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English version: Therefore, the *Xiyu Zhuan* (西域傳, Records of the Western Regions) says that the perceptions and understandings of various schools differ. Among them, the most aligned with the correct meaning is as stated in the *Jin Guangming Jing Ji* (金光明經記, Commentary on the Golden Light Sutra), starting from the *Jiemo Daocheng* (寂滅道場, Bodhimanda of Nirvana) when manifesting enlightenment. This refers to after attaining Buddhahood, receiving the *Xin Di Fa Men* (心地法門, Mind-Ground Dharma) from *Lushana Fo* (盧舍那佛, Vairocana Buddha, the Sambhogakaya Buddha) in the Fourth Dhyana Heaven, and then returning to the Bodhimanda to expound the Ten World Seas, proceeding in the previous order through the Ten Abodes, and even when expounding the Mind-Ground Dharma in the palace of the Tenth *Mo Xi Shou Luo Tian Wang* (摩醯首羅天王, Maheśvara, the Great Lord of the World), the Great Brahma Kings offered net-like canopies. Therefore, the Dharma was expounded, even to the point of informing the assembly: 'I have come to this *Suo Po Shijie* (娑婆世界, Sahā World, the world of endurance) eight thousand times.' Sutra: For the sake of this Sahā World, even to the light of one precept. Commentary: This major section is the second part, concerning the admonishment against evil deeds. It is divided into three parts: introduction, main discourse, and conclusion. The introduction also has three parts: time and place, exhortation, and concluding the precepts. Here, the sutra compiler narrates the time and place. For the sake of teaching this Sahā World, from the Vajra Seat to the beings taught in the Fourth Dhyana Heaven, after finishing the Mind-Ground Dharma, he returned to the Bodhi tree to begin expounding, as stated in the Bodhisattva Precepts below. The precepts can break through the darkness of sinful deeds, therefore they are called light. Sutra: The Vajra Treasure Precepts, even to the purity of self-nature. Commentary: The second part is the Dharma King's exhortation, which is divided into two parts: encouragement and persuasion to believe. This is the first part. The Buddha raises the precepts, saying the Vajra Treasure Precepts, because they are firm and reliable, able to hold all merits, preventing them from being lost, and breaking through all evils. The myriad virtues of cause and effect begin with the precepts, therefore they are called the origin, as explained in detail below. The seed of Buddha-nature refers to the true nature of the precepts. It means that *Namo* (那末, Nāma, name), *Shi* (識, consciousness) refers to the six consciousnesses, *Xin* (心, mind) refers to the eighth consciousness (Alaya consciousness), and *Se* (色, form) refers to the five roots. All who have such emotions and consciousness enter the Buddha-nature and can become Buddhas in the future. Why? Because there is the cause of 'will be, will be, always existing', therefore there is the 'will be, will be, always abiding' Dharmakaya. The cause of *Sanputi* (三菩提, saṃbodhi, complete enlightenment) is why 'will be, will be' is repeated. Because the result of 'will be, will be' is naturally so. Therefore, there are the Nirmāṇakāya and Sambhogakaya, as well as the eternally abiding Dharmakaya. Like this, the ten precepts originate from the world, etc., is the legendary appearance of *Shijiamouni Fo* (釋迦牟尼佛, Śākyamuni, the Sage of the Shakya clan) in the world. Then these Dharma precepts should be upheld. This reveals the fruit of one's own Buddha-nature. Therefore, it is now expounded for the assembly. Saying that the original self-nature of the precepts of all sentient beings is pure, is to raise the true nature of the precepts, indicating that all sentient beings have Buddha-nature, therefore they can become Buddhas. -------------------------------------------------------------------------------- 。 梵网经古迹记卷上 大正藏第 40 册 No. 1815 梵网经古迹记 梵网经古迹记卷下(本) 青丘太贤集
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梵网经卢舍那佛说菩萨心地法门品第十 后秦三藏法师鸠摩罗什译 经。尔时卢舍那佛至自性清净 已下十一颂半第二劝信。信为入法之本。戒为住法之原。所以说偈更令信戒。然菩萨戒略有三门。一受得门。二护持门。三犯失门。初受得者。六道众生但解师语。要须先发大菩提心。谓誓定取无上菩提穷未来际利乐有情。如瑜伽云。菩提心者决定希求以为行相故。无上菩提一切有情义利为境。发此心已有二种受。一者一分受随其受者意乐所堪。或受一戒或多皆得成戒名为菩萨。不同声闻必总受持若其一分不名比丘。谓令现身得阿罗汉。圆满轨则建立学处。十戒具戒各必总受。若凡若圣受学一轨。即由此义简择人器。除有遮难及余趣也。菩萨不尔。随分戒故。谓凡必无现身成佛。要经无数大劫修故。从但解语乃至金刚。随其位力渐渐修满。如成山海尘渧为初。既大菩提无德不摄。欲成彼聚何善非因。即由此义不择趣生。但解师语发心皆得。虽但解语唯受一戒。犹胜二乘一切功德。罗汉功德但为自身。于有情界无有恩分。菩萨一戒为度一切。无 现代汉语译本 梵网经古迹记卷下(本) 青丘太贤集 梵网经卢舍那佛（Vairocana Buddha，报身佛，意为光明遍照）说菩萨心地法门品第十 后秦三藏法师鸠摩罗什（Kumārajīva）译 经文：尔时卢舍那佛至自性清净——以下十一颂半是第二次劝信。信是进入佛法的根本，戒是安住佛法的根源。所以用偈颂再次劝人信戒。然而菩萨戒略有三门：一、受戒之门；二、护持之门；三、犯戒之门。初受戒者，六道众生只要能理解师父的语言，就必须先发大菩提心（Mahābodhicitta，为利益一切众生而立誓成佛之心），即誓愿决定证取无上菩提（Anuttarā-samyak-sambodhi，无上正等正觉），穷尽未来际利益安乐一切有情众生。如《瑜伽师地论》所说：‘菩提心，以决定希求为行相’，无上菩提以一切有情众生的义利为目标。发此心后有两种受戒方式：一是随其受戒者意乐所能承受的一分受，或者受一戒或者多戒，都能成就戒体，成为菩萨。这不同于声闻乘（Śrāvakayāna），必须全部受持，如果缺少一部分就不能称为比丘（bhikṣu，出家男子）。声闻戒是为了让现世之身证得阿罗汉果（Arhat），圆满轨则，建立学处，十戒、具足戒各自都必须全部受持，无论是凡夫还是圣人，都受学同一轨则。这就是由此义来简择受戒之人是否堪为法器，排除有遮难以及其他趣向的人。菩萨戒则不然，因为是随分受戒。凡夫必定无法现世成佛，需要经历无数大劫修行。从只能理解语言乃至金刚位，随着其位阶和力量渐渐修满。如同积成山海，尘埃水滴为初始。既然大菩提包含一切功德，想要成就它，什么善不是成佛之因呢？因此，菩萨戒不选择所生之处，只要能理解师父的语言，发心即可受戒。即使只能理解语言，只受一戒，也胜过二乘（声闻乘和缘觉乘）的一切功德。罗汉的功德只为自身，对于有情众生没有恩惠。菩萨的一戒是为了度化一切众生，没有
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English version Varm জাল Sutra Ancient Traces Record Volume Down (Original) Collected by Qingqiu Taixian Varm জাল Sutra, Chapter Ten: The Bodhisattva's Mind Ground Dharma Door Spoken by Vairocana Buddha (The Illuminating Buddha) Translated by Tripiṭaka Master Kumārajīva of the Later Qin Dynasty Sutra: At that time, Vairocana Buddha reached the state of self-nature purity—the following eleven and a half verses are the second exhortation to faith. Faith is the foundation for entering the Dharma, and precepts are the origin for abiding in the Dharma. Therefore, verses are spoken again to encourage faith and precepts. However, the Bodhisattva precepts have roughly three aspects: first, the gate of receiving the precepts; second, the gate of upholding the precepts; and third, the gate of violating the precepts. For those who initially receive the precepts, sentient beings in the six realms, as long as they understand the teacher's language, must first generate the great Bodhicitta (the mind of enlightenment), which is the vow to definitely attain Anuttarā-samyak-sambodhi (unsurpassed complete enlightenment), and to benefit and bring happiness to all sentient beings throughout the future. As the *Yogācārabhūmi-śāstra* says: 'The mind of enlightenment takes definite aspiration as its characteristic,' and unsurpassed enlightenment takes the benefit and welfare of all sentient beings as its object. After generating this mind, there are two ways to receive the precepts: one is to receive a portion according to the recipient's inclination and capacity, either receiving one precept or many precepts, all of which can establish the precept body and become a Bodhisattva. This is different from the Śrāvakayāna (the Vehicle of Hearers), which requires complete adherence; if one part is missing, one cannot be called a bhikṣu (monk). The Śrāvakayāna precepts are for attaining Arhatship (liberation) in this lifetime, perfecting the rules, and establishing the learning grounds. The ten precepts and the full precepts must each be completely adhered to. Whether ordinary or noble, one learns the same rules. This is the meaning by which one selects whether the person is a suitable vessel for the Dharma, excluding those with obstacles and those inclined to other paths. The Bodhisattva precepts are not like this, because they are received in portions. Ordinary beings definitely cannot attain Buddhahood in this lifetime; they need to cultivate for countless great kalpas. From those who can only understand language to the Vajra stage, one gradually cultivates to completion according to their position and strength. It is like accumulating mountains and seas, with dust and drops of water as the beginning. Since great enlightenment encompasses all virtues, what good is not a cause for becoming a Buddha if one wants to achieve it? Therefore, the Bodhisattva precepts do not choose the place of birth; as long as one can understand the teacher's language and generate the mind, one can receive the precepts. Even if one can only understand language and only receives one precept, it is still superior to all the merits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The merits of an Arhat are only for oneself, and there is no kindness towards sentient beings. One precept of a Bodhisattva is for liberating all sentient beings, without --------------------------------------------------------------------------------
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一众生不荷恩故。二者全分受。谓三聚戒。摄律仪者断一切恶。恶谓一切应断舍法。从初发心断杀生等。三贤十圣伏断二障。乃至佛舍生死法故。摄善戒者修一切善。善谓一切应修证法。从初发心随分所学。三贤十圣各十胜行。乃至佛证二转依故。饶益有情者度一切众生。从初发心随分教化。穷未来际度一切故。非诸凡夫即能一切三聚顿誓。渐修满故。如是无碍所发愿行于诸愿行最无上。故随所生处心其中王。然无毕竟堪为其果。唯除无上正等菩提。第二护持者略有十门。一随心门。随其宿习心乐住故。犹如世间随其本色虽一蕰水缘碧等异。故先固一渐具余行。如本业云。若受一戒名一分菩萨。乃至具受名具分菩萨故。然佛所制应渐遍学。由此第二有遍学门。如瑜伽说。声闻自利尚护他心。况诸菩萨利他为先。故应遍护诸讥嫌戒。然智论云。新行菩萨不能一世一时遍行五度。如护三衣不能施等。由此第三有随性门。相违学处现在前时。唯护性戒纵遮戒故。如摄大乘菩萨性罪不现行故。与声闻共相似。遮罪有现行故。与彼不共。然瑜伽云。若有胜利性罪现行。由此第四有隐密门。如摄大乘行十恶故。就中瑜伽但开七非。然其第三但非性罪。于无属女许欲行故。摄大乘论通开邪行。以言十恶见利行故。如杀生等随一摄故。 现代汉语译本 一、众生不承受恩惠的缘故。 二、完全地接受（三聚戒）。所谓三聚戒，即：摄律仪戒，断除一切恶行。恶行指一切应当断除和舍弃的法。从最初发心时就断除杀生等行为。三贤十圣通过修行来降伏和断除二障，乃至佛陀舍弃生死之法。 摄善戒，修习一切善行。善行指一切应当修习和证悟的法。从最初发心时就随分随力地学习。三贤十圣各自有殊胜的十种行持，乃至佛陀证得二转依。 饶益有情戒，度化一切众生。从最初发心时就随分随力地教化，穷尽未来际来度化一切众生。并非所有凡夫都能立即誓愿受持一切三聚戒，而是通过逐渐修习来圆满。像这样无碍地发愿和行持，在所有愿行中是最无上的。因此，无论转生到何处，心都是其中的君王。然而，没有什么是究竟堪能作为它的果报的，唯有无上正等菩提。 第二，护持戒律，大致有十个方面： 一、随心门。随顺众生宿世的习气和内心的喜好而安住。犹如世间的水，虽然只有一种蕴，但因为缘于碧玉等不同的事物而呈现出不同的颜色。因此，首先要巩固一个方面，然后逐渐具备其他的行持。如《本业经》所说：‘如果受持一条戒律，就称为一分菩萨，乃至全部受持，就称为具分菩萨。’因此，佛陀所制定的戒律，应当逐渐普遍地学习。由此，第二方面是普遍学习。 如《瑜伽师地论》所说：声闻乘为了自己的利益尚且要守护他人的心，更何况以利益他人为先的菩萨呢？因此，应当普遍守护那些容易引起讥嫌的戒律。然而，《大智度论》说：‘新学菩萨不能在一世一时普遍地行持五度。’例如，守护三衣就不能同时进行布施等行为。由此，第三方面是随顺自性。 当相违背的学处同时出现时，只能守护自性戒，而放纵遮戒。如《摄大乘论》所说：菩萨的自性罪不会现行，因此与声闻乘相似；遮罪可能会现行，因此与声闻乘不相同。然而，《瑜伽师地论》说：如果有殊胜的利益，自性罪也可能现行。由此，第四方面是隐秘。 如《摄大乘论》所说，可以行持十恶。其中，《瑜伽师地论》只开许七非（指非梵行等），然而其中的第三种（指非梵行）只是非自性罪，因此允许对无主之女行淫。而《摄大乘论》则普遍开许邪淫，因为说十恶是为了见利而行。例如，杀生等行为可以被其中之一所涵盖。