English
English version Arrogance. Is it not necessary to receive the precepts again to avoid offenses? If the mind has been tamed before, it should be useless. The so-called 'Elder' is the leader in the Sangha. The Upadhyaya (preceptor) is the personal teacher, also the Upadhyaya who ordains. The Acharya (teacher) is the disciplinarian, the teacher who teaches ordination Karma (action, deed, or volitional activity), deportment, and receiving precepts. Classmates, those with the same views, and those who practice together are, in order, those with the same teacher, the same lineage, and the same vehicle. The so-called 'seven treasures' are valuable things that can be given away, let alone the remaining lighter things. This is the meaning here. If not, respectful offerings are not in accordance with the Dharma. The *Yogacarabhumi-sastra* says that arrogance, aversion, and hatred are defiled offenses; laziness and forgetfulness are offenses but not defiled offenses. There are no violations in the following situations: being sick, being mad, being asleep, expounding the Dharma oneself, talking to others, listening to the Dharma oneself, wanting to protect the mind of the Dharma expounder, wanting to protect the minds of many sentient beings, for the sake of taming, or protecting the Sangha's rules. These are all without violation. The Second Precept Against Drinking Alcohol Sutra: If a Buddha's disciple intentionally drinks alcohol, even to the point of teaching others to drink, they commit a minor offense. Commentary: Alcohol is the root of delusion and the origin of offenses. In the past, it was the power to subdue dragons, but now it cannot even restrain toads. Even the four heinous crimes (killing one's father, killing one's mother, killing an Arhat, and causing schism in the Sangha) arise from this, except for causing schism in the Sangha, which cannot be committed through drinking alcohol, so this precept is now established. The saying 'immeasurable faults' is because faults arise from drunkenness that constitutes an offense. As the *Abhidharmakosa* says, using alcohol for medical treatment does not have the nature of a fundamental offense, so it is known to be a prohibitive offense. Those who uphold the Vinaya say that it is a fundamental offense. Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) said, 'How can I provide for the sick?' The World Honored One said, 'Except for fundamental offenses, all can be provided.' However, there were Sakyas with contagious diseases who needed alcohol, but the World Honored One did not allow them to drink. Moreover, the sutras say that those who have attained sainthood do not commit offenses by drinking alcohol. The Abhidharma masters say that it is not a fundamental offense, but a general permission for the sick to take alcohol, and later the prohibition of drinking alcohol at other times is to prevent using this excuse to commit fundamental offenses. Moreover, all saints do not drink alcohol because all saints have a sense of shame, and drinking alcohol causes one to lose right mindfulness, and even small amounts are not consumed because it is like poison, and the dosage is uncertain. The saying 'five hundred lifetimes without hands' is because of the fault caused by extremely increased evil intention, not good intention, etc. If it is a charitable giving with good intention, the *Yogacarabhumi-sastra* allows it to be included in the category of giving, as the *Dasabhumika Sutra* says. --------------------------------------------------------------------------------
Chinese
云。在家菩萨施酒无罪。应生是念。施度之法悉满人愿。后当方便教化离酒故。言不得教至况自饮酒者。先以过器况自饮已。此即第二以教他饮况自饮也。若故自饮教人饮者。总结违犯。然文殊问经云。不得饮酒。若合药医师所说多药相和少酒多药得用。不得服油及涂身等。若有因缘得用。得用乳酪生苏醍醐。我先啖乳糜为风淡冷故。未曾有经制五戒云。若有饮酒悦心生善。饮不犯戒。广如彼说。况菩萨戒有利无犯。如维摩诘入诸酒肆能立其志。 食肉戒第三 经。若佛子故食肉至若故食者犯轻垢罪。 述曰。菩萨理应舍自身肉而救物命。而反食他必至于杀。故今制也。文殊问经制菩萨言。若为己杀不得啖。若肉如林木已自腐烂。欲食得食。若欲啖肉三说此咒。 多咥他(此云如是)阿[烈-列+(木*奈)]摩阿[烈-列+(木*奈)]摩(此云无我无我)阿视婆多阿视婆多(此云无寿命无寿命)那舍那舍(此云失失)陀呵陀呵(此云烧烧)婆弗婆弗(此云破破)僧柯剽多弭(此云有为)莎呵(此云除杀生) 文殊白言。若得食肉者。写龟经大云经指鬘经楞伽经等诸经何故悉断。佛告文殊。以众生无慈悲力怀杀害意。为此因缘故断食肉。文殊师利有众生乐粪扫衣。我说粪扫衣如是。 现代汉语译本： 云：在家菩萨布施酒没有罪过。应该生起这样的念头：布施达到解脱的方法，完全满足人们的愿望，以后应当方便教化他们远离酒的缘故。说不得教人饮酒，更何况自己饮酒呢？先用过失的器具来比况自己饮酒，这便是第二种用教他人饮酒来比况自己饮酒。如果故意自己饮酒，教他人饮酒，总结起来就是违犯戒律。然而《文殊问经》说：‘不得饮酒。如果配药，医师所说多种药物相和，少量酒和多种药物可以使用。不得服用油以及涂抹身体等，如果有什么因缘可以使用。可以使用乳酪、生苏、醍醐。我先前吃乳糜，因为风病淡薄寒冷的缘故。’《未曾有经》制定五戒说：‘如果饮酒使内心喜悦，产生善念，饮酒不犯戒。’详细情况如彼经所说。更何况菩萨戒有利而无犯，如维摩诘进入各种酒馆，能够坚定他们的志向。 食肉戒第三 经：如果佛子故意吃肉，乃至如果故意吃肉，犯轻垢罪。 述曰：菩萨理应舍弃自身肉来救护众生性命，反而吃其他众生的肉，必定会导致杀生。所以现在制定此戒。文殊问经制定菩萨说：‘如果为了自己杀生，不得吃。如果肉像林木一样已经腐烂，想要吃可以吃。如果想要吃肉，念诵三次这个咒语：’ 多咥他（Duo die ta，此云如是）阿[烈-列+(木*奈)]摩阿[烈-列+(木*奈)]摩（A[lie-lie+(mu*nai)] mo A[lie-lie+(mu*nai)] mo，此云无我无我）阿视婆多阿视婆多（A shi po duo A shi po duo，此云无寿命无寿命）那舍那舍（Na she na she，此云失失）陀呵陀呵（Tuo he tuo he，此云烧烧）婆弗婆弗（Po fu po fu，此云破破）僧柯剽多弭（Seng ke piao duo mi，此云有为）莎呵（Suo he，此云除杀生） 文殊菩萨禀告说：‘如果可以吃肉，那么书写《龟经》、《大云经》、《指鬘经》、《楞伽经》等各种经典，为什么全部断除（食肉）呢？’佛告诉文殊菩萨说：‘因为众生没有慈悲的力量，怀有杀害的意念，因为这个因缘，所以断除食肉。文殊师利，有众生喜欢粪扫衣，我说粪扫衣是这样的。’
English
English version: Cloud: A Bodhisattva at home commits no sin by giving wine as alms. One should generate this thought: the method of giving that leads to liberation completely fulfills people's wishes, and later, one should skillfully teach them to abandon wine. To say that one should not teach others to drink, how much more so should one not drink oneself? First, use the analogy of a faulty vessel to describe oneself drinking; this is the second analogy, using teaching others to drink to describe oneself drinking. If one intentionally drinks oneself and teaches others to drink, this is a summary of the transgression. However, the *Manjusri Questions Sutra* says: 'One must not drink wine. If it is for medicine, and the physician says that many medicines should be mixed together, a small amount of wine with many medicines may be used. One must not take oil or apply it to the body, etc., unless there is a reason to do so. One may use milk, cheese, raw butter, and ghee. I previously ate milk porridge because of the wind disease being mild and cold.' The *Never Before Sutra* establishes the five precepts, saying: 'If drinking wine makes the mind happy and generates goodness, drinking does not violate the precepts,' as described extensively in that sutra. Moreover, the Bodhisattva precepts are beneficial and without transgression, like Vimalakirti entering various taverns and being able to establish their aspirations. The Third Precept Against Eating Meat Sutra: If a *Buddha*-son intentionally eats meat, even if it is intentional, he commits a minor offense. Commentary: A Bodhisattva should, in principle, give up his own flesh to save the lives of beings, but to eat the flesh of others will inevitably lead to killing. Therefore, this precept is now established. The *Manjusri Questions Sutra* establishes for Bodhisattvas: 'If one kills for oneself, one must not eat it. If the meat is like a forest of trees and has already rotted, one may eat it. If one wants to eat meat, recite this mantra three times:' *Duo die ta* (多咥他, this means 'Thus') *A[lie-lie+(mu*nai)] mo A[lie-lie+(mu*nai)] mo* (阿[烈-列+(木*奈)]摩阿[烈-列+(木*奈)]摩, this means 'No self, no self') *A shi po duo A shi po duo* (阿视婆多阿视婆多, this means 'No life, no life') *Na she na she* (那舍那舍, this means 'Loss, loss') *Tuo he tuo he* (陀呵陀呵, this means 'Burn, burn') *Po fu po fu* (婆弗婆弗, this means 'Break, break') *Seng ke piao duo mi* (僧柯剽多弭, this means 'Conditioned') *Suo he* (莎呵, this means 'Eliminate killing') Manjusri (文殊师利) reported, 'If one can eat meat, then why do the *Turtle Sutra*, *Great Cloud Sutra*, *Angulimala Sutra*, *Lankavatara Sutra*, etc., all completely prohibit (eating meat)?' The Buddha (佛) told Manjusri (文殊师利), 'Because sentient beings do not have the power of compassion and harbor the intention to kill, for this reason, eating meat is prohibited. Manjusri (文殊师利), there are sentient beings who like rag robes; I say that rag robes are like this.' --------------------------------------------------------------------------------
Chinese
乞食亦尔。为教化彼我说头陀如是。文殊若众生有杀害心故我说断肉。若能不怀害心。大慈悲心为教化一切众生故。无有罪过。言断大慈悲性种子者。由食至杀故。言见而舍去者。鹰逐之鸽于鹙子影未解其惶。况乎在食之位。言食肉得无量罪者。如一切智光明仙人不食肉因缘经中广显食之失。彼仙人即是弥勒。当成佛时制食肉犯重。具如彼说。 食五辛戒第四 经。若佛子不得食五辛至若故食者犯轻垢罪。 述曰。五辛虽草。臭秽难亲贤良所避。所以制之。法藏师云。今此五中大蒜家蒜也。有人说。韭䓗是胡䓗。兰䓗是家䓗。上三是人间常食。革䓗。尔雅云山䓗也。茎细叶大。应为茖字。革者非也。北地有江南无。其兴渠。有说芸台。然未见文。有说。江南叶似野蒜。根茎似韭。北地所无。又释。阿魏药梵语名兴渠。传说如是。如是五辛除自重病及有利益余不得食。如文殊问经云。不得啖蒜。若有因缘得啖。若合药治病得用。又华严云。我身中有八万户虫(正法念经云一户九亿)。我身安乐彼亦安乐。我身饥苦彼亦饥苦。是故菩萨有所服食。皆为诸蛊欲令安乐。不贪其味。 不举教忏戒第五 经。若佛子见一切众生至令悔过者犯轻垢罪。 述曰。如瑜伽说。菩萨怜愍净戒有情。 现代汉语译本 关于乞食也是如此。为了教化他们，我才说头陀行是这样的。文殊（Manjushri，菩萨名）啊，如果众生有杀害之心，所以我才说要断肉。如果能够不怀害心，以大慈悲心来教化一切众生，就没有罪过。说断绝大慈悲性的种子，是因为从吃肉到杀生。说见到（动物被杀）而舍弃离开，就像老鹰追逐鸽子，鹙子（一种鸟）在影子里都无法理解它的惊慌，更何况是在吃肉的时候呢？说吃肉会得到无量的罪过，就像《一切智光明仙人不食肉因缘经》中广泛阐述了吃肉的过失。那位仙人就是弥勒（Maitreya，未来佛）。当他成佛的时候，会制定吃肉犯重罪的戒律，具体内容都在那部经里。 食五辛戒 第四 经文：如果佛弟子不得食用五辛，如果故意食用，就犯轻垢罪。 解释：五辛虽然是草，但气味臭秽，难以亲近，贤良之人都避开它，所以才制定戒律禁止食用。法藏法师说，现在这五辛中的大蒜就是家蒜。有人说，韭䓗是胡䓗，兰䓗是家䓗，以上三种是人间常吃的。革䓗，《尔雅》中说是山䓗，茎细叶大，应该是茖字，革字是不对的，北方有而江南没有。至于兴渠，有人说是芸台，但没有看到文献依据。有人说，江南的叶子像野蒜，根茎像韭菜，北方没有。还有一种解释，阿魏药，梵语名叫兴渠，传说就是这样。这五辛，除了因为重病或者有利益的情况下，其余情况都不得食用。如《文殊问经》中说，不得吃蒜，如果有因缘可以吃，比如合药治病可以用。又《华严经》中说，我的身体中有八万户虫（《正法念经》中说一户有九亿），我的身体安乐，它们也安乐，我的身体饥苦，它们也饥苦。所以菩萨所服用的食物，都是为了让这些虫子安乐，而不是贪图味道。 不举教忏戒 第五 经文：如果佛弟子见到一切众生（犯戒），不举发教导，令其忏悔，就犯轻垢罪。 解释：如《瑜伽师地论》所说，菩萨怜悯持净戒的有情。