English
English version: Moreover, how much more so when teaching others to write? Because benefiting others is of utmost importance, examples are drawn from oneself to extend to others. Besides legitimate occupations, all other activities are considered improper commerce. Establishing precepts is to enlighten the laity. As stated in the *Upasaka Precept Sutra* (优婆塞戒经): 'When a householder obtains wealth, they should divide it into four parts: one part to support parents and spouse, two parts to engage in lawful business, and the remaining part to store away.' The Third Precept: Groundless Slander Sutra: If a *Buddha*-son, with malicious intent, slanders another, causing them to be in an undesirable situation, they commit a minor offense. Commentary: Lightly rejecting the virtuous and good is to be without shame. All evil dharmas arise from this. It is not suitable for perpetuating the *Buddha* lineage, so it must be prohibited. Because there is no intention to benefit others, it is called malicious intent. Because it is separated from the three roots (faith, discipline, and learning), it is also called making something out of nothing. This groundless slander cannot completely ruin someone, so it is established as a minor offense from the perspective of benefiting others. In the *Sravaka* (声闻) precepts, groundless slander is a major offense, while slandering based on facts is a minor offense. This is because they emphasize self-cultivation, so the criteria for determining major and minor offenses are different. As the saying goes, 'A scholar dies for one who understands him.' The one who understands is a good person. The one who gives me benefits is my teacher. The one who protects my life and property is the king's teaching. The one who covers and nurtures me is the kindness of my parents.' The six relatives mentioned are parents, uncles, brothers. Knowing and repaying kindness is the fundamental practice of a *Bodhisattva*. Even death is not refused, let alone harming others while alive? As it is said, when the *World Honored One* (世尊) was a goose king, he led five hundred geese flying south. At that time, the goose king fell into a hunter's net. Then, one goose cried out in sorrow, spitting blood, and lingered without leaving. At that time, the hunter drew his bow to shoot it, but the goose did not avoid the arrow, its eyes never leaving the goose king. Immediately, it flapped its wings and threw itself towards the goose king. The five hundred geese hovered in the sky, also not leaving. At that time, the hunter saw this scene and immediately felt ashamed, and then released the goose king. That goose that threw itself towards the goose king was *Ananda* (阿难). Although King *Ajatasatru* (阿阇世王) released the drunken elephant, his mind still cared for and did not leave the *World Honored One*. The five hundred *Arhats* (罗汉) ascended into the sky as before. Because they valued kindness, they were praised by the sages. If a *Bodhisattva* violates this precept, it constitutes an offense. The Fourth Precept: Setting Fires and Harming Life Sutra: If a *Buddha*-son, with malicious intent, intentionally sets a fire, they commit a minor offense. Commentary: Among all acts of killing, none is more serious than setting a fire. Even pheasants know to moisten their wings to save themselves from the difficulty of fire. A *Bodhisattva* setting a fire is an act against the *Dharma* (法). --------------------------------------------------------------------------------
Chinese
甚。所以制之。若欲放火害命损物。别得杀盗。瑜伽说烧是盗之重。此中山等多分无主。但无慈悲言以恶心。定有主物略标有六。一他室宅。二城邑。三僧坊。四田木。五鬼神物。六官物。 法化违宗戒第五 经。若佛子自佛弟子至邪见论等犯轻垢罪。 述曰。菩萨应以大法化生。如维摩经。入讲论处导以大乘。以小障大逆菩萨道。所以制之。问若尔。何故瑜伽论云。若有求法先问种姓。若彼黠慧说其根性。即随所应授彼乘法。若彼不知自种姓者。应为历说三乘之法。随其种姓闻之发心。然后如应说其乘法。答今制恶心不违彼论。准妄语业。虽不信犯。今此文中众略有四。一入正法。二未入正法。三同气连枝。四同乘亲厚。所授有三。一者教法。即教大乘经律也。二者理法。谓教义理也。三者行法。谓发心等。依教生解。依解发行。其次第也。此中发菩提心十信也。十发心者十住也。长养心者十行也。金刚心者十回向也。不说十地自证解故。或有经本无长养心。应知少也。言横教者。如大集云。劝学小乘是魔业也。况乎外道邪论。犯罪应知。 贪财惜法戒第六 经。若佛子应以好心至说者犯轻垢罪。 述曰。先应自学后必教他。贪财惜法即断佛种违菩萨道。故今制也。此中意言 现代汉语译本 甚。所以要禁止这种行为。如果想要放火害命、损坏财物，另外有杀人罪和盗窃罪来处理。《瑜伽师地论》中说，纵火比盗窃罪更重。这里山上的东西大多没有主人，但是如果以恶毒的心，没有慈悲心去纵火，那一定是有主之物。略微标出有六种：一是别人的住宅，二是城镇，三是寺院，四是田地树木，五是鬼神之物，六是官府之物。 法化违宗戒第五 经：如果佛弟子，从佛弟子到邪见论者等，犯轻垢罪。 述：菩萨应该用大法来教化众生，如《维摩诘经》所说，进入讲论之处，引导他们学习大乘佛法。用小乘佛法来阻碍大乘佛法，是违背菩萨道的行为，所以要禁止这种行为。问：如果这样，为什么《瑜伽师地论》中说，如果有人来求法，先要问他的种姓（varna，印度古代的社会等级制度），如果他聪明有智慧，就告诉他他的根性，然后根据他的根性传授他相应的乘法。如果他不知道自己的种姓，就应该为他历数三乘之法（声闻乘、缘觉乘、菩萨乘），根据他的种姓，听闻后发心，然后如其所应地为他说相应的乘法？答：现在禁止的是恶心，这并不违背《瑜伽师地论》。参照妄语业，即使不相信也会犯戒。现在这段经文中，大致有四种情况：一是已入正法者，二是未入正法者，三是同气连枝者，四是同乘亲厚者。所传授的有三种：一是教法，即教授大乘经典和戒律；二是理法，即教授义理；三是行法，即发心等。依教生解，依解发行，这是次第。这里发菩提心指的是十信位，十发心指的是十住位，长养心指的是十行位，金刚心指的是十回向位。没有说十地，是因为十地是自证的解脱境界。有的经本没有长养心，应该知道是省略了。横教指的是，如《大集经》所说，劝人学习小乘佛法是魔业。更何况是外道邪论，犯罪是应该知道的。 贪财惜法戒第六 经：如果佛弟子应该以好的心意，乃至吝惜财物，不肯说法，犯轻垢罪。 述：应该先自己学习，然后才能教导他人。贪财吝惜佛法，就是断绝佛种，违背菩萨道，所以现在要禁止这种行为。这里的意思是说
English
English version It is so. Therefore, it must be prohibited. If one intends to set fire to harm lives or damage property, there are separate offenses for murder and theft to address it. The *Yogacarabhumi-sastra* says that arson is a more serious offense than theft. The items on these mountains are mostly ownerless, but if one sets fire with malicious intent and without compassion, then it must be owned property. Briefly, there are six types: first, another's residence; second, towns and cities; third, monasteries; fourth, fields and trees; fifth, the property of ghosts and spirits; and sixth, government property. The Fifth Precept: Transgressing the Dharma and its Teachings Sutra: If a Buddha-son, from a disciple of the Buddha to those holding heretical views, commits a minor offense. Commentary: A Bodhisattva should transform beings with the Great Dharma, as stated in the *Vimalakirti Sutra*: entering places of discourse, guide them with the Mahayana. Using the Lesser Vehicle to obstruct the Greater Vehicle is contrary to the Bodhisattva path, so it is prohibited. Question: If so, why does the *Yogacarabhumi-sastra* say that if someone seeks the Dharma, first ask their *varna* (caste, the ancient Indian social hierarchy). If they are intelligent and wise, tell them their nature, and then teach them the corresponding vehicle according to their nature. If they do not know their own *varna*, then you should enumerate the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) for them, and according to their *varna*, after hearing it, they generate aspiration, and then teach them the corresponding vehicle as appropriate? Answer: What is now prohibited is malicious intent, which does not contradict the *Yogacarabhumi-sastra*. Refer to the karma of false speech; even if one does not believe, one commits an offense. In this passage, there are roughly four situations: first, those who have entered the Correct Dharma; second, those who have not entered the Correct Dharma; third, those who are closely related; and fourth, those who are close and intimate within the same vehicle. There are three types of teachings: first, doctrinal teachings, which are teaching the Mahayana sutras and precepts; second, the teachings of principles, which are teaching the meaning of the doctrines; and third, the teachings of practice, which are generating aspiration, etc. Relying on the teachings to generate understanding, and relying on understanding to generate practice, this is the order. Here, generating Bodhicitta refers to the ten stages of faith; the ten aspirations refer to the ten abodes; nurturing the mind refers to the ten practices; and the diamond mind refers to the ten dedications. The ten grounds are not mentioned because they are the self-realized state of liberation. Some sutra texts do not have 'nurturing the mind'; it should be understood that it is omitted. 'Horizontal teaching' refers to, as stated in the *Mahasamghata Sutra*, encouraging people to study the Hinayana is the work of demons. How much more so are heretical doctrines of external paths; committing offenses should be known. The Sixth Precept: Greed for Wealth and Stinginess with the Dharma Sutra: If a Buddha-son should have a good intention, even to the point of being stingy with wealth and unwilling to teach the Dharma, they commit a minor offense. Commentary: One should first study oneself, and then teach others. Being greedy for wealth and stingy with the Dharma is cutting off the Buddha-seed and violating the Bodhisattva path, so it is now prohibited. The meaning here is that --------------------------------------------------------------------------------
Chinese
。先说苦行诫心令固。然后为说真实正法。应答不答者。谓不说也。然但为利不由悭法。所以轻摄。如瑜伽说。现有财法。悭财法而不施他胜处故。谤三宝说者。如文取义。如涅槃经。若说众生定有佛性定无佛性。皆为谤佛法僧宝也。犯轻垢罪者。瑜伽云。他来求法。嫌心恚心嫉妒不施。是染违犯。懈怠忘念无记之心非染违犯。无违犯者。外道伺过。或病或狂。或欲调伏。或于此法未善通利。或复见彼不敬不愧恶威仪来。或知彼钝反生邪见。或复知彼转布非人而不施与。皆无违犯。 依势恶求戒第七 经。若佛子自为饮食至无孝顺心犯轻垢罪述曰。非但恼他自亦劳倦。深障二利。所以制之。如遗教云。多欲之人多求利故苦恼亦多。行少欲者心即坦然。无所忧畏。不知足者虽富而贫。恒乏短故。知足之人虽贫而富。常安乐故。言恶求多求者。为简非染有义利求。如瑜伽云。若诸菩萨如佛戒经。为令声闻少事少业少希望住。建立遮罪令不造作。不应等学。何以故。彼修自利。于利他中少事为妙。非诸菩萨利他为胜不顾自利。于利他中少事少业少希望住得名为妙。如是菩萨为利他故。从非亲里长者等边。应求百千衣钵等物畜种种宝。 虚伪作师戒第八 经。若佛子学诵戒至授戒者犯轻垢罪。 现代汉语译本：首先要通过苦行来坚定他的心，然后再为他说真实的正法。对于不回答的人，就是说不为他说法。然而，只是为了利益众生，而不是因为吝啬佛法，所以才轻微地摄受他。如《瑜伽师地论》所说，如果拥有财物和佛法，却因为吝啬而不布施给他人，这就是胜处。所谓诽谤三宝，就是按照字面意思去理解佛经。如《涅槃经》所说，如果说众生必定具有佛性，或者必定没有佛性，都是诽谤佛法僧三宝。犯轻垢罪的情况，如《瑜伽师地论》所说，如果有人来求法，因为嫌弃、嗔恨、嫉妒而不施与，这是染污的违犯。如果是由于懈怠、忘念、无记之心而不施与，则不是染污的违犯。没有违犯的情况包括：外道伺机找茬，或者生病，或者精神失常，或者想要调伏对方，或者对此法还没有完全通达，或者看到对方不恭敬、不惭愧、行为恶劣，或者知道对方愚钝反而会产生邪见，或者知道对方会把佛法传给不适合的人，而不施与佛法，这些都没有违犯。 依仗权势恶劣地乞求戒律第七 经文：如果佛弟子为了自己的饮食，甚至没有孝顺心，就犯轻垢罪。注释说：这不仅困扰他人，自己也会劳累，深深地障碍了自利利他两种利益，所以要禁止这种行为。如《遗教经》所说：‘欲望多的人，因为追求利益而苦恼也多。奉行少欲的人，内心就坦然，没有忧虑和畏惧。不知足的人，即使富有也贫穷，因为总是缺乏。知足的人，即使贫穷也富有，常常安乐。’ 所谓恶劣地乞求和过度乞求，是为了区分非染污的、有益的乞求。如《瑜伽师地论》所说：‘如果诸位菩萨像佛戒经中所说的那样，为了让声闻（Śrāvaka）比丘们少事、少业、少希望地安住，而建立遮罪，让他们不要造作，菩萨们不应该等同于声闻比丘那样学习。为什么呢？因为声闻比丘修习自利，在利益他人方面少事是最好的。而诸位菩萨以利益他人为殊胜，不顾及自己的利益，在利益他人方面少事、少业、少希望地安住，不能称之为最好。’ 像这样的菩萨为了利益他人，可以从非亲属的长老等人那里，乞求成百上千的衣钵等物品，以及储存各种各样的宝物。 虚伪地做导师戒第八 经文：如果佛弟子学习、背诵戒律，直到传授戒律，就犯轻垢罪。