English
English version: 'Wicked person' refers to someone who violates the precepts and commits offenses. 'Three violations constitute an offense' means that committing an offense three times constitutes a crime. As for mentioning 'Seven Buddhas,' it is because all Buddhas commonly receive these precepts. Here, for the sake of brevity, only the recent seven Buddhas are mentioned. The forty-third is the precept against deliberately destroying the precepts. A Bodhisattva's precepts encompass both the vehicle and the precepts, like a boat in the cycle of birth and death, a bridge to the other shore. Now, one violates it oneself and destroys it. Or some say that emptiness is evil, that there is no difference between upholding and violating the precepts; or that the Buddhas only use precepts to frighten for the sake of convenient teaching. They do not believe in the protection in the dark, the precept deities guarding in secret. This is like weeds mixed in a good field, a corpse in the sea of precepts. This kind of slander of the Vaipulya sutras is more serious than the seven rebellious acts. Therefore, in addition to other offenses, this precept is specifically established. The establishment of this precept requires four conditions: first, having faith and receiving the precepts; second, having a specific object; third, deliberately generating a destructive mind; and fourth, as long as one destroys one precept, one commits an offense. From the meaning of the text, it is divided into two parts: first, naming and reprimanding; second, 'If destroyed, violating the system constitutes an offense,' indicating that violating the precepts constitutes an offense. The first part is divided into three points: first, explaining that one will lose worldly offerings; second, 'Five thousand below explain the rebuke of ghosts and gods,' explaining that one will be rebuked by ghosts and gods; third, 'All people below explain the dislike and scolding of the world,' explaining that one will be disliked and scolded by the world. The first point includes two losses: first, losing the offerings of present-day believers; second, stealing the king's land and water. Because the land and water abandoned by the past kingdom are for those who uphold the precepts. Those who have not received the precepts, like tax evaders, must not steal their name. Now, they steal the name of the precepts and steal the offerings, so the ghosts and gods call them great thieves. Secondly, the rebuke of ghosts and gods is because the precepts are complete and can benefit sentient beings, so there are gods guarding and ghosts and gods revering. Now that the precepts have been violated, the gods leave and the ghosts and gods bully, so five thousand ghosts and gods block the front and scold, hate their tracks, sweep away their footprints, and destroy their dwellings. The third point is the dislike and scolding of the world. Secondly, the content of 'Violating the system constitutes an offense' is as stated in the sutra. The forty-fourth is the precept against disrespecting the sutras and precepts. Understanding the Dharma is not isolated, but must be obtained according to the teachings. The Dharma body parents, the teachers of all Buddhas, where the sutras are, the Three Jewels are all complete. Even if one has a small understanding, one should attribute it to the teachings, because understanding arises from the teachings. If one neglects the teachings, one will cause oneself and others to lose respect, and merit and blessings will sink, so this precept is established to punish. This is a separate offense, and its establishment requires four conditions: first, the existence of Buddhist scriptures and precepts; second, not copying and transmitting them; third, not generating a respectful mind; and fourth, placing them in a humble place, which constitutes an offense. From the meaning of the text, it is divided into four parts: first, naming and exhorting to uphold; second, 'Peeling the skin below shows the writing method,' explaining the method of writing; third, 'Often below exhorts to hold and make offerings,' exhorting to grandly uphold and make offerings; and fourth, 'If not, violating the system constitutes an offense,' explaining that violating the precepts constitutes an offense. The first part is as stated in the sutra. 'Peeling the skin, etc., first raises the difficult to do and warns the mind,' meaning to first raise the difficult things to do to warn the mind. As the *Mahaprajnaparamita Shastra* says: --------------------------------------------------------------------------------
Chinese
法梵志于十二年遍阎浮提求知圣法而不能得。时世无佛法佛法亦尽。有婆罗门言我有佛偈。若实乐者当以与汝。答言实乐。婆罗门言若实乐者。当以皮为纸以骨为笔以髓为水以血为墨。即如其言书得佛偈。偈云如法应修行非法不应行。今世及后世行法者安稳。木皮下次举易行以劝写。三劝盛持中言七宝者或七中之一或具于七为经函等。无价香华者唯贵为珍乃言无价。故法华云。此香六铢价直娑婆世界等。四结犯如文。 第四十五不化众生戒。菩萨弘愿誓度无边随所见闻劝发道意。故经云不说菩提名为杀者。道牙损灭莫不因兹故制犯也。别具三缘。一对所化境。二不起慈悲。三舍不劝导便犯。就文为三。初标能化之心。遍拔众苦故云大悲。次入下对境立誓。三是菩萨下违制结犯。初如文。次文又三。初示见人令受归戒。次若见下示见杂类令发道心。三而菩萨下示令总劝凡是有情咸发道意。初言三归者佛法僧宝为世良田。若不归之无由得脱。故法句经。如佛在世时天帝释知命将终应受驴报归依于佛。礼拜之顷其命便终。托彼驴阴母驴鞚断。踏破坏器被陶师打胎落。即还入天帝身。未逾食顷天帝便活。殡命之而起归依尚脱斯报况复长时。故先劝示令授三归次授十戒。三归是十戒之体故也。余三如文。 第四十六 法梵志（Dharmabhanaka）花了十二年时间走遍阎浮提（Jambudvipa，指我们所居住的世界）寻找神圣的佛法，但未能找到。当时世上没有佛法，佛法也已衰竭。有一位婆罗门（Brahmin）说：‘我有一首佛偈（Buddha-gatha）。如果真心想学，我就把它给你。’法梵志回答说：‘我真心想学。’婆罗门说：‘如果真心想学，就应该用你的皮当纸，用你的骨头当笔，用你的骨髓当水，用你的血当墨。’法梵志就按照他说的做了，写下了佛偈。偈语说：‘如法应修行，非法不应行。今世及后世，行法者安稳。’（用）树皮（写经）之后，（佛）再次举出易行（之事）来劝人抄写。（佛）三次劝人盛装经书，其中说到七宝（sapta-ratna）是指七种宝物中的一种，或者具备全部七种宝物，用来做经函等。（用）无价的香和花（供养），是因为（佛法）极为珍贵，所以才说是无价的。所以《法华经》（Saddharma Puṇḍarīka Sūtra）中说：‘此香六铢，价值等同娑婆世界（Saha world）。’第四（关于）结论（和）违犯（戒律），如经文所说。 第四十五，不化众生戒。菩萨（Bodhisattva）有弘大的誓愿，要度化无边的众生，所以（菩萨）无论见到或听到什么，都要劝人发起修道的意愿。所以经中说，不说菩提（Bodhi）之名，就是杀害（众生）。（众生的）道牙（菩提心）损灭，没有不是因为这个原因的，所以制定这条戒律来禁止（这种行为）。（此戒）分别具备三种因缘：一是对所要教化的对象；二是不生起慈悲心；三是舍弃而不劝导，就犯戒。就经文来说，分为三部分。首先标明能教化的心，（菩萨）要普遍拔除众生的痛苦，所以说（菩萨）有大悲心。其次（是）进入下文，针对（所化）对象立下誓愿。第三是‘菩萨’以下，（说明）违背戒律的后果。首先如经文所说。其次，经文又分为三部分。首先是‘示见人令受归戒’，（意思是）指示（菩萨）见到人，就应该劝他们受三归戒。其次是‘若见下示见杂类令发道心’，（意思是）如果见到其他种类的众生，就应该劝他们发起修道之心。第三是‘而菩萨下示令总劝凡是有情咸发道意’，（意思是）而菩萨应该劝所有有情众生都发起修道之心。首先说‘三归者佛法僧宝为世良田’，（意思是）三归依（tri-sarana）是佛、法、僧三宝，是世间的良田，如果不归依三宝，就没有办法脱离（轮回）的痛苦。所以《法句经》（Dhammapada）中说，如佛在世时，天帝释（Śakra）知道自己命将终了，应该受驴的果报，（于是他）归依于佛，礼拜佛的时候，他的命就终结了，（他）投胎到那头驴的胎中，母驴的缰绳断了，（母驴）踩坏了（陶匠的）器物，被陶匠打，（导致）流产，（天帝释的灵魂）就又回到了天帝的身体里。还没过一顿饭的时间，天帝释就活了过来。殡命之而起归依尚脱斯报况复长时，所以先劝人受三归依，其次（劝人）受十戒（dasa-sila）。三归依是十戒的基础。其余三点如经文所说。 第四十六
English
Dharmabhanaka (法梵志) spent twelve years traveling all over Jambudvipa (阎浮提, the world we live in) seeking the sacred Dharma but could not find it. At that time, there was no Buddha-dharma in the world, and the Buddha-dharma had also declined. A Brahmin (婆罗门) said, 'I have a Buddha-gatha (佛偈). If you sincerely want to learn it, I will give it to you.' Dharmabhanaka replied, 'I sincerely want to learn it.' The Brahmin said, 'If you sincerely want to learn it, you should use your skin as paper, your bones as a pen, your marrow as water, and your blood as ink.' Dharmabhanaka did as he said and wrote down the Buddha-gatha. The gatha says: 'Practice according to the Dharma, do not practice what is not Dharma. In this life and the next, those who practice the Dharma will be secure.' After (writing the sutra on) tree bark, (the Buddha) again cited easy practices to encourage people to copy (the sutra). (The Buddha) thrice exhorted people to elaborately contain the scriptures, saying that the seven treasures (sapta-ratna, 七宝) refer to one of the seven treasures, or possessing all seven treasures, to be used as scripture boxes, etc. (Using) priceless incense and flowers (as offerings) is because (the Dharma) is extremely precious, so it is said to be priceless. Therefore, the *Lotus Sutra* (Saddharma Puṇḍarīka Sūtra, 法华经) says: 'This six *zhu* of incense is worth as much as the Saha world (娑婆世界).' The fourth (regarding) the conclusion (and) violation (of precepts), is as the text says. The forty-fifth precept: not to convert sentient beings. Bodhisattvas (菩萨) have great vows to liberate boundless sentient beings, so whatever (a Bodhisattva) sees or hears, they should encourage people to arouse the intention to cultivate the path. Therefore, the sutra says that not speaking the name of Bodhi (菩提) is killing (sentient beings). The destruction of the *dao ya* (道牙, the seed of enlightenment) is invariably due to this reason, so this precept is established to prohibit (this behavior). (This precept) separately possesses three conditions: first, the object to be taught; second, not arousing compassion; third, abandoning without exhortation, which constitutes a violation. In terms of the text, it is divided into three parts. First, it indicates the mind capable of teaching; (Bodhisattvas) universally eradicate the suffering of sentient beings, so it is said that (Bodhisattvas) have great compassion. Second, (it) enters the following text, making vows for (the objects of conversion). Third, from 'Bodhisattva' onwards, (it explains) the consequences of violating the precepts. First, as the text says. Second, the text is further divided into three parts. First is 'showing people to receive the Three Refuges', (meaning) instructing (Bodhisattvas) that when they see people, they should encourage them to take the Three Refuges (tri-sarana, 三归依). Second is 'if seeing below, showing various kinds to arouse the mind for the path', (meaning) if seeing other kinds of sentient beings, they should encourage them to arouse the mind for cultivating the path. Third is 'and Bodhisattvas below, showing to generally encourage all sentient beings to arouse the mind for the path', (meaning) and Bodhisattvas should encourage all sentient beings to arouse the mind for cultivating the path. First, it says 'the Three Refuges are the Buddha, Dharma, and Sangha treasures, which are the good fields of the world', (meaning) the Three Refuges are the Buddha, Dharma, and Sangha, which are the good fields of the world. If one does not take refuge in the Three Jewels, there is no way to escape (the suffering of samsara). Therefore, the *Dhammapada* (法句经) says that when the Buddha was in the world, Śakra (天帝释) knew that his life was about to end and that he should receive the retribution of a donkey. (So) he took refuge in the Buddha, and when he bowed to the Buddha, his life ended. (He) was reborn in the womb of that donkey. The donkey's reins broke, (the donkey) broke (the potter's) utensils, and was beaten by the potter, (resulting in) a miscarriage. (Śakra's soul) then returned to Śakra's body. Before a meal had passed, Śakra came back to life. 'Burying the life and arising to take refuge still escapes this retribution, how much more so over a long period of time.' Therefore, first encourage people to take the Three Refuges, and then (encourage people) to take the Ten Precepts (dasa-sila, 十戒). The Three Refuges are the foundation of the Ten Precepts. The remaining three points are as the text says. The forty-sixth --------------------------------------------------------------------------------