English
English version Do not be jealous or arrogant. Do not do it to show off your abilities. Establish the good of yourself and others. Only then should you invite a Dharma master. The *Bodhisattva-bhumi* (Treatise on the Stages of a Bodhisattva) says: 'Going to listen to the Dharma with arrogance, aversion, or anger is a defiled transgression. Laziness is not defiled and is not a transgression.' If one is sick and weak, or if one knows that the speaker is speaking falsely, or if one has already heard what is being said, or if one is protecting the speaker's feelings, or if one is diligently cultivating other good deeds, one may not go to listen to the Dharma. The Eighth Precept: Turning Away from the Correct and Towards the Evil Sutra: If a *Buddha*-son turns his mind away from the sutras and precepts, he commits a minor transgression. Commentary: The *Nirvana Sutra* says: 'A *Bodhisattva* fears the path of the Two Vehicles (Shravakayana and Pratyekabuddhayana) as one who cherishes life fears abandoning the body.' Abandoning the Mahayana and turning towards the Hinayana is contrary to the *Bodhisattva* path, so it must be prohibited. Question: Why is turning away from the Mahayana with the mind only a minor transgression? Answer: This is slandering a specific teaching, not a general turning away. That is to say, the *Bodhisattva-bhumi* says that if one does not slander and reveres the *Tathagata*, even without faith and understanding, there is no transgression. The 'ever-abiding sutras and precepts' refers to what the sutras and precepts explain, while the sutras and precepts are the means of explaining it. Moreover, the Buddhas of the three times speak and act in the same way, without change. If the Two Vehicles slander the emptiness of all dharmas, etc., it is called wrong view. The Ninth Precept: Not Caring for the Sick Sutra: If a *Buddha*-son sees all sick people and does not help them, he commits a minor transgression. Commentary: The *Bodhisattva* takes great compassion to remove the suffering of sentient beings as its purpose. There is no greater difficulty than being sick and without help. Therefore, not helping the sick is made a transgression. 'Offering to the sick is no different from offering to the Buddha' means that the Buddha is the ultimate in respect, and the sick are the ultimate in pity. Although respect and compassion are different aspects, their ultimate meaning is the same, so there is no difference. 'Eight fields of merit', some say: 'First, digging wells in the wilderness; second, building bridges over waterways; third, leveling dangerous roads; fourth, being filial to parents; fifth, making offerings to *shramanas*; sixth, making offerings to the sick; seventh, relieving difficulties; eighth, holding unobstructed assemblies (Dharma Master Fazang said: 'I have not seen this in the sacred teachings').' Now it is explained as: first, the Buddha; second, the saints; third, the *Upadhyaya* (preceptor); fourth, the *Acarya* (teacher); fifth, the Sangha (community); sixth, the father; seventh, the mother; eighth, the sick. How do we know this? It is because the following text says, 'Eight fields of merit: Buddhas, saints, each *Upadhyaya*, *Acarya*, parents, and the sick.' 'Committing a minor transgression', the *Yogacarabhumi-shastra* (Treatise on the Stages of Yoga Practice) says: 'If one dislikes or is angry' --------------------------------------------------------------------------------
Chinese
心是染违犯。若由懈怠非染违犯。无违犯者。若自有病。若无气力。若传请他。若知病者有依有怙。若知病者自能供事。若了知彼长病所触堪自支持。若修胜善令无间缺。若自知钝难修定慧。若先许余为作供事。如于病者。于有苦等为作助伴欲除其苦。当知亦尔。 畜杀生具戒第十 经。若佛子不得畜至畜刀杖者犯轻垢罪。 述曰。菩萨应聚利有情物。而畜杀具深违愍济。故须制也。乃至杀父母尚不加报者。以彼还受自宿业果因果法尔。不应瞋故。若瞋自害。无所益故。言犯轻垢罪者。若护正法即无违犯。涅槃经中在家护法听持伏故。 经。如是十戒至六品中当广明 自下十戒分为二门。初四护自善门。后六护摄他门。如文可解。 通国使命戒第一 经。佛言佛子不得为利养至若故作者犯轻垢罪。 述曰。菩萨理应和诸违诤。而通国使命相杀害违菩萨道。故今制也。若为调伏止长相杀入国。理应无犯。兴者起也。师者众也。 恼他贩卖戒第二 经。若佛子故贩卖至教人作者犯轻垢罪。 述曰。贩卖有情他别为乐。市易棺材必求人死。下贱活命无过此焉。无罪命缘世间多有。故制菩萨犯即为罪。言六畜者。周礼云。牛马犬羊豕鸡为六。理实通于一切畜生 现代汉语译本：心是染污的违犯。如果因为懈怠就不是染污的违犯。没有违犯的情况：如果自己生病，如果没有力气，如果请别人帮忙，如果知道生病的人有依靠有帮助，如果知道生病的人自己能够处理事务，如果了解那个人长期被疾病困扰能够自己照顾自己，如果修习殊胜的善行使之没有间断，如果自知迟钝难以修习定慧，如果事先答应别人为他做供养。如同对待病人一样，对于有痛苦等情况的人，作为帮助者想要解除他们的痛苦，应当知道也是如此。 畜杀生具戒第十 经：如果佛弟子不得蓄养乃至刀杖等杀生工具，就犯轻垢罪。 述曰：菩萨应该积聚利益众生的物品，而蓄养杀生工具深深违背了慈悲救济的精神，所以需要禁止。即使杀害父母，尚且不应该报复，因为他们还是在承受自己宿世业力的果报，这是因果法则。不应该嗔恨，因为嗔恨只会伤害自己，没有任何益处。说到犯轻垢罪，如果为了守护正法，就没有违犯。在《涅槃经》中，允许在家的护法者持有武器进行降伏。 经：像这样的十戒，到第六品中会详细说明。从这里开始，十戒分为两个方面。前四个是守护自身善行的方面，后六个是守护和摄受他人的方面。如文字所表达的那样可以理解。 通国使命戒第一 经：佛说，佛弟子不得为了利益供养等原因，如果故意去做，就犯轻垢罪。 述曰：菩萨应该调和各种争端，而作为通国使命却互相杀害，违背了菩萨道，所以现在禁止。如果为了调伏，阻止长期的互相残杀而进入他国，理应没有违犯。兴，是发起的意思。师，是军队的意思。 恼他贩卖戒第二 经：如果佛弟子故意贩卖，甚至教人去做，就犯轻垢罪。 述曰：贩卖有情众生，使他人遭受痛苦而自己获得快乐。买卖棺材，必定希望别人死亡。以此为生，没有比这更过分的了。没有罪过的谋生方式世间有很多，所以禁止菩萨这样做，违犯就是罪过。说到六畜，根据《周礼》的说法，牛、马、犬、羊、猪、鸡是六畜。实际上可以通用于一切畜生。
English
English version: The mind is a defiled transgression. If it is due to laziness, it is not a defiled transgression. There is no transgression if one is ill, if one has no strength, if one asks others for help, if one knows that the sick person has support and help, if one knows that the sick person can handle matters themselves, if one understands that the person is chronically ill and can take care of themselves, if one cultivates supreme good deeds without interruption, if one knows that one is dull and difficult to cultivate samadhi and wisdom, if one has previously promised others to make offerings for them. Just as with the sick, for those who are suffering, as helpers wanting to relieve their suffering, it should be known that it is the same. The Tenth Precept: Not Keeping Instruments of Killing Sutra: If a Buddha-son keeps even knives and staffs and other instruments of killing, he commits a minor offense. Commentary: A Bodhisattva should accumulate things that benefit sentient beings, but keeping instruments of killing deeply violates the spirit of compassion and relief, so it must be prohibited. Even if one's parents are killed, one should not retaliate, because they are still suffering the consequences of their past karma, which is the law of cause and effect. One should not be angry, because anger only harms oneself and is of no benefit. Speaking of committing a minor offense, if it is for the protection of the Dharma, there is no violation. In the Nirvana Sutra, lay Dharma protectors are allowed to hold weapons for subduing. Sutra: These ten precepts will be explained in detail in the sixth chapter. From here on, the ten precepts are divided into two aspects. The first four are aspects of guarding one's own good deeds, and the last six are aspects of guarding and embracing others. It can be understood as the text expresses. The First Precept: Not Being an Envoy Between Countries Sutra: The Buddha said, a Buddha-son must not do it for the sake of profit and offerings, if he does it intentionally, he commits a minor offense. Commentary: A Bodhisattva should reconcile various disputes, but as an envoy between countries, they kill each other, which violates the Bodhisattva path, so it is now prohibited. If it is for subduing and stopping long-term mutual killing and entering another country, there should be no violation. 'Xing' means to initiate. 'Shi' means army. The Second Precept: Not Annoying Others by Selling Sutra: If a Buddha-son intentionally sells, even teaching others to do it, he commits a minor offense. Commentary: Selling sentient beings causes others to suffer and oneself to gain pleasure. Buying and selling coffins certainly hopes for the death of others. Making a living in this way is the most excessive. There are many ways to make a living without sin in the world, so it is forbidden for Bodhisattvas to do this, and violation is a sin. Speaking of the six domestic animals, according to the Rites of Zhou, cattle, horses, dogs, sheep, pigs, and chickens are the six domestic animals. In reality, it can be applied to all animals. --------------------------------------------------------------------------------
Chinese
。况教人作者。以利他为最故举自况他。除下贱业余正贩卖。制道开俗。如优婆塞戒经云。在家人得财应作四分。一分供养父母妻子。二分如法贩卖。余一分藏积。 无根谤毁戒第三 经。若佛子以恶心至堕不如意处者犯轻垢罪。 述曰。轻拒贤善即是无愧。一切恶法从此而生。绍隆佛种之所不宜。故须制也。无利益心故言恶心。离三根故亦言无事。此无根谤不能陷没。故于利他制为轻罪。其声闻戒无根谤重。谤实为轻。于彼自行通轻重故。俗云。士为知己者用。其知己者良人也。施我之善其师也。护身财者王之教也。蒙覆养者亲之恩也。言六亲者。父母伯叔兄弟为六。知恩报恩菩萨本行。死尚不辞。而生反害。如说。世尊为雁王时。将五百雁向南飞之。尔时雁王堕猎师网。时有一雁悲鸣吐血徘徊不去。尔时猎师弯弓欲射。不避弓矢目不暂舍。即鼓两翅来投雁王。五百群雁徘徊虚空亦复不去。尔时猎师见此一雁即生惭愧。寻时放舍。其一雁者即阿难是。阿阇世王虽放醉象。心生顾恋不离世尊。五百罗汉登空如本。既重其恩至人所赞。菩萨若背制之为罪。 放火损生戒第四 经。若佛子以恶心至若故烧者犯轻垢罪。 述曰。无择杀生无过放火。雉尚润翅救烧之难。菩萨放火逆道之 现代汉语译本：更何况是教导他人写作呢？因为利他最为重要，所以举例从自身推及他人。除了正常的职业之外，其余的都属于不正当的贩卖。制定戒律是为了开导世俗。如《优婆塞戒经》所说：‘在家人获得钱财应当分为四份，一份用来供养父母妻子，两份用来如法地进行商业活动，剩余一份储藏起来。’ 无根诽谤戒第三 经：如果佛子以恶意去诽谤他人，以至于被诽谤者处境不如意，就犯了轻垢罪。 述：轻视拒绝贤良善良之人，就是没有惭愧之心。一切恶法都由此而生。这与绍隆佛种是不相宜的，所以需要制定此戒。因为没有利益他人的心，所以说是恶意。因为脱离了信、戒、闻三根，所以也说是无事生非。这种无根诽谤不能使人彻底沉沦，所以在利他的角度制定为轻罪。声闻戒中，无根诽谤是重罪，诽谤事实反而是轻罪。因为声闻戒重视自身修行，所以轻重罪的判定标准不同。俗话说：‘士为知己者死’，这里的知己者就是良人。给予我好处的是我的老师。保护我身家财产的是王的教诲。蒙受覆盖养育之恩的是父母。’所说的六亲，就是父母、伯叔、兄弟。知恩图报是菩萨的根本行为，即使是死也不推辞，更何况是活着反而去加害他人呢？如经中所说，世尊做雁王的时候，带领五百只雁向南飞。当时雁王落入了猎人的网中。这时有一只雁悲鸣吐血，徘徊不去。当时猎人拉弓要射它，这只雁不躲避弓箭，眼睛一刻也不离开雁王。随即扇动翅膀来投向雁王。五百只雁在空中徘徊不去。当时猎人见到这一幕，立即心生惭愧，随即放了雁王。那只投向雁王的雁就是阿难。阿阇世王虽然放了醉象，但心中仍然顾念不离世尊。五百罗汉腾空如初。因为他们重视恩情，所以被至人所赞扬。菩萨如果违背此戒，就会构成罪过。 放火损生戒第四 经：如果佛子以恶意故意放火，就犯了轻垢罪。 述：在所有杀生行为中，没有比放火更严重的了。野鸡尚且知道润湿翅膀来救火灾，菩萨放火是违背正道的行为。