Chinese
不得妄引他文言佛制礼俗。三举是显非违制结犯如文。 第四十一为利作师戒。自行若立方可化人。今乃无所知诈言能解。志希名利不为益他自坠陷他。是故制犯。别具四缘。一内实无知。二外求他境。三为贪名利。四授菩萨戒便犯。就文为三。初标名示其正解。次若不下出无知相。三而菩萨下违制结犯。初犯。初言七遮者七逆障戒故名为遮。言犯十戒等者教忏悔法。十戒即十重也。言三世千佛者谓礼过未及现在千佛。过去庄严劫中始自华光如来终至毗婆尸佛。未来星宿劫中始自日光如来终至须弥相佛。现在贤劫之中始自俱留孙佛终至楼至如来。言种种异相者或闻空中声言毗尼藏。或得印臂作灭罪字等。便得灭罪者遮性俱灭。若依小乘作法忏悔性罪不灭。如淫盗杀妄等性本是恶名为性罪。如饮酒等佛制令持违制故犯名为遮罪。凡是性罪受与不受犯即获罪持即得福。若其遮戒不受犯无罪。故受戒之人于性戒上各加一遮遮犯性罪。故遮戒上唯护一遮。持则德遍虚空犯则遮性双结。忏乃违制复本。清净负财负命果地仍酬。故知小乘性罪不灭。问遮戒不受持得福不。答随对一境持得一福。不同于受起增上心羯磨言下遍法界发。故经云宁可一时发一切戒(由羯磨故)。不可一时犯一切戒(无羯磨故)。又璎珞云有犯者名菩 现代汉语译本：不得随意引用其他文言佛制礼俗。三次举出是为了表明哪些是违反戒律而构成犯罪的行为，就像经文里说的那样。 第四十一戒是为利养而做导师的戒律。自己修行如果能立身端正，才可以教化他人。现在却一无所知，欺骗说自己能够理解。一心追求名利，不利益他人反而让自己和他人一起堕落。因此制定此戒来禁止这种行为。具体来说，构成犯罪需要四个条件：一是内心确实没有真知实学；二是向外寻求其他境界（指不真实的境界）；三是为了贪图名利；四是传授菩萨戒时便构成犯罪。就经文来说，分为三个部分：首先标明戒律的名称，揭示其正确的解释；其次，‘若不下’一句，揭示了无知的表现；第三，‘而菩萨下’一句，说明了违反戒律而构成犯罪。这是初犯的情况。最初说的‘七遮’，指的是七种能障碍修行的罪过，因此称为‘遮’。说的‘犯十戒等’，指的是教导忏悔的方法。十戒就是指十重戒。说的‘三世千佛’，指的是礼拜过去、未来和现在的千佛。过去庄严劫中，从华光如来开始，到毗婆尸佛结束。未来星宿劫中，从日光如来开始，到须弥相佛结束。现在贤劫中，从拘留孙佛开始，到楼至如来结束。说的‘种种异相’，指的是或者听到空中有声音说《毗尼藏》（Vinaya-pitaka，律藏），或者得到印记在手臂上，写着灭罪的字等等。这样便能灭罪，遮罪和性罪都能灭除。如果按照小乘佛教的方法忏悔，性罪是无法灭除的。比如淫、盗、杀、妄等，其性质本身就是恶的，因此称为性罪。比如饮酒等，是佛陀制定戒律禁止的，违反了戒律而构成的犯罪，称为遮罪。凡是性罪，无论受戒与否，犯了就会获罪，持守就能得到福报。如果是遮戒，不受戒就没有犯罪。所以受戒的人在性戒的基础上，各自增加一个遮戒，来遮止触犯性罪。因此遮戒只守护一个遮止的作用。持守遮戒，功德遍布虚空；触犯遮戒，遮罪和性罪同时构成。忏悔只是恢复违反戒律前的清净状态，欠下的钱财和性命，在果报之地仍然要偿还。因此可知小乘佛教的性罪是无法灭除的。问：遮戒不受持，能得到福报吗？答：随着针对一个境界持守，就能得到一份福报。这不同于受戒时发起增上心，通过羯磨（Karma，业）的力量，在当下遍及法界。所以经中说，宁可一时发起一切戒（因为有羯磨的力量），不可一时触犯一切戒（因为没有羯磨的力量）。又《璎珞经》（Yingluo Jing）中说，有触犯戒律的人，名字叫做破戒。
English
English version: One should not arbitrarily cite other literary Buddhist precepts, rituals, and customs. The three mentions are to show which are violations of the precepts that constitute offenses, as stated in the text. The forty-first precept is the precept against acting as a teacher for the sake of profit. If one's own practice is upright, then one can transform others. But now, being ignorant, one deceives by saying that one can understand. Aspiring to fame and profit, one does not benefit others but instead causes oneself and others to fall. Therefore, this precept is established to prohibit such behavior. Specifically, four conditions are required to constitute an offense: first, one is truly ignorant internally; second, one seeks other realms externally (referring to unreal realms); third, it is for the sake of greed for fame and profit; fourth, one commits the offense upon transmitting the Bodhisattva precepts. Regarding the text, it is divided into three parts: first, it states the name of the precept, revealing its correct interpretation; second, the phrase 'if not below' reveals the appearance of ignorance; third, the phrase 'and the Bodhisattva below' explains the violation of the precepts that constitutes an offense. This is the case of the initial offense. The initial mention of 'seven preventions' refers to the seven sins that can hinder practice, hence they are called 'preventions'. The mention of 'violating the ten precepts, etc.' refers to teaching methods of repentance. The ten precepts refer to the ten major precepts. The mention of 'three thousand Buddhas of the three ages' refers to paying homage to the thousand Buddhas of the past, future, and present. In the past Adornment Kalpa, it begins with Huaguang Tathagata and ends with Vipashyi Buddha. In the future Constellation Kalpa, it begins with Sunlight Tathagata and ends with Sumeru Appearance Buddha. In the present Auspicious Kalpa, it begins with Krakucchanda Buddha and ends with Lokeśvararāja Buddha. The mention of 'various different signs' refers to either hearing a voice in the air saying 'Vinaya-pitaka' (Vinaya-pitaka, the collection of monastic rules), or obtaining a mark on the arm with words that extinguish sins, etc. In this way, one can extinguish sins, and both the preventive sins and the fundamental sins can be eliminated. If one repents according to the methods of Theravada Buddhism, the fundamental sins cannot be eliminated. For example, lust, theft, killing, lying, etc., are inherently evil in nature, hence they are called fundamental sins. For example, drinking alcohol, etc., is prohibited by the Buddha's precepts, and violating the precepts constitutes an offense, hence it is called a preventive sin. All fundamental sins, whether one has taken the precepts or not, will result in sin if committed, and will result in blessings if upheld. If it is a preventive precept, there is no sin if one has not taken the precept. Therefore, those who take the precepts add a preventive precept to each of the fundamental precepts to prevent violating the fundamental sins. Therefore, the preventive precepts only guard against one preventive function. Upholding the preventive precepts, merit pervades the void; violating the preventive precepts, both the preventive and fundamental sins are committed simultaneously. Repentance only restores the purity before violating the precepts; debts of money and life must still be repaid in the realm of karmic retribution. Therefore, it is known that the fundamental sins of Theravada Buddhism cannot be eliminated. Question: If one does not uphold the preventive precepts, can one obtain blessings? Answer: As one upholds them in relation to a single circumstance, one obtains a portion of blessings. This is different from generating an increased mind at the time of taking the precepts, where the power of karma (Karma, action) pervades the entire Dharma realm at that moment. Therefore, the sutra says that it is better to generate all the precepts at once (because of the power of karma) than to violate all the precepts at once (because there is no power of karma). Also, the Yingluo Jing (Yingluo Jing) says that those who violate the precepts are called violators of the precepts. --------------------------------------------------------------------------------
Chinese
萨无犯者名外道。今从大果观相改往双遣故令忏灭。言若无好相乃至亦不得灭者。明曾受后退菩提心及造增上十恶犯于十重。此二失戒之人并中下心而犯十重。不失戒人忏不见相罪亦不灭名为无益。既非七遮并许重受。故云而得增受。天宫云捡梵网下卷云亦不得灭。戒字误耳。是故菩萨得重重受而无舍法。言失戒者善戒经云有二因缘失菩萨戒如上列。除此二缘乃至他世流转四趣戒体恒在(云云)。言对首等者对菩萨僧可灭恶者请为忏主云。菩萨专志我某甲今请菩萨为犯轻垢忏悔主。愿菩萨为我作忏悔慈愍故(三说)。次正忏悔(䠒跪合掌)。菩萨专志。我某甲为故不听大乘法等犯轻垢罪。今向菩萨发露忏悔。忏悔则安乐不忏悔不安乐。忆念发露知而不敢覆藏。愿长老忆我清净戒身具足清净布萨(三说忏悔主云)。自责汝心应生厌离(答云今此依唐三藏羯磨出之)。 言一一好解者于前七遮十重四十八轻分别解释。故云一一等。若不下次示无知相。暗教相大乘经律三学并昧故云不解大乘等。暗于圆理故云不解第一义谛。不解二字通冠于下。暗于大乘次位故云不解习种性等。言习种性者习以成性即是发趣十住位也。二长养性者分别药病长养化导。梵网下卷有性种性。因前习性以成此性云性种性。并十行位。三不可坏 现代汉语译本： 所谓‘萨无犯者名外道’，是指那些没有犯任何错误的人被称为外道。现在，我们从观想大果报的层面，改变以往的做法，同时舍弃两种极端，因此需要忏悔灭罪。如果说没有好的相，乃至罪业也不得灭除，这说明曾经接受菩提心后又退转，以及造作了增长的十恶业，触犯了十重戒。这两种失戒的人，以及以中下心而犯十重戒的人，如果是不失戒的人，忏悔时不见好相，罪业也不能灭除，这被称为无益。既然不是七遮，就允许重新受戒，所以说‘而得增受’。《天宫经》和《梵网经》下卷都说‘亦不得灭’，这里的‘戒’字是错误的。因此，菩萨可以重重受戒而不会舍弃佛法。说到‘失戒者’，《善戒经》说有两种因缘会失去菩萨戒，如上所述。除了这两种因缘，乃至在其他世流转于四趣，戒体仍然存在（云云）。说到‘对首等者’，可以向菩萨僧忏悔灭罪，请一位作为忏悔的主持人，说：‘菩萨专心听着，我某甲现在请菩萨作为我犯轻垢罪的忏悔主持人，愿菩萨为了我作忏悔，慈悲怜悯我（说三遍）。’接下来正式忏悔（跪下合掌）：‘菩萨专心听着，我某甲因为过去不听大乘佛法等，犯了轻垢罪，现在向菩萨发露忏悔。忏悔则安乐，不忏悔则不安乐。忆念发露，知道却不敢隐瞒。愿长老记住我清净的戒身，具足清净的布萨（说三遍）。’忏悔主持人说：‘你应该责备自己的心，应该生起厌离心（回答说：现在这些是依据唐三藏的羯磨经文而出的）。’ 说到‘一一好解者’，是指对于前面的七遮、十重戒、四十八轻戒分别解释，所以说‘一一等’。如果不能，下面就显示无知的相。对于大乘经律三学都不明白，所以说‘不解大乘等’。对于圆满的道理不明白，所以说‘不解第一义谛’。‘不解’二字可以统领下面的内容。对于大乘的次第不明白，所以说‘不解习种性等’。说到‘习种性’，是指通过学习而成为本性，也就是发趣十住位。‘二长养性’是指分别药病，长养化导。《梵网经》下卷有‘性种性’，因为前面的习性而成就这种本性，称为‘性种性’，并包括十行位。‘三不可坏’
English
English version: ‘Sa wu fan zhe ming wai dao’ (Those who commit no offenses are called heretics). Now, from the perspective of contemplating the great retribution, we change the past practice, simultaneously abandoning both extremes, therefore we need to repent and eliminate sins. If it is said that without good signs, even sins cannot be eliminated, this indicates that one has regressed from Bodhicitta (the mind of enlightenment) and committed increasing ten evil deeds, violating the ten major precepts. These two types of people who have broken the precepts, as well as those who commit the ten major precepts with a medium or lower mind, if they are people who have not broken the precepts, the sins cannot be eliminated if good signs are not seen during repentance, which is called useless. Since it is not among the seven prohibited acts, re-acceptance of precepts is allowed, so it is said ‘and can receive more’. The ‘Tiangong Jing’ (Celestial Palace Sutra) and the lower volume of the ‘Fanwang Jing’ (Brahma Net Sutra) both say ‘also cannot be eliminated’, the word ‘precept’ here is a mistake. Therefore, Bodhisattvas can repeatedly receive precepts without abandoning the Dharma. Speaking of ‘those who have broken the precepts’, the ‘Shanjie Jing’ (Sutra of Good Precepts) says that there are two causes for losing the Bodhisattva precepts, as mentioned above. Apart from these two causes, even if one transmigrates in the four realms in other lives, the precept body still exists (etc.). Speaking of ‘facing the leader etc.’, one can repent to the Sangha (community) of Bodhisattvas to eliminate sins, and invite one to be the repentance leader, saying: ‘Bodhisattvas, please listen attentively, I, so-and-so, now invite the Bodhisattva to be the repentance leader for my minor offenses, may the Bodhisattva make repentance for me, with compassion and pity (say three times).’ Next, formally repent (kneel down with palms together): ‘Bodhisattvas, please listen attentively, I, so-and-so, because in the past I did not listen to the Mahayana Dharma (Great Vehicle Buddhism) etc., committed minor offenses, now I confess and repent to the Bodhisattvas. Repentance brings peace and happiness, non-repentance brings unease and unhappiness. Remembering and confessing, knowing but not daring to conceal. May the elders remember my pure precept body, complete with pure Posadha (Uposatha, bi-monthly day of renewed commitment to the Dharma) (say three times).’ The repentance leader says: ‘You should blame your own heart, you should generate aversion (answer: now these are based on the Karman (Karma) texts of the Tang Dynasty Tripitaka (Tang Sanzang)).’ Speaking of ‘understanding each and every one well’, it refers to explaining the preceding seven prohibited acts, ten major precepts, and forty-eight minor precepts separately, so it is said ‘each and every one etc.’. If one cannot, the following shows the sign of ignorance. Not understanding the three studies of Mahayana Sutras, Vinaya (monastic rules), and Shastras (treatises), so it is said ‘not understanding Mahayana etc.’. Not understanding the complete principle, so it is said ‘not understanding the first principle’. The words ‘not understanding’ can govern the following content. Not understanding the order of Mahayana, so it is said ‘not understanding the learning nature etc.’. Speaking of ‘learning nature’, it refers to becoming nature through learning, which is the stage of the ten abodes. ‘Second nurturing nature’ refers to distinguishing medicine and illness, nurturing and guiding. The lower volume of the ‘Fanwang Jing’ (Brahma Net Sutra) has ‘nature nature’, because the preceding learning nature achieves this nature, it is called ‘nature nature’, and includes the ten practices. ‘Third indestructible’ --------------------------------------------------------------------------------