Chinese
说法乖式戒。说法利人意在弘益。尊卑有轨彼此虔诚。今乃趣尔宣扬威仪失绪。自他轻忽法水难停故制犯也。别具三缘。一对听者。二非床座。三随说结犯。就文为三。初标能说之心具如法华。大慈悲为室柔和忍辱为衣诸法空为座。举一摄三故云大慈悲。若入下示说仪式。如希孝顺父母者示令劝他尊重说教之人。敬顺师教者示令劝他恭顺师所说教。西国外道多事火神专注礼敬念念相续。故举此事比敬人法。三其说法下违制结犯。 第四十七立制灭法戒。有力之人受佛付嘱。既能禀戒应护三宝。庶得佛法长存为五乘之轨导。今乃恃势立制非法违佛付嘱。乖受本心致令日隐舟沈苍生眼灭。是故制犯。别具四缘。一信心受戒。二自恃高威。三立非法制。四损灭佛法便犯。就文为三。初标有戒之人。言四部者比丘等四皆有力能灭法者。次自恃下出非法制。制于如法比丘四拘系帐籍。阙于剃发出家。已出家者不得习学决疑修福。但为营理俗务故云不听出家乃至非法非律。三而菩萨下违制结犯。 第四十八自破内法戒。菩萨理应依于正法诸有所作动合圣怀。今乃附傍胜人。苟求名利妄说佛法。应制云听所损尤甚故得罪也。别具二缘。一自为名利。二于王等前妄说佛法戒便犯。就文为三。初明能破人法。次若受下举是况 现代汉语译本：说法乖式戒。说法的目的是为了利益他人，意在弘扬佛法，使人受益。师长和听众之间要有一定的规矩，彼此之间要虔诚恭敬。现在却随意宣扬佛法，导致威仪丧失，自他之间互相轻视，这样佛法就像水一样难以停留，所以制定此戒来防止这种情况发生。违犯此戒需要具备三个条件：一是对听众说法；二是不在床座上；三是随着说法的进行而结犯。从经文来看，分为三个部分。首先，标明能说法的人应该具备的心态，就像《法华经》所说的那样，以大慈悲心为屋室，以柔和忍辱为衣裳，以诸法空性为座位。这里举一个例子就包含了三个方面，所以说‘大慈悲’。如果进入下文所示的说法仪式，就像希望孝顺父母的人，要引导、劝导他人尊重说法之人；敬顺师长的教导，要引导、劝导他人恭敬顺从师长所说的教导。西方的外道有很多事奉火神的，他们专注地礼敬火神，念念相续不断。所以举这个例子来比喻敬重说法之人的方法。第三，‘其说法下’，指违背了这些规定就会结犯此戒。 第四十七立制灭法戒。有能力的人接受了佛的嘱托，既然已经受了戒，就应该护持佛法僧三宝，这样才能使佛法长久存在，成为五乘（人天乘、声闻乘、缘觉乘、菩萨乘）的轨范和引导。现在却仗着自己的权势，制定不符合佛法的制度，违背了佛的嘱托，违背了受戒的本心，导致佛法像太阳一样隐没，像船一样沉没，众生的眼睛被遮蔽。因此制定此戒来防止这种情况发生。违犯此戒需要具备四个条件：一是具有信心而受戒；二是自恃权势高位；三是制定不符合佛法的制度；四是损害和灭除佛法，就构成违犯。从经文来看，分为三个部分。首先，标明有戒之人。‘言四部者’，指比丘（bhiksu，男性出家人）等四众弟子，他们都有能力灭除佛法。其次，‘自恃下’，指出不符合佛法的制度。这种制度对于如法的比丘进行各种限制，比如拘禁、系缚、登记户籍，不允许剃发出家，已经出家的人不得学习佛法、决断疑惑、修习福报，只能经营处理世俗事务，所以说‘不听出家乃至非法非律’。第三，‘而菩萨下’，指违背了这些规定就会结犯此戒。 第四十八自破内法戒。菩萨（bodhisattva，立志成佛的修行者）理应依据正法，所作所为都应符合圣人的心意。现在却依附于有权势的人，苟且追求名利，胡乱解说佛法。经文说，听任这种行为所造成的损害尤其严重，所以会因此获罪。违犯此戒需要具备两个条件：一是为自己求取名利；二是在国王等有权势的人面前胡乱解说佛法，就构成违犯。从经文来看，分为三个部分。首先，说明能破坏佛法的人和事。其次，‘若受下’，举例说明这种情况。
English
English version: The precept against teaching the Dharma improperly. The purpose of teaching the Dharma is to benefit others, with the intention of propagating the Dharma and benefiting people. There should be rules between teachers and listeners, and both should be sincere and respectful. Now, however, the Dharma is propagated casually, leading to a loss of dignity, mutual disrespect between oneself and others, making it difficult for the Dharma to remain like water. Therefore, this precept is established to prevent this situation from occurring. Violating this precept requires three conditions: first, speaking to listeners; second, not being on a bed or seat; third, the offense is committed as the teaching progresses. From the text, it is divided into three parts. First, it indicates the mindset that a person capable of teaching the Dharma should possess, just as the *Lotus Sutra* says, taking great compassion as the room, gentleness and patience as clothing, and the emptiness of all dharmas as the seat. Here, one example encompasses three aspects, so it is said 'great compassion'. If entering the teaching ceremony shown below, like someone who hopes to be filial to their parents, they should guide and encourage others to respect the person teaching the Dharma; respecting and obeying the teacher's teachings, they should guide and encourage others to respectfully follow the teachings of the teacher. Western heretics often serve the fire god, focusing on reverence and continuous respect. Therefore, this example is used to illustrate the method of respecting the person teaching the Dharma. Third, '其说法下', refers to violating these regulations will result in committing this precept. The forty-seventh precept against establishing rules that destroy the Dharma. Capable individuals who have received the Buddha's entrustment, having taken the precepts, should protect the Triple Gem (Buddha, Dharma, Sangha), so that the Dharma may endure and serve as a guide for the Five Vehicles (Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Now, relying on their power, they establish rules that do not conform to the Dharma, violating the Buddha's entrustment and the original intention of taking the precepts, causing the Dharma to disappear like the sun and sink like a ship, obscuring the eyes of sentient beings. Therefore, this precept is established to prevent this situation from occurring. Violating this precept requires four conditions: first, having faith and taking the precepts; second, relying on one's high position and power; third, establishing rules that do not conform to the Dharma; fourth, harming and destroying the Dharma, which constitutes a violation. From the text, it is divided into three parts. First, it indicates the person who has taken the precepts. '言四部者', refers to the fourfold assembly of disciples, such as bhikshus (male monastics), who have the ability to destroy the Dharma. Second, '自恃下', points out the rules that do not conform to the Dharma. This system imposes various restrictions on lawful bhikshus, such as detention, restraint, and registration, not allowing tonsure and ordination, and those who have already left home are not allowed to study the Dharma, resolve doubts, or cultivate merit, but can only manage secular affairs, so it is said '不听出家乃至非法非律'. Third, '而菩萨下', refers to violating these regulations will result in committing this precept. The forty-eighth precept against self-destruction of the inner Dharma. A Bodhisattva (bodhisattva, one who aspires to Buddhahood) should rely on the correct Dharma, and their actions should conform to the intentions of the sages. Now, however, they attach themselves to powerful people, seeking fame and profit, and interpret the Dharma recklessly. The text says that allowing this behavior causes particularly severe damage, so one will be guilty of this offense. Violating this precept requires two conditions: first, seeking fame and profit for oneself; second, recklessly interpreting the Dharma in front of powerful people such as kings, which constitutes a violation. From the text, it is divided into three parts. First, it explains the people and things that can destroy the Dharma. Second, '若受下', illustrates this situation with an example. --------------------------------------------------------------------------------
Chinese
非。三若故下违制结犯。初言横与等者。于王等前妄说佛戒曲顺王心。云佛听许枷禁打缚僧尼故云横与作系缚事等。如师子等者如师子莲华面经云。佛告阿难。譬如师子命终之后若空若水若陆所有众生不食彼师子肉。唯师子身自生诸虫自食师子之肉。阿难我之佛法非余能坏。是我法中诸恶比丘之所破坏。外道天魔虽破佛法人多□信是故云非。内众毁破人多生信。譬如自食。次举是况非中。言如念一子者如母念子。以命从之如事父母使无讥谤。父母能生生身佛戒能生法身。恶谤伤心。痛之何及。是故举于三百鉾刺及入地狱百劫受苦。而比闻毁一言。而况等者。自作教他他因破法。以他望自自因他缘故云因缘。逆佛教法云无孝顺。结犯如文。次如是下第二结劝如文。诸佛子下第三总结为三。初标数。汝等下等第二劝持。过去下第二劝学。 诸佛子下第三大段流通为二。初流通一经。次流通一品。初又四。初劝诵。次正流通。三明利益。四各三。初劝诵三者。初标名数。三世下第二举三世诸佛皆诵。我今下第三举释迦自诵。举此二文为劝之由。汝等次正流通三文者。初劝流通之人应受持下次明流通之相。流通下第三约时对机明流通事。得见下第三利益中三文者。初明值圣。次世世下明离苦。三当生下明得乐。我今下第 非。三种情况下如果违背戒律会构成犯罪。首先，‘横与等者’指的是在国王等权贵面前，为了迎合他们的心意而歪曲佛陀的戒律，妄称佛陀允许对僧尼进行枷锁、囚禁、鞭打等行为，所以说是‘横与作系缚事等’。‘如师子等者’，就像《师子莲华面经》所说：‘佛告阿难（Ananda，佛陀的十大弟子之一）。譬如师子命终之后，若空若水若陆所有众生不食彼师子肉，唯师子身自生诸虫自食师子之肉。阿难，我之佛法非余能坏，是我法中诸恶比丘之所破坏。’外道天魔虽然破坏佛法，但很多人不相信他们，所以说是‘非’。而内部的人毁坏佛法，人们更容易相信，就像狮子自食其肉一样。接下来用比喻来说明‘非’的情况。‘言如念一子者’，就像母亲思念自己的孩子，甚至愿意为他付出生命，就像侍奉父母一样，要让他们没有可以指责的地方。父母能生养我们的色身，而佛戒能生养我们的法身。恶意的诽谤会伤害我们的心，这种痛苦是无法弥补的。所以用三百支长矛刺身以及在地狱中遭受百劫的痛苦，来比喻听到一句诽谤的话。‘而况等者’，自己造作恶业，教唆他人，或者因为他人的原因而破坏佛法。以他人为参照，自己因为他人的缘故而犯罪，所以说是‘因缘’。违背佛教的教法，说没有孝顺之心，所犯的罪行就像经文中所说的那样。接下来‘如是下’是第二部分，总结并劝勉，内容就像经文所说的那样。‘诸佛子下’是第三大部分，总结为三个方面。首先是标明数量。‘汝等下等’是第二部分，劝勉大家坚持。‘过去下’是第二部分，劝勉大家学习。 ‘诸佛子下’是第三大段，流通分为两个部分。首先是流通一部经，然后是流通一个品。首先又有四个部分。首先是劝勉背诵，然后是正式流通，第三是说明利益，第四是各有三个部分。首先劝勉背诵三个方面。首先是标明名称和数量。‘三世下’是第二部分，举出三世诸佛都在背诵。‘我今下’是第三部分，举出释迦（Sakyamuni，佛教创始人）自己也在背诵。举出这两个例子是为了劝勉大家。‘汝等次’是正式流通的三个方面，首先是劝勉流通的人应该受持，然后说明流通的方式。‘流通下’是第三部分，根据时间和对象说明流通的事情。‘得见下’是第三部分，利益中有三个方面，首先是说明值遇圣贤。‘次世世下’是说明脱离苦难。‘三当生下’是说明获得快乐。‘我今下’是第
English
Non. Three situations where violating the precepts constitutes an offense. Firstly, 'transgressing and equating' refers to distorting the Buddha's precepts before kings and other dignitaries to cater to their desires, falsely claiming that the Buddha permits shackling, imprisoning, whipping, and other actions against monks and nuns, hence the phrase 'transgressing and equating to acts of bondage.' 'Like a lion, etc.' is as stated in the *Simhanada Lotus Face Sutra*: 'The Buddha told Ananda (one of the ten principal disciples of the Buddha). For example, after a lion dies, no living being in the sky, water, or land will eat the lion's flesh. Only the worms born from the lion's body will eat the lion's flesh. Ananda, my Buddha-dharma cannot be destroyed by others; it is destroyed by the evil *bhikkhus* (monks) within my Dharma.' Although *tirthikas* (non-Buddhists) and *maras* (demons) destroy the Buddha-dharma, many people do not believe them, hence the word 'non.' However, when internal people destroy the Buddha-dharma, people are more likely to believe it, just like a lion eating its own flesh. Next, an analogy is used to illustrate the 'non' situation. 'Speaking of thinking of one child' is like a mother thinking of her child, even willing to give her life for him, just like serving parents, ensuring there is no cause for criticism. Parents can give birth to our physical body, while the Buddha's precepts can give birth to our *dharmakaya* (Dharma body). Malicious slander will hurt our hearts, and this pain is irreparable. Therefore, the pain of being pierced by three hundred spears and suffering for hundreds of *kalpas* (aeons) in hell is used to compare to hearing a single slanderous word. 'And so on' refers to creating evil karma oneself, instigating others, or destroying the Dharma due to others. Taking others as a reference, one commits offenses because of others, hence the term 'causation.' Violating the Buddha's teachings and saying there is no filial piety, the offenses committed are as stated in the sutra. Next, 'Thus below' is the second part, summarizing and exhorting, the content is as stated in the sutra. 'All Buddha-sons below' is the third major part, summarized into three aspects. First, the number is indicated. 'You, etc. below' is the second part, exhorting everyone to persevere. 'Past below' is the second part, exhorting everyone to learn. 'All Buddha-sons below' is the third major section, the circulation is divided into two parts. First, circulating a sutra, and then circulating a chapter. First, there are four parts. First, exhorting recitation, then formal circulation, third, explaining the benefits, and fourth, each has three parts. First, exhorting recitation in three aspects. First, indicating the name and number. 'Three worlds below' is the second part, citing that all Buddhas of the three worlds are reciting. 'I now below' is the third part, citing that Sakyamuni (the founder of Buddhism) himself is also reciting. These two examples are given to encourage everyone. 'You, etc. next' are the three aspects of formal circulation, first, exhorting those who circulate should uphold, and then explaining the method of circulation. 'Circulation below' is the third part, explaining the matter of circulation according to time and object. 'To see below' is the third part, there are three aspects in the benefits, first, explaining encountering sages. 'Next, lifetimes below' is explaining liberation from suffering. 'Three, to be born below' is explaining obtaining happiness. 'I now below' is the --------------------------------------------------------------------------------