Chinese
性及道种性即十回向位。此位深极故喻金刚而不可坏。能见中道种性。四正法性亦名圣种性。即十地中圣道现前故名为正。此约行布历别名目。若圆教位具如华严。初发心住八相成道得法身本。名虽同别义。并圆融四十二位皆破界外障理微细无明。具如法华玄等解释(云云)。言其中多少等者暗于观法行相也。若别若圆智断不同。传为多少。十住空观为入十行假观为出故云出入。十禅支者根本四禅。三乘通修偏圆无隔故须善解婆娑问云。禅支十八实体有几。答云但十。余名同故。初禅五支一觉二观三喜四乐五一心。粗心名觉细心分别名观。悦心名喜悦身名乐。能令心王专一名一心。初二是对治喜乐是利益。一心支者为二所依。二禅四支。一内净二喜三乐四一心。无前觉观之根净名内净。是对治支余三名同准倒初禅。三禅五支一舍二念三慧四乐五一心。离喜不悔名舍。爱念三禅名念。解知之心名慧。此二对治。余二名同例前可知。四禅四支。一不苦不乐二舍三念四一心。舍心相应内心中容。异于三禅名不苦不乐。此一利益。余三名同例前可见。今略标宝体故云十支。谓初禅五支二禅一支三禅三支四禅一支。观法既多故云一切行法。此结行相也。一一等者总结不解教理位行也。三违制结犯。 第四十二为恶人说菩萨 现代汉语译本： ‘性’和‘道种性’指的是十回向位（菩萨修行过程中的一个阶段，致力于将功德回向给众生和菩提）。此位非常深奥，所以用金刚来比喻，表示其坚不可摧。在此位能见到中道种性。四正法性也称为圣种性，指的是十地（菩萨修行过程中的十个阶段）中圣道显现，所以称为‘正’。这是从修行次第的角度来命名的。如果按照圆教的位次，就如《华严经》所说，初发心住（菩萨修行最初的阶段）八相成道（佛陀示现成道的八个阶段）得到法身之本。虽然名称相同，但意义不同。圆融四十二位都破除了界外障和理上的微细无明。具体内容如《法华玄义》等解释（此处省略）。 所说的‘其中多少等’，是因为不了解观法行相。无论是别教还是圆教，智断都不同，所以传授的内容有多少的差别。十住的空观是‘入’，十行的假观是‘出’，所以说‘出入’。 十禅支指的是根本四禅。三乘（声闻乘、缘觉乘、菩萨乘）共同修习，偏圆没有隔阂，所以需要好好理解。《婆沙论》问：禅支十八，实体有几个？回答说：只有十个，其余只是名称相同。初禅有五支：一觉、二观、三喜、四乐、五一心。粗略的心念叫‘觉’，细微的心念分别叫‘观’。心中愉悦叫‘喜’，身体愉悦叫‘乐’。能让心专注于一境叫‘一心’。‘觉’和‘观’是对治，‘喜’和‘乐’是利益，‘一心’是前两者的所依。二禅有四支：一内净、二喜、三乐、四一心。没有之前的觉观之根，清净叫‘内净’，是对治支，其余三支名称与初禅相同。三禅有五支：一舍、二念、三慧、四乐、五一心。离开喜悦而不后悔叫‘舍’。爱念三禅叫‘念’。理解知晓的心叫‘慧’。‘舍’和‘念’是对治，其余两支名称与前相同。四禅有四支：一不苦不乐、二舍、三念、四一心。舍心相应，内心平静，不同于三禅，所以叫‘不苦不乐’。这是一种利益，其余三支名称与前相同。 现在简略地标出宝体，所以说十支，即初禅五支，二禅一支，三禅三支，四禅一支。观法很多，所以说‘一切行法’。这是总结行相。 ‘一一等’，是总结不理解教理位行。三违制结犯。 第四十二为恶人说菩萨
English
English version: 'Nature' and 'Nature of the Path Seed' refer to the Ten Dedications stage (a stage in the Bodhisattva's practice, dedicated to dedicating merits to all beings and Bodhi). This stage is extremely profound, so it is喻(yù, metaphor) likened to Vajra (diamond), indicating its indestructibility. At this stage, one can see the Middle Way Seed Nature. The Four Correct Dharma Natures are also called Holy Seed Nature, referring to the manifestation of the Holy Path in the Ten Grounds (ten stages in the Bodhisattva's practice), hence the name 'Correct'. This is named from the perspective of the order of practice. If according to the positions of the Perfect Teaching, as stated in the Avatamsaka Sutra, the initial Mind of Enlightenment dwells in the Eight Aspects of Accomplishing the Path (eight stages of the Buddha's manifestation of enlightenment) and obtains the root of the Dharmakaya (Dharma body). Although the names are the same, the meanings are different. The perfectly integrated forty-two positions all break through the barriers outside the realm and the subtle ignorance in principle. The specific content is explained in texts such as the Profound Meaning of the Lotus Sutra (omitted here). The saying 'how much among them, etc.' is because one does not understand the aspects of contemplative practice. Whether it is the Distinct Teaching or the Perfect Teaching, wisdom and severance are different, so there are differences in the amount of content transmitted. The emptiness contemplation of the Ten Dwellings is 'entering', and the provisional contemplation of the Ten Practices is 'exiting', hence the saying 'entering and exiting'. The Ten Meditation Limbs refer to the fundamental Four Dhyanas (meditative states). The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) practice together, and there is no separation between the partial and the perfect, so it is necessary to understand well. The Vibhasa (Abhidharma Mahāvibhāṣa Śāstra) asks: Among the eighteen meditation limbs, how many are substantial? The answer is: only ten, the rest are just the same names. The First Dhyana has five limbs: one, initial application of thought (覺, jué, initial awareness); two, sustained application of thought (觀, guān, sustained thought); three, joy (喜, xǐ, joy); four, pleasure (樂, lè, pleasure); five, one-pointedness of mind (一心, yīxīn, concentration). The coarse mind is called 'initial application of thought', and the subtle mind's discrimination is called 'sustained application of thought'. Joy in the heart is called 'joy', and pleasure in the body is called 'pleasure'. Being able to make the mind focus on one object is called 'one-pointedness of mind'. 'Initial application of thought' and 'sustained application of thought' are antidotes, 'joy' and 'pleasure' are benefits, and 'one-pointedness of mind' is the basis for the former two. The Second Dhyana has four limbs: one, inner purity (內淨, nèijìng, inner clarity); two, joy; three, pleasure; four, one-pointedness of mind. Without the root of the previous initial and sustained application of thought, purity is called 'inner purity', which is an antidote limb, and the remaining three limbs have the same names as in the First Dhyana. The Third Dhyana has five limbs: one, equanimity (捨, shě, equanimity); two, mindfulness (念, niàn, mindfulness); three, wisdom (慧, huì, wisdom); four, pleasure; five, one-pointedness of mind. Leaving joy without regret is called 'equanimity'. Loving mindfulness of the Third Dhyana is called 'mindfulness'. The mind of understanding and knowing is called 'wisdom'. 'Equanimity' and 'mindfulness' are antidotes, and the remaining two limbs have the same names as before. The Fourth Dhyana has four limbs: one, neither suffering nor pleasure (不苦不樂, bùkǔ bùlè, neither suffering nor pleasure); two, equanimity; three, mindfulness; four, one-pointedness of mind. Equanimity in accordance with the mind, inner peace, different from the Third Dhyana, is called 'neither suffering nor pleasure'. This is a benefit, and the remaining three limbs have the same names as before. Now, briefly marking the precious essence, it is said to be ten limbs, namely, the five limbs of the First Dhyana, one limb of the Second Dhyana, three limbs of the Third Dhyana, and one limb of the Fourth Dhyana. There are many contemplative practices, so it is said to be 'all practices'. This is a summary of the aspects of practice. 'Each and every, etc.' is a summary of not understanding the teachings, principles, positions, and practices. Three violations constitute offenses. Forty-second: Speaking about Bodhisattvas to evil people. --------------------------------------------------------------------------------
Chinese
律仪戒。戒律名秘藏不妄授人。将恐邪外之徒见文昧旨。暗于通塞谬生谤说无益自他。是故制犯。别具四缘。一对邪恶人。二知是。三为利养。四随说一戒便犯。就文为三。初标名立制。次是恶人下明不肯受戒之过。三而菩萨下违制结犯。初言于未受等者。问既言未受菩萨戒者并不得说。若俗其类盖多今时诵说咸无甄简斯犯者众。此义如何。答佛意多含今应从义。地持既云欲受戒者先为说相。令预观察能持不能持。即是通为信心未受者说。又出家二众初禀四分律仪。若人若教咸皆劝发上品之心。为无上菩提求三聚净戒。三聚净戒何法不摄。小乘既无三聚义。咸已发圆菩提心法乃随人。五篇通于大小。涅槃菩萨圣行广列十戒五支。故知此土僧尼四分律仪并是菩萨之戒。法华开显人法咸圆。殊途同归何小之有。但无谤说诵说俱开。若尔不须互受。答互受乃增其条品。心体义无重发。形俱无作约世现行彼彼业体。道共之戒横竖一也。遍法界发为横。他世他不亡名竖。言千佛大戒者总举贤劫之数也。邪见者外道恶人之外平常不信名为邪。除国王者王设邪见亦乃开之。恐疑诬说于法损害也。次明不肯受戒之过。通举邪外等名恶人。不信不受无惭无愧如畜生也。虽有心而无识义同无心。故譬木石。内法无分故名外道。无圆正见名为 邪人。三违制结犯。言七佛者一切诸佛同禀此戒。从近略举故言七佛。 第四十三故毁禁法戒。菩萨律仪乘戒两具。二死舟楫彼岸津梁。今反自犯加复毁之。或云恶说空无持无犯。或云诸佛方便怖入。不信冥扶戒神潜卫。此良田稊稗。戒海死尸。谤方等收。愆逾七逆。随所犯外别制斯戒。别具四缘。一信心受戒。二有所对境。三故起毁心。四随毁一戒便犯。就文为二。初标名呵责。次若毁下违制结犯。初又三。明不消世利。次五千下明鬼神呵责。三一切世人下明举世嫌骂。初文二失。一失现信施。二盗王水土。为过去国土所舍地水与持戒者。无戒输税不得盗名。今戒税俱盗行盗饮。故诸鬼神呼为大贼。次鬼神呵责者戒全利物神护鬼敬。今既毁犯神去鬼欺。故有五千遮前而骂贼。恶其行来扫后而灭踪殄其所止。三举世嫌骂。次违制结犯并如文。 第四十四不敬经律戒。解不孤然依教而得。法身父母诸佛所师经卷所在之三宝具矣。身有微解责彼私恭解从教生。于教轻忽自他失敬。功福沉沦故制罪也。别罪也别具四缘。一有佛经律。二不写传持。三不生尊重。四安处卑微便犯。就文为四。初标名劝持。次剥皮下示书写法。三常以下劝盛持供养。四若不违制结犯。初如文。剥皮等者先举难行而诫心。如大论云。乐 现代汉语译本： ‘邪人’，指违背戒律而犯戒的人。‘三违制结犯’，意为三次违背戒律便构成犯罪。至于提到‘七佛’，是因为一切诸佛都共同禀受此戒。这里为了简略，仅举出近期的七佛。 第四十三条是故意毁坏禁戒之法戒。菩萨的律仪同时具备乘戒两种功用，如同生死轮回中的舟楫，是到达彼岸的津梁。现在反而自己违犯，并且加以毁坏。或者有人邪说空无，认为持戒与犯戒没有区别；或者说诸佛只是为了方便教化才用戒律来恐吓。他们不相信有冥冥中的护持，戒神在暗中守护。这就像良田中混入了稗草，戒海中出现了死尸。这种诽谤方等经典的罪过，比七逆之罪还要严重。因此，在其他所犯戒律之外，特别制定了这条戒律。这条戒律的成立需要四个条件：一是具有信心而受戒；二是有所针对的境界；三是故意生起毁坏之心；四是只要毁坏一条戒律，便构成犯罪。从文义上来看，分为两部分：首先是标明名称并加以呵责；其次是‘若毁下违制结犯’，说明违背戒律便构成犯罪。第一部分又分为三点：一是说明会失去世间的供养；二是‘五千下明鬼神呵责’，说明会受到鬼神的呵责；三是‘一切世人下明举世嫌骂’，说明会被世人所嫌弃和谩骂。第一点中包含两种损失：一是失去现世的信徒供养；二是盗用国王的水土。因为过去国土所舍弃的土地和水，是供给持戒者的。没有受戒的人，如同偷税漏税一样，不得盗用其名义。现在既盗用戒律之名，又盗用供养之物，所以诸鬼神称其为大贼。其次，鬼神的呵责是因为戒律圆满可以利益众生，所以有神灵守护，鬼神敬畏。现在既然毁犯戒律，神灵离去，鬼神欺凌，所以有五千鬼神遮挡在前而谩骂，厌恶其行踪，扫除其足迹，消灭其住所。第三点是世人的嫌弃和谩骂。其次，‘违制结犯’等内容都如经文所说。 第四十四条是不敬经律戒。理解佛法不是孤立的，而是要依据教法才能获得。法身父母，诸佛所师，经卷所在之处，三宝就都具备了。即使自身有微小的理解，也要归功于教法，因为理解是从教法中产生的。如果对教法轻忽，就会使自己和他人失去尊敬，功德和福报也会沉沦，所以制定此戒来惩罚。这是别罪，成立需要四个条件：一是存在佛经和律典；二是不抄写传持；三是不生起尊重之心；四是安放在卑微之处，便构成犯罪。从文义上来看，分为四个部分：首先是标明名称并劝勉受持；其次是‘剥皮下示书写法’，说明书写的方法；三是‘常以下劝盛持供养’，劝勉盛大地受持和供养；四是‘若不违制结犯’，说明违背戒律便构成犯罪。第一部分如经文所说。‘剥皮等者先举难行而诫心’，意思是先举出难以做到的事情来告诫内心。如《大智度论》所说：