English
English version Firstly, because sentient beings do not receive grace. Secondly, to fully receive (the three clusters of precepts). The so-called three clusters of precepts are: the precepts of restraining discipline, which cut off all evil deeds. Evil deeds refer to all dharmas that should be cut off and abandoned. From the initial aspiration, one cuts off killing and other actions. The Three Sages and Ten Saints subdue and cut off the two obscurations through practice, even to the point where the Buddha abandons the dharma of birth and death. The precepts of gathering good dharmas, which cultivate all good deeds. Good deeds refer to all dharmas that should be cultivated and realized. From the initial aspiration, one learns according to one's capacity. The Three Sages and Ten Saints each have ten superior practices, even to the point where the Buddha realizes the two transformations of basis. The precepts of benefiting sentient beings, which liberate all sentient beings. From the initial aspiration, one teaches and transforms according to one's capacity, liberating all beings throughout the endless future. Not all ordinary beings can immediately vow to uphold all three clusters of precepts; rather, they gradually cultivate them to completion. Such unobstructed aspiration and practice are the most supreme among all aspirations and practices. Therefore, wherever one is born, the mind is the king among them. However, nothing is ultimately capable of being its result, except for unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi). Secondly, upholding the precepts has roughly ten aspects: 1. The aspect of following the mind. One abides according to the habitual tendencies and inclinations of sentient beings from past lives. Just as water in the world, although having only one essence, appears in different colors because it is associated with different things such as jade. Therefore, one should first solidify one aspect and then gradually acquire other practices. As the *Brahmajala Sutra* says: 'If one upholds one precept, one is called a part-Bodhisattva; even to the point of upholding all of them, one is called a complete Bodhisattva.' Therefore, the precepts established by the Buddha should be gradually and universally learned. Hence, the second aspect is universal learning. As the *Yogacarabhumi-sastra* says: Even the Sravakas (Disciples of the Hearer Vehicle) protect the minds of others for their own benefit, how much more so should Bodhisattvas, who prioritize benefiting others? Therefore, one should universally protect those precepts that easily cause criticism and dislike. However, the *Mahaprajnaparamita-sastra* says: 'Newly practicing Bodhisattvas cannot universally practice the five perfections in one lifetime or at one time.' For example, guarding the three robes cannot be done simultaneously with giving and other actions. Hence, the third aspect is following one's nature. When conflicting precepts arise simultaneously, one can only protect the precepts of nature (essential precepts) and indulge in the precepts of prohibition (secondary precepts). As the *Mahayana-samgraha* says: The natural transgressions of Bodhisattvas do not manifest, therefore they are similar to the Sravakas; the prohibited transgressions may manifest, therefore they are not the same as them. However, the *Yogacarabhumi-sastra* says: If there is a superior benefit, natural transgressions may also manifest. Hence, the fourth aspect is secrecy. As the *Mahayana-samgraha* says, one can practice the ten non-virtuous actions. Among them, the *Yogacarabhumi-sastra* only permits seven non-virtuous actions (referring to non-celibacy, etc.). However, the third of these (referring to non-celibacy) is only a non-essential transgression, therefore it is permissible to engage in sexual activity with an unowned woman. The *Mahayana-samgraha*, on the other hand, universally permits sexual misconduct, because it says that the ten non-virtuous actions are practiced for the sake of seeing benefit. For example, actions such as killing can be encompassed by one of them. --------------------------------------------------------------------------------
Chinese
然庄严云。由利群生意起贪不得罪。瞋则与彼违。恒欲损他故。由此第五有顺胜门。爱顺大悲故罪为劣。瞋彼相违。罪为重故。如瑜伽云。是诸菩萨多分应与瞋所起犯。非贪所起。乃至广说。又智论云。菩萨不恼众生为戒。不同声闻求现涅槃。淫欲虽不恼众生系缚心故立为大罪。菩萨不求现世涅槃。往返生死具资粮故。然瑜伽云。若欲断彼生起意乐发勤精进。烦恼炽盛蔽抑其心起瞋盖等。无所违犯。由此第六有意乐门。由意乐力恶无犯故。如十住论。悭心不解不能施时。谢今未熟后当施故。然经亦说。护戒之心如惜浮囊及草系者。由此第七有怖畏门。见微遮罪如性罪故。然涅槃云。于乘缓者乃名为缓。于戒缓者不名为缓。由此第八有成胜门。作善有胜且放止故。然庄严云。虽恒处地狱。不障大菩提。若起自利心。是大菩提障。由此第九有护障门。虽有作善护小乘故。如大般若云。若菩萨设殑伽沙劫受妙五欲。于菩萨戒犹不名犯。若起一念二乘之心。即名为犯。解云。虽贪所污。大心不尽。无无余犯。故名无犯。然文殊问经云。若以心分别男女非男女相。是菩萨波罗夷罪。由此第十有究竟门。若取法相非究竟故。如大般若。应以不护圆满净戒波罗蜜多。犯无犯相不可得故。第三犯失者。谓菩萨戒无无余犯。如有一分受。 现代汉语译本： 庄严论中说：‘由于利益众生的意愿而生起贪念，这不算犯罪。而嗔恨则与利益众生相违背，总是想要损害他人。’因此，第五个门是顺胜门（指顺应殊胜的原则）。因为爱顺应大悲心，所以由贪心引起的罪过较轻；嗔恨与大悲心相违背，所以由嗔恨引起的罪过较重。如《瑜伽师地论》所说：‘这些菩萨大多应该防范由嗔恨引起的过犯，而不是由贪心引起的。’乃至广说。 又《大智度论》说：‘菩萨以不恼害众生为戒，不同于声闻乘人追求现世的涅槃。’淫欲虽然不恼害众生，但会束缚心识，所以被立为大罪。菩萨不追求现世的涅槃，而是在生死轮回中往返，积聚资粮。 然而，《瑜伽师地论》说：‘如果想要断除（烦恼）生起的意乐，发起勤奋精进，即使烦恼炽盛，遮蔽和抑制他的心，生起嗔恨等，也没有违犯。’因此，第六个门是有意乐门（指动机和意图）。由于意乐的力量，即使做了恶事也不算犯戒。如《十住经》所说：‘如果因为悭吝而不愿意布施，可以解释为现在因缘尚未成熟，以后会布施。’ 然而，经典也说：‘守护戒律的心，要像爱惜漂浮的皮囊和用草绳系着的东西一样。’因此，第七个门是怖畏门（指对违犯戒律的恐惧）。把轻微的遮罪看得像根本罪一样。 然而，《涅槃经》说：‘对于大乘佛法懈怠的人，才叫做懈怠；对于戒律懈怠的人，不能叫做懈怠。’因此，第八个门是成胜门（指成就殊胜的功德）。因为行善有殊胜的功德，所以可以暂时放下（某些戒律）。 然而，《庄严论》说：‘即使恒常处于地狱之中，也不会障碍证得大菩提。如果生起自利的心，那才是证得大菩提的障碍。’因此，第九个门是护障门（指守护菩提的障碍）。即使做了善事，也要守护小乘的心。 如《大般若经》说：‘如果菩萨即使经历恒河沙数劫的时间，享受美妙的五欲，对于菩萨戒来说，也不算犯戒。如果生起一念二乘（声闻乘和缘觉乘）的心，那就叫做犯戒。’解释说：‘即使被贪欲所污染，大菩提心也不会穷尽，没有完全的过犯，所以叫做没有犯戒。’ 然而，《文殊师利问经》说：‘如果以分别心来区分男女或者非男女相，这是菩萨的波罗夷罪（断头罪）。’因此，第十个门是究竟门（指达到究竟的境界）。如果执着于法相，就不能达到究竟的境界。 如《大般若经》所说：‘应该以不守护的态度来圆满清净的戒律波罗蜜多，因为犯戒和不犯戒的相状都是不可得的。’ 第三，关于犯戒和失戒：菩萨戒没有完全不犯的情况，就像只有一部分受戒一样。
English
English version: 'Zhuangyan Lun' (Adornment Treatise) says: 'Due to the intention of benefiting sentient beings, arising greed is not considered a transgression. However, anger contradicts benefiting sentient beings, always desiring to harm others.' Therefore, the fifth gate is the 'Following Superiority Gate' (referring to following the principle of superiority). Because love follows great compassion, the transgression arising from greed is lighter; anger contradicts great compassion, so the transgression arising from anger is heavier. As the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice) says: 'These Bodhisattvas should mostly guard against offenses arising from anger, not those arising from greed.' And so on. Also, the 'Mahaprajnaparamita-sastra' (Great Treatise on the Perfection of Wisdom) says: 'Bodhisattvas take not harming sentient beings as their precept, unlike Sravakas (Hearers) who seek Nirvana in the present life.' Although lust does not harm sentient beings, it binds the mind, so it is established as a major transgression. Bodhisattvas do not seek Nirvana in the present life, but return to the cycle of birth and death, accumulating merit and wisdom. However, the 'Yogacarabhumi-sastra' says: 'If one wants to cut off the intention of (afflictions) arising, initiating diligent effort, even if afflictions are intense, obscuring and suppressing his mind, giving rise to anger, etc., there is no violation.' Therefore, the sixth gate is the 'Intentional Gate' (referring to motivation and intention). Due to the power of intention, even if one does evil, it is not considered a transgression. As the 'Dasabhumika Sutra' (Ten Stages Sutra) says: 'If one is stingy and unwilling to give, it can be explained as the conditions not yet being ripe, and one will give later.' However, the sutras also say: 'The mind that guards the precepts should be like cherishing a floating bladder and something tied with grass ropes.' Therefore, the seventh gate is the 'Fear Gate' (referring to the fear of violating the precepts). Viewing minor prohibitive transgressions as fundamental transgressions. However, the 'Nirvana Sutra' says: 'One who is lax towards the Mahayana (Great Vehicle) is called lax; one who is lax towards the precepts cannot be called lax.' Therefore, the eighth gate is the 'Accomplishment of Superiority Gate' (referring to accomplishing superior merits). Because doing good has superior merits, one can temporarily put down (certain precepts). However, the 'Zhuangyan Lun' says: 'Even if one is constantly in hell, it will not obstruct the attainment of great Bodhi (Enlightenment). If one gives rise to a self-benefiting mind, that is an obstacle to attaining great Bodhi.' Therefore, the ninth gate is the 'Protection of Obstacles Gate' (referring to protecting the obstacles to Bodhi). Even if one does good deeds, one must guard the mind of the Hinayana (Small Vehicle). As the 'Mahaprajnaparamita Sutra' says: 'If a Bodhisattva enjoys wonderful five desires for even as many kalpas (eons) as there are sands in the Ganges River, it is not considered a transgression for the Bodhisattva precepts. If one gives rise to a single thought of the Two Vehicles (Sravakayana and Pratyekabuddhayana), that is called a transgression.' The explanation says: 'Even if one is defiled by greed, the great Bodhi mind will not be exhausted, there is no complete transgression, so it is called no transgression.' However, the 'Manjushri Questions Sutra' says: 'If one uses a discriminating mind to distinguish between male, female, or non-binary appearances, this is a Parajika (defeat) offense for a Bodhisattva.' Therefore, the tenth gate is the 'Ultimate Gate' (referring to reaching the ultimate state). If one clings to the characteristics of phenomena, one cannot reach the ultimate state. As the 'Mahaprajnaparamita Sutra' says: 'One should use a non-guarding attitude to perfect the pure precept Paramita (Perfection), because the characteristics of transgression and non-transgression are unattainable.' Third, regarding transgressions and loss of precepts: There is no situation where a Bodhisattva precept is completely without transgression, just like only taking a portion of the precepts. --------------------------------------------------------------------------------