Chinese
十法对名不同者何。答一法具十法法互融随义转释无得定执。问华严经云。初住菩萨得法身本。分身百界像供佛。利生诸位功德无不具足。后后之位何所以耶。答言具足者分具足也。如灯照暗。暗多灯多。初灯虽明宁及后后。是故下第二释光明。二者。初直标次有缘下列因缘之相。初言戒光者戒能破惑故声光为表。次文又二。初叹体德次举宗趣。初言有缘等者缘因即圣应。机应相关致戒光缘理而诵。实理无作故非青等。故妙经云。知法常无性佛种从缘起是故说一乘。戒体无尽故云光光。此之戒体凡圣一如。故劝大众受持诵学。问上释戒体云实相心。今言非心如何得同。答实相之心不同顽碍故云非色。不同受等妄情分别故云非心。不同六道之有。不同二乘之无。故云非有非无。理亘始终故云非因非果。从迷辨异。是故云非。从悟本同心等俱是。不即不离妙在其中。妙心实相双非一切以为戒体。双照一切名宗名用(云云)。次诸佛子下举宗趣中。言诸佛子等者。诸佛举极果菩萨约真因。即初住已上等觉已还。大众者总该内外凡也。略举此三。修之与极分分定慧而成立者由戒为本。本亘初后即宗趣也。是故下第三劝学二者。初劝受持诵学。佛子下第二释出劝意。初言受持等者受谓受戒。三业领纳名受。顺受防护名持。对文宣 唱名读。背文通利名诵。修集义理名学。次文先诫听。若受等者列受等众。举一摄诸故但云受。具足应云若受持读诵善学佛戒者等。国王者小曰邦大曰国。三阳并列像乾道以成三。一气中表圣人之得一。故易云。君王得一以治天下。一能三所。所谓三才即天地人。以一贯三云国王也。王之所生故云王子。百官者总举诸官全数是故云百。如云百姓。非即百人而已。宰相者辅王论道经纬国事协理阴阳。宰主之相故名宰相。比丘者此云勤事男。比丘尼此云勤事女。从小入大。二众通须。无色无身但列欲色。非前后类并名庶民。民者人也。生等五种皇家掌门名为黄门。欲界男女通有贪淫。此举最多乃至炫卖云淫男女。古因犯罪身属于人以为贱役名为奴婢。八部者一天二龙三夜叉四乾闼婆五阿修罗六迦楼罗七紧那罗八摩睺罗伽。摩睺罗伽头上有角余分同人。非人鬼道之中变通胜者曰神。中下之类名鬼。善神之类金刚密迹名金刚神。虽是大权菩萨示为亦须引实受三聚净戒。诸天龙等现身为人受菩萨戒名变化人。利根畜生解人语者亦得受戒。杂类犹多略列如上故云乃至。戒为伏断之因故云第一清净者(序文竟)。佛告下第二正说为二。初明十重次明四十八轻。初为三。初举数劝持。次别释。三结劝。初文又四。初举数。次若受下诫劝 现代汉语译本 唱名读：唱诵其名并诵读。 背文通利名诵：背诵经文流畅通达称为诵。 修集义理名学：修习汇集经文中的义理称为学。 次文先诫听：接下来讲经文之前，首先告诫听众。 若受等者列受等众：如果有人要受戒等，则将其列入受戒的行列。 举一摄诸故但云受：这里只说‘受’，是为了以一概全，涵盖所有情况。 具足应云若受持读诵善学佛戒者等：完整地说，应该说‘如果有人受持、读诵、善于学习佛戒’等等。 国王者小曰邦大曰国：国王，小的叫邦，大的叫国。 三阳并列像乾道以成三：三个阳爻并列，象征着乾道成就了天、地、人三才。 一气中表圣人之得一：一股气在中间，表明圣人得‘一’。 故易云君王得一以治天下：所以《易经》说，君王得到‘一’，就可以治理天下。 一能三所：‘一’能贯穿‘三’个方面。 所谓三才即天地人：所谓三才，就是天、地、人。 以一贯三云国王也：用‘一’来贯穿‘三’，说的就是国王。 王之所生故云王子：国王所生的，所以叫王子。 百官者总举诸官全数是故云百：百官，是总括所有官员，所以用‘百’来表示。 如云百姓非即百人而已：比如说的百姓，并非只有一百个人。 宰相者辅王论道经纬国事协理阴阳：宰相，是辅佐君王论道，治理国家大事，协调阴阳。 宰主之相故名宰相：是宰主（君王）的辅佐，所以叫宰相。 比丘者此云勤事男：比丘（bhiksu），这里翻译为‘勤事男’。 比丘尼此云勤事女：比丘尼（bhiksuni），这里翻译为‘勤事女’。 从小入大二众通须：从小处入手，成就大的功德，比丘和比丘尼都需要。 无色无身但列欲色：没有色身，但列出欲界和色界。 非前后类并名庶民：不属于以上各类的人，都称为庶民。 民者人也：民，就是人。 生等五种皇家掌门名为黄门：负责管理生育等五种事务的皇家掌门，称为黄门。 欲界男女通有贪淫：欲界的男女普遍都有贪欲和淫欲。 此举最多乃至炫卖云淫男女：这里列举最多的情况，甚至包括炫耀和贩卖淫欲的男女。 古因犯罪身属于人以为贱役名为奴婢：古代因为犯罪，身体属于他人，作为低贱的劳役，称为奴婢。 八部者一天二龙三夜叉（yaksa）四乾闼婆（gandharva）五阿修罗（asura）六迦楼罗（garuda）七紧那罗（kinnara）八摩睺罗伽（mahoraga）。 摩睺罗伽头上有角余分同人：摩睺罗伽（mahoraga）头上长角，其他部分和人一样。 非人鬼道之中变通胜者曰神：在非人和鬼道之中，变化神通比较厉害的叫做神。 中下之类名鬼：中等和下等的叫做鬼。 善神之类金刚密迹名金刚神：善良的神，比如金刚密迹，叫做金刚神。 虽是大权菩萨示为亦须引实受三聚净戒：即使是大权菩萨示现，也需要引导他们真实地受持三聚净戒。 诸天龙等现身为人受菩萨戒名变化人：诸天、龙等显现人身来受菩萨戒，叫做变化人。 利根畜生解人语者亦得受戒：根器好的畜生，如果能听懂人话，也可以受戒。 杂类犹多略列如上故云乃至：其他种类还很多，这里只是简单列举如上，所以说‘乃至’。 戒为伏断之因故云第一清净者(序文竟)：戒是降伏和断除烦恼的原因，所以说是第一清净的。（序文结束） 佛告下第二正说为二：佛告（Buddha）以下，第二部分正式宣说，分为两部分。 初明十重次明四十八轻：首先说明十重戒，然后说明四十八轻戒。 初为三：第一部分分为三部分。 初举数劝持：首先列举戒条的数量，劝人受持。 次别释：其次分别解释。 三结劝：第三总结劝勉。 初文又四：第一部分又分为四部分。 初举数：首先列举戒条的数量。 次若受下诫劝：其次从‘若受’开始，告诫和劝勉。
English
English version Chanting the name and reading: Chanting its name and reciting. Memorizing the text fluently is called recitation: Memorizing the scriptures fluently and thoroughly is called recitation. Cultivating and gathering the meaning of the doctrine is called learning: Cultivating and gathering the meaning of the scriptures is called learning. Next, before explaining the text, first admonish the listeners: Next, before explaining the scriptures, first admonish the listeners. If those who receive, etc., are listed among the assembly of those who receive, etc.: If someone wants to receive precepts, etc., they are listed in the ranks of those receiving precepts. Taking one to encompass all, therefore only 'receiving' is mentioned: Here, only 'receiving' is mentioned to encompass all situations. Fully, it should be said, 'If those who uphold, recite, and diligently study the Buddha's precepts, etc.': Fully, it should be said, 'If someone upholds, recites, and is good at studying the Buddha's precepts,' etc. Kings, small ones are called states, large ones are called countries: Kings, small ones are called states, large ones are called countries. Three yang lines aligned symbolize the Dao of Qian completing the three: Three yang lines aligned symbolize the Dao of Qian completing the three talents of heaven, earth, and humanity. One qi in the middle represents the sage's attainment of 'one': One qi in the middle represents the sage's attainment of 'one'. Therefore, the Book of Changes says, 'The king attains one to govern the world': Therefore, the Book of Changes says, 'The king attains one to govern the world'. 'One' can do what 'three' do: 'One' can penetrate 'three' aspects. The so-called three talents are heaven, earth, and humanity: The so-called three talents are heaven, earth, and humanity. Using 'one' to penetrate 'three' refers to the king: Using 'one' to penetrate 'three' refers to the king. Born of the king, therefore called prince: Born of the king, therefore called prince. The hundred officials are a general reference to all officials, hence 'hundred': The hundred officials are a general reference to all officials, hence 'hundred'. Like saying 'the people,' it does not mean only a hundred people: Like saying 'the people,' it does not mean only a hundred people. The prime minister assists the king in discussing the Dao, managing state affairs, and harmonizing yin and yang: The prime minister assists the king in discussing the Dao, managing state affairs, and harmonizing yin and yang. The minister who assists the ruler is called the prime minister: The minister who assists the ruler (king) is called the prime minister. Bhikkhu is translated here as 'diligent man': Bhikkhu is translated here as 'diligent man'. Bhikkhuni is translated here as 'diligent woman': Bhikkhuni is translated here as 'diligent woman'. Starting from the small to enter the great, both groups need it: Starting from the small to achieve great merit, both bhikkhus and bhikkhunis need it. Without form or body, only the desire and form realms are listed: Without form or body, only the desire and form realms are listed. Those not belonging to the preceding categories are all called common people: Those not belonging to the preceding categories are all called common people. People are humans: People are humans. The royal gatekeeper in charge of the five kinds of births is called the Yellow Gate: The royal gatekeeper in charge of the five kinds of births is called the Yellow Gate. Men and women in the desire realm all have greed and lust: Men and women in the desire realm all have greed and lust. This lists the most common cases, even including men and women who flaunt and sell lust: This lists the most common cases, even including men and women who flaunt and sell lust. In ancient times, those who committed crimes belonged to others and were used as lowly servants, called slaves: In ancient times, those who committed crimes belonged to others and were used as lowly servants, called slaves. The eight classes are: one, Devas; two, Nagas; three, Yakshas; four, Gandharvas; five, Asuras; six, Garudas; seven, Kinnaras; eight, Mahoragas. Mahoragas have horns on their heads, the rest is like humans: Mahoragas have horns on their heads, the rest is like humans. Among non-humans and ghosts, those with superior transformations are called gods: Among non-humans and ghosts, those with superior transformations are called gods. The middle and lower classes are called ghosts: The middle and lower classes are called ghosts. Good gods, such as Vajra Secret Traces, are called Vajra Gods: Good gods, such as Vajra Secret Traces, are called Vajra Gods. Even great bodhisattvas must be guided to truly receive the Three Pure Precepts: Even great bodhisattvas must be guided to truly receive the Three Pure Precepts. Devas, Nagas, etc., who appear as humans to receive the Bodhisattva precepts are called transformed humans: Devas, Nagas, etc., who appear as humans to receive the Bodhisattva precepts are called transformed humans. Animals with sharp roots who understand human language can also receive precepts: Animals with sharp roots who understand human language can also receive precepts. There are many other categories, only briefly listed above, hence 'even': There are many other categories, only briefly listed above, hence 'even'. Precepts are the cause of subduing and cutting off afflictions, hence 'the first pure' (end of the preface): Precepts are the cause of subduing and cutting off afflictions, hence 'the first pure' (end of the preface). Buddha's announcement below is the second part, the formal explanation, divided into two parts: Buddha's announcement below is the second part, the formal explanation, divided into two parts. First, explain the ten major precepts, then the forty-eight minor precepts: First, explain the ten major precepts, then the forty-eight minor precepts. The first part is divided into three parts: The first part is divided into three parts. First, list the number and encourage upholding: First, list the number of precepts and encourage upholding. Second, explain separately: Second, explain separately. Third, conclude with encouragement: Third, conclude with encouragement. The first part is further divided into four parts: The first part is further divided into four parts. First, list the number: First, list the number of precepts. Second, starting from 'if receiving,' admonish and encourage: Second, starting from 'if receiving,' admonish and encourage. --------------------------------------------------------------------------------
Chinese
诵文。初明不诵有损阙于慈悲弘誓云非菩萨。身口离文识心疏野。思修佛性觉悟情乖。但缘六道为怀故云非佛种子。我亦如是等者举果劝因也。三一切下举例劝学。三四已略下结说劝持。第二别释十重为十。初杀人戒菩萨万行慈悲为本。视众生犹如父母。六道轮转互不相知。故下文云。而杀而食者即杀我父母。伤慈之甚。是故先制。所言杀者断彼命也。从识初托讫于老死断彼连持相续之命并名为杀。通缘有二。一禀菩萨律仪。二住自性非颠狂等。此通诸戒故名通缘。下不复出。别缘具四。一是人二人想三有杀心四命断便犯。阙缘结轻。一一戒中通具三意。初制止恶。次制行善。三举过结犯。初文又三。初标人列于杀事。次因下列成杀业。三乃至下举轻况重。初言若佛子者通指之辞。谓发发菩提心受菩萨戒。从佛法生通名佛子。若自杀下列杀事五句不同。初自杀有二。一杀自身二杀他身。杀自身有三义。一恶心自杀。二厌身自杀。并违圣教俱结轻垢。故经云。说身无常不说厌离于身也。三为生为道亡身济物。如萨埵王子等。是故下文令舍自命等则得福无犯。二自杀他具缘犯夷。次教他杀者。教他杀人彼人未死能教前死亦犯重罪。何以故戒无尽故不同小乘顺权文说命终戒失结方便兰。三方便赞叹杀者。见他正杀叹其德也。 现代汉语译本 诵文。首先阐明不诵读佛经会损害慈悲和弘大的誓愿，说明这样的人不是菩萨。身口远离经文，意识心智粗疏鄙陋，思考和修习佛性，觉悟和情感相悖。只因心中怀着六道轮回，所以说不是成佛的种子。‘我亦如是等’是举出结果来劝勉种因。‘三一切下’是举例劝勉学习。‘三四已略下’是总结劝勉坚持。第二部分分别解释十重戒，分为十条。首先是杀人戒，菩萨的万种修行以慈悲为根本。看待众生犹如父母。六道轮回中，互相不认识。所以下文说，‘而杀而食者即杀我父母’，这是对慈悲的极大伤害。因此首先制定这条戒律。所说的‘杀’，是断绝他的性命。从意识最初寄托到老死，断绝他连续相续的生命，都叫做杀。通缘有二：一是接受菩萨的律仪，二是安住于自性，不是精神错乱等情况。这是所有戒律通用的，所以叫做通缘。下文不再重复说明。别缘有四个：一是人，二是人想，三是有杀心，四是命断，这样就犯戒。缺少任何一个条件，罪责较轻。每一条戒律中都包含三种意义：一是制止作恶，二是制止不行善，三是举出过失，判决罪责。第一部分经文又分为三部分：首先标明人，列出杀人的事情；其次因为下列出构成杀业的原因；三是‘乃至下’，举出轻微的情况来比况严重的罪行。开头说的‘若佛子者’是通用的称呼，指发了菩提心，受了菩萨戒，从佛法中产生，都可以叫做佛子。‘若自杀下’列出杀人的五种不同情况。首先是自杀，分为两种：一是杀自身，二是杀他人。杀自身有三种含义：一是恶心自杀，二是厌恶身体而自杀，都违背了圣教，都会犯轻垢罪。所以经中说，‘说身无常不说厌离于身也’。三是为了众生为了道义牺牲生命来救济事物，例如萨埵王子等，因此下文说，‘令舍自命等则得福无犯’。二是自己杀他人，具备所有条件就犯波罗夷罪。其次是教唆他人杀人，被教唆的人还没死，教唆的人先死了，也犯重罪。为什么呢？因为戒律是无尽的，不同于小乘顺应权宜之说，说命终戒就失去了约束，只是犯了方便罪。三是方便赞叹杀人的人，看见别人正在杀人，赞叹他的德行。