Chinese
家开畜。不得非理打骂起业。况故等者正况复酬。既一切男女是我父母及我故身。今乃以杀相酬义当于迹故通云七。重外加一轻垢也。三结犯中有本无出家字。天宫云。据梵网大本合有。凡发大心禀菩萨戒并名出家菩萨。故净名云。夫出家者为无为法等(云云)。 第二十二轻慢法师戒。训诲有轨名为法师。故不虔恭名为轻慢。菩萨理应轻生重法。雪山从鬼请。天帝拜畜为师。慢如高山雨水不停早如江海万流归集。今弃其所知观其种姓失大法利故圣制也。别具四缘。一新学无知。二他卑有德。三自恃生慢。四不往咨受便犯。前明现讲不听此制不别咨受。就文为三。初标名举过。次其法师下出所慢之境。三而新学下举过结犯。初言有智等者解知世法。文无再览故云聪明。曾有职任而云高贵。当世圣族名为大姓。了达经史称之大解。招世财食名为大福。饶财下释大福义。以此下总结慢意以犹用也。用此聪明乃至大福而生憍慢。次文可见。三结犯中。言第一义谛者圆常之理为教行本。故偏举之。教行无依非好师也。 第二十三轻人僻说戒。菩萨理应谦虚摄物不惮劬劳。今乃依倚胜人恃势轻物故制犯也。别具四缘。一自称大乘。二新学请问。三恃势轻慢。四不好为答便犯。就文为三。初明求法之人。次若法师下明 现代汉语译本：不得开设畜牧场。不得无理打骂从业人员。何况是故意等情况，更应该避免报复行为。因为一切男女都是我的父母以及我过去的身躯。现在却用杀戮来报复，这在道义上是说不通的，通常被称为七。在重罪之外又增加了一个轻罪。关于三结犯中是否有‘出家’二字的问题，《天宫经》中说，根据《梵网经》大本，应该有。凡是发大心受菩萨戒的，都可以称为出家菩萨。所以《维摩诘经》说，所谓出家，是为了追求无为法等等。 第二十二条，轻慢法师戒。能够按照规矩训诲弟子的，称为法师。所以不虔诚恭敬，就叫做轻慢。菩萨应该重视佛法胜过自己的生命。雪山童子为了求法，可以侍奉罗刹。帝释天可以拜畜生为师。轻慢之心如同高山，雨水无法停留；恭敬之心如同江海，万流都会归集。现在因为嫌弃法师的出身，而忽视了他的智慧，这是失去了巨大的佛法利益，所以佛制定了这条戒律。具体有四个条件：一是新学之人没有智慧；二是法师地位卑微但有德行；三是自己恃才傲物而生起慢心；四是不去请教学习，就触犯了此戒。前面已经说明，如果正在讲经说法，则不在此限制之内，不需要另外请教。从文义上来看，分为三个部分：首先是标明戒名，举出过失；其次是‘其法师下’，说明被轻慢的对象；第三是‘而新学下’，举出过失并总结触犯。首先说‘有智等者’，是说了解世间法。因为不用再看第二遍就能理解，所以称为聪明。曾经担任过官职，所以称为高贵。当世的圣族，称为大姓。通达经史，称为大解。能够招来世间的财富和食物，称为大福。‘饶财下’解释了大福的含义。‘以此下’总结了轻慢的含义，用‘犹用也’来表达。用这些聪明乃至大福，而生起骄慢之心。其次的文义显而易见。第三部分总结触犯，其中说‘第一义谛者’，圆满常住的真理是教法的根本，所以特别提出来。教法和修行没有依靠，就不是好的老师。 第二十三条，轻视他人邪说戒。菩萨应该谦虚，摄受众生，不害怕辛劳。现在却依仗权势，轻视他人，所以制定此戒。具体有四个条件：一是自称是大乘修行者；二是新学者前来请问；三是依仗权势而轻慢他人；四是不好好回答问题，就触犯了此戒。从文义上来看，分为三个部分：首先说明求法之人；其次是‘若法师下’，说明...
English
English version: One must not open livestock farms. One must not unreasonably beat or scold those who work there. Moreover, situations such as intentional acts should be avoided, and retaliation is even more unacceptable. Because all men and women are my parents and my past bodies. Now, to retaliate with killing is morally untenable, and is commonly referred to as seven. In addition to the grave offense, a minor offense is added. Regarding the question of whether the words 'left home' are present in the three binding offenses, the Tiangong Sutra states that according to the Great Book of the Brahma Net Sutra, they should be included. All those who make great vows and receive the Bodhisattva precepts can be called a 'left-home Bodhisattva'. Therefore, the Vimalakirti Sutra says that leaving home is for the sake of pursuing non-action, and so on. The twenty-second precept is against belittling Dharma masters. Those who can teach disciples according to the rules are called Dharma masters. Therefore, not being reverent and respectful is called belittling. Bodhisattvas should value the Dharma more than their own lives. The Snow Mountain Hermit could serve Rakshasas in order to seek the Dharma. Indra could take animals as teachers. A belittling mind is like a high mountain where rainwater cannot stay; a respectful mind is like the ocean where all streams converge. Now, to despise a Dharma master's background and ignore his wisdom is to lose great benefits of the Dharma, so the Buddha established this precept. Specifically, there are four conditions: first, the newly learned person has no wisdom; second, the Dharma master is of humble status but has virtue; third, one is arrogant and conceited; fourth, one does not seek instruction and thus violates this precept. It has been stated earlier that if one is currently lecturing on the Dharma, this restriction does not apply, and no separate consultation is needed. From the meaning of the text, it is divided into three parts: first, the name of the precept is stated and the fault is pointed out; second, 'the Dharma master below' explains the object being belittled; third, 'the newly learned below' points out the fault and concludes the violation. First, 'those with wisdom, etc.' refers to those who understand worldly affairs. Because one can understand without having to look at it a second time, it is called intelligence. Having held an official position is called nobility. The holy clan of the time is called a great surname. Being versed in scriptures and history is called great understanding. Being able to attract worldly wealth and food is called great fortune. 'Abundant wealth below' explains the meaning of great fortune. 'With this below' summarizes the meaning of belittling, using 'still using it' to express it. Using this intelligence, even great fortune, to give rise to arrogance. The meaning of the second part is obvious. The third part concludes the violation, in which it says 'the first principle of truth' the perfect and permanent truth is the root of the teachings, so it is specifically mentioned. Teachings and practice without reliance are not a good teacher. The twenty-third precept is against disparaging others' heterodox teachings. Bodhisattvas should be humble, embrace sentient beings, and not be afraid of hard work. Now, relying on power and belittling others is why this precept was established. Specifically, there are four conditions: first, one claims to be a practitioner of the Mahayana; second, a new learner comes to ask; third, relying on power to belittle others; fourth, not answering the question properly, one violates this precept. From the meaning of the text, it is divided into three parts: first, it explains the person seeking the Dharma; second, 'if the Dharma master below' explains... --------------------------------------------------------------------------------
Chinese
自恃之相。三而新学下举非结犯。初文中初明时节故云佛灭度后。发圆三聚四弘之心是以言好。言于诸等者示其胜境。故经云。敬像如真佛得福亦复然。于佛像前自制要期领纳戒品名为自誓。好相者如下明之。便得受戒者得好相竟。即自受三归自宣忏悔自受十戒自牒羯磨。但出自口与师为异。言若现前等者明从师身有戒故不须好相。余二如文。 第二十四舍真集伪戒。菩萨理应依于了义弃凡小之瓦砾取如意之宝珠。今反背真集伪障道尤故制犯也。别具三缘。一有大乘。二不修学。三集邪小便犯。就文为三。初总标名列出不集之法。次而舍下举譬显于舍正学邪。三是断下举非结犯。初言正见等者。正见能知之智。正性即所缘之境。正法身者境智不二。应物现形无非正法。故经云。吾今此身即法身也。大乘所诠宗极于此。从因至果无出三身。故举不学劝令修习。次文者无作道品七科法门譬于七宝。自此之外非圆实道并名邪见。由不体权。是故结犯。达权即实顺佛化仪。四悉适时正助合行。邪正理一则非犯限。经云以方便生是菩萨解。三结犯中言断佛性者。理性体遍于偏圆。由心隔异舍此学彼。行三因性而不现行故为断。性德天然常住不变何断之有。今从修得结非成犯。 第二十五不善和众戒。制御法侣行藏得 现代汉语译本 自恃之相：如果有人自恃（认为自己了不起），那么新学的人不应该随便地去亲近他，否则就会犯戒。在第一部分中，首先说明了时间，所以说‘佛灭度后’。发起圆满的三聚净戒和四弘誓愿的心，所以说是‘好’。‘于诸等者’是显示殊胜的境界。所以经中说：‘敬像如真佛，得福亦复然’（尊敬佛像如同真佛一样，得到的福报也是一样的）。在佛像前自己制定誓言，领受戒律，这叫做‘自誓’。‘好相’在下面会说明。‘便得受戒者’是指得到好相之后。就可以自己受三归依，自己宣说忏悔，自己受十戒，自己进行羯磨（一种僧团仪式）。只是这些都出自自己口中，与从师父那里受戒不同。‘言若现前等者’说明如果从师父那里得到戒律，就不需要好相了。其余两种情况如经文所说。 第二十四、舍真集伪戒：菩萨理应依据了义（究竟的意义），舍弃凡小的瓦砾，选取如意宝珠。现在反而背离真理，收集虚伪，障碍修行，所以制定此戒。特别具备三个条件：一、有大乘根基；二、不修学；三、收集邪见。就经文来说，分为三部分。首先总标出名称，列出不应该收集的法。其次，‘而舍下’用比喻来显示舍弃正法而学习邪法。第三，‘是断下’举出错误，总结犯戒。首先，‘言正见等者’，正见是能知之智慧，正性是所缘之境界，正法身是境智不二。应物现形，无非正法。所以经中说：‘吾今此身即法身也’（我现在这个身体就是法身）。大乘所诠释的宗旨就在于此。从因到果，没有超出三身。所以举出不学习，劝令修习。其次，经文中的无作道品七科法门，譬如七宝。除此之外，不是圆满真实的道，都叫做邪见。由于不理解权巧方便，所以会犯戒。通达权巧方便就是实相，顺应佛陀的教化，四悉檀（四种说法方式）适时运用，正助双行。邪正的道理如果是一致的，就不算犯戒。经中说‘以方便生是菩萨解’（用方便法门来教化众生，这是菩萨的理解）。第三，总结犯戒中说‘断佛性者’，理性体遍及偏圆。由于心有隔阂，舍弃这个而学习那个。修行三因性而不使其显现，所以说是断。性德天然，常住不变，哪里有断的呢？现在是从修行的角度来说，所以说是犯戒。 第二十五、不善和众戒：制御法侣，行藏得宜。
English
English version The Aspect of Self-Reliance: If someone is self-reliant (thinks highly of themselves), then newly learning individuals should not casually associate with them, otherwise they will violate the precept. In the first part, the time is first specified, so it says 'after the Buddha's Parinirvana'. To generate the mind of the perfect Three Aggregates of Pure Precepts and the Four Great Vows, therefore it is said to be 'good'. 'Regarding all others' indicates the excellent state. Therefore, the sutra says: 'Revering the image is like the true Buddha, the blessings obtained are also the same'. Making vows before the Buddha image and receiving precepts is called 'self-vow'. 'Good signs' will be explained below. 'Those who can receive the precepts' refers to after obtaining good signs. Then one can take refuge in the Three Jewels, confess, receive the Ten Precepts, and perform Karma (a monastic ritual) oneself. It's just that these all come from one's own mouth, which is different from receiving precepts from a teacher. 'If appearing in person, etc.' indicates that if one receives precepts from a teacher, good signs are not needed. The remaining two situations are as stated in the text. The Twenty-Fourth Precept: Abandoning the True and Collecting the False: A Bodhisattva should rely on the definitive meaning (ultimate meaning), abandon the trivial rubble, and choose the wish-fulfilling jewel. Now, on the contrary, turning away from the truth, collecting falsehoods, and obstructing practice, therefore this precept is established. It specifically requires three conditions: 1. Having the foundation of Mahayana; 2. Not practicing; 3. Collecting wrong views. Regarding the text, it is divided into three parts. First, the name is generally stated, and the laws that should not be collected are listed. Second, 'and abandoning below' uses metaphors to show abandoning the right Dharma and learning the wrong Dharma. Third, 'is cutting off below' points out the error and concludes the violation of the precept. First, 'regarding right view, etc.', right view is the wisdom that can know, right nature is the object of what is related to, and the right Dharmakaya is the non-duality of object and wisdom. Responding to things and manifesting forms, there is nothing that is not the right Dharma. Therefore, the sutra says: 'My current body is the Dharmakaya' (My current body is the Dharmakaya). The purpose of what Mahayana explains lies in this. From cause to effect, there is nothing beyond the Trikaya. Therefore, not learning is mentioned to encourage practice. Second, the seven categories of the uncreated path in the text are like seven treasures. Apart from this, anything that is not a perfect and true path is called wrong view. Because of not understanding skillful means, one will violate the precept. Understanding skillful means is reality, conforming to the Buddha's teachings, using the Four Siddhantas (four ways of speaking) appropriately, and practicing both the primary and auxiliary practices. If the principles of right and wrong are consistent, it does not count as a violation of the precept. The sutra says, 'Using skillful means to generate is the Bodhisattva's understanding' (Using skillful means to teach sentient beings is the Bodhisattva's understanding). Third, in the conclusion of violating the precept, it says 'cutting off Buddha-nature', the rational nature pervades both the partial and the complete. Because the mind is separated, abandoning this and learning that. Practicing the three causal natures without making them manifest, therefore it is said to be cutting off. The nature of virtue is natural, constant, and unchanging, so how can it be cut off? Now it is from the perspective of practice, so it is said to be violating the precept. The Twenty-Fifth Precept: Not Harmonizing the Sangha: Controlling Dharma companions, and acting appropriately. --------------------------------------------------------------------------------