English
English version: Or some sutra texts do not relinquish the seven treasures (worldly precious objects). Adding or subtracting content from these sutras is called wrong view. The treatises of the Hinayana, etc., are called Abhidhamma. Those who write and record are fond of worldly ornate language. The Yoga-shastra says that propagating something similar to the true Dharma, as well as involving worldly writings and clear numbers, is like the similar merits of a Bodhisattva. Therefore, this is the cause and condition for cutting off the Buddha-seed and obstructing the path of cultivation. Abandoning the Mahayana and practicing other Dharma gates is called cutting off the Buddha-nature. Emphasizing wrong Dharma and lacking right Dharma is called obstructing the path of cultivation. As the Samyukta Agama Sutra says, the prevalence of Mahayana Buddhism is called the Buddha's seed not being cut off. The Lotus Sutra says that those who study the Hinayana should not live together. As the Yoga-shastra says, if one has not deeply studied the teachings of the Bodhisattva-pitaka and specializes in studying the Sravaka-yana and externalist treatises, etc., this is a defiled transgression. If one is intelligent and can quickly accept and not forget, if one can think about and understand the meaning, if one has unwavering faith in Buddhism, then in the daily time, one should often spend two parts of the time studying the Buddha's words and one part of the time studying externalist teachings, then there is no transgression. The Yoga-shastra also says, if one is expounding the Bodhisattva Dharma, why should one uphold the Dharma of the Sravaka-pitaka? This is a defiled transgression. One should still study externalist paths, let alone the Buddha's words. The situation where there is no transgression is that in order to make those who have always studied the Hinayana abandon their desires, this is said. The Fifth Precept: Losing Propriety as a Host If a Buddha-disciple, after the Buddha's Parinirvana, uses the property of the Three Jewels, he commits a minor offense. Commentary: 'The Dharma-speaking host' refers to the one who speaks the Dharma. 'The Dharma-practicing host' refers to the one who guards the Sutra-pitaka, etc. 'The Sangha-residence host' refers to the one who maintains order and knows affairs. 'The teaching host' refers to the one who teaches the laity and protects the Dharma. 'The meditation host' refers to the one who teaches Samatha-vipassana. 'The traveling host' refers to the one who leads the assembly to travel. Generally, other hosts regard benevolence and righteousness as the most important. For example, the lion tearing its side to save the baby monkey, the deer king in the deer park dying in place of the pregnant doe, are such examples. Regarding one's own property, there are two meanings: one is not to use it arbitrarily as if it were one's own; the other is not to be stingy with it in places where it should be used. Now, in this precept, not guarding it results in a minor offense. If one damages the property, one commits a Parajika offense. The Sixth Precept: Violating the Rules When Receiving Guests Sutra: If a Buddha-disciple is already in the Sangha-residence, up to not being of the Shakya lineage, he commits a minor offense. Commentary: Having previously entered the Buddha-seed, the benefits of the Buddha-dharma should be equal. If it is not used equally, this offense is established. The place for summer meditation and retreat. --------------------------------------------------------------------------------
Chinese
北并洲疏云。昔来经论或名坐夏。或名坐腊或名夏腊。皆由不善方言也。今依大唐三藏译。云雨安居。谓雨时安居故。然西方立时不同。或立四时。谓从正月十六日室四月十五日为春时。从四月十六日至七月十五日为夏时。如此秋冬并各三月。至正月十五日总为一岁。或总一年分为三时。谓即佛法依此为定。谓从正月十六日至五月十五日以为热际。从五月十六日至九月十五日立为雨际。从九月十六日至正月十五日即为寒际。雨际虫多令人讥谤。故制安居。然初安居即从五月十六日至八月十五日。良以雨时将毕。恐至寒时不济。故开一月为偿劳月。若后安居从六月十六日至九月十五日。即无偿劳。三月雨时尽故。今此四月十六日至七月十五日实为疏谬。既非夏时。言雨安居。言客僧有利养分者。信施该十方。佛制僧次故。言得无量罪者。以盗十方现前僧物。利纵微小。僧无边故。 受他别请戒第七 经。若佛子一切至自己用者犯轻垢罪。 述曰。以损施主无限之福亦失众僧平等之利故须制也。言一切不得受者。为简声闻若非头陀许受别请。言而此利养属十方僧者。若次第受理属十方僧及八福田故。言即取十方僧物入己者。既受他施。非第二重。八福田者如文佛等。前已说也。若尔何故菩萨地云。他来 现代汉语译本 北并洲疏云（Bei Bing Zhou Shu Yun）。过去流传的经论，有的称为‘坐夏’（zuo xia，夏季安居），有的称为‘坐腊’（zuo la，按僧侣年龄计算的单位），有的称为‘夏腊’（xia la，夏季安居的次数），都是因为不善于翻译方言的缘故。现在依照大唐三藏（Da Tang Sanzang，唐朝的译经师）的翻译，称为‘雨安居’（yu an ju，雨季安居），意思是雨季时安居。然而，西方确定时间的方式不同。有的确定为四个季节，即从正月十六日到四月十五日为春季，从四月十六日到七月十五日为夏季。这样，秋冬各三个月，到正月十五日总共为一年。有的将一年分为三个季节，佛法就依此为准，即从正月十六日到五月十五日为热季，从五月十六日到九月十五日为雨季，从九月十六日到正月十五日为寒季。雨季虫子多，容易招人讥讽，所以制定安居制度。最初的安居从五月十六日到八月十五日，因为雨季将要结束，恐怕到了寒季生活困难，所以开许一个月作为补偿劳累的时间。如果后安居从六月十六日到九月十五日，就没有补偿劳累的时间，因为三个月的雨季已经结束。现在四月十六日到七月十五日实际上是疏漏错误。既然不是夏季，却说是雨安居。说客僧（ke seng，云游僧人）有利益可分，是因为信徒的布施来自十方，佛制定了僧侣的次序。说得到无量罪，是因为盗用十方现前僧众的物品，利益纵然微小，僧众却是无边的。 受他别请戒第七 经：如果佛子一切都自己使用，就犯轻垢罪。 述：因为损害了施主无限的福报，也失去了众僧平等的利益，所以需要制定戒律。说一切都不能接受，是为了区别于声闻（sheng wen，小乘佛教徒），如果不是头陀（tou tuo，苦行僧），可以接受特别的邀请。而这些利益属于十方僧众，如果按次序接受，就属于十方僧众和八福田（ba fu tian，八种可以种福报的场所）。说拿取十方僧众的物品归为己有，既然接受了他的布施，就不是第二重罪。八福田如文佛（wen fo）等，前面已经说过了。如果这样，为什么《菩萨地》（Pu Sa Di）中说，他人来
English
English version Bei Bing Zhou Shu Yun explains: In the past, scriptures and treatises were sometimes called ‘Zuo Xia’ (summer retreat), sometimes ‘Zuo La’ (a unit of measuring a monk's age), and sometimes ‘Xia La’ (number of summer retreats), all due to poor translation of dialects. Now, according to the translation of the Great Tang Sanzang (Tang Dynasty translator), it is called ‘Rainy Season Retreat’ (Yu An Ju), meaning to reside in peace during the rainy season. However, the West determines time differently. Some determine it as four seasons, that is, from the sixteenth day of the first month to the fifteenth day of the fourth month is spring, and from the sixteenth day of the fourth month to the fifteenth day of the seventh month is summer. In this way, autumn and winter are each three months, totaling one year until the fifteenth day of the first month. Some divide the year into three seasons, and the Buddha-dharma follows this, that is, from the sixteenth day of the first month to the fifteenth day of the fifth month is the hot season, from the sixteenth day of the fifth month to the fifteenth day of the ninth month is the rainy season, and from the sixteenth day of the ninth month to the fifteenth day of the first month is the cold season. There are many insects in the rainy season, which can easily lead to ridicule, so the retreat system was established. The initial retreat is from the sixteenth day of the fifth month to the fifteenth day of the eighth month, because the rainy season is about to end, and it is feared that life will be difficult in the cold season, so one month is allowed as compensation for labor. If the later retreat is from the sixteenth day of the sixth month to the fifteenth day of the ninth month, there is no compensation for labor, because the three-month rainy season has ended. Now, from the sixteenth day of the fourth month to the fifteenth day of the seventh month is actually a mistake. Since it is not summer, it is said to be a rainy season retreat. It is said that guest monks (Ke Seng, wandering monks) have benefits to share because the donations of believers come from all directions, and the Buddha has established the order of monks. It is said that one receives immeasurable sins because one steals the items of the Sangha (monk community) from all directions, and although the benefits are small, the Sangha is boundless. The Seventh Precept of Receiving Special Invitations from Others Sutra: If a Buddha-son uses everything for himself, he commits a minor offense. Commentary: Because it damages the infinite blessings of the donor and also loses the equal benefits of the Sangha, it is necessary to establish precepts. Saying that everything cannot be accepted is to distinguish it from the Sravakas (Sheng Wen, Hinayana Buddhists). If one is not an ascetic (Tou Tuo), one may accept special invitations. And these benefits belong to the Sangha of the ten directions. If accepted in order, they belong to the Sangha of the ten directions and the eight fields of merit (Ba Fu Tian, eight types of places where merit can be cultivated). Saying that taking the items of the Sangha of the ten directions for oneself, since one has accepted his donation, it is not a second serious offense. The eight fields of merit are like Wen Fo, etc., which have been mentioned before. If so, why does the Bodhisattva-bhumi (Pu Sa Di) say that others come --------------------------------------------------------------------------------
Chinese
延请嫌恚不受。是染违犯。乃至广说。有说。彼亦次第请。有说。欲说法等别有所化。不关僧次得受别请。如此不受如论所制。以后为胜。前说供养说法者故。 自别请僧戒第八 经。若佛子有出家菩萨至别请僧者犯轻垢罪述曰。二众菩萨正所制也。一切檀越兼所制也。言即得十方贤圣僧者。于一味僧广心供故。如饮海水即饮诸河。言不如僧次一凡夫僧者。问以广心故得福如此。亦可无择逢一定杀得杀一切有情界罪。答不尔。诸佛本愿遍许受故。然无普愿害一遍余。不尔彼受苦应无尽期故。言犯轻垢罪者。除有希望别道德也。 邪命养身戒第九 经。若佛子以恶心至无慈心犯轻垢罪。 述曰。贩卖男女色者。以开淫肆而求利也。此贩卖边犯轻垢罪。自手作食者。即是恶触坏生等罪。反作世间之所嫌也。此一不制在家菩萨。占相男女者。占婚嫁宜又相手文等。解梦吉凶者可解。是男女者占卜胎也。咒者咒咀。术即眩惑。工巧为匠也。蛇毒者。如五月五日毒蛇合毒药。又以毒药避蛇等也。生金银者。造假金银以诳惑人。虫毒者使鬼等也。 诈亲害生戒第十 经。若佛子以恶心至犯戒者犯轻垢罪。 述曰。此谤三宝第十重摄。诈觅利边并得此罪。媒嫁令淫第三重摄。然就 现代汉语译本 延请怀有嫌隙和嗔恚的人，不接受（邀请），这是染污的违犯，乃至广说。有人说，也应该按照僧团的次序邀请。有人说，为了说法等特殊目的，另外有所教化的人，不关乎僧团的次序，可以接受特别的邀请。像这样不接受（邀请），如同戒律所制定的，以后者为胜。因为前者是为了供养说法的人的缘故。 自别请僧戒第八 经：如果佛弟子有出家菩萨接受特别邀请僧众的，犯轻垢罪。述曰：这是对二众菩萨（比丘、比丘尼）主要制定的戒律，对一切施主也兼顾制定。说‘立即得到十方贤圣僧’，是因为以广阔的心意供养一味僧的缘故，如同饮用海水就等于饮用诸河。说‘不如僧团次序中的一个凡夫僧’。问：因为以广阔的心意，所以得到的福报如此，也可以不加选择地遇到一个注定要杀生的人，就得到杀害一切有情众生的罪吗？答：不是这样的。因为诸佛的本愿是普遍允许接受供养的缘故。然而没有普遍希望去伤害，一次又一次地伤害。如果不是这样，那么他们所受的苦难应该没有尽头。说‘犯轻垢罪’，除非是有希望得到特别的道德（教导）。 邪命养身戒第九 经：如果佛弟子以恶心乃至没有慈悲心，犯轻垢罪。 述曰：贩卖男女色相的人，是为了开设淫秽场所而求取利益。这种贩卖行为触犯轻垢罪。亲手制作食物的人，就是触犯了恶触、损坏生命等的罪过，反而做了世间所厌恶的事情。这一条不适用于在家菩萨。占卜男女的人，占卜婚嫁是否适宜，又看手相等等。解梦吉凶的人可以解梦。‘是男女者’，是占卜胎儿的性别。咒，就是诅咒。术，就是眩惑。工巧，就是工匠。蛇毒，例如五月五日用毒蛇混合毒药，又用毒药来避蛇等等。生金银，就是制造假的金银来欺骗迷惑人。虫毒，就是役使鬼神等等。 诈亲害生戒第十 经：如果佛弟子以恶心乃至犯戒的人，犯轻垢罪。 述曰：这属于诽谤三宝（佛、法、僧）的第十重戒所涵盖的内容。用欺骗的手段谋取利益，也得到这种罪过。做媒嫁导致淫乱，属于第三重戒所涵盖的内容。然而就...