English
English version: Due to the causes and conditions of precepts. In the *Universal Worthy Contemplation Sutra* (*Pu Xian Guan Jing*), requesting three masters (referring to the Precept Master, the Karma Acarya, and the Teaching Acarya) is because of the importance attached to it. In the *Yoga Treatise* (*Yu Jia Shi Di Lun*), only one master is requested because one person can do many things. The *Good Precepts Sutra* (*Shan Jie Jing*) says that there are two kinds of masters: one is invisible, referring to all Buddhas and Bodhisattvas; the other is visible, referring to the master who bestows the precepts. It also says that if one does not receive precepts from the Buddhas and Bodhisattvas, one cannot be called a Bodhisattva precept. It should be known that this is a general statement regarding the master to be followed. Question: The seven obstructions (the seven obstacles to receiving precepts) are because they hinder these precepts. If the *Good Precepts Sutra* is based on those who possess virtues. Question: Ten conditions must be met in order to receive precepts, referring to first receiving the Sravaka precepts, etc. Question: The *Upasaka Precepts Sutra* (*You Po Sai Jie Jing*) says that there are fifteen obstacles to receiving the Upasaka precepts, why do common people only ask about seven obstructions? Answer: That is based on the nature of laymen and laywomen, so there is no contradiction. Speaking of teaching repentance, as the *Nirvana Sutra* (*Nie Pan Jing*) says: 'There are two kinds of strong people in the world: one is those who want not to do evil, and the other is those who can repent after doing evil.' Then, who is without fault? There is nothing greater than correcting mistakes. As the *Yoga Treatise* says, repentance lies in a sincere heart. As the World Honored One said: 'Regarding the sins committed, because of the intention, I say that one can be liberated, not because of punishment.' This means that the medicine of shame and remorse can kill the poison of sin. According to the *Good Precepts Sutra*, a Bodhisattva concealing a sin is more serious than the original sin, but if one conceals a Sanghavasesa offense, it is equivalent to a Parajika offense. These depend on the severity of the offense. If a Sravaka conceals a sin, it is only a Dukkata offense. Speaking of the Thousand Buddhas of the Three Periods, Dharma Master Fazang said: 'The thousand Buddhas of the past Adornment Kalpa, such as the Flower Light Buddha, the thousand Buddhas of the present Virtuous Kalpa, such as Krakucchanda Buddha, and the thousand Buddhas of the future Constellation Kalpa, such as the Sunlight Buddha.' This is just a convenient explanation, and the principle is universally applicable. Speaking of if there are no good signs, even if one repents, it is of no benefit, this refers to those who have committed the highest level of entanglement (referring to violating the fundamental precepts) and lost the precepts, not those who have committed the middle or lower level of entanglement. As the *Yoga Treatise* says: 'Also, all violations of these Bodhisattvas should be known to be included in the Dukkata offense. One should confess and repent to a *pudgala* (person) who is capable, able to express meaning in language, able to awaken, and able to accept the Small Vehicle and the Great Vehicle. If the Bodhisattvas commit a Parajika offense (referring to violating the fundamental precepts) with the highest level of entanglement and lose the precepts, they should receive the precepts again. If it is a middle level of entanglement, they should confess the committed offenses and repent before three or more people. If it is a lower level of entanglement, committing a Parajika offense and other violations (minor offenses are called others), one should confess before one person. If there is no suitable *pudgala* to confess and repent the committed offenses to,' --------------------------------------------------------------------------------
Chinese
犯。以净意乐起自誓心。我当决定防护当来终不重犯。今此中言虽忏无益者。藏师及寂师云。上缠失戒。若得好相。旧戒还生。更不须受。若不得相。旧戒已失。故言现身不得戒。既非七遮更受。故言而得增受戒。言不同七遮者结。显犯重及轻垢罪不同七遮永不得受。言一一好解者。如瑜伽云。唯从有德。如彼广说。经许夫妇互为师者。亦有德故。言若不解大乘等。不了教法也。言不解第一义谛。不了理法也。习种姓等行果法也。习种姓即十发趣。初熏习故。长养性即十长养性。渐增长故。不可坏性十回向也。已坚固故。道种姓顺决择分。引圣道故。虽回向摄。别说如常。由此仁王十回向位皆名道种。正法性者即圣种姓。通摄佛地。已了真性名正法性。言十禅支。总束十八为十支也。喜乐定等随地虽别。名义同故。何等为十。谓寻伺喜乐定内等净舍念正知及以舍受。虽知内等净即舍念正智。总别异故别立为数。传说如此。言恶求等者。非法求利故曰恶求。耽无厌足故名为贪。矫现异仪故名为诈。网冒他人言之欺也。此戒何异第十八戒。彼制懈怠而不明了。此制贪利恶求弟子。 非处说戒第三 经。若佛子不得至七佛教戒者犯轻垢罪。 述曰。瑜伽四十云。于谤大乘及无信者。终不率尔宣示开悟。所 现代汉语译本 犯（违犯）。以净意乐（清净的意念和欢喜）起自誓心（发起自己立誓的心）。我当决定防护当来（我应当决定防护未来），终不重犯（最终不再重复犯错）。今此中言虽忏无益者（现在这里说即使忏悔也没有用处），藏师及寂师云（藏地的老师和寂天论师说）：上缠失戒（被烦恼缠绕而失去戒律），若得好相（如果得到好的征兆），旧戒还生（旧的戒律还会恢复），更不须受（更不需要重新受戒）。若不得相（如果没有得到好的征兆），旧戒已失（旧的戒律已经失去），故言现身不得戒（所以说现在不能得到戒律）。既非七遮更受（既然不是七遮罪，可以重新受戒），故言而得增受戒（所以说可以得到增受戒）。言不同七遮者结（说不同于七遮罪的结论），显犯重及轻垢罪不同七遮永不得受（显示犯了重罪和轻垢罪不同于七遮罪，永远不能受戒）。言一一好解者（说一一好好理解的人），如瑜伽云（如《瑜伽师地论》所说），唯从有德（只能从有德行的人那里学习），如彼广说（如那里广泛解说）。经许夫妇互为师者（经典允许夫妻互相作为老师），亦有德故（也是因为有德行的缘故）。言若不解大乘等（说如果不理解大乘等等），不了教法也（就是不了解教法）。言不解第一义谛（说如果不理解第一义谛），不了理法也（就是不了解理法）。习种姓等行果法也（修习种姓等等是修行和结果的法）。习种姓即十发趣（修习种姓就是十发趣），初熏习故（因为最初的熏习）。长养性即十长养性（长养性就是十长养性），渐增长故（因为逐渐增长）。不可坏性十回向也（不可坏性就是十回向），已坚固故（因为已经坚固）。道种姓顺决择分（道种姓顺应决择分），引圣道故（引导圣道）。虽回向摄（虽然包含在回向中），别说如常（分别解说如常一样）。由此仁王十回向位皆名道种（因此《仁王经》中十回向位都名为道种）。正法性者即圣种姓（正法性就是圣种姓），通摄佛地（普遍包含佛地）。已了真性名正法性（已经了解真性名为正法性）。言十禅支（说十禅支），总束十八为十支也（总共将十八种归纳为十支）。喜乐定等随地虽别（喜乐定等等随着不同的禅定境界虽然有所区别），名义同故（名称和意义相同）。何等为十（什么是十种禅支）？谓寻伺喜乐定内等净舍念正知及以舍受（就是寻、伺、喜、乐、定、内等净、舍、念、正知以及舍受）。虽知内等净即舍念正智（虽然知道内等净就是舍念正智），总别异故别立为数（因为总体和个别不同，所以分别设立为数）。传说如此（传说就是这样）。言恶求等者（说恶求等等），非法求利故曰恶求（用非法手段追求利益所以叫做恶求），耽无厌足故名为贪（沉溺于没有满足的时候所以叫做贪），矫现异仪故名为诈（矫揉造作，显现奇异的姿态所以叫做诈），网冒他人言之欺也（用欺骗的言语来蒙蔽他人）。此戒何异第十八戒（这条戒律和第十八条戒律有什么不同）？彼制懈怠而不明了（那条戒律禁止懈怠但是不明确），此制贪利恶求弟子（这条戒律禁止贪图利益，用不正当的手段获取利益的弟子）。 非处说戒第三 经（经文）：若佛子不得至七佛教戒者犯轻垢罪（如果佛弟子没有到达七佛教戒的地方说戒，就犯轻垢罪）。 述曰（解释说）：瑜伽四十云（《瑜伽师地论》第四十卷说）：于谤大乘及无信者（对于诽谤大乘佛法以及没有信心的人），终不率尔宣示开悟（最终不要轻易地宣讲开悟的道理）。
English
English version Transgression. With pure intention and joy, generate a self-vow: 'I shall definitely guard against future transgressions and never repeat them.' Now, regarding the statement that repentance is useless, the Tibetan teachers and Shantideva say: 'If one loses the precepts due to being entangled in afflictions and obtains good signs, the old precepts will be restored, and there is no need to retake them. If one does not obtain good signs, the old precepts are lost.' Therefore, it is said that one cannot obtain the precepts in this life. Since it is not one of the seven prohibitive offenses, one can retake them, hence the statement that one can receive additional precepts. The conclusion that it is different from the seven prohibitive offenses shows that committing grave and minor defilement offenses is different from the seven prohibitive offenses, which can never be received. The statement 'each should be well understood' means, as the *Yogācārabhūmi-śāstra* says, 'only from those with virtue,' as explained extensively there. The sutra allows husband and wife to be teachers to each other because they also possess virtue. The statement 'if one does not understand the Mahayana, etc.' means not understanding the teachings. The statement 'not understanding the ultimate truth' means not understanding the principle. Cultivating the lineage, etc., refers to the practices and results. Cultivating the lineage refers to the ten aspirations, due to the initial imprinting. Nurturing the nature refers to the ten nurturing natures, due to gradual growth. The indestructible nature refers to the ten dedications, due to being firm. The path lineage accords with the decisive factors, leading to the noble path. Although included in dedication, it is explained separately as usual. Therefore, in the *Benevolent Kings Sutra*, all ten dedication positions are called path lineages. The nature of the true Dharma is the noble lineage, universally encompassing the Buddha-ground. Having understood the true nature is called the nature of the true Dharma. The statement 'ten dhyana limbs' means summarizing eighteen into ten limbs. Although joy, bliss, samadhi, etc., differ according to the level, the names and meanings are the same. What are the ten? They are investigation, analysis, joy, bliss, samadhi, inner purity, equanimity, mindfulness, correct knowledge, and equanimous feeling. Although it is known that inner purity is equanimity, mindfulness, and correct wisdom, they are established separately as numbers because the general and specific are different. Tradition says it is so. The statement 'evil seeking, etc.' means seeking profit through unlawful means, hence called evil seeking. Being addicted and insatiable is called greed. Falsely displaying unusual behavior is called deceit. Deceiving others with words is called fraud. How does this precept differ from the eighteenth precept? That one prohibits laziness but is not clear, while this one prohibits greed for profit and evil-seeking disciples. Preaching the Precepts in an Inappropriate Place, the Third Sutra: If a Buddha-son does not go to a place where the seven Buddhas taught the precepts, he commits a minor defilement offense. Commentary: The fortieth fascicle of the *Yogācārabhūmi-śāstra* says: 'One should never rashly declare and reveal enlightenment to those who slander the Mahayana and those without faith.' --------------------------------------------------------------------------------
Chinese
以者何。为其闻已不能信解。大无知障之所覆蔽便生诽谤。由诽谤故。如住菩萨净戒律仪成就无量大功德藏。彼诽谤者亦为无量大罪业藏之所随逐。有此大过故今制也。此中未受戒者遮不发心。如瑜伽四十云。欲授菩萨戒时。先应为说菩萨法藏摩怛履迦菩萨学处及犯处相。令其听受以慧观察自所意乐堪能思择。言外道者。求正法过。言恶人者。闻已谤也。大邪见者。总拨内外。恐增彼恶故不为说。如善戒经云。不应向彼不信者说。乃至不向谤大乘者说。何以故。若不信者以是因缘堕地狱故。除国王者。佛法付属两人。一佛弟子以为内护。二诸国王以为外护。故为说之。又王有力。当依戒律仪策励行人。故须知也。言不受佛戒名为畜生者。此身虽人。无生因故得当果名。 故违圣禁戒第四 经。若佛子信心出家至毁正戒者犯轻垢罪述曰。心尚不应窃怀犯戒。何况菩萨亦行毁犯。若重若轻故违教边得此罪也。言不受一切檀越供养者。非但自增罪。于他损福故。不得饮国王水者。出家避役而非福田。于其国王无恩分故无所用故言大贼。有罪同畜生。无善同木头也。 不重经律戒第五 经。若佛子常应一心至不如法供养者犯轻垢罪。 述曰。此中以难况易。如文可解。各随其力以宝供养。此中 现代汉语译本： 问：为什么制定这条戒律？ 答：因为有些人听了之后不能相信和理解，被极大的无知障蔽所覆盖，便会产生诽谤。由于诽谤的缘故，就像安住于菩萨清净戒律仪，成就无量大功德藏一样，那些诽谤者也会被无量大罪业藏所跟随。因为有这样大的过失，所以现在制定这条戒律。这里，对于未受戒的人，是为了防止他们发心。如《瑜伽师地论》第四十卷所说：‘想要授予菩萨戒时，应该先为他们讲解菩萨法藏《摩怛履迦》（菩萨的学处），以及违犯之处的相状，让他们听受，用智慧观察自己所意乐的，能够思考选择。’所说的外道，是求正法的过失；所说的恶人，是听了之后诽谤；大邪见者，是总是否定内外（佛法与外道）。恐怕增长他们的恶业，所以不为他们说。如《善戒经》所说：‘不应该向那些不相信的人说，乃至不向诽谤大乘的人说。’为什么呢？如果是不信的人，因为这个因缘会堕入地狱。除了国王，佛法托付给两个人：一是佛弟子，作为内部的护持；二是诸国王，作为外部的护持。所以为他们说。而且国王有力量，应当依据戒律仪来策励修行人，所以要知道。 所说的‘不受佛戒名为畜生’，是指此身虽然是人，但因为没有（解脱的）生因，所以得到畜生的果报之名。 因此违背圣禁戒是第四条。 经文：如果佛子信心出家，乃至毁坏正戒，就犯轻垢罪。 解释：心中尚且不应该暗自怀有犯戒的想法，何况菩萨也去实行毁犯（戒律）？无论是重戒还是轻戒，因此违背教诲的边缘，就得到这个罪过。所说的‘不受一切檀越（施主）的供养’，不仅仅是自己增加罪过，而且对于他人也有损害福报的过失。不得饮用国王的水，是因为出家是为了避开劳役，而不是作为福田，对于国王没有恩德的缘分，所以没有什么用处，所以说是大贼。有罪如同畜生，没有善如同木头。 不重视经律戒是第五条。 经文：如果佛子常常应该一心，乃至不如法供养，就犯轻垢罪。 解释：这里用难的情况来比况容易的情况，如经文可以理解。各自随自己的能力用宝物供养。这里...