English
English version Begging for alms is also like that. It is to teach them that I speak of ascetic practices in this way. Manjushri (Manjushri, name of a Bodhisattva), if sentient beings have the mind of killing, that is why I say to abstain from meat. If one can be without the mind of harming, with great compassion to teach all sentient beings, then there is no fault. To say to cut off the seed of great compassion is because of going from eating meat to killing. To say to see (animals being killed) and abandon and leave, is like a hawk chasing a pigeon, even the egret (a type of bird) cannot understand its fear in the shadow, let alone when eating meat? To say that eating meat incurs immeasurable sins is like the Extensive Explanation of the Loss of Eating Meat in the Sutra of the All-Knowing Light Immortal. That immortal is Maitreya (Maitreya, the future Buddha). When he becomes a Buddha, he will establish the precept that eating meat is a grave offense, as fully described in that sutra. The Fourth Precept Against Eating the Five Pungent Spices Sutra: If a disciple of the Buddha is not allowed to eat the five pungent spices, if they deliberately eat them, they commit a minor offense. Commentary: Although the five pungent spices are herbs, their odor is foul and difficult to approach, and avoided by the virtuous. That is why they are prohibited. Dharma Master Fazang said, 'Now, among these five, garlic is domestic garlic.' Some say that chives are foreign chives, and scallions are domestic scallions. The above three are commonly eaten by people. Gecong, the Erya says it is mountain cong, with thin stems and large leaves. It should be the character 'ge' (茖), not 'ge' (革). It exists in the north but not in the south. As for xingqu, some say it is yun tai, but no textual evidence has been seen. Some say that in the south, the leaves resemble wild garlic, and the roots and stems resemble chives, which does not exist in the north. Another explanation is that asafoetida, in Sanskrit, is called xingqu. Tradition says it is so. These five pungent spices, except in cases of serious illness or benefit, are not to be eaten. As the Manjushri Question Sutra says, 'One must not eat garlic. If there is a cause and condition to eat it, such as combining it with medicine to treat illness, it can be used.' Also, the Avatamsaka Sutra says, 'In my body, there are 80,000 households of insects (the Sutra of Right Mindfulness says 900 million in one household). If my body is at peace, they are also at peace. If my body is hungry and suffering, they are also hungry and suffering.' Therefore, the food that Bodhisattvas consume is all for the sake of making these insects happy, not for greed for the taste. The Fifth Precept Against Not Exhorting Others to Confess Sutra: If a disciple of the Buddha sees all sentient beings (violating precepts) and does not expose and teach them, causing them to repent, they commit a minor offense. Commentary: As the Yogacarabhumi-sastra says, Bodhisattvas have compassion for sentient beings who uphold pure precepts. --------------------------------------------------------------------------------
Chinese
不如犯戒于苦因转。若由嫌恨方便弃舍不作饶益。是染违犯。维摩经云。众生烦恼病即为菩萨病。是即菩萨不救苦因违利乐深。故今制也。此八戒等皆通声闻菩萨戒也。瑜伽论云摄律仪戒七众戒故。涅槃经云为无上道受八戒故。言毁禁者。比丘大戒及以菩萨摄律仪戒。七逆如下。八难者。有说八无暇也。谓三恶趣北洲长寿天生盲生聋世智辨聪佛前佛后。彼无修道故名无暇亦名为难。彼是报障。虽非举忏。然彼因中说果名也。此中十恶招恶趣难。世善生北洲。邪定感长寿。谤法生盲聋。邪智得聪辨。不敬三宝佛前后生。有说。十三难中除五逆罪。以彼五入七逆中故。虽举大数取污尼等。传说如此。言犯轻垢罪者。除无五德或反生过。彼虽不举。无违犯故。瑜伽论云。无违犯者。若了知彼不可疗治不可与语。若观待时。若观因此斗讼乱众。知彼猛利惭愧还净。而不呵责治罚驱摈。皆无违犯。 住不请法戒第六 经。若佛子见大乘法师至若不尔者犯轻垢罪。 述曰。诸佛所师所谓法也。以能生智证涅槃故。遗教云。智慧者度生死海牢船。无明闇夜明灯。一切病者良药。伐烦恼树利斧。是故汝等以闻思修慧而自增益。菩萨理应灭身尚求。而反轻慢违犯乃深。故今制也。言僧坊者制出家也。舍宅在家也。城邑 国王等也。日日三时者。晨旦斋时非时药等。日食三两金者。所重之宝亦勿惜之。何者。施非圣财得圣财故。二财差别广如瑜伽。常请法师三时说法者。若彼法师慧行胜己。日初中后应请说法。以请说故语业善。三时礼故身业善。不生瞋等意业善。言为法灭身请法者。如求半偈魂沈雪山。其事非一。有病等难彼劣我胜。不请无违。 不能游学戒第七 经。若佛子见一切处至不至彼听受者犯轻垢罪。 述曰。万行一门。所谓得意。得意而行无非是。故新学菩萨触事无知理。应游学以成圣行。如契经言。设满世界火。必过要闻法。会当成佛道。广济生死流。所以然者。如七十九云。无上菩提以慧为体。慧能引发所余一切波罗蜜多。是以于慧起邪行时。当知菩萨于彼菩提及能引法皆起邪行。是故菩萨轻身重法。何者。颂曰。慧于诸善行。如船楫所持。百千盲失路。由一眼得存。问若尔。何故华严颂曰。譬如贫穷人。日夜数他宝。自无半钱分。多闻亦如是。答彼但为遮闻为究竟。不遮多闻圣慧本故。如瑜伽颂言。多闻能知法。多闻能远恶。多闻舍无义。多闻得涅槃。言毗尼者。此云调伏。能止三业恶炽然故。听受咨问者。瑜伽三十云。始修业者为证义利。先应四处安住正念然后请问。何等四处。略摄颂曰。 现代汉语译本： 国王等等也是如此。‘日日三时’指的是早晨、斋时和非时药等时间。‘日食三两金’指的是对于所重视的宝物也不要吝惜。为什么呢？因为布施非圣财可以获得圣财。两种财物的差别在《瑜伽师地论》中有详细说明。‘常请法师三时说法’指的是如果那位法师的智慧和修行胜过自己，就应该在每天的初时、正中和后时请他说法。因为请法说法，所以语业是善的；因为三时礼敬，所以身业是善的；因为不生嗔恨等等，所以意业是善的。‘言为法灭身请法者’，就像为了求得半句偈语而魂魄沉入雪山一样，这样的事情不止一件。如果有疾病等困难，或者对方不如自己，不请法师也没有违背戒律。 不能游学戒 第七 经文：如果佛弟子见到任何地方应该去听法而不去听受，就犯了轻垢罪。 解释：万种修行归于一个门径，那就是领悟。领悟之后所做的一切都是正确的。所以新学的菩萨对于世事和道理都缺乏了解，应该通过游学来成就圣行。正如契经所说：‘即使满世界都是火，也一定要去听闻佛法，最终才能成就佛道，广度生死之流。’为什么这样说呢？正如《瑜伽师地论》第七十九卷所说：无上菩提以智慧为本体，智慧能够引发其余一切波罗蜜多（paramita，到彼岸）。因此，当对于智慧产生邪行的时候，应当知道菩萨对于菩提以及能够引发菩提的方法都产生了邪行。所以菩萨轻视自身而重视佛法。为什么呢？颂文说：‘智慧对于各种善行，就像船只的船桨一样重要。成百上千的盲人会迷失道路，而拥有一只眼睛就能生存。’有人问：如果这样，为什么《华严经》的颂文说：‘譬如贫穷人，日夜数他宝，自无半钱分，多闻亦如是。’答：那只是为了遮止把听闻作为最终目的，而不是遮止多闻是圣慧的根本。正如《瑜伽师地论》的颂文所说：‘多闻能知法，多闻能远恶，多闻舍无义，多闻得涅槃。’‘毗尼’，这里的意思是调伏，能够止息身、口、意三业的恶行炽盛。 ‘听受咨问者’，《瑜伽师地论》第三十卷说：‘刚开始修习的人为了证得义利，首先应该在四个方面安住正念，然后请问。’哪四个方面呢？概括起来说：
English
English version: So are kings and others. 'Daily three times' refers to the times of morning, the time for fasting, and non-time medicine, etc. 'Eating three taels of gold daily' means not to be stingy with treasures that are valued. Why? Because giving non-holy wealth can obtain holy wealth. The difference between the two kinds of wealth is explained in detail in the *Yogacarabhumi-sastra* (瑜伽师地论, Treatise on the Stages of Yoga Practice). 'Always inviting Dharma masters to preach three times a day' means that if that Dharma master's wisdom and practice surpass oneself, one should invite him to preach at the beginning, middle, and end of the day. Because of inviting and preaching the Dharma, verbal karma is good; because of bowing in reverence three times, physical karma is good; because of not generating anger, etc., mental karma is good. 'Saying that one sacrifices oneself for the Dharma and invites the Dharma' is like sinking one's soul into the snowy mountains to seek half a verse; such things are not uncommon. If there are difficulties such as illness, or if the other person is inferior to oneself, there is no violation in not inviting. The Seventh Precept: Not Being Able to Travel and Study Sutra: If a *Buddha-putra* (佛子, son of the Buddha) sees any place where he should go to listen to the Dharma and does not go to listen, he commits a minor offense. Commentary: Ten thousand practices lead to one gate, which is called realization. What is done after realization is all correct. Therefore, newly learning *Bodhisattvas* (菩萨, enlightenment being) lack understanding of worldly affairs and principles, and should travel and study to accomplish holy conduct. As the sutra says: 'Even if the whole world is on fire, one must go to hear the Dharma, and eventually one will achieve Buddhahood and broadly cross the stream of birth and death.' Why is this so? As the seventy-ninth volume of the *Yogacarabhumi-sastra* says: 'Supreme *Bodhi* (菩提, enlightenment) has wisdom as its essence, and wisdom can generate all other *paramitas* (波罗蜜多, perfections). Therefore, when evil conduct arises towards wisdom, one should know that the *Bodhisattva* has evil conduct towards *Bodhi* and the methods that can generate *Bodhi*. Therefore, *Bodhisattvas* disregard their own bodies and value the Dharma. Why? The verse says: 'Wisdom is to all good deeds as oars are to a boat. Hundreds and thousands of blind people will lose their way, but one with one eye can survive.' Someone asks: If so, why does the verse in the *Avatamsaka Sutra* (华严经, Flower Garland Sutra) say: 'Like a poor person who counts the treasures of others day and night, but has not half a coin himself, so it is with much learning.' Answer: That is only to prevent taking hearing as the ultimate goal, not to prevent much learning as the root of holy wisdom. As the verse in the *Yogacarabhumi-sastra* says: 'Much learning can know the Dharma, much learning can stay away from evil, much learning can abandon meaninglessness, much learning can attain *Nirvana* (涅槃, liberation).' '*Vinaya* (毗尼)' here means taming, which can stop the burning of evil deeds of body, speech, and mind. 'Those who listen, receive, and inquire,' the thirtieth volume of the *Yogacarabhumi-sastra* says: 'Those who are just beginning to practice, in order to attain benefit and profit, should first abide in right mindfulness in four aspects, and then inquire.' What are the four aspects? To summarize: --------------------------------------------------------------------------------
Chinese
不嫉无憍慢。非为显自能。安立自他善。尔乃请法师。菩萨地云。慢心嫌心恚心不往听受。是染违犯。懒惰不染。无违犯者。有病无力。若知倒说。及彼所说数已所闻。若护说者心。若勤修余善。 背正向邪戒第八 经。若佛子心背至经律者犯轻垢罪。 述曰。涅槃经云。菩萨怖二乘道。如惜命者怖畏舍身。弃大向小逆菩萨道。故须制也。问心背大乘失戒。何轻。答此谤别教。非总背故。即菩萨地若不诽谤仰推如来。虽无信解。而无违犯也。言常住经律者。常住所诠。经律能诠。又三世佛同说同行无改易故。若其二乘谤法空等名为邪见。 不瞻病苦戒第九 经。若佛子见一切疾病人至不救济者犯轻垢罪。 述曰。菩萨大悲拔苦为义。病而无救难莫过斯焉。是以不救制之为罪。以其看病即施命故。言供养如佛无异者。佛为可敬之极。病是可愍之至。敬悲虽异边际义同。故无异也。八福田者。有人言。一造旷野美井。二水路桥梁。三平治险路。四孝事父母。五供养沙门。六供养病人。七救济厄难。八设无遮会(法藏师云。未见圣教)。今解。一佛二圣人三和上四阇梨五众僧六父七母八病人。以何知然。即下文云八福田诸佛圣人一一师僧父母病人故。言犯轻垢罪者。瑜伽论云。若嫌恚 现代汉语译本 不嫉妒，没有骄慢，不为了显示自己的能力，安立自己和他人的善行，这样才能请法师讲法。《菩萨地》中说：‘以傲慢心、嫌恶心、嗔恚心不前往听法，是染污的违犯。懒惰不是染污，没有违犯。’有病无力，或者知道说法者说的是颠倒之理，或者所说的内容已经听过，或者为了维护说法者的心，或者勤奋修习其他善行，可以不去听法。 背离正法趋向邪法戒第八 经文：如果佛子内心背离经典和戒律，就犯轻垢罪。 解释：《涅槃经》中说：‘菩萨畏惧二乘道，就像珍惜生命的人畏惧舍弃身体一样。’舍弃大乘而趋向小乘，是违背菩萨道的，所以需要加以制止。问：内心背离大乘，为什么只是犯轻罪？答：这是诽谤别教，不是总体的背离。也就是说，《菩萨地》中说，如果不诽谤，并且仰慕推崇如来，即使没有信心和理解，也没有违犯。’所说的‘常住经律’，‘常住’指的是经典和戒律所诠释的真理，而经典和戒律是能诠释真理的工具。而且，三世诸佛所说的、所行的都是相同的，没有改变的缘故。如果二乘诽谤一切法空等，就称为邪见。 不照顾病人戒第九 经文：如果佛子见到一切生病的人，却不去救济，就犯轻垢罪。 解释：菩萨以大悲心拔除众生的痛苦为宗旨。生病而无人救助，没有比这更困难的了。因此，不救助病人，就制定为罪。因为看护病人，就是布施生命。’所说的‘供养病人如同供养佛没有差别’，佛是值得尊敬的极致，病人是值得怜悯的极致。尊敬和悲悯虽然是不同的方面，但其最终的意义是相同的，所以没有差别。’八福田’，有人说：‘一是开凿旷野中的水井，二是修建水路桥梁，三是平整危险的道路，四是孝顺父母，五是供养沙门，六是供养病人，七是救济危难，八是设置无遮大会（法藏法师说：‘没有在圣教中见到这种说法’）。’现在解释为：一是佛，二是圣人，三是和尚（Upadhyaya），四是阿阇梨（Acarya），五是僧众，六是父亲，七是母亲，八是病人。凭什么知道是这样呢？就是下文所说的‘八福田，诸佛、圣人、一一师僧、父母、病人’的缘故。’所说的‘犯轻垢罪’，《瑜伽师地论》中说：‘如果嫌恶嗔恚