to (beings), the purpose is to make them value the Dharma and despise life, not to immediately abandon life, burn the body, arms, and fingers. If one immediately abandons life, who will the Dharma be spoken to? Second, starting from 'Then', it teaches (the Bodhisattva) the ritual of speaking the Dharma to (beings). Saying 'order' refers to the complete stages of the perfect Dharma, with practice and understanding clearly defined. Unlike those ignorant people who say there is no practice and realization. Since one is confused about the true and the mundane, and the three learnings have lost their proper form, there will be cases of saying what should not be said, and not saying what should be said, doing what should not be done, and not doing what should be done. Taking emptiness as existence, and speaking of emptiness as existence, following desires and violating the will of the sages, focusing only on seeking temporary gain, this is not order. Not following the order is called inversion, hence the conclusion of the offense. Saying 'slandering the Three Jewels' (San Bao), is saying that the Three Jewels are empty, violating the scriptures, and abandoning the Sangha, all because of this reason. What slander could be worse than this? The seventeenth is the precept against 'Seeking Wealth by Relying on Power' (Shi Shi Qiu Cai Jie). Relying on power is called 'relying on power', begging and demanding wealth is called 'seeking wealth'. The principle of a Bodhisattva is that they should supply and aid all beings, not sparing their lives, and not being stingy with even the smallest things. Now, however, one relies on powerful people, forcibly begs for wealth, oppresses and troubles others, without considering whether it is appropriate, therefore the sages established this precept. Specifically, there are six conditions: first, it is for one's own fame and profit; second, one is close to kings etc.; third, one relies on power; fourth, one oppresses and troubles others to seek wealth; fifth, the other party reluctantly gives; sixth, receiving it constitutes an offense. The text is divided into two parts. First, it states the name and lists the faults. Second, starting from 'All without', it lists the faults and concludes the offense. First --------------------------------------------------------------------------------
Chinese
言自为等者求名利拥己也。恶求者邪命自活并名为恶求。无厌足故曰多求。次文言无慈心者于境生恼名无慈心。不从佛教少欲知足名无孝顺。 第十八无知为师戒。索非所解名曰无知。妄称物轨故云师也。菩萨理应藏名隐德庶事推仁。今反不学无知。诈为师范自累累人故圣制也。别具四缘。一性非暗钝。二故不习学。三隐愚诈智。四自为他师便犯。就文为三。初标名制学。次而菩萨下示其过非。三一一下举过结犯。初文通制三学故云十二部经。次日夜下别制诵戒。十二部经者新名十二分教。谓大小教各有其分开权显实无非一圆十二分也。一修多罗。此云法本。即长行直说也。二伽陀。此云不重颂。即孤起偈。如深达罪福相等是也。三本事。梵云伊帝目多伽。即说他因缘事也。四本生者。梵云阇陀伽。即佛自说因时生事。五未曾有者梵云阿浮陀达磨。即佛现神变众生惊骇而得此名。六因缘者梵云尼陀那。因事制戒因问而为说也。七譬喻者梵云阿波陀那。八祇夜此云重颂。颂长行也。九优婆提舍。此云论议。问答往复也。十方广者梵云毗佛略(来夜反)。即广平之理也。十一无问自说。梵云优陀那。十二授记梵云和伽罗那。故知此戒结华严经通具十二。思之可知。佛性之性者。解理即佛性。佛性即我性故云也。戒之 本源故偏举耳。次文言偈者如前略释。因缘者如十重等各有因缘。三举过结犯如文。 离间贤善戒。第十九。禀性柔和名为贤善。乖隔彼此故云间。善和诤说讼菩萨所宜。今反离间欺谤妨废正修故圣制也。别具四缘。一是贤善。二起两舌离间之心。三传言往来。四前人领解便犯。言比丘者乞士破烦恼怖魔始终名比丘也。 第二十不行救生戒。别具四缘。一见杀生。二无慈心。三有死亡衰厄。四有如法法师不请讲解便犯。就文为二。初标名叙事。次若不下止作结犯。初又二。初明非亲慈救。次若父母下明慈济六亲。初言一切地水等者。谓众生身皆禀四大。过现虽殊所禀无别。故杀彼今之四大即是杀我过去之故身也。余二如文。次如是下结劝指广如文。第三三十为二。初别释。次结劝指广。初文自十。 第二十一无慈报酬戒。行乖与乐名曰无慈。故心复怨名称报酬也。菩萨理应怨亲平等常怀忍辱无舍慈悲。今乃复酬以畅嗔恚。沉沦苦海累劫怨酬何名出家入道之士故圣制也。别具四缘。一是怨境。二起嗔心。三兴方便。四酬竟便便犯。就文为三。初标名举过制止。次尚不下举轻况重。三而出家下举过结犯。初言杀生报生者杀命长生永乖乖佛教旨。怨息无由故云不顺孝道。次文言尚不等者出家制不得畜。在 现代汉语译本： 之所以特别提到本源，是因为它很重要。接下来关于偈颂的文字，就像前面略微解释的那样。因缘，就像十重戒等，各有其因缘。第三，指出过失并总结所犯戒律，就像经文所说。 离间贤善戒（第十九条）。禀性柔和的人被称为贤善。使彼此关系疏远隔阂，叫做离间。善意的劝解和争论诉讼，是菩萨应该做的。现在反而离间、欺骗、诽谤、妨碍正常的修行，所以佛制定了这条戒律。构成此戒需要四个条件：一是对象是贤善之人；二是生起两舌离间之心；三是传递言语往来；四是对方理解了所传之言，就构成犯戒。比丘（bhiksu）指的是乞食者，破除烦恼，使魔惊怖，从始至终都称为比丘。 第二十条，不行救生戒。构成此戒需要四个条件：一是见到杀生；二是缺乏慈悲心；三是有死亡衰败的厄难；四是有如法的法师，但不请他讲解，就构成犯戒。从经文来看，分为两部分。首先是标明名称并叙述事件，其次是如果不阻止就总结所犯戒律。首先又分为两部分，先说明对非亲属不慈悲救助，然后是‘若父母下’，说明慈悲救济六亲。首先，‘一切地水等’，指的是众生的身体都由四大组成。过去和现在虽然不同，但所禀赋的四大没有区别。所以杀害他们现在的四大，就是杀害我过去的前身。其余的就像经文所说。其次，‘如是下’，总结劝诫，指引广泛的内容，就像经文所说。第三十条分为两部分，首先是分别解释，其次是总结劝诫，指引广泛的内容。首先，经文自身有十个方面。 第二十一条，无慈报酬戒。行为违背给予快乐，叫做无慈。内心想着报复怨恨，叫做报酬。菩萨的道理应该是怨亲平等，常怀忍辱，不舍弃慈悲。现在却想着报复，来宣泄嗔恚，沉沦在苦海中，累劫都在怨怨相报，这怎么能称得上是出家入道的人呢？所以佛制定了这条戒律。构成此戒需要四个条件：一是存在怨恨的对象；二是生起嗔恨心；三是采取报复的手段；四是报复完毕，就构成犯戒。从经文来看，分为三部分。首先是标明名称，指出过失并制止，其次是‘尚不下’，举轻的情况来比况重的情况，第三是‘而出家下’，指出过失并总结所犯戒律。首先，‘杀生报生’，指的是杀害生命，追求长生，永远违背佛教的宗旨。怨恨无法止息，所以说不顺应孝道。其次，经文说‘尚不等者’，出家之人被禁止拥有。
English
English version: The reason for specifically mentioning the origin is because it is important. The following text about the verses is as previously explained briefly. Conditions (因缘, yin yuan) , like the ten major precepts, each have their own conditions. Third, point out the faults and summarize the violations, as stated in the text. The precept of not alienating the virtuous and kind (the nineteenth). Those who are gentle and harmonious in nature are called virtuous and kind. Causing distance and separation between each other is called alienation (间, jian). Kind advice and arguing lawsuits are what a Bodhisattva should do. Now, on the contrary, alienating, deceiving, slandering, and hindering proper practice, therefore the Buddha established this precept. Four conditions are required to constitute this precept: first, the object is a virtuous and kind person; second, the mind of divisive speech arises; third, words are transmitted back and forth; fourth, the other person understands the transmitted words, then the violation is constituted. Bhiksu (比丘, bhiksu) refers to a beggar, breaking through afflictions, frightening demons, from beginning to end is called Bhiksu. The twentieth, the precept of not saving lives. Four conditions are required to constitute this precept: first, seeing the killing of living beings; second, lacking compassion; third, there is the calamity of death and decline; fourth, there is a Dharma master who teaches according to the Dharma, but not inviting him to explain, then the violation is constituted. From the text, it is divided into two parts. First, the name is marked and the event is narrated, and second, if it is not stopped, the violation is concluded. First, it is divided into two parts, first explaining that there is no compassion and help for non-relatives, and then 'If parents below', explaining compassionate relief for six relatives. First, 'All earth, water, etc.', refers to the bodies of sentient beings being composed of the four elements. Although the past and present are different, the four elements they possess are no different. Therefore, killing their present four elements is killing my past former body. The rest is as stated in the text. Secondly, 'Thus below', concludes with exhortation, guiding the broad content, as stated in the text. The thirtieth is divided into two parts, first, separate explanations, and second, concluding exhortations, guiding the broad content. First, the text itself has ten aspects. The twenty-first, the precept of no compassionate retribution. Behavior that violates giving happiness is called no compassion. The mind thinking of revenge and resentment is called retribution. The principle of a Bodhisattva should be equal to enemies and relatives, always bearing patience and not abandoning compassion. Now, instead, thinking of revenge to vent anger, sinking in the sea of suffering, for countless kalpas, repaying resentment with resentment, how can this be called a person who has left home and entered the path? Therefore, the Buddha established this precept. Four conditions are required to constitute this precept: first, there is an object of resentment; second, the mind of anger arises; third, means of revenge are taken; fourth, the revenge is completed, then the violation is constituted. From the text, it is divided into three parts. First, the name is marked, the faults are pointed out and stopped, second, 'Still not below', citing light situations to compare heavy situations, and third, 'And leaving home below', pointing out the faults and concluding the violations. First, 'Killing to repay life', refers to killing life, pursuing longevity, forever violating the purpose of Buddhism. Resentment cannot be stopped, so it is said that it does not conform to filial piety. Secondly, the text says 'Still not equal', those who have left home are forbidden to possess. --------------------------------------------------------------------------------