English
English version Even if not one's own wife, if she is unattached: Even if she is not one's own wife, but she has no affiliation. At home, seeing profit, one may also engage in sexual misconduct: A layperson at home, for the sake of profit, may also engage in sexual misconduct. As stated in the Bodhisattva-bhumi: As stated in the 'Bodhisattva-bhumi Sutra'. A Bodhisattva at home sees a woman in a town who is currently unattached and has the practice of sexual desire, and then a Bodhisattva with a continuous mind seeks non-brahmacharya: A Bodhisattva at home sees a woman who is currently unattached and has the thought of practicing sexual desire, so he goes to fulfill her wishes and seeks non-brahmacharya. Having seen this, the Bodhisattva thinks: 'Lest she become angry and generate much non-merit. If I follow her desire, she will attain freedom. I will skillfully settle her, plant good seeds, abandon evil, abide in compassion, and practice non-brahmacharya': Having seen this situation, the Bodhisattva thinks: 'Do not let her become angry because she is not satisfied, thereby generating many bad results. If I follow her desire, she will attain freedom.' Thus, the Bodhisattva skillfully settles her, allowing her to plant good causes, abandon evil results, abide in compassion, and practice non-brahmacharya. Although practicing such defiled dharmas, there is no offense and much merit is generated: Although practicing such impure dharmas, there is no offense, but instead much merit is generated. This is not the case for monks. It is to protect the Sravaka precepts: Monks cannot do this, because they must protect the Sravaka precepts. Speaking of the aspect of violating the nature of the offense, such as the sutra mentions the cause of lust, the karma of lust, the dharma of lust, and the conditions of lust. These are based on the coarse aspects to establish the initial precepts: Speaking of the aspect of violating the nature of the offense, such as the sutra mentions the cause of lust (淫因, yin yin), the karma of lust (淫业, yin ye), the dharma of lust (淫法, yin fa), and the conditions of lust (淫缘, yin yuan). These are based on the coarse aspects to establish the initial precepts. If considering the transcendent, the Nirvana Sutra says: 'Although not having intercourse with a woman, hearing the sound of a woman's jewelry from outside the wall, and generating love in the mind, constitutes breaking the precept': If considering the transcendent, the 'Nirvana Sutra' says, 'Even if not having intercourse with a woman, just hearing the sound of a woman's jewelry from outside the wall and generating love in the mind, it is considered breaking the precept.' The Upasaka Precept Sutra says: 'A Bodhisattva thinking of the jewelry on a woman's body, etc., is a Parajika offense. Know that these are all established based on the earthly situation': The 'Upasaka Precept Sutra' says, 'If a Bodhisattva develops attachment to the jewelry on a woman's body, etc., it is considered a Parajika offense (波罗夷, bo luo yi). It should be known that these are all established based on the earthly situation.' As the Manjushri Question Sutra says: 'If a Bodhisattva's transcendent precept involves mentally distinguishing between male and female or non-male and non-female appearances, it is a Bodhisattva's Parajika offense': As the 'Manjushri Question Sutra' says, 'If a Bodhisattva's transcendent precept involves mentally distinguishing between male and female or non-male and non-female appearances, it is a Bodhisattva's Parajika offense.' Speaking of the aspect of the object, such as the sutra says, 'Even a female animal and non-dharmic conduct': Speaking of the aspect of the object, such as the sutra says, 'Even a female animal and non-dharmic conduct (非道行, fei dao xing)'. 'Three men and two normal sexual partners are the objects. Because engaging in other places does not constitute a major offense': Three men and two normal sexual partners are the objects (境, jing) (that constitute the offense). Because engaging in sexual misconduct in other places does not constitute a major offense. Speaking of the devas, such as demonesses transforming into human form and engaging in sexual misconduct with monks: Speaking of the devas, such as demonesses transforming into human form and engaging in sexual misconduct with monks. Speaking of non-dharmic conduct, Master Fazang says, 'Excluding the birth canal, the other two places.' Master Yiji says, 'Excluding the three important places, the other parts of the body': Speaking of non-dharmic conduct, Master Fazang (法藏师, Fa Zang Shi) says, 'Excluding the birth canal, the other two places.' Master Yiji (义寂师, Yi Ji Shi) says, 'Excluding the three important places, the other parts of the body.' If according to the Vinaya texts, having a normal thought about the normal place, having a non-normal thought about the normal place, and doubt all constitute a major offense. If union with the object occurs to the extent of a hair's breadth, it constitutes the ultimate offense. If forced by an enemy to unite with the object, prohibiting the enjoyment of pleasure. Now, although the Bodhisattva precept does not seek pleasure, generating pleasure due to being controlled by afflictions is not an offense: If according to the Vinaya texts, having a normal thought about the normal place, having a non-normal thought about the normal place, and doubt all constitute a major offense. If union with the object occurs to the extent of a hair's breadth, it constitutes the ultimate offense. If forced by an enemy to unite with the object, prohibiting the enjoyment of pleasure. Now, although the Bodhisattva precept does not seek pleasure, generating pleasure due to being controlled by afflictions is not an offense. Speaking of the aspect of concluding the offense, such as the sutra says, 'And the Bodhisattva commits a Parajika offense.' This is because the offense is formally concluded: Speaking of the aspect of concluding the offense, such as the sutra says, 'And the Bodhisattva commits a Parajika offense.' This is because the offense is formally concluded. Giving pure Dharma to others, the Bodhisattva should bestow the Dharma gate of detachment from desire upon sentient beings to liberate them from the suffering of birth and death: Giving pure Dharma to others, the Bodhisattva should bestow the Dharma gate of detachment from desire upon sentient beings to liberate them from the suffering of birth and death. Therefore, the fourth precept is against intentional lying: Therefore, the fourth precept is against intentional lying. Sutra: 'If a Buddha-son intentionally lies, it is a Bodhisattva's Parajika offense': Sutra: 'If a Buddha-son intentionally lies, it is a Bodhisattva's Parajika offense.' Commentary: The initial intention of establishing this precept, as stated in the fifteenth volume of the Mahaprajnaparamita Shastra, is that lying: --------------------------------------------------------------------------------
Chinese
人先自诳身。然后诳他。以实为虚。以虚为实。虚实颠倒不受善法。譬如覆瓶水不得入。如世尊言。妄语覆心道水不入。又实语人其心端直易得出离。譬如稠林曳木直者易出。瑜伽云。所犯学处重修行支。谓离妄语。妄语翻此。既障善法颠坠恶趣。后生人间常被诽谤。过失重故。次身业制。第二释文中。初犯相门者。如经自妄语至方便妄语。言方便者。假托余事令他异解。次犯性门者。如经妄语因至妄语缘。此中问答如大论记。境界事门者。如经乃至不见言见至身心妄语。为简声闻唯大妄语故言乃至。或见闻等四言说中摄余三故。身妄语者。无语动身。心妄语者。谓想倒等。如于不见而起见想诳言不见。虽称于事。以覆所知此即名为以心妄语。又如文殊问经出世间戒品言。若起妄语心犯波罗夷。结成罪门者。如经而菩萨至波罗夷罪。菩萨应常自行正语亦劝他人令生正语。为简妄语故言正语。为简覆想故言正见。而反自起妄语之时。众生随说故生邪语。他谓为实故言邪见。随此心语有所作故言生邪业。若为救脱多有情故覆想正知而说妄语。瑜伽论云。无所违犯生多功德。不尔妄语犯他胜处。 酤酒生罪戒第五 经。若佛子自酤酒至是菩萨波罗夷罪。 述曰。初制意者。耽酒放逸后必有悔。失自正念违 现代汉语译本：人首先自己欺骗自己，然后欺骗他人。把真实的当作虚假的，把虚假的当作真实的。虚假和真实颠倒，就不能接受好的佛法。比如倒扣的瓶子，水就无法进入。就像世尊所说，虚妄的言语覆盖了内心，佛法的甘露就无法进入。反之，说实话的人，他的心是端正坦率的，容易得到解脱。就像在茂密的森林里拖木头，笔直的木头容易被拖出来。《瑜伽师地论》说，所犯的学处中最重要的是修行远离妄语。妄语与此相反，既阻碍善法，又会堕入恶道。即使后来转生为人，也常常被人诽谤，因为这个过失很严重。接下来是关于身业的戒律。第二段解释中，首先是关于犯戒的相状。如经文所说，从自己说妄语到方便说妄语。所谓‘方便’，就是假借其他事情，使他人产生错误的理解。其次是关于犯戒的性质。如经文所说，从妄语的因到妄语的缘。其中的问答可以参考《大论记》。关于境界事，如经文所说，乃至没有看见却说看见，这涉及到身心妄语。为了区分声闻乘，所以说是大妄语。或者说，见、闻等四种言说中包含了其余三种。身妄语是指没有说话却用身体动作来表达虚假信息。心妄语是指颠倒的想法等，比如明明没有看见却产生看见的想法，并谎称看见了。虽然说的事情本身是存在的，但因为掩盖了真实情况，所以这就被称为用心妄语。又如《文殊问经》出世间戒品所说，如果生起妄语的心，就犯了波罗夷罪。关于罪行的成立，如经文所说，如果菩萨自己说妄语，乃至犯波罗夷罪。菩萨应该经常自己奉行正语，也劝导他人奉行正语。为了区分妄语，所以说是正语。为了区分颠倒的想法，所以说是正见。如果菩萨自己起了妄语之心，众生随之而说，就会产生邪语。他人以为是真的，所以产生邪见。随着这种心和言语而有所行动，所以产生邪业。如果为了救脱众多有情众生，即使掩盖真相，只要是正知，说一些方便妄语，《瑜伽师地论》说，这没有违犯戒律，反而会产生很多功德。否则，说妄语就犯了他胜处罪。 酤酒生罪戒第五 经文：如果佛弟子自己卖酒，乃至犯菩萨波罗夷罪。 解释：最初制定这条戒律的原因是，沉迷于饮酒会放纵自己，之后必定会后悔，失去正确的念头，违背了...
English
English version: People first deceive themselves, and then deceive others. They take the real as unreal, and the unreal as real. When falsehood and truth are reversed, they cannot receive good Dharma. It's like an overturned bottle, water cannot enter. As the World Honored One said, false speech covers the heart, and the nectar of Dharma cannot enter. Conversely, a person who speaks truthfully has a straightforward and honest heart, making it easier to attain liberation. It's like dragging wood in a dense forest; a straight log is easier to pull out. The *Yogacarabhumi-sastra* says that the most important of the precepts to observe is to abstain from false speech. False speech is the opposite of this, obstructing good Dharma and causing one to fall into evil realms. Even if one is later reborn as a human, they are often slandered because the fault is so serious. Next are the precepts concerning bodily actions. In the second explanation, first is the aspect of violating the precept. As the sutra says, from speaking falsehoods oneself to expedient falsehoods. 'Expedient' means borrowing other matters to cause others to have a mistaken understanding. Second is the nature of violating the precept. As the sutra says, from the cause of false speech to the condition of false speech. The questions and answers within can be referenced in the *Great Treatise Commentary*. Regarding the object of the transgression, as the sutra says, even not seeing but saying one has seen, this involves false speech of body and mind. To distinguish from the *Sravakas*, it is said to be great false speech. Or, the four types of speech, seeing, hearing, etc., include the other three. Bodily false speech refers to using bodily actions to express false information without speaking. Mental false speech refers to inverted thoughts, such as having the thought of seeing when one has not seen, and falsely claiming to have seen. Although the matter itself is real, because the truth is concealed, this is called false speech of the mind. Furthermore, as the *Manjusri Questions Sutra*, Chapter on Transcendent Precepts, says, if the mind of false speech arises, one commits a *Parajika* offense. Regarding the establishment of the offense, as the sutra says, if a Bodhisattva speaks falsehoods himself, he commits a *Parajika* offense. Bodhisattvas should always practice right speech themselves and also encourage others to practice right speech. To distinguish from false speech, it is called right speech. To distinguish from inverted thoughts, it is called right view. If a Bodhisattva himself has the mind of false speech, and sentient beings follow him in speaking, then wrong speech arises. Others think it is true, so wrong view arises. Following this mind and speech in action, wrong karma arises. If, in order to save many sentient beings, even if concealing the truth, as long as it is with right knowledge, speaking some expedient falsehoods, the *Yogacarabhumi-sastra* says that this does not violate the precepts and instead generates much merit. Otherwise, speaking falsehoods commits the offense of defeat. The Fifth Precept: The Precept Against Selling Alcohol Sutra: If a disciple of the Buddha sells alcohol himself, he commits a Bodhisattva *Parajika* offense. Explanation: The initial reason for establishing this precept is that indulging in alcohol will lead to self-indulgence, which will inevitably lead to regret, loss of correct thoughts, and violation of... --------------------------------------------------------------------------------