English
English version: This is because of accomplishment. In the Bodhisattva Vehicle, it is superior for women to receive precepts before men, but they should not sit mixed together. If kings, ministers, servants, or masters sit according to secular customs, they should sit according to their rank. If they sit according to the Dharma, they should sit in order of seniority in receiving precepts. Therefore, this sutra says that everything is not questioned in terms of precedence; whoever arrives first sits first. Question: How many assemblies are there for Bodhisattvas? Answer: The *Mahaprajnaparamita-sastra* says there are four assemblies, meaning that the treatise equally accepts the three aggregates of precepts (the general name for three types of precepts) because there is a distinction between ordained and lay men and women. If one studies the Dharma universally, they are like *sravakas*. The Ninth Precept: Not Engaging in Benefit and Joy Sutra: If a Buddha-son should always teach and transform, and if they do not, they commit a minor offense. Explanation: Merit and wisdom are like two wings or two wheels. If one is lacking, it is difficult to achieve superior results. Therefore, teaching and transforming is establishing a place for practicing the path, which is the practice of merit. Explaining sutras and generating understanding is the practice of wisdom. Cultivating merit generates wisdom, which is called benefit. Using Dharma power to rescue from difficulties is called joy. In that order, the meaning of the text can be understood. 'Illness' below refers to rescuing from difficulties. 'Engaging in livelihood' refers to people in the South managing industries for livelihood. If livelihood is unfavorable, one should also explain the Mahayana Dharma. In 'saving from the retribution of sins,' 'retribution' refers to the karmic retribution of the three times. In 'saving from prison difficulties,' what is on the hands is called *niu* (handcuffs), what is on the feet is called *xie* (shackles), what is on the neck is called a yoke, and what is on the waist is called a lock. These are all due to karmic retribution leading to these nets of sin. Those with many illnesses are due to being naturally prone to illness, etc., and the previous heavenly afflictions, etc., so there are differences. Why is it stipulated that all should explain the Mahayana Dharma? Because the Mahayana Dharma takes benefiting sentient beings as its foundation. Sutra: These nine precepts should be explained in the *Brahma Altar* chapter. 'Brahma Altar' is translated here as silent exclusion because they are not amenable to taming, so this method is used to discipline them. Starting from the following nine precepts, the first five are to be received with precepts, and the last four are to be taught with compassion. The first five in order are: receiving vessels, selecting objects, external protection, internal protection, and revering the Triple Gem. The last four in order are: chanting and guiding the Dharma, explaining and transforming, preventing evil deeds, and protecting the correct Dharma. The purpose of these actions should be known. The First Precept: Neglecting to Gather and Transform Sutra: The Buddha said, 'If a Buddha-son gives precepts to others, even the precepts of all sentient beings, if they violate them, they commit a minor offense.' Explanation: If there is a vessel capable of receiving precepts, and one abandons it without selection, it becomes the fault of neglecting to gather and transform. Therefore, this precept is established. The clothes worn on the body should all be made of impure colors (non-primary colors); this is specifically established for ordained individuals. --------------------------------------------------------------------------------
Chinese
。袈裟此云不正色。谓青等五成不正色故名坏色。虽言青等非正青等。如文殊问经。文殊白言。有几色衣。佛告文殊。不太赤色。不太黄。不太黑。不太白。清净如法三法服。及以余衣皆如是色。若自染若令他染。如法捣成随时浣濯常使清洁。如是臣具得用青黄杂色。言一切染衣已下制余衣色。与俗服有异者。样亦须别。所以然者。如遗教云。汝等比丘当自摩头。已舍饰妙着坏色衣。执持应器以乞自活。自见如是。若起憍慢当疾灭之。增长憍慢尚非世俗白衣所宜。何况出家入道之人。言不得与七逆人现身受戒者。有说。未忏七逆犹罪现存。故言现身不得戒。若依教忏罪灭应得。如集法悦经办诵陀罗尼灭五逆罪。有说。不然。无文忏已得受破故。言若具七遮者。以一一罪具缘成故。非谓要具七数方尔。破法轮僧时不破羯磨僧。然谤羯磨法。是故唯言破羯磨不言僧也。唯破羯磨僧不为遮难。唯取破轮立为一逆。善生经云。杀发菩提心众生。不得受菩萨戒。此中何摄。谓即和上阇梨类也。彼先入故。言不向国王礼拜等者。谓国王等有戒无戒一切不如出家功德。是即出家若礼在家。在家即得无量罪故。 恶求弟子戒第二 经。若佛子教化人至与人受戒者犯轻垢罪述曰。应教请二师者。和上是得戒之本。阿阇梨耶得 现代汉语译本：袈裟在这里被称为‘不正色’，意思是说它是由青色等五种颜色混合而成，不是纯正的颜色，所以被称为‘坏色’。虽然说是青色等颜色，但并非纯粹的青色等。正如《文殊问经》所说：文殊菩萨问：‘有几种颜色的衣服？’佛陀告诉文殊菩萨：‘不太红的颜色，不太黄的颜色，不太黑的颜色，不太白的颜色，清净如法的这三种法服，以及其他的衣服都应该是这样的颜色。无论是自己染色还是让别人染色，都要如法捣制，随时清洗，经常保持清洁。’像这样的臣具可以使用青色和黄色等杂色。’上面说的一切染色衣服，都是为了规定其他衣服的颜色，使其与世俗的衣服有所区别，样式也必须不同。为什么要这样做呢？正如《遗教经》所说：‘你们这些比丘，应当自己剃头，舍弃华丽的装饰，穿上坏色的衣服，拿着应器，靠乞食为生。自己看到这样，如果生起骄慢之心，应当迅速灭除。增长骄慢尚且不适合世俗的白衣，更何况是出家入道之人呢？’ 关于‘不得为犯七逆罪（指杀父、杀母、杀阿罗汉、破僧团、出佛身血五种根本重罪，加上焚毁佛寺、破坏佛像两种）的人现身受戒’，有人说，未忏悔七逆罪，罪业仍然存在，所以说现身不得受戒。如果按照教法忏悔，罪业消灭，应该可以受戒。如《集法悦经》所说，诵持陀罗尼可以灭除五逆罪。有人说，不是这样的，没有经文说忏悔后就可以受戒，因为已经破戒了。关于‘如果具备七种遮难（受戒的障碍）’，是因为每一种罪都具备了构成犯罪的因缘，不是说一定要具备七种才算。破坏法轮僧时，不破坏羯磨僧（执行僧团事务的僧团）。然而，诽谤羯磨法，所以只说破坏羯磨，不说僧。只破坏羯磨僧，不作为遮难。只取破坏法轮作为一种逆罪。《善生经》说，杀害发菩提心众生的人，不得受菩萨戒。这属于哪一类呢？就是和尚（Upadhyaya，戒师）和阇梨（Acarya，教授师）这类人。因为他们先入门。关于‘不向国王礼拜等’，是因为国王等无论有戒无戒，一切都不如出家功德。也就是说，出家人如果礼拜在家人，在家人就会得到无量罪过。 恶求弟子戒第二 经文：如果佛弟子教化人，乃至为人受戒，犯轻垢罪。述曰：应该教导请求两位师父，和尚（Upadhyaya）是得戒的根本，阿阇梨耶（Acarya）是得...
English
English version: 'Kasaya' here is called 'Improper Color', meaning that it is made of five colors such as blue, etc., which are not pure colors, so it is called 'Bad Color'. Although it is said to be blue, etc., it is not pure blue, etc. As the 'Manjushri Questions Sutra' says: Manjushri Bodhisattva asked: 'How many colors of clothing are there?' The Buddha told Manjushri Bodhisattva: 'Not too red, not too yellow, not too black, not too white, these three kinds of clean and lawful Dharma robes, and other clothes should be of this color. Whether dyeing it yourself or having someone else dye it, it should be prepared according to the Dharma, washed at any time, and kept clean at all times.' Such accessories can use mixed colors such as blue and yellow.' All the dyed clothes mentioned above are to regulate the color of other clothes, so that they are different from secular clothes, and the style must also be different. Why do this? As the 'Last Teaching Sutra' says: 'You bhikkhus should shave your heads, abandon gorgeous decorations, wear bad-colored clothes, hold alms bowls, and live by begging. Seeing this yourself, if you develop arrogance, you should quickly eliminate it. Increasing arrogance is not suitable for secular white-clothed people, let alone those who have left home and entered the path.' Regarding 'not being allowed to give ordination to those who have committed the seven heinous crimes (referring to the five fundamental grave offenses of killing one's father, killing one's mother, killing an Arhat, breaking the Sangha, and shedding the blood of a Buddha, plus the two offenses of burning down a Buddhist temple and destroying a Buddha statue)', some say that if the seven heinous crimes have not been repented, the sins still exist, so it is said that one cannot receive ordination in this life. If one repents according to the teachings and the sins are eliminated, one should be able to receive ordination. As the 'Collected Dharma Joy Sutra' says, reciting the Dharani can eliminate the five heinous crimes. Some say that this is not the case, there is no scripture saying that one can receive ordination after repentance, because one has already broken the precepts. Regarding 'if one has seven obstacles (obstacles to ordination)', it is because each sin has the causes and conditions that constitute the crime, it is not said that one must have seven to count. When destroying the Dharma wheel Sangha, one does not destroy the Karma Sangha (the Sangha that performs Sangha affairs). However, slandering the Karma Dharma, so it is only said to destroy the Karma, not the Sangha. Only destroying the Karma Sangha is not considered an obstacle. Only taking the destruction of the Dharma wheel as a kind of heinous crime. The 'Good Life Sutra' says that those who kill sentient beings who have aroused the Bodhi mind cannot receive the Bodhisattva precepts. Which category does this belong to? It is the Upadhyaya (preceptor) and Acarya (instructor) category. Because they entered first. Regarding 'not bowing to the king, etc.', it is because the king, etc., whether they have precepts or not, are all inferior to the merit of leaving home. That is to say, if a renunciate bows to a layperson, the layperson will receive immeasurable sins. The Second Precept of Evil Seeking Disciples Sutra: If a Buddha's disciple teaches people, even to the point of giving them precepts, he commits a minor offense. Commentary: One should teach them to request two teachers, the Upadhyaya (preceptor) is the basis for obtaining the precepts, and the Acarya (instructor) is for obtaining... --------------------------------------------------------------------------------
Chinese
戒因缘故。普贤观经请三师者。生殷重故。喻伽唯请一师者。一人能作多事义故。善戒经云。师有二种。一是不可见。谓诸佛菩萨。二是可见。谓授戒师。又云。若不于佛菩萨受者不名菩萨戒。当知通说相对所师。问七遮者障此戒故。若善戒经约具德故。问十种事具方得受。谓先受声闻戒等。问优婆塞戒经说。受优婆塞戒有十五遮难。何故通俗唯问七遮。答彼依近事性故不相违。言教忏者。如涅槃经云。世间有两种健人。一欲不作恶。二作已能悔。是则谁人无过。改莫大焉。如瑜伽云。忏在至心。如世尊言。于所犯罪由意乐故我说能出。非治罚故。谓惭愧药杀罪毒也。依善戒经。菩萨覆罪重于本罪。但覆僧残即波罗夷。此等随品。若声闻覆但突吉罗。言三世千佛者。法藏师云。过去庄严劫华光佛等一千佛。现在贤劫俱留孙等一千佛。未来星宿劫日光佛等一千佛。此随显说。理通一切。言若无好相虽忏无益者。此约上缠犯失者说。非中下缠。如瑜伽云。又此菩萨一切违犯当知皆是恶作所摄。应向有力于语表义能觉能受小乘大乘补特伽罗发露悔灭。若诸菩萨以上品缠犯他胜处失戒律仪。应当更受。若中品缠应对三人或过此数陈所犯悔。若下品缠犯他胜处及余违犯(轻罪名余)。应对一人。若无随顺补特伽罗可对发露悔除所 现代汉语译本： 因为戒律的因缘。在《普贤观经》中，请求三位法师（指戒和尚、羯磨阿阇黎、教授阿阇黎）是因为重视的缘故。《瑜伽师地论》中只请一位法师，是因为一人能做多件事的缘故。《善戒经》说，法师有两种，一是不可见的，指诸佛菩萨；二是可见的，指授戒的法师。又说，如果不向佛菩萨受戒，就不能称为菩萨戒。应当知道，这是通说相对所师。 问：七遮（受戒的七种遮难）是因为会障碍此戒的缘故。如果《善戒经》是依据具足德行的人的缘故。问：要具备十种条件才能受戒，是指先受声闻戒等。问：《优婆塞戒经》说，受优婆塞戒有十五种遮难，为什么通俗只问七遮？答：那是依据近事男、近事女的性质，所以不相违背。 说到教诫忏悔，如《涅槃经》所说：‘世间有两种健人，一是想要不作恶，二是作了恶能够悔改。’那么，谁人没有过错呢？改正过错没有比这更大的了。如《瑜伽师地论》所说，忏悔在于至诚的心。如世尊所说：‘对于所犯的罪，由于意乐的缘故，我说能够出离，不是因为惩罚的缘故。’这是说惭愧的药能杀死罪的毒。依据《善戒经》，菩萨隐瞒罪过比原本的罪过更重，但如果隐瞒僧残罪就等同于波罗夷罪。这些都随罪行的轻重而定。如果声闻隐瞒罪过，只是突吉罗罪。 说到三世千佛，法藏法师说：‘过去庄严劫的华光佛等一千佛，现在贤劫的拘留孙佛等一千佛，未来星宿劫的日光佛等一千佛。’这只是随顺显说，道理上是通达一切的。 说到如果没有好的相状，即使忏悔也没有益处，这是指上品缠犯（指犯根本戒）而失戒的人说的，不是指中品或下品缠犯。如《瑜伽师地论》所说：‘又这些菩萨的一切违犯，应当知道都是恶作罪所摄。应当向有能力、能用语言表达意义、能觉悟、能接受小乘和大乘的补特伽罗（指人）发露悔灭。如果诸菩萨以上品缠犯他胜处（指犯根本戒）而失戒律仪，应当重新受戒。如果是中品缠犯，应当对着三人或超过三人陈述所犯的罪过并忏悔。如果是下品缠犯他胜处以及其他违犯（轻罪名为其他），应当对着一人。如果没有随顺的补特伽罗可以对着发露悔除所犯的罪过，'