English
English version 'Square musical instruments'. 'Pārasika game players' (波罗塞戏者). Dharma Master Fazang said: 'This is a military game from the Western Regions, where two people each hold more than twenty small jades, riding elephants or horses, and compete on a game board to win key positions.' 'Finger-flicking game players' (弹棋者) flick chess pieces with their fingers, with the farthest distance winning. The *Shishuo Xinyu* records that finger-flicking games originated in the Wei palace. 'Liubo game players' (六博者) refers to Shuanglu (double sixes). 'Pitch-pot players' (投壶者) throw arrows into a pot. 'Eight-path formation game players' (八道行成) (no translation available for this). 'Mirror-gazing players' (抓镜者). Dharma Master Fazang said: 'I have heard that Western sorcerers apply medicine to their fingernails, chant incantations, and then see good or bad omens in their fingernails.' These forms of divination are all demonic arts. Others use Ganoderma lucidum to perform magic, or chant over willow branches, or chant over alms bowls, or use human skulls for divination to know good or bad omens. The Fourth Precept of Abandoning Bodhicitta Sutra: If a Buddhist disciple upholds the precepts but develops an externalist (外道) mind, they commit a minor offense. Commentary: The great Bodhicitta (菩提心) is the root of all practices, and the pure precepts of a Bodhisattva are the source of the three virtues. Therefore, precepts should be established to uphold and guard them, and they should not be lost even temporarily. 'Speaking, acting, standing, sitting, and lying down' (言行住坐卧者) encourages maintaining a continuous state. As the verse in the *Avatamsaka Sutra* says: 'It is like a person gathering fire; if they rest even a few times before it is produced, the fire will stop and be extinguished. The same is true for the lazy.' 'Like a diamond' (犹如金刚者) means that the mind should be firm and indestructible. 'Like carrying a floatation device' (如带持浮囊者) means that even when seeing minor offenses, one should generate great fear, because even a slight defect can easily lead to sinking. As the *Nirvana Sutra* says: 'A Bodhisattva protects the precepts like protecting a floatation device. It is like a person carrying a floatation device to cross the great ocean, encountering a Rakshasa (罗刹) who asks for the floatation device, which cannot be given. The ocean of birth and death is like the floatation device of precepts, and the demons of afflictions ask for it, but it cannot be slightly lacking, for fear of drowning and death.' The detailed explanation is as described in the sutra. 'Like a bhikkhu (比丘) tied with grass' (如草系比丘者) means that since fear has already arisen, there will ultimately be no further violations. As the *Ornament of the Mahayana Sutras* says: 'There were some bhikkhus who were stripped naked by thieves and lay prostrate on the ground, tied with grass with roots, and did not move for a night. The king, while hunting, saw a naked body in the grass and thought it was an externalist. A bystander replied, 'These are disciples of the Buddha. How do you know?' Their right shoulder was completely black, which is the appearance of partial exposure.' The king then asked in verse: 'Looking at them, they seem to have no illness, are fat and strong with much strength. How are they tied by grass?' --------------------------------------------------------------------------------
Chinese
。日夜不转侧。尔时比丘以偈答曰。此草甚危脆。断时岂有难。但为佛世尊。金刚戒所制。王发信心解放。与衣将至宫中。为造新衣种种供养。况菩萨戒。言若起一念二乘等心轻垢罪者。退乘本故。如大般若戒品云。若菩萨设殑伽沙劫受妙五欲。于菩萨戒犹不名犯。若起一念二乘之心。即名为犯。 不发愿戒第五 经。若佛子常应发至不发是愿者犯轻垢罪述曰。邪正是非莫不由愿。或有小善招无量果。或有多善感狭小果。引行趣果愿为最要。今此文意应发大愿孝顺二恩。一覆育生身恩。即父母也。二长养法身恩。即师众也。孝顺为因大愿为缘所愿成就。此中意也。愿有四种。得好师等者亲近善士愿。常教我等者听闻正法愿。使我开解者如理作意愿。如法修行者法随法行愿。如是四愿尽摄诸善。是故上言发一切愿。 不生自要戒第六 经。若佛子发十大愿至若不发是愿者犯轻垢罪。 述曰。虽发大愿。若不要心。串习中恶难可弃之。倾贝酌海润羽洒林获珠感帝之至莫不由于誓愿。是故制立要契之戒。云何名为十大愿耶。谓发菩提心经云。初始发心大悲为首。皆发转胜十大正愿。一愿曾今所有善根施与众生共我佛道。二愿由此善不生无佛国。三愿生已常不离佛如影随身。四愿如应为我说法 现代汉语译本：昼夜不停地翻身。当时，比丘用偈语回答说：‘这草非常脆弱，折断它有什么困难的呢？只是因为佛世尊的金刚戒律所禁止。’国王生起信心，释放了他，并送他衣服，请他到宫中，为他制作新衣，种种供养。何况是菩萨戒呢？如果生起一念声闻、缘觉等二乘之心，就是轻垢罪，因为退失了菩萨的根本。如《大般若戒品》所说：‘如果菩萨即使经历殑伽沙劫的时间享受美妙的五欲，对于菩萨戒来说也不算犯戒。如果生起一念二乘之心，就称为犯戒。’ 不发愿戒第五 经：如果佛弟子应当常常发愿，如果不发这样的愿，就犯轻垢罪。述曰：邪正、是非没有不是由愿力决定的。或者有小的善行招来无量的果报，或者有多的善行感得狭小的果报。引导修行趋向果报，愿力是最重要的。现在这段文字的意思是应当发大愿孝顺两种恩情。一是覆育生身之恩，即父母。二是长养法身之恩，即师长。孝顺为因，大愿为缘，所愿就能成就，这就是其中的意思。愿有四种：得到好老师等，是亲近善士愿；常常教导我等，是听闻正法愿；使我开解，是如理作意愿；如法修行，是法随法行愿。像这样四种愿包含了所有的善行。所以上面说要发一切愿。 不生自要戒第六 经：如果佛弟子发十大愿，如果不发这样的愿，就犯轻垢罪。 述曰：即使发了大愿，如果没有坚定的决心，串习中的恶习难以去除。倾倒贝壳来测量大海，用羽毛洒湿森林，获得宝珠，感动帝释，没有不是由于誓愿的。因此制定立下誓约的戒律。什么叫做十大愿呢？《发菩提心经》说：‘最初发心以大悲为首。’都应发起更加殊胜的十大正愿。一愿是将过去和现在所有的善根施与众生，共同成就佛道。二愿是凭借这些善根不生于没有佛法的国土。三愿是出生之后常常不离开佛，像影子跟随身体一样。四愿是佛陀能够如应地为我说法。
English
English version: He did not turn from side to side day and night. At that time, the Bhikshu (monk) replied in verse: 'This grass is very fragile; what difficulty is there in breaking it? It is only because of the Vajra (diamond) precepts established by the Buddha (enlightened one), the World Honored One.' The king generated faith, released him, and gave him clothes, inviting him to the palace to make new clothes for him and offer various kinds of support. How much more so with the Bodhisattva (enlightenment being) precepts? If one generates a single thought of the mind of a Shravaka (hearer) or Pratyekabuddha (solitary Buddha), which are the two vehicles, it is a minor offense, because one has regressed from the Bodhisattva's fundamental nature. As the 'Great Perfection of Wisdom Sutra, Precepts Section' says: 'If a Bodhisattva enjoys the wonderful five desires for as many kalpas (eons) as there are sands in the Ganges River (sacred river in India), it is still not considered a violation of the Bodhisattva precepts. If one generates a single thought of the mind of the two vehicles, it is called a violation.' The Fifth Precept: Not Making Vows Sutra: If a Buddha-son (disciple of the Buddha) should constantly make vows, if he does not make such vows, he commits a minor offense. Commentary: What is right and wrong all depends on vows. Sometimes a small good deed brings limitless results, and sometimes many good deeds bring small results. To guide practice towards results, vows are the most important. The meaning of this passage is that one should make great vows to be filial and obedient to two kinds of kindness. First, the kindness of nurturing the physical body, which is one's parents. Second, the kindness of nourishing the Dharma body, which is one's teachers. Filial piety is the cause, and great vows are the condition, so that what is vowed can be accomplished. This is the meaning here. There are four kinds of vows: to obtain good teachers, etc., is the vow to be close to good friends; to constantly teach me, etc., is the vow to hear the right Dharma (teachings); to enable me to understand, etc., is the vow to contemplate properly; to practice according to the Dharma, etc., is the vow to practice the Dharma in accordance with the Dharma. These four vows encompass all good deeds. Therefore, it is said above to make all vows. The Sixth Precept: Not Generating Self-Imposed Restrictions Sutra: If a Buddha-son makes the ten great vows, if he does not make such vows, he commits a minor offense. Commentary: Even if one makes great vows, if one does not have a firm resolve, the evil habits accumulated over time are difficult to discard. To pour out shells to measure the sea, to wet the forest with feathers, to obtain jewels, to move Indra (king of the gods), all are due to vows. Therefore, the precept of establishing a covenant is established. What are the ten great vows? The 'Sutra on Generating the Bodhi Mind (mind of enlightenment)' says: 'Initially generating the mind, compassion is the foremost.' All should generate the ten great vows that are even more excellent. The first vow is to give all the good roots of the past and present to sentient beings, to jointly accomplish the Buddha path. The second vow is that by means of these good roots, one will not be born in a land without the Buddha's teachings. The third vow is that after being born, one will constantly not leave the Buddha, like a shadow following the body. The fourth vow is that the Buddha can teach the Dharma to me as appropriate. --------------------------------------------------------------------------------
Chinese
成菩萨五通。五愿由此即达二谛得正法智。六愿得智为众生说恒令开解。七愿佛力遍生十方奉佛听法广摄众生。八愿闻已随转法轮听我名者发菩提心。九愿令发菩提心已常随利乐荷正法担。十愿荷已虽行正法心无所行。是名十大愿。总誓此愿。如真法界无所不至。如众生界终无尽期。发此愿已立十三誓。此中初十二护戒誓愿。后一证果誓愿。初中前七护戒律仪。后五护根律仪。二种律仪如瑜伽说。此中宁以此身投火坑等。人间火等害一肉身。犯戒之罪害法身。故挍量应知。 故入难处戒第七 经。若佛子常应二时至入者犯轻垢罪。 述曰。身心道器。不敢毁伤。逐静游行亦避险难也。言头陀者。新音杜多。此云抖擞。抖擞烦恼生死染故。如善意天子经云。头陀者抖擞贪瞋痴三界六入等。依瑜伽等。或十二或十三。谓依食四。依衣有三。敷具有六。依食四者。一常期乞食。随往还家随得受故。二次第乞食。巡家乞故。三但一坐食。四先止后食。瑜伽论云。初二对治美食贪。后二对治多食贪。若依乞食无差别性。十二杜多。若开十三。大智论云。受请食者若得起慢。不得懊恼。受僧食者随众事多心散妨道。受常乞食。尚求一食多有所妨。况小食等。故一坐食。有虽一食极饱妨道。故节量食。谓随所食三 现代汉语译本 成就菩萨的五神通。凭借这五种愿力，立即通达二谛（satya-dvaya，真谛和俗谛）获得正法智慧。第六愿是获得智慧后为众生说法，恒常使他们开悟理解。第七愿是佛力遍布十方，奉事佛陀，听闻佛法，广泛摄受众生。第八愿是听闻佛法后随之转法轮，听到我名字的人都能发起菩提心。第九愿是令已发菩提心的人，常常随顺利益安乐，承担起正法的重担。第十愿是承担起正法重担后，即使行持正法，心中也无所执着。这称为十大愿。总的誓愿是，如同真如法界一样无所不至，如同众生界一样永无止境。发起此愿后，立下十三条誓言。这其中，前十二条是护戒誓愿，后一条是证果誓愿。前十二条中，前七条是守护戒律的威仪，后五条是守护根律仪。这两种律仪如《瑜伽师地论》（Yogācārabhūmi-śāstra）所说。这里宁愿以此身投入火坑等，人间之火等只能伤害一个肉身，而犯戒的罪过会伤害法身。所以比较衡量后应该知道如何取舍。 因此，进入困难之处的戒律是第七条 经文：如果佛弟子经常应该在两个时间点进入，违背者犯轻垢罪。 述曰：身体和心是道的容器，不敢毁坏损伤。追求清静，也应避免危险困难。说到头陀（dhūta），新的音译是杜多。这里的意思是抖擞，抖擞掉烦恼生死的染污。如《善意天子经》所说：头陀就是抖擞掉贪嗔痴三界六入等。依据《瑜伽师地论》等，或者有十二种，或者有十三种。所谓依据饮食有四种，依据衣服有三种，依据敷具有六种。依据饮食的四种是：一是常期乞食，随处往还，随缘获得；二是次第乞食，巡回各家乞食；三是只坐一次进食；四是先阻止后进食。《瑜伽师地论》说，前两种对治美食的贪欲，后两种对治多食的贪欲。如果依据乞食没有差别性，就是十二种头陀。如果展开就是十三种。《大智度论》（Mahāprajñāpāramitopadeśa）说，接受邀请的饮食，如果因此生起我慢，就不得懊恼。接受僧众的饮食，随着大众事务增多，心散乱妨碍修道。接受常乞食，尚且为了求得一食而多有妨碍，何况是小食等。所以要一坐而食。有人即使一食，也极度饱腹，妨碍修道，所以要节制食量，即随所食的三分之一。