English
English version Hear me recite, the content of this fourth gate can be understood literally. Sutra: At that time, Shakyamuni Buddha proclaimed the Mahayana precepts encompassing all Buddhas. Commentary: From here onwards is the third section, concerning the preface to the precepts, divided into two parts. First, the sutra compiler's preface, then the World Honored One's preface. This is the first part. The 'at that time' refers to the time when he descended from the Tushita Heaven to manifest in the world. 'Shakya' is translated as 'able'. 'Muni' means 'silent'. The Bodhi tree is in Magadha. Under this tree is the Vajra seat. Enlightenment was attained here, hence it is called the Bodhi tree. Why are these precepts established all at once at the beginning? Because the three vehicles and myriad practices arise from this. The three times (past, present, future) are determined, and there is no need to wait until after a violation to establish them. This is different from the Sravaka precepts, which are gradually established over time. As the Manjushri Question Sutra and the Nirvana Sutra say, if precepts are pre-established, the world will have doubts. It's like mending clothes, patching wherever there is a tear. But the Bodhisattva precepts are not like that. Therefore, when he first became a Buddha, he first established these precepts. According to the Ten Bhumi Sutra, in the first seven days after enlightenment, the Buddha himself enjoyed the Dharma bliss. Only in the second seven days did he begin to speak the Dharma. So, the initial establishment of the precepts should be in the second seven days. Filial piety (孝, xiào) refers to nurturing. Obedience (顺, shùn) is respect. Knowing and repaying kindness is filial piety. There are two kinds of kindness: first, the kindness of nurturing the physical body, which is parents; second, the kindness of nourishing the Dharma body, which is teachers and Sangha. Respectfully make offerings with both wealth and Dharma as appropriate. Here, the Teacher, Sangha, and Three Jewels are respectively the assistants, reliance, and object of the ultimate path. Therefore, they are specifically mentioned. Filial piety is called a precept, and also called restraint. Filial piety is the foundation of all virtues, the essential path of the former kings. Precepts are the basis of all goodness, the origin of all Buddhas. Goodness arises from this. Filial piety is called a precept, evil ceases from this, and it is also called restraint. Therefore, filial piety and precepts have different names but the same meaning. The 'immediately emitting light from the mouth, etc.' refers to emitting light from the mouth, attracting the masses. Emitting immeasurable light, attracting those with affinity. It represents the unobstructed gate, illuminating and guiding the long night. The 'great precepts' are the Mahayana precepts. Therefore, there are no Sravakas here. Sutra: The Buddha told the Bodhisattvas that (these precepts) are not without cause. Commentary: From here onwards is the Buddha's preface, sequentially describing the aspects of the three wheels of teacher, Dharma, and disciples. There are two kinds of teachers: the fundamental teacher is the Buddha, and the secondary teacher is the Bodhisattva. Therefore, it is said, 'I recite, and you also recite.' Reciting the precepts every half month, even if the teacher is hidden, one must act according to the Dharma. --------------------------------------------------------------------------------
Chinese
住故。增即易退减即难进。为不退戒进修定慧。是故半月不增不减。如遗教云。波罗提木叉是汝等师。若我住世无异此也。言发心者十信位也。行实有退。非三贤之正位。十发趣者十住也。三贤初故。十长养者十行也。长养圣胎故。十金刚者十回向也。摄五力故。本业下卷皆地前故。戒能破暗。以光为瑞。常所诵持从口而出。故说有缘非无因也。 经。光光非青黄至应读诵善学。 述曰。此第二法也。此中光光谓诸戒也。从喻瑞相而得名故。戒虽名色而非显形。以依善思分限立故。无质碍故非色。无缘虑故非心。不离缘故非有。不即缘故非无。以非有故非因果法。以非无故诸佛本原。佛本原故菩萨根本。以与因果作根本故。由此时众亦为根本。是以佛子初受后持诵文学义。 经。佛子谛听至第一清净者。 述曰。此即第三所被弟子。言比丘者。先受声闻。有说。回心受戒时转成菩萨戒。非也。彼依余乘种子立故。但前小戒有助大力。菩萨乘心别种子生。于彼所熏别起无表。十八梵者色界众也。谓三静虑各有三天。第四有九故。无想初后许有心故。善戒经云。要先发菩提心方得受菩萨戒。如何净居亦得受戒。有说。十八言总意别。如一比丘名六群。有说。除无想净居别有十八梵。如本业经。下 现代汉语译本： 住于此故。增加就容易退失，减少就难以进步。为了不退戒而精进修习定慧。因此半月不增不减。如《遗教经》所说：‘波罗提木叉（Pratimoksha，戒律）是你们的老师。若我住世，与此无异。’所说‘发心’是指十信位。行持实际上会有退转。并非三贤位的真正位置。‘十发趣’是指十住位。因为是三贤位的开始。‘十长养’是指十行位。长养圣胎的缘故。‘十金刚’是指十回向位。因为摄持五力的缘故。《本业经》下卷所说都是指地前位。戒能破除黑暗，以光明为瑞相。常常诵持，从口而出。所以说是有缘，并非没有原因。 经文：光光非青黄至应读诵善学。 述曰：这是第二种法。这里的光光指的是诸戒。从比喻瑞相而得名。戒虽然名为色法，但并非显现形色。因为依靠善思的分限而建立。没有质碍所以不是色法。没有缘虑所以不是心法。不离缘故不是有。不即缘故不是无。因为不是有，所以不是因果法。因为不是无，所以是诸佛的本源。因为是佛的本源，所以是菩萨的根本。因为它与因果作为根本的缘故。由此此时大众也成为根本。因此佛子最初受持，然后诵读学习文义。 经文：佛子谛听至第一清净者。 述曰：这是第三种所教化的弟子。所说‘比丘’，是先受声闻戒。有人说，回心受戒时转成菩萨戒。不是这样的。他们是依据其他乘的种子而立的。只是之前的小乘戒律对大乘有帮助。菩萨乘的心是另外的种子所生。在那个基础上熏习，另外生起无表业。‘十八梵’是指梵众。指三静虑各有三天。第四禅有九天。因为无想定的初后允许有心识的缘故。《善戒经》说：‘要先发菩提心才能受菩萨戒。’那么净居天如何才能受戒？有人说，十八是总称，意义有差别。如一个比丘名叫六群。有人说，除了无想天，净居天另外有十八梵天。如《本业经》下卷所说。
English
English version: Therefore, increase is easy to regress, and decrease is difficult to advance. In order to not regress from the precepts, diligently cultivate Samadhi and Prajna. Therefore, it is neither increased nor decreased every half month. As the *Last Teaching Sutra* says: 'The Pratimoksha (precepts) is your teacher. If I were to remain in the world, it would be no different from this.' 'Generating the aspiration' refers to the ten stages of faith. Practice can actually regress. It is not the true position of the Three Sages. 'Ten Developments of Interest' refers to the ten abodes. Because it is the beginning of the Three Sages. 'Ten Growths' refers to the ten practices. Because it nourishes the sacred embryo. 'Ten Vajras' refers to the ten dedications. Because it gathers the five powers. The lower volume of the *Original Karma Sutra* all refers to the positions before the ground. Precepts can break through darkness, with light as an auspicious sign. Constantly recited and held, coming out from the mouth. Therefore, it is said to be due to causes and conditions, not without reason. Sutra: 'The lights are not blue or yellow, and should be read and studied well.' Commentary: This is the second Dharma. The 'lights' here refer to the various precepts. It is named from the metaphor of auspicious signs. Although precepts are named as form, they do not manifest form. Because they are established based on the limits of good thought. Because there is no obstruction, it is not form. Because there is no object of thought, it is not mind. Because it does not leave conditions, it is not existent. Because it is not identical to conditions, it is not non-existent. Because it is not existent, it is not the law of cause and effect. Because it is not non-existent, it is the original source of all Buddhas. Because it is the original source of the Buddha, it is the root of the Bodhisattva. Because it serves as the root for cause and effect. Therefore, the assembly at this time also becomes the root. Therefore, the Buddha's disciples first receive and uphold, then recite and study the meaning of the texts. Sutra: 'Buddha's disciples, listen carefully, to the first purity.' Commentary: This is the third type of disciple being taught. 'Bhikkhu' refers to those who have first received the Sravaka precepts. Some say that when they turn their minds and receive the precepts, they are transformed into Bodhisattva precepts. This is not the case. They are established based on the seeds of other vehicles. It is just that the previous Hinayana precepts are helpful to the Mahayana. The mind of the Bodhisattva vehicle is born from a separate seed. Based on that foundation, it is cultivated, and a separate non-manifest karma arises. 'Eighteen Brahmas' refers to the Brahma assembly. It refers to the three heavens in each of the three Dhyana heavens. The fourth Dhyana has nine heavens. Because the beginning and end of the non-thinking state allow for consciousness. The *Good Precepts Sutra* says: 'One must first generate the Bodhi mind in order to receive the Bodhisattva precepts.' Then how can the Pure Abode heavens receive the precepts? Some say that eighteen is a general term, and the meaning is different. For example, one Bhikkhu is called the Six Groups. Some say that apart from the non-thinking heaven, the Pure Abode heavens have another eighteen Brahma heavens. As the lower volume of the *Original Karma Sutra* says. --------------------------------------------------------------------------------
Chinese
三静虑各有四天。第四六故。有说。据实亦有成佛。然唯识论总成色界有回心。已傍述未建立回向菩提声闻教。云若依般若不发大心即五净居无回心者。不谓了义亦无回心。于中且依受不共戒。许黄门等亦受得戒。若遍学行别受七众当知遮难同声闻受。有问。若黄门等亦受得戒。何故经云。若言不受优婆塞戒沙弥戒比丘戒得菩萨戒。无有是处。譬如重楼不由初级得第二级。无有是处。彼自解云。必由律仪得后不共二菩萨戒故作是说。未必菩萨先发小心。皆名第一清净者。如论超胜诸罗汉故。何故尔者。如般若言。二乘善根犹如萤火。唯照自身。大乘善根犹如日光。导一切故。 经。佛告诸佛子至我亦如是诵。 述曰。第二正说分。此有二。初重后轻。初中有三。总标故别诵故结成故。总中有二。举数制持故示相劝学故。此初也。瑜伽立四。如宗要释。若善生经依在家众唯说前六。以粗显故。依善戒经。出家菩萨立有八重。即此十中初四后四。以共不共根本重故。此经本业总立十重。以通摄故。颂曰。四身三语意亦三。由贪瞋痴四二一。三语由三得究竟。淫瞋邪见亦非情。十中四以身业为体。智论十三云酒及前三俱身戒故。第四六七语业为罪。余三语随相为第六七故。然有业道非他胜处。谓染歌等绮语所摄 现代汉语译本：三禅天各有四层天。第四禅天有六种果报。有人说，根据实际情况，也有在那里成就佛果的。然而，《唯识论》总的来说认为，有回心向大乘的人才能在那里成佛。这实际上是顺带提到了尚未建立回向菩提之心的声闻乘教义。论中说，如果依据《般若经》，不发大乘菩提心，那么住在五净居天的人就不会回心向大乘。这并不是说究竟了义的教法中也没有回心向大乘的人。其中，暂且依据受不共戒的观点，允许黄门（指性机能不全的人）等也能受戒。如果普遍学习并修行，分别受七众戒，应当知道遮难的情况与声闻乘受戒相同。有人问：如果黄门等也能受戒，为什么经中说：‘如果说不受优婆塞戒、沙弥戒、比丘戒就能得到菩萨戒，没有这样的道理。譬如要上重楼，不从第一级台阶开始就直接上到第二级台阶，没有这样的道理。’他们自己解释说：‘必定要通过律仪才能得到后面的不共二菩萨戒，所以这样说。’未必菩萨先发了小乘之心，都能被称为第一清净者。如《瑜伽师地论》说，菩萨超胜于诸阿罗汉。为什么这样说呢？如《般若经》所说：‘二乘的善根犹如萤火虫的光芒，只能照亮自身；大乘的善根犹如太阳的光芒，能引导一切众生。’ 经文：佛告诉诸佛子，乃至‘我也是这样’诵读。 论述：第二部分是正式宣说戒律的部分。这部分分为前后两部分，前面部分比较重要，后面部分相对次要。前面部分又分为三个部分：总标、别诵、结成。总标部分又分为两个方面：举出戒条的数量并加以限制，以及展示戒相并劝勉学习。这是第一个方面。《瑜伽师地论》立四重戒，如宗要所解释的那样。如果依据《善生经》，针对在家众只说前六条戒，因为这些戒条比较粗显。依据《善戒经》，出家菩萨立有八重戒，即这十条戒中的前四条和后四条，因为这些戒条是共同的和不共的根本重戒。这部经的本业总共立了十重戒，因为这样可以通盘摄受。颂文说：四条关于身，三条关于语，意念也有三条。由贪、嗔、痴而产生，分别是四、二、一。三条语戒通过三种方式才能得到究竟。淫欲、嗔恚、邪见也与非情众生有关。十条戒中，有四条以身业为体。智论第十三说，饮酒以及前面的三条都属于身戒。第四、第六、第七条是语业的罪过。其余三条语戒随顺于戒相，所以是第六和第七条。然而，有些业道并非他胜处（指不需要他人指证就能成立的罪行），比如染污的歌曲等，属于绮语所摄。