English
English version: If (a Bodhisattva) commits an act that leads to transgression, it is considered a transgression. If Bodhisattvas hate sentient beings, are jealous of sentient beings, and are unable to practice benefiting themselves and others, doing what Bodhisattvas should not do, doing what should not be done, it is considered a transgression. It is explained that greed also leads to transgression, hence it is called 'secret intention'. It does not mean that committing anger completely destroys everything (precepts), do not think that Bodhisattvas will commit all remaining sins. This only shows the coarse and obvious aspects to reveal the profound and complete meaning. Supreme wrong views will universally slander everything (the correct Dharma), how can there be any remaining precepts at this time? At this time, only one Parajika (severing of the head) offense is committed. However, it will definitely lead to thoughts different from (the Bodhisattva's) original intention. The second explanation is that the appearance and nature of the transgression should be understood as mentioned earlier. When it says 'and Bodhisattvas' until 'constantly generate compassion', it is to encourage others to generate good roots without anger, and one should also constantly generate great compassion. That is to say, when facing evil people, one should generate three thoughts. First, think of that person, whose mind is originally pure, but is drunk on the wine of ignorance, and is entangled by the demons of afflictions, involuntarily having such actions. Second, think of the original vow, I vow to attain Bodhi (Enlightenment) for the sake of sentient beings, I am not even afraid of the great suffering of birth and death, let alone such small suffering, I should endure it. Third, think of their kindness, it is because of their annoyance that my practice of patience can be accomplished, they have accomplished the cause of my Bodhi. Why turn my back on their kindness and generate anger instead? When it says 'abusing with evil words' until 'still not resolving anger', it refers to the three karmas of speech, body, and mind in order. Although all three karmas are present, only the sin of intention is taken now, because the anger that is aroused is very heavy. This sin of intention is established at the time of decision, because it is decided not to accept repentance. Even if it is not a sentient being, and they do not come to repent, anger should not be advised against, it still constitutes a serious offense. Some say that it is actually only directed at sentient beings, using a minor offense to compare to a major offense, saying 'not sentient beings'. What does it belong to in the Hundred Dharmas? It takes anger as its substance. As the Yogacarabhumi-sastra says, it increases this kind of anger entanglement, it does not just stop at initiating rude words, because it is obscured by anger, it also adds beatings, harboring the intention of resentment. Others come to advise and apologize, but one does not accept, does not endure, and does not abandon the resentment, this is called Parajika (defeat by others). Precept Ten: Slandering the Three Jewels Sutra: If a Buddha-son slanders the Three Jewels (Buddha, Dharma, Sangha), even (instigating others to slander), this is a Bodhisattva's Parajika offense. Commentary: The intention of initially establishing this precept is that the Three Jewels of Buddha, Dharma, and Sangha are the great ferry for escaping evil and the essential gate for entering the right path. Those who follow it will surely attain constant joy, those who turn away from it will constantly sink into the sea of suffering. --------------------------------------------------------------------------------
Chinese
。邪见违逆罪莫大焉。行相幽猛断诸善故。是故亦立为根本重。释文者准前应知。言如三百鉾刺心者。如瑜伽七十九云。菩萨当言。以何为苦。众生损恼即为自苦。若尔当言以何为乐。众生饶益即为自乐。乃至广说。众生损恼无过谤法。是以菩萨如鉾刺心。习不慈心他苦为乐。习慈心者他益为乐。乐既如此。苦亦然故。言况口自谤者。瑜伽论云。谤菩萨藏爱乐建立像似正法。或自信解或随他转。是名第四他胜处法。此通增益损减邪见。此邪见缠若决定时。虽未断善必起不同分心。故菩萨戒无断善舍。邪见有二。若全分谤一切因果。设不谤余而谤大乘。一向犯重。若至上缠亦失净戒。已上所说皆世俗门。若胜义门即三轮净。如宗要说。 经。善学诸人者至当广明。 述曰。此即第三结成门也。此有三文。劝不毁犯故。示犯失坏故。诫学指广故。初者如经善学诸人者至犯十戒。言善学者。简外道诸不善学及以二乘不究竟学。如八十云。又彼声闻虽到究竟。而不为彼诸天人等供养赞叹如住新业修菩萨行。此云不应一一犯微尘许者。虽过轻微积成大故。如经颂曰。莫轻小恶。以为无殃。水渧虽微。渐盈大器。或复愚人犯小罪。重故微尘许亦不应犯。如有颂曰。愚者罪小亦堕恶。智为罪大亦脱苦。如团铁小亦沉水。 现代汉语译本 邪见违逆的罪过没有比这更大的了，因为它的行为方式隐蔽而凶猛，能断绝一切善行。因此，这也算作根本重罪。关于‘释文’，可以参照前面的解释来理解。说到‘如三百鉾刺心’，就像《瑜伽师地论》第七十九卷所说：菩萨应当说，‘什么才是苦？’众生的苦恼就是自己的苦恼。如果这样说，那应当说‘什么才是乐？’众生的利益就是自己的快乐。乃至广泛地说，众生受到的损害没有超过诽谤佛法的。因此，菩萨就像被长矛刺中心一样痛苦。习惯于不慈悲心的人以他人的痛苦为乐，习惯于慈悲心的人以他人的利益为乐。快乐既然如此，痛苦也是如此。说到‘况且自己口头诽谤’，《瑜伽师地论》说：诽谤菩萨藏，喜爱建立相似于正法的法，或者自己相信理解，或者随从他人而转变，这被称为第四种他胜处法（Pārājika-dharma）。这包括增益、损减的邪见。这种邪见缠绕如果确定时，即使没有断绝善根，也必定会产生不相同的想法。所以菩萨戒没有断绝善根的说法。邪见有两种，如果完全诽谤一切因果，即使不诽谤其他的，而诽谤大乘佛法，也一概犯重罪。如果达到上品缠绕，也会失去清净的戒律。以上所说的都是世俗的层面。如果从胜义的层面来说，就是三轮体空（tri-maṇḍala-viśuddhi）。就像《宗要》所说。 经文：‘善学诸人者’到‘当广明’。 论述：这便是第三个总结归纳的部分。这里有三段文字：劝诫不要毁犯戒律，揭示犯戒的过失，告诫学习要广泛深入。首先，就像经文所说‘善学诸人者’到‘犯十戒’。说到‘善学者’，是区别于外道那些不善于学习的人，以及二乘（Śrāvakayāna，Pratyekabuddhayāna）那些不究竟的学习者。就像《八十颂》所说：‘又那些声闻乘（Śrāvakayāna）的修行者，即使达到了究竟的境界，也不会像那些安住于新业、修菩萨行的人那样，受到诸天人等的供养和赞叹。’这里说‘不应一一犯微尘许’，即使过错轻微，积累起来也会变成大的过错。就像经文中的偈颂所说：‘不要轻视小的恶行，认为不会有灾殃。水滴虽然微小，渐渐地也能充满大的容器。’或者愚蠢的人犯下小的罪过，也会变得严重，所以即使像微尘一样小的过错也不应该犯。就像有的偈颂所说：‘愚蠢的人犯下小的罪过也会堕入恶道，智慧的人即使犯下大的罪过也能脱离痛苦。’就像铁球即使很小也会沉入水中。
English
English version The transgression of holding wrong views is the greatest of all, because its actions are hidden and fierce, capable of severing all good deeds. Therefore, this is also established as a fundamental grave offense. Regarding the 'explanation of the text,' it should be understood by referring to the previous explanations. As for 'like three hundred spears piercing the heart,' it is as stated in the seventy-ninth volume of the *Yogācārabhūmi-śāstra*: A Bodhisattva should say, 'What is suffering?' The suffering of sentient beings is one's own suffering. If so, then one should say, 'What is happiness?' The benefit of sentient beings is one's own happiness. And so on, extensively speaking, the harm suffered by sentient beings does not exceed the slander of the Dharma. Therefore, a Bodhisattva feels pain as if pierced in the heart by spears. Those who are accustomed to unkindness take pleasure in the suffering of others, while those who are accustomed to kindness take pleasure in the benefit of others. Since happiness is like this, so is suffering. As for 'moreover, verbally slandering oneself,' the *Yogācārabhūmi-śāstra* says: Slandering the Bodhisattva-piṭaka (Bodhisattva-vehicle teachings), delighting in establishing what resembles the true Dharma, either believing and understanding oneself or following others and changing, this is called the fourth Pārājika-dharma (defeat). This includes the wrong views of addition and subtraction. If this entanglement of wrong views is determined, even if one has not severed good roots, one will certainly produce different thoughts. Therefore, the Bodhisattva precepts do not have the concept of severing good roots. There are two types of wrong views: if one completely slanders all cause and effect, even if one does not slander other things but slanders the Mahāyāna (Great Vehicle) teachings, one is invariably committing a grave offense. If one reaches the upper level of entanglement, one will also lose pure precepts. All of the above are from the perspective of the mundane truth. If from the perspective of the ultimate truth, it is the purity of the three wheels (tri-maṇḍala-viśuddhi). As stated in the *Zongyao*. Sūtra: 'Those who are good at learning' to 'should be widely explained.' Commentary: This is the third section of summarizing and concluding. There are three passages here: exhorting not to violate the precepts, revealing the faults of violating the precepts, and admonishing that learning should be extensive and profound. First, as the sūtra says, 'Those who are good at learning' to 'violate the ten precepts.' Speaking of 'those who are good at learning,' it distinguishes them from those who are not good at learning among the heretics, as well as those who are not thorough in their learning in the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna). As the *Eighty Verses* says: 'Moreover, those practitioners of the Śrāvakayāna (Hearer Vehicle), even if they have reached the ultimate state, will not be offered and praised by gods and humans like those who abide in new karma and practice the Bodhisattva path.' Here it says 'one should not violate even a speck of dust,' even if the fault is slight, it will accumulate into a great fault. As the verse in the scripture says: 'Do not despise small evils, thinking there will be no calamity. Although water droplets are small, they gradually fill a large container.' Or a foolish person commits a small sin, which becomes serious, so even a fault as small as a speck of dust should not be committed. As some verses say: 'A foolish person who commits a small sin will fall into evil realms, while a wise person who commits a great sin can escape suffering.' Just as a small iron ball will sink into water. --------------------------------------------------------------------------------
Chinese
为钵铁大亦能浮。即智论云。智慧心虚如钵能浮也。问知而故作世间所责。非如狂夫所作无怪。智愚作罪亦复应然。如何智轻愚者为重。答此难不尔。自作自受非他制故。谓如狂夫触刀被害。智者虽触避刃无损。又如闇室知柱触轻。不知有柱打着即重。愚智作罪道理亦然。十住论中。智所作罪如投盐池。如彼颂曰。斗盐投大池。其味无有异。若投小器水。咸苦不可饮。第二犯失坏者。如经若有犯者至一一犯。此中若犯不得现身发菩提心者。若犯十重入七遮者。更不能受菩萨戒故。所余不尔。瑜伽本业许重受故。问犯重失戒何故本业经云。菩萨戒有受法而无舍法。乃至广说。答此有多释。元晓师云。若于三乘教发心即有失。若闻一乘教永无退失故。然新教宗难可依定。义寂师云。功能虽失。种体常留。瑜伽本业如次说异。此亦难解。声闻戒种亦常留故。今解如宗要。言亦失国王位等。显因亡故失果利也。当堕恶趣失坏世间及二乘果。何况大乘三贤十圣三身妙果。言佛性者谓法身也。以体性故。言常住者通余二身。如次自性无间相续常故。不闻父母三宝名者。谓显世间及出世间无能救也。余文可解。 梵网经古迹记下本(终) 梵网经古迹记卷下末 经。佛告诸菩萨至四十八轻今当说。 述曰。 现代汉语译本 为钵铁大亦能浮。即《智论》（*Mahaprajnaparamita-sastra*，大智度论）云：智慧之心虚空如钵，故能浮起。问：明知故犯，为世间所责，不像狂夫所为，无人怪罪。智者愚者作罪，亦应如此。为何智者所犯罪轻，愚者所犯罪重？答：此难不成立。自作自受，非他人所制。譬如狂夫触刀被害，智者虽触，能避刃而无损。又如暗室，知有柱则触之轻微，不知有柱，撞上则重。愚者智者作罪，道理亦然。《十住论》（*Dasabhumika Sutra Shastra*，十地经论）中说，智者所作之罪，如投入盐池。如彼颂曰：‘斗盐投大池，其味无有异；若投小器水，咸苦不可饮。’第二，犯失坏者，如经文所说：‘若有犯者，至一一犯。’此中若犯，不得现身发菩提心者，若犯十重戒，入七遮罪者，更不能受菩萨戒故，其余则不然。《瑜伽师地论·本地分》（*Yogacarabhumi-sastra*）允许重受故。问：犯重戒失戒，何故《梵网经·菩萨戒本》（*Brahmajala Sutra*）云：‘菩萨戒有受法而无舍法’，乃至广说？答：对此有多种解释。元晓师云：若于三乘教法发心，即有失；若闻一乘教法，则永无退失。然新教宗难以依定。义寂师云：功能虽失，种体常留。《瑜伽师地论·本地分》如次说异。此亦难解，声闻戒种亦常留故。今解如宗要所说，言亦失国王位等，显因亡故失果利也。当堕恶趣，失坏世间及二乘果，何况大乘三贤十圣三身妙果。言佛性者，谓法身也，以体性故。言常住者，通余二身，如次自性无间相续常故。不闻父母三宝名者，谓显世间及出世间无能救也。其余文句可以理解。 《梵网经古迹记》下本(终) 《梵网经古迹记》卷下末 经。《佛告诸菩萨至四十八轻今当说。》 述曰。