Chinese
行二施。一财二法。出家菩萨应行四施。一纸二墨三笔四法。得忍菩萨应行三施。一王位二妻子三头目皮骨。然大集云。新发意菩萨于身命财常作舍想者。欲令渐薰至堪舍故。如十住论。乞极惜物时当自劝喻。心犹贪惜者。应辞谢乞者言。我今是新学。善根未成就。心未得自在。愿后当相与。言有求法者。一句威力能出苦轮。是故法施胜于财施。如瑜伽七十一金光明经第二广说。然菩萨地云。不求胜智不应施与。广说法施如彼应知。言而反骂辱者。此句通上悭财法也。悭财反骂便堕饿鬼。悭法招狂长夜障道。瑜伽论云。现有资财有来求者。怀嫌恨心坏恚恼心不施染犯。若怠放逸非染违犯。无违犯者。若无可施物。若求不宜物。若调伏彼。若彼王所匪宜。若护僧制。问以何义故大集经云于身命财常作舍想。颂曰。为身求财集恶行。当归死灭不知恩。财随命舍恶业随。受彼果时无共受。 瞋不受谢戒第九 经。若佛子自瞋至是菩萨波罗夷罪。 述曰。初制意者。众生不喜见无过瞋恚也。故唯不善必招苦果。菩萨誓舍二乘涅槃。但以怜愍有情界故。瞋障大悲为根本重。如世尊说。是诸菩萨多分应与瞋所起犯。非贪所起。论释此中所说密意。谓诸菩萨爱诸有情增上力故。凡有所作一切皆是菩萨所作。非作所 现代汉语译本 行二施。一财二法。（两种布施：一是财布施，二是法布施。）出家菩萨应行四施。一纸二墨三笔四法。（出家的菩萨应该实行四种布施：纸、墨、笔和佛法。）得忍菩萨应行三施。一王位二妻子三头目皮骨。（获得忍辱的菩萨应该实行三种布施：王位、妻子、头目皮骨。）然《大集经》云。新发意菩萨于身命财常作舍想者。欲令渐薰至堪舍故。（然而《大集经》说，新发菩提心的菩萨对于身命财产常常作舍弃的想念，是为了让他们逐渐熏习直至能够舍弃的缘故。）如《十住论》。乞极惜物时当自劝喻。心犹贪惜者。应辞谢乞者言。我今是新学。善根未成就。心未得自在。愿后当相与。（如同《十住论》所说，当有人乞讨极其珍惜的物品时，应当自我劝慰开导。如果内心仍然贪恋不舍，应该婉拒乞讨者说：我现在是初学者，善根尚未成就，内心还不能自在，希望以后能够给予。）言有求法者。一句威力能出苦轮。是故法施胜于财施。（说有人寻求佛法，一句佛法的威力就能使人脱离痛苦的轮回，所以法布施胜过财布施。）如《瑜伽师地论》七十一、《金光明经》第二广说。（如同《瑜伽师地论》第七十一卷、《金光明经》第二卷广泛地阐述。）然《菩萨地持经》云。不求胜智不应施与。广说法施如彼应知。（然而《菩萨地持经》说，不为了寻求殊胜的智慧，不应该施与。关于法布施的广泛说法应该像那里面所说的那样理解。）言而反骂辱者。此句通上悭财法也。（说了反而谩骂侮辱，这句话也适用于上面所说的吝啬钱财和佛法。）悭财反骂便堕饿鬼。悭法招狂长夜障道。（吝啬钱财反而谩骂就会堕入饿鬼道，吝啬佛法会招致疯狂，长夜阻碍修行。）《瑜伽师地论》云。现有资财有来求者。怀嫌恨心坏恚恼心不施染犯。若怠放逸非染违犯。无违犯者。若无可施物。若求不宜物。若调伏彼。若彼王所匪宜。若护僧制。（《瑜伽师地论》说，现在有资财，有人来求，怀着嫌恨心、怀着恼怒心不布施，就属于染污的违犯。如果懈怠放逸，就不是染污的违犯。没有违犯的情况是：如果没有可以布施的物品，如果所求的物品不适宜，如果是为了调伏对方，如果是对方的国王不适宜，如果是为了守护僧团的制度。）问以何义故《大集经》云于身命财常作舍想。颂曰。为身求财集恶行。当归死灭不知恩。财随命舍恶业随。受彼果时无共受。（问：因为什么缘故《大集经》说对于身命财产常常作舍弃的想念？颂说：为了自身而求取钱财，聚集各种恶行，终将归于死亡和灭亡，却不知道感恩。钱财随着生命舍弃，恶业却跟随自己，承受恶果的时候没有人能够共同承受。） 瞋不受谢戒第九 经。若佛子自瞋至是菩萨波罗夷罪。（如果佛弟子自己生起嗔恨心，就犯了菩萨波罗夷罪。） 述曰。初制意者。众生不喜见无过瞋恚也。故唯不善必招苦果。菩萨誓舍二乘涅槃。但以怜愍有情界故。瞋障大悲为根本重。如世尊说。是诸菩萨多分应与瞋所起犯。非贪所起。论释此中所说密意。谓诸菩萨爱诸有情增上力故。凡有所作一切皆是菩萨所作。非作所作。（叙述说：最初制定这条戒律的用意是，众生不喜欢见到的没有超过嗔恚的了。所以只有不善必定招致苦果。菩萨发誓舍弃二乘的涅槃，只是因为怜悯有情众生的缘故。嗔恚障碍大悲心，是根本的重罪。如同世尊所说，这些菩萨大多应当是与嗔恚所引起的罪过相应，而不是与贪婪所引起的罪过相应。《论》解释了这里所说的秘密含义，说诸位菩萨因为爱护有情众生的增上力量的缘故，凡是所作的一切都是菩萨所作，而不是造作所作。） English version Practicing two kinds of giving: first, material giving; second, Dharma (teachings) giving. Monastic Bodhisattvas should practice four kinds of giving: paper, ink, brush, and Dharma. Bodhisattvas who have attained forbearance should practice three kinds of giving: the throne, wife and children, and head, eyes, skin, and bones. However, the *Mahasamghata Sutra* says: 'Newly aspiring Bodhisattvas should constantly contemplate giving away their body, life, and possessions, in order to gradually cultivate the ability to give.' As stated in the *Dasabhumika Sutra*: 'When someone asks for something extremely cherished, one should advise oneself. If the mind is still greedy and reluctant, one should decline the request, saying: 'I am a novice learner, my roots of goodness are not yet developed, and my mind is not yet free. I hope to give to you in the future.'' It is said that someone seeking the Dharma, the power of a single sentence can liberate from the wheel of suffering. Therefore, Dharma giving is superior to material giving. As extensively explained in *Yogacarabhumi-sastra* 71 and the second chapter of the *Suvarnaprabhasottama Sutra*. However, the *Bodhisattvabhumi* says: 'One should not give without seeking superior wisdom.' The extensive explanation of Dharma giving should be understood as described therein. 'Speaking and then cursing and insulting' applies to the above-mentioned stinginess with wealth and Dharma. Stinginess with wealth and cursing leads to falling into the realm of hungry ghosts. Stinginess with Dharma invites madness and obstructs the path for a long night. The *Yogacarabhumi-sastra* says: 'Having wealth and someone comes to ask, harboring resentment and anger, not giving is a defiled offense. If it is due to laziness and negligence, it is not a defiled offense. There is no offense if there is nothing to give, if the requested item is not suitable, if it is to tame the other person, if it is not suitable for the other person's king, or if it is to protect the monastic rules.' Question: For what reason does the *Mahasamghata Sutra* say to constantly contemplate giving away body, life, and possessions? The verse says: 'Seeking wealth for the body accumulates evil deeds, eventually returning to death and destruction, not knowing gratitude. Wealth is abandoned with life, but evil karma follows. When receiving the consequences, no one can share them.' The Ninth Precept: Not Accepting Apologies for Anger Sutra: If a *Buddha*-son becomes angry, it is a *Parajika* offense for a *Bodhisattva*. Commentary: The initial intention of establishing this precept is that beings dislike seeing nothing more than anger. Therefore, only unwholesome actions inevitably lead to suffering. *Bodhisattvas* vow to abandon the *Nirvana* of the two vehicles (*Sravaka* and *Pratyekabuddha*), but only out of compassion for sentient beings. Anger obstructs great compassion and is a fundamental and serious offense. As the *World Honored One* said, 'Most of these *Bodhisattvas* should be associated with offenses arising from anger, not from greed.' The treatise explains the hidden meaning of what is said here, stating that because of the increased power of *Bodhisattvas'* love for sentient beings, everything they do is what *Bodhisattvas* do, not what is made to be done.
English
Practicing two kinds of giving: first, material giving; second, Dharma (teachings) giving. Monastic Bodhisattvas should practice four kinds of giving: paper, ink, brush, and Dharma. Bodhisattvas who have attained forbearance should practice three kinds of giving: the throne, wife and children, and head, eyes, skin, and bones. However, the *Mahasamghata Sutra* says: 'Newly aspiring Bodhisattvas should constantly contemplate giving away their body, life, and possessions, in order to gradually cultivate the ability to give.' As stated in the *Dasabhumika Sutra*: 'When someone asks for something extremely cherished, one should advise oneself. If the mind is still greedy and reluctant, one should decline the request, saying: 'I am a novice learner, my roots of goodness are not yet developed, and my mind is not yet free. I hope to give to you in the future.'' It is said that someone seeking the Dharma, the power of a single sentence can liberate from the wheel of suffering. Therefore, Dharma giving is superior to material giving. As extensively explained in *Yogacarabhumi-sastra* 71 and the second chapter of the *Suvarnaprabhasottama Sutra*. However, the *Bodhisattvabhumi* says: 'One should not give without seeking superior wisdom.' The extensive explanation of Dharma giving should be understood as described therein. 'Speaking and then cursing and insulting' applies to the above-mentioned stinginess with wealth and Dharma. Stinginess with wealth and cursing leads to falling into the realm of hungry ghosts. Stinginess with Dharma invites madness and obstructs the path for a long night. The *Yogacarabhumi-sastra* says: 'Having wealth and someone comes to ask, harboring resentment and anger, not giving is a defiled offense. If it is due to laziness and negligence, it is not a defiled offense. There is no offense if there is nothing to give, if the requested item is not suitable, if it is to tame the other person, if it is not suitable for the other person's king, or if it is to protect the monastic rules.' Question: For what reason does the *Mahasamghata Sutra* say to constantly contemplate giving away body, life, and possessions? The verse says: 'Seeking wealth for the body accumulates evil deeds, eventually returning to death and destruction, not knowing gratitude. Wealth is abandoned with life, but evil karma follows. When receiving the consequences, no one can share them.' The Ninth Precept: Not Accepting Apologies for Anger Sutra: If a *Buddha*-son becomes angry, it is a *Parajika* offense for a *Bodhisattva*. Commentary: The initial intention of establishing this precept is that beings dislike seeing nothing more than anger. Therefore, only unwholesome actions inevitably lead to suffering. *Bodhisattvas* vow to abandon the *Nirvana* of the two vehicles (*Sravaka* and *Pratyekabuddha*), but only out of compassion for sentient beings. Anger obstructs great compassion and is a fundamental and serious offense. As the *World Honored One* said, 'Most of these *Bodhisattvas* should be associated with offenses arising from anger, not from greed.' The treatise explains the hidden meaning of what is said here, stating that because of the increased power of *Bodhisattvas'* love for sentient beings, everything they do is what *Bodhisattvas* do, not what is made to be done. --------------------------------------------------------------------------------
Chinese
作可得成犯。若诸菩萨憎诸有情嫉诸有情不能修行自他利行。作诸菩萨所不应作。作不应作可得成犯。解云。贪实亦犯故云密意。非谓犯瞋实破一切。勿菩萨有无余犯故。但举粗显相示深无余义。上品邪见遍谤一切。尔时如何残有余戒。尔时唯犯一波罗夷。然必引生不同分心。第二释文。犯相犯性如前应知。言而菩萨至常生悲心者。劝他令生无瞋善根。自亦应常生大悲心。谓对恶人便作三念。一念彼人。心性本净。醉无明酒着烦恼鬼。不获己有此所作耳。二念本愿。我为众生誓证菩提。生死大苦尚不生畏。况此小苦应不忍受。三念彼恩。必由恼害乃成忍行。彼即成满我菩提因。何乃背恩反生瞋害。言以恶口骂辱至犹瞋不解者。如其次第语身意业。虽具三业。今取意罪。以所等起显瞋重故。此意地罪决定时结。由此决定不受悔故。虽非众生不来忏谢。瞋不应谏犹成重罪。有说。据实唯有情边。以轻况重言非众生。百法何摄。即忿为体。如瑜伽云。长养如是种类忿缠。不唯发起粗言便息。由瞋蔽故加以手打怀忿意乐。他来谏谢不受不忍不舍怨结名他胜处。 毁谤三宝戒第十 经。若佛子自谤三宝至是菩萨波罗夷罪。 述曰。初制意者。佛法僧宝出邪之大津入正之要门。顺之者必证常乐。背之者常沈苦海 现代汉语译本：如果（菩萨）做了可以导致犯戒的行为，就算犯戒。如果诸位菩萨憎恨有情众生，嫉妒有情众生，不能修行自利利他的行为，做了诸位菩萨不应该做的事情，做了不应该做的事情，就算犯戒。解释说，实际上贪念也会导致犯戒，所以说是密意。并非说犯了嗔恨就彻底破坏一切（戒律），不要认为菩萨会犯下所有剩余的罪过。这里只是举出粗显的相状，来显示深奥而无余的意义。上品邪见会普遍诽谤一切（正法），这时如何还能残留剩余的戒律呢？这时只犯一种波罗夷罪（Parajika，断头罪）。然而必定会引发不同于（菩萨）本心的想法。第二种解释是，犯戒的相状和犯戒的性质，应该像前面所说的那样理解。说到‘而菩萨’直到‘常生悲心’，是劝导他人产生没有嗔恨的善良根基，自己也应该常常生起大悲心。就是说，面对恶人，就应该生起三种念头。第一是念及那个人，心性本来是清净的，只是沉醉于无明的酒，被烦恼的鬼缠身，身不由己才会有这样的所作所为。第二是念及本来的誓愿，我为了众生发誓要证得菩提（Bodhi，觉悟），连生死这样的大苦尚且不畏惧，何况这样的小苦，更应该忍受。第三是念及他们的恩德，一定是因为他们的恼害，才能成就我的忍辱修行，他们就成就了我菩提的因。为什么反而背弃恩德，反而生起嗔恨呢？说到‘以恶口骂辱’直到‘犹嗔不解’，是依次指语、身、意三业。虽然具备三业，现在只取意业的罪过，因为所引发的嗔恨心很重。这种意地罪在决定时就成立，因为由此决定不接受忏悔。即使不是众生，不来忏谢，嗔恨不应该被劝谏，仍然构成重罪。有人说，实际上只针对有情众生，用轻罪来比况重罪，说‘非众生’。在《百法明门论》中属于什么？以忿怒为体。如《瑜伽师地论》所说，增长这种种类的忿怒缠缚，不只是发起粗暴的言语就停止，因为被嗔恨遮蔽，还加以殴打，怀有忿恨的意乐。他人来劝谏谢罪，却不接受、不忍耐、不舍弃怨恨，这就叫做他胜处（Parajika，他胜罪）。 毁谤三宝戒第十 经：如果佛子自己诽谤三宝（Buddha, Dharma, Sangha，佛、法、僧），乃至（教唆他人诽谤），这就是菩萨的波罗夷罪。 述曰：最初制定这条戒律的用意是，佛法僧三宝是脱离邪恶的大渡口，进入正道的要门。顺从它的人必定证得常乐，背离它的人常常沉溺于苦海。