English
English version Two, the root of all good deeds, therefore one can see the Buddha and be reborn in heaven. The precept among precepts refers to the Bodhisattva precepts, which can widely liberate sentient beings because their foundation lies in truth. Therefore, the Bodhisattva Precept Sutra is specifically expounded. Sutra: These ten precepts, even to clearly understand each precept's characteristics. The following ten precepts accomplish the Six Harmonies (referring to physical harmony in dwelling together, verbal harmony without contention, mental harmony in shared joy, harmony in precepts through shared practice, harmony in views through shared understanding, and harmony in benefits through shared distribution). These ten precepts are sequentially upheld by three, one, four, and two, because they are the same in karma, views, benefits, and precepts. The first three precepts each uphold the three karmas of body, speech, and mind, because they are the same, thus accomplishing the Six Harmonies. The First Precept: Not Enduring Violation Sutra: The Buddha said, 'If a Buddha-son retaliates with anger for anger, even to the point of revenge, they commit a minor offense.' Explanation: Retaliating with resentment violates the practice of forbearance. If one loses the practice of forbearance, it can be said that they have regressed from the Mahayana path. Therefore, this precept is now established. Regarding 'retaliating with anger for anger,' as the Long Life King Sutra says: 'Retaliating with resentment, resentment will never cease; repaying resentment with virtue, resentment will cease.' Therefore, a Bodhisattva not being angry is courageous. Regarding 'if one kills their parents, even to the point of not being filial,' someone might ask, 'In worldly etiquette, not avenging the enmity of one's ruler or father is not filial. Why is it now said that harming and retaliating against royal relatives violates filial piety?' The answer is that there are two kinds of filial piety: worldly filial piety is retaliating with resentment, like using grass to extinguish fire; ultimate filial piety is repaying resentment with compassion, like using water to extinguish fire. Since we believe that all beings in the six realms are our parents, how can we harm one relative for the sake of another? If they kill a present relative, they will fall into hell in the future. We can only have compassion for them, there is nothing to retaliate. Therefore, we should use compassion to equally resolve resentment, quickly causing it to cease. This is the filial piety among filial piety. Regarding 'ordained Bodhisattvas do not repay hatred with compassion,' there are two kinds of ordination: ordination of the mind and ordination of the body. Therefore, it applies to both groups, and not enduring is wrong. As the Precept Sutra says: 'Forbearance is the foremost path, the Buddha said non-action is supreme. An ordained person who troubles others is not called a Shramana (ascetic).' The Second Precept: Being Arrogant to Others and Disparaging the Dharma Sutra: 'If a Buddha-son, from the beginning of their ordination, even to disparaging the ultimate truth, commits a minor offense.' Explanation: In the past, people threw themselves into fire pits to seek the Dharma; they risked their lives on snowy mountains to hear half a verse; the body of a king was used as a Rakshasa's (demon) bed, and celestial robes were used as a jackal's seat; the crown of a Deva (god), though honored, bore the feet of animals. This was truly because they valued the Dharma above all else! Therefore, disparaging the Dharma is established as an offense. Here there is... -------------------------------------------------------------------------------- 智及大解者世俗事。 轻蔑新学戒第三
Chinese
经。若佛子佛灭度后至不好答问者犯轻垢罪述曰。菩萨理应赞励新学。而蔑不摄制之为罪。如璎珞经云。若化一人令发心受菩萨戒者。胜造大千界满中佛塔。言佛前忏悔者。谓忏悔时忆念斯义。略摄颂曰。佛誓度群生。我入一生数。遍知助我善。一切罪灭除。自受羯磨如菩萨地四十一说。若千里内等者。若尔自受功德劣耶。不尔。虽无现缘。心猛利故。如五十三云。自受从他若等心受亦如是持。福德无别。问五十三云。若复有人作如是思。我处居家难可活命。要当出家方易存济。如诸苾刍所修梵行。我亦如是。乃至命终当修梵行。如是出家戒不名意乐损害。虽非纯净。非不说名出家受具。既尔亦可不求菩提亦有受得菩萨净戒。答声闻之行身语为先。虽心不纯梵行容成。菩萨不尔。存意地故。或说。彼文显此心杂。非说都无涅槃意乐。 怖胜顺劣戒第四 经。若佛子有佛经律至若故作者犯轻垢罪述曰。难遇大乘。如经广说。言菩萨者大乘学也。抱己无知随恶友转。为防此失故制斯戒。言有佛经律大乘法者教法也。简外道故言佛经律。异二乘故言大乘法。言正见者行法。正性者理法。法身者果法。言而舍七宝者。大法可珍。从喻为名。如舍七宝反取瓦砾也 现代汉语译本 智者和大解脱者都关注世俗事务。 轻蔑新学者戒第三 经文：如果佛弟子在佛陀灭度后，对不好好回答问题的人轻蔑，就犯了轻垢罪。注释说：菩萨理应赞扬和鼓励新学者，轻蔑而不摄受他们是一种罪过。如《璎珞经》所说：‘如果度化一人，令其发心受菩萨戒，胜过建造充满大千世界的佛塔。’所说的‘在佛前忏悔’，是指忏悔时忆念这个道理。简略的总结偈颂说：‘佛发誓要度脱众生，我进入一生之数。遍知者帮助我行善，一切罪业都灭除。’自己接受羯磨，如《菩萨地持经》第四十一品所说。如果千里之内等等，如果这样，自己接受的功德就差了吗？不是的。虽然没有现前的因缘，但心很猛利。如第五十三品所说：‘自己接受或从他人那里接受，如果心平等，也是这样。’福德没有差别。问：第五十三品说：‘如果又有人这样想：我居家生活难以维持生计，一定要出家才容易生存。像各位比丘所修的梵行，我也要这样，乃至到生命终结都要修梵行。’这样出家，戒律不称为意乐损害。虽然不是纯净的，但不能说不名为出家受具足戒。既然这样，也可以不求菩提，也能受得菩萨净戒吗？答：声闻乘的修行以身语为先，即使心不纯净，梵行也容易成就。菩萨不是这样，注重意地。或者说，那段经文显示这种心是杂染的，不是说完全没有涅槃的意乐。 怖畏殊胜而顺从低劣者戒第四 经文：如果佛弟子拥有佛经、律藏，乃至故意舍弃，就犯了轻垢罪。注释说：难以遇到大乘佛法，如经中所广泛宣说。所说的‘菩萨’，就是学习大乘佛法的人。害怕自己没有智慧，跟随恶友转动。为了防止这种过失，所以制定这条戒律。所说的‘拥有佛经、律藏，大乘佛法’，是指教法。为了区别于外道，所以说‘佛经、律藏’。为了区别于二乘，所以说‘大乘佛法’。所说的‘正见’，是指行法；‘正性’，是指理法；‘法身’，是指果法。所说的‘而舍弃七宝’，是指大法非常珍贵，从比喻而得名。如同舍弃七宝反而去拿瓦砾一样。
English
English version The wise and the greatly liberated are concerned with worldly affairs. The Third Precept: Disparaging New Learners Sutra: If a son of the Buddha, after the Buddha's Parinirvana, disparages those who are not good at answering questions, he commits a minor offense. Commentary: Bodhisattvas should praise and encourage new learners, and it is a sin to despise and not embrace them. As stated in the *Yingluo Sutra*: 'If one converts a single person, causing them to aspire to receive the Bodhisattva precepts, it is superior to building stupas filling a great chiliocosm.' The 'repentance before the Buddha' refers to recalling this principle during repentance. A brief summary verse says: 'The Buddha vows to liberate beings, I enter the count of one lifetime. The All-Knowing helps me with goodness, all sins are extinguished.' Self-receiving *karma* (action, deed) is as described in the forty-first chapter of the *Bodhisattvabhumi Sutra*. If it is within a thousand *li* (Chinese mile) etc., if so, is the merit of self-receiving inferior? No. Although there is no present condition, the mind is very vigorous. As stated in the fifty-third chapter: 'Self-receiving or receiving from others, if the mind is equal, it is also the same.' There is no difference in merit. Question: The fifty-third chapter says: 'If someone thinks like this: It is difficult to make a living at home, it is easier to survive if I become a monk. Like the *brahmacarya* (pure conduct) practiced by the *bhikshus* (monks), I will also do so, and until the end of my life, I will practice *brahmacarya*.' Such ordination is not called damage to intention. Although it is not pure, it cannot be said that it is not called ordination with full precepts. Since this is the case, can one receive the pure Bodhisattva precepts even without seeking *bodhi* (enlightenment)? Answer: The practice of the *sravakas* (listeners, disciples) prioritizes body and speech, even if the mind is not pure, *brahmacarya* can be accomplished. Bodhisattvas are not like this, they focus on the ground of intention. Or it is said that the text shows that this mind is mixed, not that there is no intention for *nirvana* (liberation). The Fourth Precept: Fearing the Superior and Following the Inferior Sutra: If a son of the Buddha possesses the Buddha's *sutras* (discourses), *vinaya* (discipline), and even deliberately abandons them, he commits a minor offense. Commentary: It is difficult to encounter the Mahayana Dharma, as widely explained in the *sutras*. The 'Bodhisattva' refers to one who studies the Mahayana Dharma. Fearing that one lacks wisdom and follows evil friends. To prevent this fault, this precept is established. The 'possessing the Buddha's *sutras*, *vinaya*, Mahayana Dharma' refers to the teaching. To distinguish it from the *tirthikas* (non-Buddhists), it is said 'Buddha's *sutras*, *vinaya*.' To distinguish it from the Two Vehicles (Sravakayana and Pratyekabuddhayana), it is said 'Mahayana Dharma.' The 'right view' refers to the practice; 'right nature' refers to the principle; 'Dharmakaya' (body of the Dharma) refers to the fruit. The 'abandoning the seven treasures' refers to the fact that the Great Dharma is very precious, named from a metaphor. It is like abandoning the seven treasures and instead taking tiles. --------------------------------------------------------------------------------
Chinese
。或有经本不舍七宝。即世珍也。此中增减名为邪见。小乘论等名阿毗昙。言书记者世间饰文。瑜伽云。宣似正法及预世间文章明数。即菩萨相似功德故。是断佛种障道因缘者。退大进余名断佛性。重邪阙正名障道因缘。如契经云。大乘法流行名佛种子不断。法华经云。学小乘者不应共住。如瑜伽云。于菩萨藏未精研究。专学声闻及外论等。是染违犯。若上聪敏速受不忘。若于其义能思能达。若于佛教无动觉者。于日日中常以二分修学佛语。一分学外。即无违犯。又云。若说菩萨何用受持声闻藏法。是染违犯。尚学外道。况于佛语。无违犯者。为令一向习小乘者舍彼欲故。作如是说。 为主失仪戒第五 若佛子佛灭度后至用三宝物犯轻垢罪。 述曰。说法主者即说法者。为行法主者守经藏等。僧坊主者纲维知事。教化主者化俗护法。坐禅主者教授止观。行来主者领众游方。泛为他主仁义为尊。师子拔胁救猕猴子。鹿苑鹿王代孕就死。即其事也。如自己有者谓有二义。一勿如己有任意用也。二勿应用处如己吝惜。今此戒中不守护边得轻垢罪。约所损物犯波罗夷。 领宾违式戒第六 经。若佛子先在僧房中至非释种姓犯轻垢罪述曰。预在佛种法利应同。而不平用故制为罪。夏坐安居处者。 现代汉语译本：或者有些经书不舍弃七宝（世间珍贵的宝物）。这些经书中增添或删减内容，就叫做邪见。小乘的论著等被称为阿毗昙。书写记录的人，喜欢世间的华丽辞藻。瑜伽论中说，宣扬类似正法，以及涉及世间的文章和明数，这就像菩萨相似的功德。因此，这是断绝佛种、障碍修道的因缘。放弃大乘而修习其他法门，叫做断佛性。重视邪法而缺少正法，叫做障碍修道的因缘。如同契经所说，大乘佛法流行，就叫做佛的种子不断绝。《法华经》中说，学习小乘的人不应该共同居住。如同瑜伽论中说，对于菩萨藏的教义没有深入研究，专门学习声闻乘以及外道的论著等，这是染污的违犯。如果天资聪颖，能够快速接受并且不忘记，如果对于其中的含义能够思考并且通达，如果对于佛教没有动摇的信念，那么在每天的时间中，常常用二分的时间修学佛语，用一分的时间学习外道，就没有违犯。瑜伽论又说，如果宣说菩萨法，为何还要受持声闻藏的法？这是染污的违犯。尚且要学习外道，更何况是佛语。没有违犯的情况是，为了让一向学习小乘的人舍弃他们的欲望，才这样说。 为主失仪戒第五 如果佛弟子在佛陀灭度后，使用三宝的财物，就犯轻垢罪。 述曰：说法主，就是说法的人。为行法主，就是守护经藏等的人。僧坊主，就是纲维知事。教化主，就是教化世俗、护持佛法的人。坐禅主，就是教授止观的人。行来主，就是带领大众游方的人。泛指其他的主事者，以仁义为尊。例如师子拔胁救猕猴子，鹿苑鹿王代替怀孕的母鹿去死，就是这样的事。如同自己拥有的财物，有两种含义：一是不要像对待自己的财物一样随意使用；二是不要在应该使用的地方像对待自己的财物一样吝惜。现在这条戒律中，不守护就会得到轻垢罪。如果损毁财物，就犯波罗夷罪。 领宾违式戒第六 经：如果佛弟子先在僧房中，到不是释迦种姓，就犯轻垢罪。 述曰：预先进入佛种，佛法的利益应该平等。如果不平等使用，所以制定这条罪。夏季坐禅安居的地方。