English
English version Extending an invitation to those harboring resentment and animosity, and not accepting (the invitation), constitutes a defiled transgression, and so on, extensively explained. Some say that one should also invite according to the order of the Sangha. Others say that for the sake of expounding the Dharma and other special purposes, those who are being separately taught are not related to the Sangha's order and can accept special invitations. Not accepting (the invitation) in this way, as stipulated by the precepts, is preferable to the former. This is because the former is for the sake of making offerings to those who expound the Dharma. The Eighth Precept Regarding Individually Inviting Monks Sutra: If a Buddha-son, a monastic Bodhisattva, accepts an individual invitation to the Sangha, he commits a minor offense. Commentary: This is primarily prescribed for the two assemblies of Bodhisattvas (bhikkhus and bhikkhunis), and secondarily prescribed for all donors. Saying 'immediately obtains the Sangha of worthy sages of the ten directions' is because of offering to the Sangha of one flavor with a broad mind, like drinking seawater is equivalent to drinking all rivers. Saying 'not as good as one ordinary monk in the Sangha's order.' Question: Because of the broad mind, the merit obtained is so great, can one also, without choice, encounter someone destined to kill and obtain the sin of killing all sentient beings? Answer: It is not so. Because the original vows of all Buddhas universally permit receiving offerings. However, there is no universal wish to harm, harming again and again. If it were not so, then their suffering should have no end. Saying 'commits a minor offense,' unless there is hope of obtaining special morality (teachings). The Ninth Precept Regarding Wrong Livelihood Sutra: If a Buddha-son, with an evil mind, even to the point of lacking compassion, commits a minor offense. Commentary: Those who sell the appearances of men and women are doing so to open lewd places and seek profit. This selling behavior violates a minor offense. Those who make food with their own hands are committing the offense of evil touch, damaging life, etc., and are instead doing what the world despises. This one is not prescribed for lay Bodhisattvas. Those who divine men and women, divining whether marriage is suitable, and also reading palms, etc. Those who interpret dreams as auspicious or inauspicious can interpret dreams. 'Those who are men and women' are divining the gender of the fetus. 'Curse' is cursing. 'Art' is bewilderment. 'Craft' is a craftsman. 'Snake venom' is, for example, mixing poisonous snakes with poison on the fifth day of the fifth month, and also using poison to ward off snakes, etc. 'Producing gold and silver' is making fake gold and silver to deceive and confuse people. 'Insect poison' is employing ghosts, etc. The Tenth Precept Regarding Deceitful Relationships and Harming Life Sutra: If a Buddha-son, with an evil mind, even to the point of violating precepts, commits a minor offense. Commentary: This belongs to the content covered by the tenth major precept of slandering the Three Jewels (Buddha, Dharma, Sangha). Obtaining profit through deceit also incurs this offense. Arranging marriages that lead to lewdness belongs to the content covered by the third major precept. However, regarding... --------------------------------------------------------------------------------
Chinese
媒边结此罪耳。其杀生等随应亦尔。不敬斋边制为轻罪。言六斋者。黑白各三。谓第八日十四十五。此日鬼神得势伤人。为令免害故须制也。年三长斋者。提谓经云。正月本斋十五日。五月本斋十五日。九月本斋十五日。三斋因缘如经广说。 经。如是十戒至制戒品中广解 自下九戒。开正施故。遮横取故。避邪缘故。趣正乘故。发愿求故。立誓厌故。离难故。无乱故。利乐故。所为应知。 不救尊厄戒第一 经。佛言佛子至若不赎者犯轻垢罪。 述曰。菩萨既以护法度生为心。不赎不救违敬违慈。故不赎救制为罪也。父母形像者。法藏师云。己父母形像为他所卖。或佛即名父母。 横取他财戒第二 经。若佛子不得至养者犯轻垢罪。 述曰。菩萨地云。物主迷物贱价而卖。菩萨教悟如价贾之。然此伪器少与多取违犯乃深。故今制也。今为护财畜刀杖。故与前爱杀而畜者别。此是在家虽许贩卖。但不得以伪秤斗也。此自身官破他成功领非功物。异前凭他。既取他与非盗戒摄。养猫狸等觅财具也。 虚作无义戒第三 经。若佛子以恶心至若故作者犯轻垢罪。 述曰。菩萨为道应惜寸阴。虚度时节制为罪也。贝者螺也。涅槃云。吹贝知时也。角亦所吹。西 现代汉语译本 媒合促成此事也有罪过。对于杀生等行为，也应作如是观。不尊敬斋戒日的规定，属于轻罪。所说的六斋日，是每月的初八、十四、十五，黑月和白月各有三次。因为这些日子鬼神容易得势伤害人类，为了避免受到伤害，所以需要制定斋戒的规定。《提谓经》中说，一年的三个长斋日是：正月十五日，五月十五日，九月十五日。关于这三个斋戒日的因缘，在经中有详细的说明。 经文：像这样十戒的内容，在制戒品中有详细的解释。以下九条戒律，是因为开正施，所以要遮止横取；因为要避免邪缘，所以要趋向正道；因为要发愿，所以要祈求；因为要立誓，所以要厌离；因为要远离灾难；所以要不乱；因为要利益众生，使他们快乐。这些行为的原因应该了解。 不救尊厄戒第一 经文：佛说，佛弟子如果遇到……如果不赎救，就犯轻垢罪。 解释：菩萨以护持佛法、度化众生为己任，不赎救就违背了恭敬和慈悲之心，所以制定不赎救为罪过。父母形像，法藏法师说，是指自己的父母的画像被他人所卖，或者佛也可以称为父母。 横取他财戒第二 经文：如果佛弟子不应该……供养，就犯轻垢罪。 解释：《菩萨地持经》中说，物主因为迷惑而贱价出售物品，菩萨应该告知实情，按照实际价格购买。然而，如果使用虚假的器具，少给钱而多拿东西，违犯的罪过就深重了，所以现在制定此戒。现在为了保护财产而持有刀杖，所以与前面因为喜爱杀生而持有刀杖有所区别。这是指在家居士虽然允许贩卖，但是不能使用虚假的秤斗。这是指自身为官，破坏他人的成功，领取不应得的财物，与之前依靠他人不同。既然是拿取他人给予的财物，就不属于盗戒的范畴。供养猫、狸等是为了寻找财物。 虚作无义戒第三 经文：如果佛弟子以恶心……如果故意这样做，就犯轻垢罪。 解释：菩萨为了修行，应该珍惜每一寸光阴，虚度时光就制定为罪过。贝，就是螺。涅槃经中说，吹螺是为了告知时间。角也是用来吹奏的乐器，在西方也是如此。
English
English version To mediate and conclude this matter is also a transgression. The same applies to acts such as killing. Disrespecting the regulations of fasting days constitutes a minor offense. The 'six fasting days' refer to the 8th, 14th, and 15th of each month, three in the dark half and three in the bright half. On these days, ghosts and spirits gain power and harm people, so these regulations are established to avoid harm. The 'three long fasting days of the year' are mentioned in the *Tiwai Sutra*: the 15th of the first month, the 15th of the fifth month, and the 15th of the ninth month. The causes and conditions for these three fasting days are explained in detail in the sutra. Sutra: These ten precepts are explained in detail in the chapter on establishing precepts. The following nine precepts are because of opening up right giving, so we must prevent wrongful taking; because we must avoid evil conditions, so we must move towards the right path; because we must make vows, so we must pray; because we must make oaths, so we must renounce; because we must stay away from disasters; so we must be without confusion; because we must benefit beings and make them happy. The reasons for these actions should be understood. The First Precept: Not Rescuing from Honorable Peril Sutra: The Buddha said, 'If a disciple of the Buddha encounters... if they do not redeem them, they commit a minor offense.' Explanation: Since Bodhisattvas take protecting the Dharma and liberating beings as their aim, not redeeming or rescuing violates respect and compassion. Therefore, not redeeming or rescuing is established as an offense. 'Parents' images,' according to Dharma Master Fazang (Dharma Master Fazang), refers to one's own parents' portraits being sold by others, or the Buddha can also be referred to as parents. The Second Precept: Wrongfully Taking Others' Wealth Sutra: 'If a disciple of the Buddha should not... for sustenance, they commit a minor offense.' Explanation: The *Bodhisattva-bhumi* says that if the owner of an object is deluded and sells it at a low price, the Bodhisattva should inform them of the true value and purchase it at the correct price. However, if one uses false measures, giving little and taking much, the offense is severe, so this precept is now established. Now, holding knives and staves to protect property is different from holding them out of a love for killing. This refers to lay practitioners who are allowed to trade, but must not use false scales or measures. This refers to someone who, as an official, undermines others' success and takes what they do not deserve, which is different from relying on others. Since it is taking what others give, it is not included in the precept against stealing. Raising cats, civets, etc., is for seeking wealth. The Third Precept: Vainly Engaging in Meaningless Activities Sutra: 'If a disciple of the Buddha, with an evil mind... if they intentionally do so, they commit a minor offense.' Explanation: Bodhisattvas should cherish every moment for cultivation, so wasting time is established as an offense. 'Shell' refers to a conch. The *Nirvana Sutra* says that blowing a conch is to announce the time. Horns are also blown, as is done in the West. --------------------------------------------------------------------------------
Chinese
方乐器。波罗塞戏者。法藏师云。是西国兵戏法。谓两人各执二十余小玉。乘象或马。于局道所争得要道以为胜也。弹棋者。以指弹棋子。得远为胜。世说弹棋始自魏宫。六博者双六。投壶者。投杖于壶中。八道行成(此无译者)。抓镜者。法藏师云。承闻西方术师以药涂爪甲。咒之即于中见吉凶等事。此等卜筮皆妖术也。又用芝草作术。或咒杨枝。或咒钵盂。或人髑髅并用作筮卜知吉凶。 退菩提心戒第四 经。若佛子护持禁戒至外道心者犯轻垢罪述曰。大菩提心万行之本。菩萨净戒三德之原。故制坚持不应暂失。言行住坐卧者。劝势相接。如华严颂言。譬如人攒火。未出数休息。火势随止灭。懈怠者亦然。言犹如金刚者。意坚固不可坏也。如带持浮囊者。见微小罪生大怖畏。微有缺漏易沈流故。如涅槃云。菩萨护戒如护浮囊。譬如有人带持浮囊欲度大海。路逢罗刹乞索浮囊不可分与。生死大海护戒浮囊。烦恼鬼索不可小缺。畏没死故。广说如彼。如草系比丘者。既生怖已终无犯也。如庄严论说。有诸比丘。为贼所剥裸形伏地。以连根草缚之。经宿不转。国王因猎见草中裸形。谓是外道。傍人答云。是佛弟子。何以得知。其右膞全黑。是偏袒之相。王即以偈问云。看时似无病。肥壮有多力。如何为草系 现代汉语译本 ‘方乐器’（musical instruments）。‘波罗塞戏者’（Pārasika game players）。法藏法师说：‘这是西国的兵戏法，说的是两个人各自拿着二十多个小玉，骑着象或马，在棋局上争夺要道以求胜利。’ ‘弹棋者’（finger-flicking game players），用手指弹棋子，以弹得远为胜。《世说新语》记载弹棋始于魏宫。‘六博者’（liubo game players），就是双陆。‘投壶者’（pitch-pot players），把箭投向壶中。‘八道行成’（eight-path formation game players）（此无译者）。‘抓镜者’（mirror-gazing players），法藏法师说：‘听说西方的术士用药涂在指甲上，念咒后就能在指甲中看到吉凶等事。’ 这些卜筮都是妖术。还有用芝草作法术，或者念咒杨枝，或者念咒钵盂，或者用人的头骨来进行占卜，以此来知晓吉凶。 退菩提心戒 第四 经文：如果佛子护持禁戒，却生起外道之心，就犯了轻垢罪。 述曰：大菩提心是万行之根本，菩萨净戒是三德之源，所以要制定戒律来坚持守护，不应该暂时失去。‘言行住坐卧者’（speaking, acting, standing, sitting, and lying down），劝勉要保持相续不断的状态，就像《华严经》的颂文所说：‘譬如人攒火，未出数休息，火势随止灭，懈怠者亦然。’ ‘言犹如金刚者’（like a diamond），意思是意念要坚固不可摧毁。‘如带持浮囊者’（like carrying a floatation device），见到微小的罪过，也要生起大的怖畏，因为稍微有缺漏就容易沉没。如《涅槃经》所说：‘菩萨护戒如护浮囊，譬如有人带持浮囊欲度大海，路逢罗刹乞索浮囊不可分与。生死大海护戒浮囊，烦恼鬼索不可小缺，畏没死故。’ 详细的解释如经中所说。‘如草系比丘者’（like a bhikkhu tied with grass），既然已经生起怖畏之心，最终就不会再犯戒了。如《庄严论》所说：‘有诸比丘，为贼所剥裸形伏地，以连根草缚之，经宿不转。国王因猎见草中裸形，谓是外道。傍人答云。是佛弟子。何以得知。其右膞全黑。是偏袒之相。’ 王即以偈问云：‘看时似无病，肥壮有多力。如何为草系？’