English
English version Even a large iron bowl can float. As the *Mahaprajnaparamita-sastra* (Treatise on the Great Perfection of Wisdom) says: 'A wise mind is empty like a bowl, therefore it can float.' Question: Knowingly committing offenses is blamed by the world, unlike the actions of a madman, which are not criticized. The offenses committed by the wise and the foolish should be treated similarly. Why are the offenses of the wise considered lighter, and those of the foolish heavier? Answer: This argument is not valid. One reaps what one sows; it is not determined by others. For example, a madman may be harmed by touching a knife, but a wise person, though touching it, can avoid the blade and remain unharmed. Similarly, in a dark room, if one knows there is a pillar, one will touch it lightly; if one does not know, one will hit it hard. The principle is the same for offenses committed by the foolish and the wise. In the *Dasabhumika Sutra Shastra* (Treatise on the Ten Stages), it is said that the offenses committed by the wise are like throwing salt into a large pond. As the verse says: 'A bushel of salt thrown into a large pond, its taste remains unchanged; but if thrown into a small vessel of water, it becomes salty and undrinkable.' Second, regarding those who commit offenses and lose the precepts, as the sutra says: 'If one commits an offense, down to each and every offense.' Among these, if one commits an offense and cannot generate the Bodhi mind in this lifetime, or if one violates the ten major precepts and falls into the seven obscurations, then one can no longer receive the Bodhisattva precepts; the others are not so. The *Yogacarabhumi-sastra* (Stages of Yoga Practice) allows for re-acceptance. Question: If one loses the precepts by violating the major precepts, why does the *Brahmajala Sutra* (Brahma's Net Sutra) say: 'The Bodhisattva precepts have a method for receiving but no method for relinquishing,' and so on? Answer: There are many explanations for this. Master Wonhyo said: If one generates the mind based on the teachings of the Three Vehicles, one may lose the precepts; but if one hears the teachings of the One Vehicle, one will never regress. However, the new school's teachings are difficult to rely on definitively. Master Uijeok said: Although the function is lost, the seed nature remains. The *Yogacarabhumi-sastra* explains differently in sequence. This is also difficult to understand, as the seed nature of the Sravaka precepts also remains. The current explanation, as in the Essentials of the Doctrine, says that losing the position of king, etc., shows that the cause is lost, and therefore the benefit of the result is lost. One will fall into evil realms, losing the benefits of the world and the fruits of the Two Vehicles, let alone the wonderful fruits of the Three Bodies of the Three Sages and Ten Saints of the Mahayana. 'Buddha-nature' refers to the Dharmakaya (Dharma Body), because of its essence. 'Eternal abiding' refers to the other two bodies, as they are successively constant in their self-nature, uninterrupted, and continuous. 'Not hearing the names of parents, the Three Jewels' means that there is no one in the world or beyond who can save them. The remaining sentences can be understood. End of the Lower Volume of the *Traces of the Brahmajala Sutra*. End of the Lower Scroll of the *Traces of the Brahmajala Sutra*. Sutra: 'The Buddha told all the Bodhisattvas that he would now speak of the Forty-Eight Minor Precepts.' Commentary. --------------------------------------------------------------------------------
Chinese
此下别诵轻戒。此中有三。初结前生后。次次第诵出。后结劝奉行。此初也。此诸轻戒随其意乐。有犯无犯是染非染耎中上品。应当了知。如菩萨地。就中染犯。谓恶意乐。不尔。设有烦恼相应名不染犯。随心境等三品差别。如六十八言。由六差别所犯成重。一教制为重。二事重。三数犯。四烦恼猛。五智力劣。六不速悔。如此诸戒一一皆具三聚戒义。随要开合诸教不定。 不敬师长戒第一 经。若佛子欲受国王位至若不尔者犯轻垢罪。 述曰。自下别诵。初十有四门。初二护自心念门。于憍逸处制轻慢故。于放逸处断酒过故。次三护他心行门。次三仰修佛法门。后二救护众生门。受王等位。先受戒者。传说有二。有说。菩萨虽曾有戒。尔时更受。为调心故。表等缘具虽引无表。前戒类故说非新得。如对法说。已依涅槃先起善根者不复新起。岂彼后时不熏生种。此亦应尔。若曾无戒。何名佛子。犯何轻罪。有说。别解脱戒轨则之法如比丘戒无再受法。设虽重受唯增旧戒。由此菩萨入初地已舍有漏戒受无满戒。为欲长养成佛德故。先有戒故。见道不得。不同声闻先无戒故见道得戒。故瑜伽云重受不新得。不同余法重熏种子。彼非作法制轨则故。虽未受戒佛子无失。已发无上菩提愿故。犯轻罪者。结生 现代汉语译本： 接下来分别诵读轻戒。这部分内容分为三个部分。首先是总结前文并引出下文，其次是按顺序诵读戒条，最后是总结并劝勉奉行。这是第一部分。这些轻戒，根据个人意乐，有犯戒和无犯戒之分，以及染污和非染污，又分为下品、中品、上品。应当像《菩萨地持经》中那样了解。其中，染污犯戒是指带有恶意乐的犯戒。否则，即使与烦恼相应，也称为非染污犯戒。根据心、境等三种品级的差别，如六十八言所说，由六种差别导致所犯之罪加重：一是教制严厉，二是事情严重，三是多次犯戒，四是烦恼强烈，五是智慧力弱，六是不迅速忏悔。像这样的戒条，每一条都具备三聚戒（摄律仪戒、摄善法戒、饶益有情戒）的意义。根据需要，开戒和合戒的教义并不固定。 不敬师长戒第一 经文：如果佛弟子想要接受国王的地位，乃至不接受国王的地位，都犯轻垢罪（Dukkata，轻微的过失）。 述记：从下面开始分别诵读。最初的十条戒有四个方面：最初两条是守护自己的心念，因为在骄慢放逸之处制定轻慢之戒，在放逸之处断除饮酒的过失。其次三条是守护他人的心行。其次三条是仰慕修习佛法。最后两条是救护众生。接受国王等地位，先受戒的人，传说有两种说法。一种说法是，菩萨即使曾经受过戒，此时再次受戒，是为了调伏内心。虽然表色等因缘具足可以引生无表色，但因为之前的戒律种类相同，所以说不是新得的戒。如《对法论》所说，已经依据《涅槃经》先发起善根的人，不再重新发起。难道他们以后就不熏习生起种子了吗？这里也应该如此。如果从未受过戒，怎么能称为佛弟子？又犯了什么轻罪呢？另一种说法是，别解脱戒（Pratimoksha，又称波罗提木叉，佛教出家众所受的戒律）的轨则之法，如同比丘戒一样，没有再次受戒的方法。即使重新受戒，也只是增加旧戒。因此，菩萨进入初地（菩萨修行阶位的第一阶）之后，舍弃有漏戒（受烦恼影响的戒），接受无满戒（圆满的戒）。为了长养成就佛的功德，因为先前已经有戒，所以见道（证悟真理）时不能得戒，不同于声闻（佛陀的弟子）先前没有戒，所以在见道时得戒。所以《瑜伽师地论》说，重新受戒不是新得的戒，不同于其他法重新熏习种子。因为别解脱戒不是作法制定的轨则。即使没有受戒，成为佛弟子也没有过失，因为已经发起了无上菩提愿。犯轻罪的人，会结生（产生果报）。
English
English version: Hereafter, the minor precepts are recited separately. This section has three parts. First, it summarizes the previous text and introduces the following text; second, it recites the precepts in order; and third, it concludes and exhorts adherence. This is the first part. These minor precepts, according to one's inclination, have the distinction of being violated or not violated, and of being defiled or not defiled, and are further divided into inferior, medium, and superior grades. One should understand this as described in the *Bodhisattvabhumi* (Stages of a Bodhisattva). Among them, defiled violations refer to violations committed with malicious intent. Otherwise, even if associated with afflictions, they are called undefiled violations. According to the differences in the three grades of mind, object, etc., as stated in the sixty-eight words, the offense is aggravated by six differences: first, the strictness of the teaching; second, the seriousness of the matter; third, repeated offenses; fourth, intense afflictions; fifth, weak wisdom; and sixth, failure to repent quickly. Like these precepts, each one possesses the meaning of the three clusters of precepts (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings). According to the need, the teachings of opening and combining precepts are not fixed. The First Precept of Disrespecting Teachers and Elders Sutra: If a *Buddha*-son (Bodhisattva) desires to accept the position of a king, or even if he does not, he commits a *Dukkata* (minor offense). Commentary: From below, the precepts are recited separately. The first ten precepts have four aspects: the first two are to guard one's own thoughts, because the precept against disrespect is established in places of arrogance and indulgence, and the fault of drinking alcohol is cut off in places of indulgence. The next three are to guard the minds and actions of others. The next three are to admire and cultivate the *Buddha's* teachings. The last two are to rescue and protect sentient beings. Those who accept positions such as king, and who have previously received precepts, there are two traditional views. One view is that even if a *Bodhisattva* has previously received precepts, he receives them again at this time in order to tame his mind. Although the conditions such as visible form are sufficient to generate non-manifest form, because the previous precepts are of the same kind, it is said that the precepts are not newly obtained. As stated in the *Abhidharma*, those who have already generated good roots based on the *Nirvana Sutra* do not generate them anew. Would they not cultivate and generate seeds later? It should be the same here. If one has never received precepts, how can one be called a *Buddha*-son? And what minor offense has one committed? Another view is that the rules of the *Pratimoksha* (code of monastic discipline), like the *Bhikkhu* (Buddhist monk) precepts, do not have a method of receiving precepts again. Even if one receives precepts again, it only increases the old precepts. Therefore, after a *Bodhisattva* enters the first *Bhumi* (the first stage of a Bodhisattva's path), he abandons the defiled precepts (precepts influenced by afflictions) and receives the undefiled precepts (perfect precepts). In order to cultivate and achieve the virtues of a *Buddha*, because one already has precepts, one cannot obtain precepts at the time of seeing the *Dharma* (realizing the truth), unlike the *Shravakas* (disciples of the Buddha) who did not have precepts before, so they obtain precepts at the time of seeing the *Dharma*. Therefore, the *Yogacarabhumi-sastra* (Treatise on the Stages of Yoga Practice) says that receiving precepts again does not mean newly obtaining them, unlike other *Dharmas* that newly cultivate seeds. Because the *Pratimoksha* is not a rule established by practice. Even if one has not received precepts, there is no fault in being a *Buddha*-son, because one has already generated the supreme *Bodhi* (enlightenment) aspiration. Those who commit minor offenses will be reborn (experience karmic consequences). --------------------------------------------------------------------------------
Chinese
憍慢。不必重受方无犯耶。若曾调心。应无用故。言上座者。众中上首。和上者即亲教师。授戒和上也。阿阇梨者即轨范师。授戒羯磨威仪教受受业等师也。同学同见同行如次同师同宗同乘者也。言七宝者。所重。犹可施。何况所余轻。此中意也。言若不尔者。恭敬供养不如法也。瑜伽论云。慢心嫌心恚心染犯。懈怠忘念是犯非染。无违犯者。或病或狂或睡。或自说法或与他语或自听法。或欲将护说法者心。或为将护多有情心。或为调伏或护僧制。皆无违犯。 饮酒戒第二 经。若佛子故饮酒至教人饮者犯轻垢罪。 述曰。酒者迷乱起罪之本。昔是伏龙之势。而今不禁虾蟆。乃至四逆从此而生。唯除破僧。故今制也。言过失无量者。醉生过失方犯罪故。如俱舍云。治病限量无性罪相。故知遮罪。持律者云。性罪。邬波离云。吾如何供养病者。世尊言。除性罪皆可供给。然有染病。释种须酒。世尊无许彼饮酒故。又经生圣者亦无犯故。诸对法师言。非性罪。然为病者总开遮戒。后于异时遮饮酒者。为防用此犯性罪故。又一切圣不饮酒者。以诸圣者具惭愧故。饮令失正念故。乃至小分亦不饮者。以如毒药量不定故。言五百世无手者。以极增上恶心过故。非善心等。若善心施。瑜伽论许施度摄故。如十住 现代汉语译本 憍慢（傲慢）。不必重新受戒才能避免犯戒吗？如果曾经调伏内心，应该没有用处了。所说的上座，是僧众中的首领。和上（Upadhyaya），就是亲教师，也是授戒的和上。阿阇梨（Acharya），就是轨范师，是教授授戒羯磨（Karma，行为、业力）、威仪、教导受业等的老师。同学、同见、同行，依次是同师、同宗、同乘的人。所说的七宝，是贵重之物，尚且可以施舍，何况其余轻微之物。这是其中的意思。如果不是这样，恭敬供养就不如法了。《瑜伽师地论》说，慢心、嫌心、恚心（嗔恨心）是染犯，懈怠、忘念是犯戒但非染犯。没有违犯的情况包括：或者生病，或者发狂，或者睡眠，或者自己说法，或者与他人交谈，或者自己听法，或者想要维护说法者的心，或者为了维护众多有情的心，或者为了调伏，或者为了守护僧团的制度，这些都没有违犯。 饮酒戒第二 经文：如果佛弟子故意饮酒，乃至教人饮酒，就犯轻垢罪。 述曰：酒是使人迷惑、产生罪过的根源。过去是伏龙的威势，现在却连虾蟆都制不住，乃至四逆（杀父、杀母、杀阿罗汉、破僧）的重罪都由此而生，唯独破僧罪无法通过饮酒而犯，所以现在制定此戒。所说‘过失无量’，是因为醉酒产生过失才构成犯罪。如《俱舍论》所说，用酒治病，没有性罪的性质，所以知道这是遮罪。持律者说，这是性罪。邬波离（Upali，佛陀十大弟子之一，持戒第一）说，我如何供养病人？世尊说，除了性罪都可以供给。然而有染病的释迦族人需要酒，世尊也没有允许他们饮酒。而且经中说证得圣果的人饮酒也没有罪过。诸对法师说，这不是性罪，而是为了病人而总的开许遮戒，后来在其他时候遮止饮酒，是为了防止用这个借口犯性罪。而且一切圣者都不饮酒，因为诸圣者具有惭愧心，饮酒会使人失去正念，乃至少量也不饮用，因为它像毒药一样，剂量不定。所说‘五百世无手’，是因为极度增上的恶心所导致的过失，不是善心等。如果是善心施舍，瑜伽论允许属于施舍的范畴，如《十住经》所说。