Chinese
见有情皆须利乐。故云应为一切等。经诠定慧二学律即戒学。菩萨律仪既是通途利生故举三学令说三身三德。戒学即法身定学即解脱慧学即般若。若疾病下别列所讲之境。于中为三。初对报障劝讲所犹通。通皆有故亦总举经律。谓报身疾病王国干弋寇贼竞兴。生缘丧死师长亡化。忌晨七七若自若他皆应讲说大乘。令观报阴即法身德。则用法身而为对治。次齐会下于利衰境即对烦恼障劝讲。凡是齐会永福之处行人远归亲宾相遇。治生经求及遭水火恶风黑色所吹船舫无有的瘼。或在江河大海值罗刹鬼。烦闷逼切唯专佛性之戒。开解义理令观烦恼即般若德。故云此经律也。即用报身而为对治。乃至下第三对业障劝讲。烦恼既多不可说尽略列三五。续举业障故云乃至。一切等者总举也。三业之因杀盗等别故云一切。三报者一切之业并有三报。此身造业即此身报名为现报。此身造业次生受报名为生报。此世造业二三生后方受其报名为后报。身在八难名八难业。犯于七逆名七逆业。或在牢狱为他拘系手足故云杻械等。三业毒并多。若单若双或约一人或约七人。若疾病者即杀业也。此等不同并是业报无逃避处。亦局讲戒令观结业即解脱德。故大乘三藏并诠三身对治从别。故文所列有别有通。若能顺教利乐有情感圣冥加解脱众难。设未 现代汉语译本 见到一切有情众生都应该给予利益和安乐。所以说，应该为一切众生平等对待。经典诠释定学和慧学，律就是戒学。菩萨的戒律仪轨是普遍利益众生的，所以举出戒、定、慧三学，是为了说明法身、报身、应身这三身和法身德、解脱德、般若德这三种功德。戒学就是法身，定学就是解脱，慧学就是般若。如果遇到疾病等情况，下面分别列出所讲说的对象。其中分为三个方面。首先，针对果报之障劝人讲说，所讲说的内容普遍适用。因为普遍适用，所以也总括了经和律。比如，果报身出现疾病，国家发生战争，有盗贼侵扰，人们互相争斗，生存的机缘丧失，死亡，师长去世，忌日祭奠，无论是自己还是他人，都应该讲说大乘佛法，使他们观察果报之阴，从而认识到法身之德，用以法身来作为对治。 其次，在利益衰减的境况下，针对烦恼障劝人讲说。凡是聚会、祈福的地方，远行的人归来，亲朋好友相遇，谋求生计，以及遭遇水灾、火灾、恶风、黑风吹袭，船只没有灾祸，或者在江河大海中遇到罗刹鬼，感到烦闷逼迫，都要专心持守佛性的戒律，开解其中的义理，使他们观察烦恼，从而认识到般若之德。所以说，这是经和律的内容，用以果报身来作为对治。乃至以下第三点，针对业障劝人讲说。烦恼既然很多，无法全部说尽，所以略举三五种。接着举出业障，所以说‘乃至’。‘一切等’是总括的意思。三业的因，比如杀生、偷盗等各有不同，所以说‘一切’。三报是指一切的业都有三种果报。此生造业，此生就受到果报，称为现报。此生造业，来生受到果报，称为生报。此生造业，二三生之后才受到果报，称为后报。身处八难，称为八难业。触犯七逆罪，称为七逆业。或者身处牢狱，被他人拘禁，手脚被枷锁束缚，所以说‘杻械’等。三业的毒害很多，无论是单一的还是双重的，或者针对一个人，或者针对七个人。如果患有疾病，就是杀业所致。这些情况各有不同，都是业报，没有逃避之处。也局限于讲说戒律，使他们观察结业，从而认识到解脱之德。所以大乘三藏经典都诠释了三身，对治的方法各有不同。因此，文中所列举的内容，有的普遍适用，有的则有针对性。如果能够顺从教诲，利益安乐一切有情众生，就能得到圣人的暗中加持，解脱各种苦难，即使没有完全做到。
English
English version One should benefit and bring happiness to all sentient beings. Therefore, it is said that one should treat all beings equally. The scriptures explain the studies of Samadhi (定) and Prajna (慧), while the Vinaya (律) is the study of Sila (戒). The Bodhisattva's (菩萨) precepts are for the universal benefit of sentient beings, so the three studies of Sila, Samadhi, and Prajna are mentioned to explain the three bodies of Dharmakaya (法身), Sambhogakaya (报身), and Nirmanakaya (应身), and the three virtues of Dharmakaya virtue, liberation virtue, and Prajna virtue. Sila is Dharmakaya, Samadhi is liberation, and Prajna is Prajna. If there are illnesses and other situations, the objects of preaching are listed separately below. Among them, it is divided into three aspects. First, encourage people to preach against the obstacles of retribution, and the content of the preaching is universally applicable. Because it is universally applicable, it also summarizes the Sutras (经) and Vinaya. For example, if the retribution body has diseases, the country is at war, there are thieves invading, people are fighting each other, the opportunity to survive is lost, death, the death of a teacher, memorial days, whether it is oneself or others, one should preach the Mahayana (大乘) Dharma, so that they can observe the retribution of Yin (阴), so as to recognize the virtue of Dharmakaya, and use Dharmakaya as a countermeasure. Secondly, in the situation of declining benefits, encourage people to preach against the obstacles of afflictions. Wherever there are gatherings and blessings, people returning from afar, relatives and friends meeting, seeking a livelihood, and encountering floods, fires, evil winds, black winds, ships without disasters, or encountering Rakshasa (罗刹) ghosts in rivers and seas, feeling depressed and compelled, one must wholeheartedly uphold the precepts of Buddha-nature, explain the meaning of them, and make them observe afflictions, so as to recognize the virtue of Prajna. Therefore, it is said that this is the content of the Sutras and Vinaya, and it is used as a countermeasure with the retribution body. And so on, the third point below, encourage people to preach against karmic obstacles. Since there are many afflictions, it is impossible to say them all, so three or five are briefly mentioned. Then mention karmic obstacles, so it is said 'and so on'. 'Everything, etc.' is a general term. The causes of the three karmas, such as killing, stealing, etc., are different, so it is said 'everything'. The three retributions refer to all karmas having three kinds of retributions. If you create karma in this life, you will receive retribution in this life, which is called present retribution. If you create karma in this life, you will receive retribution in the next life, which is called birth retribution. If you create karma in this life, you will receive retribution two or three lives later, which is called later retribution. Being in the eight difficulties is called the karma of the eight difficulties. Committing the seven rebellious sins is called the karma of the seven rebellious sins. Or being in prison, being detained by others, and having one's hands and feet bound by shackles, so it is said 'shackles' and so on. There are many poisons of the three karmas, whether single or double, or for one person, or for seven people. If you have a disease, it is caused by the karma of killing. These situations are different, and they are all karmic retributions, and there is no escape. It is also limited to preaching the precepts, so that they can observe the karma of knots, so as to recognize the virtue of liberation. Therefore, the Mahayana Tripitaka (三藏) scriptures all explain the three bodies, and the countermeasures are different. Therefore, the content listed in the text is sometimes universally applicable and sometimes targeted. If one can follow the teachings and benefit and bring happiness to all sentient beings, one can receive the secret blessing of the saints and be liberated from all kinds of suffering, even if one has not fully achieved it. --------------------------------------------------------------------------------
Chinese
感圣但害肉身。自他临终闻薰成种。当当值佛莫不因兹。故制菩萨常令讲说大乘经律三德之义。而新觉下结犯行解未具并名新。次如是下第二结劝。指广中梵怛梵坛声相近此云默摈。恶口恼僧故加此罚。彼品之中广明斯是故指之。自下大段第五明斯义。是故中又二。初正释次结劝。 第四十为师简择戒。菩萨利生有缘便应。何容千里求请反起嗔恶之心弘誓有乖。故制犯也。别具五缘。一自解戒法。二前人求受。三彼无七遮。四反起恶心五不即为受便犯。就文为三。初标名立制列出不应简择之人。二应教下制应简择业报衣服。三但解下举是显非违制结犯。初如文。次文又三。初简示衣色。青谓空青石青等黄即黄褐赤谓乾陀色黑谓屋尘黑色等紫土色。此等五色互相参染名不正色。凡是所著皆令染坏故云一切。次若欲下令简业障。言七逆者于五逆上加杀和上及阿阇梨。出佛身血者今末代虽无此事。若毁塔坏寺焚烧经像亦是其类。破羯磨转法轮僧者。佛灭度后虽无别邪羯磨破正羯磨及破初转四谛之理。而为遮碍。亦此流类耳。圣人者四果僧也。三出家下示于正法。大小律仪并同斯制。若净名经中时二比丘礼维摩诘足乃是闻法致敬。法华经中不轻菩萨礼拜四众盖是观性平等表示法身。忘犯利物非佛所制。此中乃是菩萨恒式 现代汉语译本 感受圣境却执着于肉身，自身或他人临终时听闻佛法，便能种下善根。凡是应当值遇佛陀的人，没有不是因为这个原因。所以佛制定菩萨应当经常讲说大乘经律中关于法身、般若、解脱这三德的意义。刚开始学习佛法，对戒律的理解和行为都不完备的，都称为‘新’。接下来‘次如是下’是第二部分，总结并劝勉。‘指广中梵怛梵坛声相近此云默摈’，指的是梵语‘怛梵坛’，与‘默摈’的声音相近。因为恶口恼乱僧众，所以施加这种惩罚。在《彼品》中详细说明了这一点，所以用‘指之’来指代。《自下》开始是第五大段，阐明这个意义。‘是故中’又分为两部分，首先是正式解释，然后是总结劝勉。 第四十条是关于为师者选择受戒者的戒律。菩萨为了利益众生，如果因缘成熟就应当施以帮助。怎么能千里迢迢来求法，反而生起嗔恨之心，违背了弘扬佛法的誓愿呢？所以制定这条戒律来防止这种情况。具体有五个条件：一、自己通达戒法；二、前来求戒的人请求受戒；三、对方没有七种遮障；四、反而生起恶心；五、不立即为对方授戒，就犯戒。从文义上来看，分为三部分：首先是标明名称，制定戒律，列出不应该选择的人。第二部分‘应教下’，制定应该考察的业报和衣服。第三部分‘但解下’，举出正面例子来显示反面，违反戒律就会犯戒。首先看第一部分，就像文中所说的那样。接下来看第二部分，文义上又分为三部分：首先是简要说明衣服的颜色。青色指的是空青、石青等，黄色指的是黄褐色，赤色指的是乾陀色，黑色指的是屋尘黑色等，紫色指的是土色。这些五种颜色互相掺杂，就叫做不正色。凡是所穿的衣服，都要染坏，所以说‘一切’。接下来‘若欲下’，是要求考察业障。所说的七逆，是在五逆的基础上加上杀害和尚和阿阇梨。‘出佛身血’，现在末法时代虽然没有这件事，但如果毁坏佛塔、寺庙，焚烧经书佛像，也属于这一类。‘破羯磨转法轮僧者’，佛陀灭度后，虽然没有其他的邪恶羯磨来破坏正当的羯磨，也没有破坏最初转法轮四谛之理，但如果进行遮蔽和阻碍，也属于这一类。‘圣人者’，指的是四果阿罗汉僧。第三部分‘出家下’，说明对于正法的态度。大小乘的律仪都同样适用这条戒律。如果《维摩诘经》中，两位比丘礼拜维摩诘的脚，那是为了听闻佛法而表示敬意。《法华经》中，常不轻菩萨礼拜四众，大概是观察到众生本性平等，从而表示法身。忘记戒律，为了利益他人，不是佛陀所制定的。这里所说的是菩萨一贯的行为准则。 （乾陀色：一种红色；阿阇梨：梵语，意为导师；羯磨：梵语，意为业；四谛：佛教基本教义，即苦、集、灭、道。）
English
English version Being moved by the sacred but attached to the physical body, hearing the Dharma at the time of one's own or another's death plants seeds of goodness. All those who are destined to encounter the Buddha do so for this reason. Therefore, the Buddha established that Bodhisattvas should constantly expound the meaning of the three virtues—Dharmakaya (法身), Prajna (般若), and Liberation (解脱)—in the Mahayana Sutras and Vinaya. Those who are new to learning the Dharma and whose understanding and practice of the precepts are incomplete are called 'new'. The following '次如是下' is the second part, summarizing and exhorting. '指广中梵怛梵坛声相近此云默摈' refers to the Sanskrit term 'Tadbhanatala', which is similar in sound to 'silent expulsion'. Because of harsh words that disturb the Sangha, this punishment is imposed. This is explained in detail in '彼品', so it is referred to as '指之'. '自下' begins the fifth major section, explaining this meaning. '是故中' is further divided into two parts: first, the formal explanation, and then the concluding exhortation. The fortieth precept concerns the selection of disciples by a teacher. Bodhisattvas, for the benefit of sentient beings, should offer help when conditions are ripe. How can one travel thousands of miles to seek the Dharma, only to give rise to anger and violate the vow to propagate the Dharma? Therefore, this precept is established to prevent such situations. Specifically, there are five conditions: 1. One is well-versed in the precepts; 2. The person seeking ordination requests it; 3. The person does not have the seven obstructions; 4. One gives rise to anger instead; 5. One does not immediately grant ordination, thus violating the precept. From the perspective of the text, it is divided into three parts: first, stating the name, establishing the precept, and listing those who should not be selected. The second part, '应教下', establishes what karmic retribution and clothing should be examined. The third part, '但解下', uses positive examples to highlight the negative, violating the precept leads to transgression. First, look at the first part, as stated in the text. Next, look at the second part, which is further divided into three parts: first, a brief explanation of the colors of clothing. Blue refers to azure, lapis lazuli, etc.; yellow refers to yellowish-brown; red refers to gandha color; black refers to the black of soot, etc.; purple refers to the color of earth. These five colors mixed together are called impure colors. All clothing worn must be dyed to ruin the original color, hence 'everything'. Next, '若欲下', requires examining karmic obstacles. The so-called seven rebellious acts are the five rebellious acts plus killing the abbot and the acharya (阿阇梨). 'Shedding the blood of the Buddha's body', although this does not happen in this degenerate age, destroying pagodas, temples, burning scriptures and images also belong to this category. 'Breaking the karma (羯磨) and turning the wheel of the Dharma Sangha', although after the Buddha's Nirvana there are no other evil karmas to destroy the proper karma, nor to destroy the principle of the Four Noble Truths (四谛) of the initial turning of the Dharma wheel, obstructing and hindering also belong to this category. 'Saints' refers to the Sangha of the Four Fruits (四果). The third part, '出家下', explains the attitude towards the Proper Dharma. The Vinaya of both the Great and Small Vehicles apply to this precept. If, in the Vimalakirti Sutra, two monks prostrate at Vimalakirti's feet, it is to show respect for hearing the Dharma. In the Lotus Sutra, Bodhisattva Never Disparaging prostrates to the four assemblies, probably observing the equality of the nature of sentient beings, thereby representing the Dharmakaya. Forgetting the precepts to benefit others is not established by the Buddha. What is said here is the consistent code of conduct for Bodhisattvas. (Gandha color: a type of red; Acharya: Sanskrit, meaning teacher; Karma: Sanskrit, meaning action; Four Noble Truths: basic Buddhist teachings, namely suffering, its origin, its cessation, and the path to its cessation.) --------------------------------------------------------------------------------