Chinese
。尔时海中有一罗刹来乞浮囊。初则全乞乃至微尘悉皆不与。此譬大小等持之相。分段变易二死深广譬如大海。证三德果犹如彼岸。戒浮囊无缺彼岸有期。损如针孔爱见之水渐入身心。因小致大。六道轮回丧失慧命名没海而死。如草系比丘者显成上义。为护轻遮殉命不毁故。庄严论中贼盗王物遇见比丘恐露其事。自商议云。我闻比丘不坏生草牵向路傍以草缚之。王出游猎说偈问云。我观此比丘肥壮而多力以何因缘故草系不转侧。比丘答言。我观此草时此草甚微脆。我若转侧时恐违如来制。王乃解放。发愿护法。念念不去心者舍也。心心相续不舍刹那。缘一体三宝发四弘誓愿故云常生等。次结犯中言外道者二乘即外道也。圆道之外故名外道。 三十五不发十愿戒。菩萨发愿使心不退行有旨归。故不发愿而制犯也。别具二缘。一不发愿。二发而废忘便犯。就文为三。初标名总举大数故云一切。次孝顺下别列十愿。三若一切下违制结犯如文。次别列中孝顺父母师僧为二。三愿得好师友。四愿常教我大乘。五愿常教我十住。六愿常教我十回向。八愿常教我十地。九愿使我开解如法修行。十愿坚持佛戒。坚持佛戒通于初后。故知十愿因果具足。妙觉是所期之极修证究竟故略不列。既备自行因果自利利他即具化他能所。开解 现代汉语译本：当时，海中有一个罗刹（lu刹：恶鬼）来乞讨浮囊。最初，即使是全部乞讨，乃至微小的灰尘，都不给予。这譬喻大小平等持戒的相状。分段生死和变易生死二种死亡的深广，譬如大海。证得法身德、般若德、解脱德这三种功德之果，犹如到达彼岸。持戒如同浮囊没有缺漏，到达彼岸就有希望。如果像针孔一样小的爱见之水渐渐进入身心，就会因小而导致大的问题。在六道轮回中丧失智慧，被命名为沉没于大海而死。如同用草捆绑比丘的例子，显示了成就至上的意义。为了守护轻微的戒律，宁愿牺牲生命也不毁坏它。在《庄严论》中记载，盗贼偷了国王的财物，遇见比丘，害怕事情败露，就商议说：‘我听说比丘不会损坏生长的草。’于是把比丘拉到路旁，用草捆绑他。国王出外打猎，用偈语问道：‘我看这个比丘肥壮而且力气大，因为什么缘故被草捆绑着却不转动？’比丘回答说：‘我看这草的时候，觉得这草非常微弱脆弱。我如果转动身体，恐怕违背如来的戒律。’国王于是释放了他，发愿护持佛法。念念不离心，这是舍弃。心心相续，刹那也不舍弃。因为缘于一体三宝（佛、法、僧）而发四弘誓愿（众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成），所以说常生等。其次，在结犯中说外道，二乘（声闻乘和缘觉乘）就是外道。在圆满的佛道之外，所以叫做外道。 三十五不发十愿戒。菩萨发愿，使心不退转，行有明确的目标。所以不发愿就被制定为犯戒。特别具备两个条件：一是不发愿，二是发了愿而废弃遗忘，就犯戒。就文义来说，分为三部分。首先是标明名称，总括大的数目，所以说一切。其次，从孝顺父母师僧开始，分别列出十愿。第三，如果一切违背戒律，就按照条文来判决犯戒。其次，在分别列出中，孝顺父母师僧为两愿。三是愿得到好的师友。四是愿常教导我大乘佛法。五是愿常教导我十住位。六是愿常教导我十回向。八是愿常教导我十地。九是愿使我开悟理解，如法修行。十是愿坚持佛戒。坚持佛戒贯通始终。所以知道十愿因果具足。妙觉是所期望的最高境界，修证达到究竟，所以省略不列出。既然具备了自行的因果，自利利他，就具备了化他的能与所。开悟理解。
English
English version: At that time, a Rakshasa (Rakshasa: a type of demon) in the sea came to beg for a floating bladder. Initially, even if he begged for everything, down to the smallest dust particle, it was not given. This is an analogy for the aspect of equanimity in upholding precepts, whether great or small. The depth and breadth of the two types of death, sectional death and variable death, are like the great sea. Attaining the fruit of the three virtues (Dharmakaya, Prajna, and Liberation) is like reaching the other shore. Holding precepts is like a floating bladder without any holes, and there is hope of reaching the other shore. If water of attachment and wrong views, as small as a needle prick, gradually enters the body and mind, small causes will lead to great problems. In the cycle of the six realms, losing wisdom is named 'drowning in the sea and dying.' The example of the Bhikshu tied with grass shows the meaning of achieving the supreme. To protect minor precepts, one would rather sacrifice one's life than break them. In the Shastra on Ornamentation, it is recorded that thieves stole the king's property and, upon encountering a Bhikshu, feared that their deeds would be exposed. They discussed, 'I have heard that Bhikshus do not damage growing grass.' So they dragged the Bhikshu to the roadside and tied him with grass. The king went out hunting and asked in verse, 'I see this Bhikshu is stout and strong, why is he tied by grass and not moving?' The Bhikshu replied, 'When I look at this grass, I feel it is very weak and fragile. If I move, I fear I will violate the Tathagata's precepts.' The king then released him and vowed to protect the Dharma. Not leaving the mind for a moment is abandonment. Mind following mind in continuous succession, not abandoning for even a kshana (instant). Because of relying on the One Body Three Jewels (Buddha, Dharma, Sangha) and making the Four Great Vows (Sentient beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; The Buddha path is unsurpassable, I vow to attain it), it is said 'constant birth' and so on. Secondly, in the section on offenses, it is said that non-Buddhists, the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), are non-Buddhists. Outside the perfect Buddha path, they are called non-Buddhists. The thirty-five precepts of not making the ten vows. Bodhisattvas make vows to prevent the mind from regressing, and their actions have a clear goal. Therefore, not making vows is considered a violation. There are two specific conditions: first, not making vows; second, making vows but abandoning or forgetting them, which constitutes a violation. In terms of the text, it is divided into three parts. First, the name is stated, summarizing the large number, so it is said 'all.' Second, starting with filial piety to parents, teachers, and Sangha, the ten vows are listed separately. Third, if anything violates the precepts, the violation is judged according to the text. Secondly, in the separate listing, filial piety to parents, teachers, and Sangha are two vows. Third is the vow to obtain good teachers and friends. Fourth is the vow to always be taught the Mahayana Dharma. Fifth is the vow to always be taught the Ten Abodes. Sixth is the vow to always be taught the Ten Dedications. Eighth is the vow to always be taught the Ten Bhumis. Ninth is the vow to enable me to awaken and understand, and practice according to the Dharma. Tenth is the vow to uphold the Buddha's precepts. Upholding the Buddha's precepts pervades from beginning to end. Therefore, it is known that the ten vows are complete with cause and effect. Wonderful Enlightenment is the highest state to be expected, and cultivation and realization reach the ultimate, so it is omitted. Since one possesses the cause and effect of self-cultivation, benefiting oneself and others, one possesses the ability and object of transforming others. Awakening and understanding. --------------------------------------------------------------------------------
Chinese
修行何法不具。一期化法咸摄其中。是故诫劝刹那不舍故云念念不去。结犯如文。 大正藏第 40 册 No. 1812 天台菩萨戒疏 天台菩萨戒疏下 天台沙门明旷删补 三十六对境无誓戒。前之十愿劝令通发。今对境起行。要制身心举能作难事。而显持令识毁禁之陋。故别别于境对治楚毒之言遂得此事。知非持心相续人情多怠无誓结犯。别具三缘。一对治起过信施等境。二不兴别誓。三虽发速忘便犯。就文为三。初标名结前生后。次作是下列出别誓。三而菩萨下违制结犯。初结前。持佛禁戒者生后。次文自有一十三文。初对色境立猛火刀山誓制于身业。次五对信心供养境誓制身口业。次一对信心礼敬珍宝境铁锤破身誓重制于身业。次五对五尘制言于意业。后一总身口咸愿成佛道如文。次五对四事者。衣服为一。饮食汤药为二。房舍为三。卧具为四。一对施卧具卧热铁地誓。四对施汤药百鉾刺身誓。五对施房舍投热铁镬誓。次一如文。次五对五尘中对见色心刀鉾挑目誓。二对闻声心千锥搀耳誓。三对嗅香心千刃割鼻誓。四对尝味心千刀断舌誓。五对触细滑心利斧斩身誓。故觉意三昧内约六根对于六尘外约六作。谓行住坐卧语默作作于此等心达即法界。六度具足。法界无著即布施。不伤 现代汉语译本 修行什么法不能完备？一次教化的所有方法都包含在其中。因此告诫劝勉，刹那也不舍弃，所以说念念不离。违犯戒律的情况如经文所述。 《大正藏》第40册 No. 1812 天台菩萨戒疏 天台菩萨戒疏下 天台沙门明旷删补 三十六对境无誓戒。前面的十个愿望是劝导大家普遍发起的。现在面对外境而生起行为，需要约束身心，举出能够做到的难事，来显示持戒的重要，并使人认识到毁犯禁戒的丑陋。因此，针对不同的外境，用严厉的言辞来对治，才能成就此事。要知道，如果不是持戒之心相续不断，而是顺应人情，大多会懈怠，没有誓言的约束就会违犯戒律。违犯戒律具体有三个条件：一是对治生起过失的信施等外境；二是不另外发誓；三是即使发了誓也很快忘记，就会违犯。从经文来看，分为三个部分。首先是标明名称，总结前文，引出后文。其次是‘作是’以下，列出不同的誓言。三是‘而菩萨’以下，违背誓言就会违犯戒律。首先总结前文，‘持佛禁戒者’引出后文。其次，经文自身有一十三段文字。第一段是面对色境，立下猛火刀山的誓言，来约束身业。其次五段是面对信心供养的外境，立誓约束身口业。其次一段是面对信心礼敬的珍宝外境，立下铁锤破身的誓言，再次着重约束身业。其次五段是面对五尘，约束意业。最后一段是总的来说，身口都发愿成就佛道，如经文所述。其次五段是针对四事供养：衣服为一，饮食汤药为二，房舍为三，卧具为四。一段是面对施舍卧具，立下卧热铁地的誓言。四段是面对施舍汤药，立下百矛刺身的誓言。五段是面对施舍房舍，立下投热铁镬的誓言。其次一段如经文所述。其次五段是面对五尘，第一段是面对见色，内心立下刀矛挑目的誓言。二段是面对闻声，内心立下千锥刺耳的誓言。三段是面对嗅香，内心立下千刃割鼻的誓言。四段是面对尝味，内心立下千刀断舌的誓言。五段是面对触细滑，内心立下利斧斩身的誓言。所以觉意三昧，对内约束六根，对外约束六种行为，即行住坐卧语默，在这些行为中，如果能觉悟到心即是法界，那么六度就都完备了。法界没有执著，就是布施，不伤害
English
English version What Dharma practice is incomplete? All methods of a single period of teaching are contained within it. Therefore, we are warned and exhorted not to abandon it for even a moment, hence the saying 'not departing moment by moment.' Violations are as stated in the text. Taisho Tripitaka Volume 40, No. 1812, Tientai Bodhisattva Precepts Commentary Tientai Bodhisattva Precepts Commentary, Part 2 Revised and Supplemented by the Tientai Monk Ming Kuang Thirty-six vows against objects without vows. The previous ten vows encourage universal aspiration. Now, facing external objects, actions arise, requiring the restraint of body and mind, highlighting the difficult tasks that can be accomplished, to demonstrate the importance of upholding precepts and to make people aware of the ugliness of violating them. Therefore, targeting different external objects, using harsh words to counteract them, can accomplish this matter. Know that if the mind of upholding precepts is not continuous, but follows human emotions, it will mostly become lax, and without the restraint of vows, violations will occur. Specifically, there are three conditions for violating precepts: first, facing external objects such as faithful offerings that give rise to faults; second, not making separate vows; third, even if vows are made, they are quickly forgotten, leading to violations. From the text, it is divided into three parts. First, the name is indicated, summarizing the previous text and introducing the following text. Second, from 'Making these,' different vows are listed. Third, from 'And the Bodhisattva,' violating the vows leads to violations. First, summarize the previous text, 'Those who uphold the Buddha's precepts' introduces the following text. Second, the text itself has thirteen sections. The first section is facing the object of form (色境, *se jing*), making vows of fierce fire and knife mountains to restrain bodily karma. The next five sections are facing the object of faithful offerings, vowing to restrain bodily and verbal karma. The next section is facing the object of faithful reverence and precious treasures, vowing to have the body broken by iron hammers, again emphasizing the restraint of bodily karma. The next five sections are facing the five dusts (五尘, *wu chen*), restraining mental karma. The last section is, in general, the body and mouth vow to achieve Buddhahood, as stated in the text. The next five sections are for the four offerings: clothing as one, food and medicine as two, housing as three, bedding as four. One section is facing the offering of bedding, vowing to lie on hot iron ground. Four sections are facing the offering of medicine, vowing to be pierced by a hundred spears. Five sections are facing the offering of housing, vowing to be thrown into a hot iron cauldron. The next section is as stated in the text. The next five sections are facing the five dusts, the first section is facing the sight of form, inwardly vowing to have the eyes pierced by knives and spears. The second section is facing the hearing of sound, inwardly vowing to have the ears pierced by a thousand awls. The third section is facing the smelling of fragrance, inwardly vowing to have the nose cut off by a thousand blades. The fourth section is facing the tasting of flavor, inwardly vowing to have the tongue cut off by a thousand knives. The fifth section is facing the touching of smoothness, inwardly vowing to have the body cut off by sharp axes. Therefore, the Samadhi of Awakening Intent, internally restrains the six roots (六根, *liu gen*), externally restrains the six actions, namely walking, standing, sitting, lying, speaking, and being silent. In these actions, if one can realize that the mind is the Dharmadhatu (法界, *fa jie*), then the six perfections (六度, *liu du*) are complete. The Dharmadhatu has no attachment, which is giving, without harming. --------------------------------------------------------------------------------