English
English version: First, one should solidify his mind through ascetic practices, and then speak the true and correct Dharma for him. As for those who do not respond, it means not speaking for them. However, it is only for the benefit of sentient beings, and not because of stinginess with the Dharma, that one subtly accepts him. As the *Yogācārabhūmi-śāstra* says, if one possesses wealth and Dharma, but does not give them to others due to stinginess, this is a superior fault. So-called slandering the Three Jewels (Triratna), is to understand the Buddhist scriptures according to the literal meaning. As the *Nirvana Sutra* says, if one says that sentient beings definitely have Buddha-nature (Buddha-dhātu), or definitely do not have Buddha-nature, it is all slandering the Buddha (Buddha), Dharma, and Sangha (Saṃgha) Three Jewels. The situation of committing a minor offense, as the *Yogācārabhūmi-śāstra* says, if someone comes to seek the Dharma, and one does not give it due to dislike, hatred, or jealousy, this is a defiled transgression. If it is due to laziness, forgetfulness, or an indifferent mind that one does not give it, then it is not a defiled transgression. Situations where there is no transgression include: non-Buddhists looking for faults, or being sick, or being mentally disturbed, or wanting to subdue the other person, or not yet fully understanding this Dharma, or seeing that the other person is disrespectful, shameless, and has bad behavior, or knowing that the other person is dull and will instead generate wrong views, or knowing that the other person will spread the Dharma to unsuitable people, and not giving the Dharma, these are all without transgression. The Seventh Precept: Obtaining Precepts by Relying on Power and Evil Sutra: If a Buddha-disciple, for the sake of his own food and drink, even lacks filial piety, he commits a minor offense. The commentary says: This not only troubles others, but also tires oneself, deeply hindering both self-benefit and benefiting others, so this behavior must be prohibited. As the *Sutra of the Buddha's Last Teaching* says: 'Those with many desires have many troubles because they seek profit. Those who practice having few desires have a calm heart, without worry or fear. Those who are not content are poor even if they are rich, because they are always lacking. Those who are content are rich even if they are poor, and are always happy.' The so-called evil seeking and excessive seeking are to distinguish them from non-defiled and beneficial seeking. As the *Yogācārabhūmi-śāstra* says: 'If the Bodhisattvas, as stated in the Buddha's precepts, establish prohibitive offenses to prevent the Śrāvakas from engaging in many affairs, many activities, and many hopes, in order to allow them to dwell with few affairs, they should not learn in the same way as the Śrāvakas. Why? Because the Śrāvakas cultivate self-benefit, and it is best to have few affairs in benefiting others. But for the Bodhisattvas, benefiting others is superior, and they do not care about their own benefit. Dwelling with few affairs, few activities, and few hopes in benefiting others cannot be called the best.' Such Bodhisattvas, for the sake of benefiting others, can beg for hundreds of thousands of robes, bowls, and other items, as well as store various treasures, from elders and others who are not relatives. The Eighth Precept: Falsely Acting as a Teacher Sutra: If a Buddha-disciple learns and recites the precepts, up to the point of transmitting the precepts, he commits a minor offense. --------------------------------------------------------------------------------
Chinese
述曰。日日诵持明解为师。懈怠不明此戒所制。言即为自欺诳亦欺他人者。自作后法大衰损故言自欺诳。授虚妄教无利勤苦言亦欺他。菩萨地云。诈现威仪菩萨相似功德摄故。此虽妄语。诈作师义犯轻垢罪。 斗诤两头戒第九 经。若佛子以恶心至无恶不造者犯轻垢罪述曰。理应赞美菩萨行人。能令此彼和合生善。而反斗遘两头逆道。故制斯戒。见持戒比丘者。此是所斗贤良之众。手捉香炉等是行道威仪也。言而斗遘两头等者。谓遘两头令斗诤故。遘者遇也。谤欺此彼众恶起也。菩萨地云。若见恶友之所摄受行离间语。反生功德。 不救存亡戒第十 经。若佛子以慈心至若不尔者犯轻垢罪。 述曰。经文二意。初放生以救死难。后斋讲以资亡灵。皆我父母者。起普亲观。如世尊云。我不能见一切有情长夜不曾为汝父母故。言亦杀我故身者。四大五常无曾不禀。皆是旧我二亲之孙。无不与我分受气故。如俗间有语。丈夫意气寸心之中自有风云。烈士交游四海之内皆为兄弟。言一切地水是我先身一切火风是我本体者。此于万物作同体想。大地无曾不舍身处故。火风存为身。散即归本故。常行放生。及以方便除能所杀现当苦也。死亡之日讲戒经者。良由此戒有二德故。一能遮恶故不堕三途 现代汉语译本： 述曰：如果（有人）每天诵持（戒律），自以为明白理解，就做（别人的）老师，（却）懈怠（修行），不明白此戒所制定的（意义），那么这种说法就是自欺欺人。自己造作（恶业），最终导致（自身）大大衰损，所以说是自欺。传授虚妄的教法，（让别人）白白勤苦而无利益，所以说是欺骗他人。《菩萨地持经》说：‘（菩萨）虚假地显现威仪，摄取与菩萨相似的功德。’因此，这种（行为）虽然是妄语，但虚假地做老师，犯的是轻垢罪。 斗诤两头戒第九 经：如果佛弟子以恶心，以至于无恶不作，就犯轻垢罪。 述曰：理应赞美菩萨的（利他）行为，能使彼此和合，产生善果。反而挑起争斗，违背（菩萨）之道，所以制定这条戒律。见到持戒的比丘，这是（被）争斗的贤良之众。手拿香炉等，是行道的威仪。‘言而斗遘两头等者’，是指挑起两头（的争端），使（他们）互相争斗。‘遘’是相遇的意思。诽谤欺骗，各种恶行由此而起。《菩萨地持经》说：‘如果见到被恶友摄受的人，（菩萨）施行离间语，反而能产生功德。’ 不救存亡戒第十 经：如果佛弟子以慈心，以至于（应该救助），如果不这样做，就犯轻垢罪。 述曰：经文有两层意思。一是放生以救助面临死亡的苦难（众生），二是（在）斋戒（期间）讲经，以此来资助已故的亡灵。‘皆我父母者’，发起普遍亲近的观想。如世尊所说：‘我不能见到任何一个有情众生，在漫长的黑夜里不曾做过你的父母。’‘言亦杀我故身者’，四大五常没有不曾禀受（于父母）的。都是过去的我（的）二亲的子孙，没有不与我分享气息的。如同世俗间有句话说：‘大丈夫意气，寸心之中自有风云；烈士交游，四海之内皆为兄弟。’‘言一切地水是我先身，一切火风是我本体者’，这是对万物作同体的观想。大地没有不曾舍身（于此）之处，火风存在就是身体，消散就回归（于）本（源）。经常放生，以及用方便（之法）去除能杀、所杀、现在、当来的苦难。死亡之日讲戒经，是因为此戒有二种功德。一是能遮止恶行，所以不堕入三恶道。
English
English version: The commentary states: If one recites and upholds (the precepts) daily, presuming to understand them and acting as a teacher, yet is lazy (in practice) and does not understand the meaning of these precepts, then such speech is self-deceiving and deceiving others. Creating (bad) karma oneself ultimately leads to great decline, hence it is called self-deception. Imparting false teachings, causing others to toil in vain without benefit, is called deceiving others. The *Bodhisattvabhumi Sutra* says: 'Bodhisattvas falsely display dignified behavior, appropriating merits similar to those of a Bodhisattva.' Therefore, although this (behavior) is a lie, falsely acting as a teacher incurs a minor offense. The Ninth Precept: Inciting Strife Sutra: If a disciple of the Buddha, with an evil mind, goes so far as to commit all evils, they commit a minor offense. Commentary: One should praise the altruistic actions of Bodhisattvas, which can bring harmony and generate good. Instead, to incite strife and go against the Bodhisattva's path is why this precept is established. Seeing monks upholding the precepts, these are the virtuous people being fought against. Holding incense burners, etc., are the dignified manners of practicing the Way. 'Speaking and inciting strife' refers to provoking conflict between two sides, causing them to fight. 'Inciting' means encountering. Slander and deception arise, leading to various evils. The *Bodhisattvabhumi Sutra* says: 'If one sees someone influenced by evil friends, a Bodhisattva using divisive speech can instead generate merit.' The Tenth Precept: Failure to Rescue Sutra: If a disciple of the Buddha, with a compassionate heart, to the extent that (they should rescue), and if they do not, they commit a minor offense. Commentary: The sutra has two meanings. First, releasing life to rescue beings from the suffering of death. Second, giving sermons during a fast to aid the deceased spirits. 'All are my parents' refers to generating the contemplation of universal kinship. As the World Honored One said: 'I cannot see any sentient being who has not been your parent in the long night.' 'Speaking of also killing my former body' means that the four elements and five constants have all been received (from parents). All are descendants of my past two parents, and all share breath with me. As a common saying goes: 'A great man's spirit, within his heart, holds wind and clouds; a hero's friendships extend to all within the four seas.' 'Speaking of all earth and water being my former body, all fire and wind being my original substance' refers to contemplating all things as one body. The earth has no place where one has not relinquished their body, and fire and wind exist as the body, dissolving and returning to the origin. Constantly releasing life and using skillful means to remove the suffering of the killer, the killed, present, and future. Giving sermons on the precepts on the day of death is because this precept has two merits. First, it can prevent evil deeds, so one does not fall into the three evil realms. --------------------------------------------------------------------------------
Chinese
。二诸善本故见佛生天。戒中之戒谓菩萨戒。广度众生。以理本故。是故偏说菩萨戒经。 经。如是十戒至明一一戒相。 自下十戒成六和敬。谓十如次三一四二摄彼业见利戒同故。初三各摄三业同故成六和敬。 不忍违犯戒第一 经。佛言佛子以瞋报瞋至报者犯轻垢罪。 述曰。以怨报怨即违忍行。若失忍行可谓退乘。故今制也。言以瞋报瞋等者。如长寿王经云。以怨报怨怨终不灭。以德报怨怨乃尽耳。是故菩萨不瞋为勇。言若杀父母至不顺孝道者。问俗礼之中君父之怨不报非孝。何故今言于害王亲报之违孝。答孝有二种。世间之孝以怨报怨。如草灭火。胜义之孝以慈报怨。如水灭火。既信六道皆我父母。岂为一亲更害一亲。彼杀今亲后堕地狱。但可悲愍。更无可报。故以慈心平等解怨速令断绝。孝中之孝。言而出家菩萨无慈报仇者。出家有二。一心出家。二身出家。故通二众不忍为非。如戒经云。忍辱第一道。佛说无为最。出家恼他人。不名为沙门。 慢人轻法戒第二 经。若佛子初始出家至第一义谛者犯轻垢罪述曰。昔人求法投身火坑。欲闻半偈悬命雪山。王身亦为罗刹之床。天衣复作野干之座。天顶虽尊戴畜生足。良由重法为先者乎。是故轻慢制之为罪。此中有 现代汉语译本 二、诸善之本，故能见佛生天。戒律中的戒律，指的是菩萨戒，能够广度众生，因为其根本在于真理。因此，特别宣说菩萨戒经。 经文：如此十戒，乃至明白每一条戒相。 以下十戒成就六和敬（指身和同住、口和无诤、意和同悦、戒和同修、见和同解、利和同均）。这十戒依次以三、一、四、二来摄持，因为它们在行业、见解、利益和戒律上相同。最初的三条戒律各自摄持身、口、意三业，因为它们相同，所以成就六和敬。 不忍违犯戒 第一 经文：佛说，佛子如果以嗔恨报复嗔恨，乃至报复他人者，犯轻垢罪。 解释：以怨报怨，就是违背忍辱之行。如果失去忍辱之行，可以说是退失大乘。所以现在制定此戒。说到以嗔报嗔等，如《长寿王经》所说：‘以怨报怨，怨恨终究不会止息；以德报怨，怨恨才能止息。’所以菩萨不嗔恨才是勇猛。说到如果杀害父母，乃至不顺从孝道者。有人会问，世俗礼仪中，君父之仇不报就不是孝顺，为什么现在说危害王亲而报复是违背孝道呢？回答说，孝有二种：世间的孝是以怨报怨，如同用草去灭火；胜义的孝是以慈悲报怨，如同用水去灭火。既然相信六道众生都是我的父母，怎么能为了一个亲人而再去伤害另一个亲人呢？他杀害现在的亲人，将来会堕入地狱。只能悲悯他，没有什么可以报复的。所以要用慈心平等地化解怨恨，迅速地令其断绝，这才是孝中之孝。说到出家的菩萨没有用慈悲报答仇恨的，出家有两种：一是心出家，二是身出家。所以通用于两种人，不能忍辱是不对的。如戒经所说：‘忍辱是第一道，佛说无为最。出家恼他人，不名为沙门。’ 慢人轻法戒 第二 经文：如果佛子最初出家，乃至轻慢第一义谛者，犯轻垢罪。 解释：过去的人为了求法，投身火坑；为了听闻半句偈语，悬命于雪山；国王的身体也作为罗刹的床座，天衣也作为野干的座位，天帝的头顶虽然尊贵，也戴着畜生的脚。实在是由于看重佛法在先啊！因此，轻慢佛法，制定为罪。这里有...