English
English version: Each of the three Dhyana heavens has four heavens. The fourth Dhyana heaven has six kinds of retributions. Some say that, according to reality, there are also those who achieve Buddhahood there. However, the *Vijnaptimatrata-siddhi Sastra* generally believes that only those who turn their minds towards Mahayana can achieve Buddhahood there. This actually mentions in passing the Sravaka (Hearer) teachings that have not yet established the aspiration for Bodhi. The treatise says that if one relies on the *Prajnaparamita Sutra* and does not generate the great Bodhi mind, then those who dwell in the Five Pure Abodes will not turn their minds towards Mahayana. This does not mean that there are no people in the ultimate meaning teachings who turn their minds towards Mahayana. Among them, based on the view of receiving the uncommon precepts, it is permissible for eunuchs (those with incomplete sexual function), etc., to also receive the precepts. If one universally studies and practices, and separately receives the seven assemblies of precepts, one should know that the obstacles are the same as those for Sravakas receiving precepts. Someone asks: If eunuchs, etc., can also receive the precepts, why does the sutra say: 'If one says that one can obtain the Bodhisattva precepts without receiving the Upasaka (layman) precepts, Sramanera (novice) precepts, or Bhikshu (monk) precepts, there is no such reason. It is like wanting to reach the second level of a multi-story building without starting from the first level, there is no such reason.' They themselves explain: 'It is necessary to obtain the subsequent uncommon two Bodhisattva precepts through the precepts of discipline, so it is said in this way.' It is not necessarily the case that Bodhisattvas who first generate the small vehicle mind can all be called the first pure ones. As the *Yogacarabhumi-sastra* says, Bodhisattvas surpass all Arhats. Why is this so? As the *Prajnaparamita Sutra* says: 'The roots of goodness of the two vehicles are like the light of a firefly, only illuminating oneself; the roots of goodness of the Mahayana are like the light of the sun, guiding all beings.' Sutra: The Buddha told the Buddha-sons, up to 'I am also like this' recitation. Commentary: The second part is the part where the precepts are formally declared. This part is divided into two parts, the former part being more important and the latter part being relatively less important. The former part is further divided into three parts: general statement, separate recitation, and conclusion. The general statement part is further divided into two aspects: stating the number of precepts and restricting them, and showing the characteristics of the precepts and exhorting learning. This is the first aspect. The *Yogacarabhumi-sastra* establishes four heavy precepts, as explained in the *Zongyao*. If based on the *Good Son Sutra*, only the first six precepts are mentioned for laypeople, because these precepts are more obvious. Based on the *Good Discipline Sutra*, the monastic Bodhisattva establishes eight heavy precepts, which are the first four and the last four of these ten precepts, because these precepts are the common and uncommon fundamental heavy precepts. The original karma of this sutra establishes a total of ten heavy precepts, because this way it can comprehensively include everything. The verse says: Four are about the body, three are about speech, and there are also three about the mind. They arise from greed, anger, and delusion, which are four, two, and one respectively. The three speech precepts can only be perfected through three ways. Lust, anger, and wrong views are also related to non-sentient beings. Among the ten precepts, four take bodily karma as their substance. The thirteenth chapter of the *Mahaprajnaparamita-sastra* says that drinking alcohol and the preceding three all belong to bodily precepts. The fourth, sixth, and seventh are the transgressions of speech karma. The remaining three speech precepts follow the characteristics of the precepts, so they are the sixth and seventh. However, some paths of karma are not *parasika* (defeats, meaning offenses that do not require confession to be established), such as defiled songs, etc., which are included in frivolous speech. --------------------------------------------------------------------------------
Chinese
。此一一重各容贪瞋痴为方便。盗淫酤悭由贪究竟。杀瞋由瞋。邪见由痴。余三由三。于他名利由嫉赞毁。瞋究竟故。淫瞋邪见或从非情。淫尸未坏是非情类故。余唯情边方结重罪。虽盗非情主边结故。复次颂曰。皆自于他造。他于他亦然。自于自有五。他于自唯淫。自于他边一切应造。他向于他亦容具十。谓教他人向他造故。自于自造。传说有五。杀淫悭瞋及以邪见。谓舍利他自死为罪。律云。弱背自淫面门。善生经云自施不成施。自悭即成悭。于自发愤谤理性等皆自犯故。他于自造淫有余无。被贼所污顺生爱染亦为犯故。颇有犯罪自亦不作不教他作。有。谓随喜。颇有不发身语意业得犯戒罪。有。谓不作所应作等。此等问答广如宗要持犯门说。已辨傍义。应释本文。如是十重受而不诵。即迷持犯失菩萨行。既非菩萨。宁佛种子。我已果满犹如是诵。况新学者。此中意也。 经。一切菩萨至敬心奉持。 述曰。第二示相劝持门也。涅槃经云。声闻戒中佛知时宜。说轻为重说重为轻。大智论云。毗尼皆为世俗摄意。不论实相。为护佛法故。不观后世罪多少。又后世罪重戒中便轻。如道人杀牛羊等。赞叹女人戒中重后世罪轻。乃至广说。菩萨不尔。实重说重理轻说轻。法性常然贯三际故。是谓菩萨别解脱相 现代汉语译本：这一条条重罪，各自容纳贪、嗔、痴作为方便之门。盗窃、邪淫、饮酒、悭吝，都是由贪欲所导致的究竟结果；杀生是由于嗔恨；邪见是由于愚痴；其余三种（妄语、恶口、两舌）则由三毒共同作用。对于他人的名利，则会产生嫉妒、赞扬或诽谤。嗔恨达到极致就会导致杀生。邪淫、嗔恨、邪见，有时也可能发生在非情众生身上，例如与未腐烂的尸体发生性行为，因为尸体不属于有情众生。其余的罪过只有在涉及有情众生时才会构成重罪，即使是盗窃非情之物，也会因其所有者而构成重罪。进一步说，总结如下：所有罪行，都是自己或通过他人造作；他人也可以对他人的行为负责；自己对自己造作的罪行有五种；他人对自己只能造作邪淫。自己对他人的罪行，一切都可能造作；他人对他人的罪行，也可能具备十种，即教唆他人向他人造作。自己对自己造作的罪行，据传说有五种：杀生、邪淫、悭吝、嗔恨以及邪见。例如，为了舍弃自己的身体而导致死亡也是一种罪过。《律藏》中说，虚弱的背部和正面的性行为都是邪淫。《善生经》中说，自己布施不能成就布施，但自己悭吝就能成就悭吝。对自己发怒、诽谤理性等等，都是自己犯下的罪过。他人对自己造作的罪行，只有邪淫，没有其他。被强盗玷污，顺从地产生爱染，也算是犯戒。有没有这样的情况：犯罪是自己没有做，也没有教唆他人做的？有，就是随喜。有没有不通过身、语、意业而犯戒的罪过？有，就是不去做应该做的事情等等。这些问答在《宗要持犯门》中有详细的说明。以上辨析了旁义，现在应该解释本文。如果受持了这十条重戒而不诵读，就会迷惑于持戒和犯戒，失去菩萨的修行。既然不是菩萨，又怎么能说是佛的种子呢？我已经果德圆满，尚且如此诵读，更何况是新学者呢？这就是其中的含义。 经：一切菩萨至敬心奉持。 述曰：第二是显示相状劝勉受持之门。《涅槃经》中说，声闻戒中，佛会根据时宜，说轻为重，说重为轻。《大智度论》中说，毗尼（Vinaya，戒律）都是为了约束世俗之人的心意，而不是为了论述实相。为了守护佛法，不考虑后世罪业的多少。而且后世罪业重的，在戒律中反而轻，例如道人杀牛羊等。赞叹女人在戒律中是重罪，但后世罪业却轻，乃至广说。菩萨戒不是这样，实际上重的就说重，道理上轻的就说轻，因为法性是永恒不变的，贯穿过去、现在、未来三世。这就是菩萨别解脱戒的相状。
English
English version: Each of these weighty precepts accommodates greed, hatred, and delusion as expedient means. Stealing, sexual misconduct, intoxication, and stinginess are all ultimate consequences of greed; killing arises from hatred; wrong views stem from delusion; and the remaining three (false speech, harsh speech, divisive speech) result from the combined influence of the three poisons. Regarding others' fame and gain, jealousy, praise, or slander may arise. Extreme hatred leads to killing. Sexual misconduct, hatred, and wrong views can sometimes involve non-sentient beings, such as engaging in sexual acts with an undecomposed corpse, as a corpse does not belong to the category of sentient beings. The remaining transgressions only constitute grave offenses when sentient beings are involved, although stealing non-sentient objects can also be a grave offense due to its owner. Furthermore, to summarize: All offenses are committed either by oneself or through others; others can also be responsible for others' actions; there are five types of offenses one commits against oneself; others can only commit sexual misconduct against oneself. All offenses can be committed by oneself against others; others can also commit all ten offenses against others, i.e., by instigating others to commit them. The offenses one commits against oneself, according to tradition, are five: killing, sexual misconduct, stinginess, hatred, and wrong views. For example, causing one's own death to abandon one's body is also an offense. The Vinaya (discipline) states that sexual acts involving a weak back or the front are sexual misconduct. The *Good Son Sutra* states that self-giving does not constitute giving, but self-stinginess does constitute stinginess. Getting angry at oneself, slandering rationality, etc., are all offenses committed by oneself. The only offense others can commit against oneself is sexual misconduct. Being defiled by robbers and compliantly developing attachment is also considered a transgression. Are there cases where one commits an offense without personally acting or instigating others? Yes, such as rejoicing in others' misdeeds. Are there offenses that violate precepts without involving physical, verbal, or mental actions? Yes, such as failing to do what should be done, etc. These questions and answers are explained in detail in the *Essential Principles of Maintaining and Violating Precepts*. The above clarifies the secondary meanings; now, the main text should be explained. If one receives these ten weighty precepts but does not recite them, one will be confused about upholding and violating them, and lose the practice of a Bodhisattva. Since one is not a Bodhisattva, how can one be considered a seed of Buddhahood? I, having already attained complete fruition, still recite them in this way, how much more so should new learners? This is the meaning here. Sutra: All Bodhisattvas respectfully uphold and maintain them. Commentary: The second is the gate of showing the characteristics and encouraging upholding. The *Nirvana Sutra* states that in the Sravaka (Śrāvaka, Hearer) precepts, the Buddha knows the appropriate time and may declare light offenses as heavy and heavy offenses as light. The *Mahaprajnaparamita Sastra* states that the Vinaya (Vinaya, discipline) is all for restraining the minds of worldly people, not for discussing ultimate reality. To protect the Buddha's Dharma, the amount of karmic consequences in future lives is not considered. Moreover, offenses with heavy karmic consequences in future lives may be light in the precepts, such as a Daoist killing cows and sheep. Praising women is a heavy offense in the precepts, but the karmic consequences in future lives are light, and so on. Bodhisattva precepts are not like this; what is actually heavy is declared heavy, and what is light in principle is declared light, because the Dharma-nature is eternal and unchanging, pervading the three times of past, present, and future. This is the characteristic of the Bodhisattva's Pratimoksha (Prātimokṣa, individual liberation) vows. --------------------------------------------------------------------------------