English
English version: Question: Why is this precept established? Answer: Because some people, after hearing it, cannot believe and understand, and are covered by the great obscuration of ignorance, they will then generate slander. Because of slander, just as abiding in the pure precepts of a Bodhisattva, accomplishing immeasurable great merit, those who slander will also be followed by immeasurable great stores of sinful karma. Because of such great faults, this precept is now established. Here, for those who have not received the precepts, it is to prevent them from generating the intention (to receive the precepts). As the *Yogacarabhumi-sastra* (瑜伽师地论) states in the fortieth fascicle: 'When one wants to confer the Bodhisattva precepts, one should first explain to them the Bodhisattva Dharma treasury *Matrika* (摩怛履迦) (the Bodhisattva's training), as well as the characteristics of transgressions, so that they may listen and receive, and use wisdom to observe what they desire, and be able to contemplate and choose.' The so-called 'outsiders' (外道) are those who seek the fault of the right Dharma; the so-called 'evil people' are those who slander after hearing it; those with 'great wrong views' (大邪见) are those who completely deny both internal (Buddhism) and external (non-Buddhist teachings). Fearing that their evil karma will increase, it is not explained to them. As the *Good Precepts Sutra* (善戒经) states: 'One should not speak to those who do not believe, and even not to those who slander the Mahayana.' Why? If they are unbelievers, they will fall into hell because of this cause. Except for the king, the Buddha Dharma is entrusted to two people: one is the Buddha's disciples, as internal protectors; the other is the kings, as external protectors. Therefore, it is explained to them. Moreover, the king has the power to encourage practitioners according to the precepts, so it is important to know. The saying 'those who do not receive the Buddha's precepts are called animals' refers to the fact that although this body is human, because there is no cause for (liberation), it receives the name of the result of an animal. Therefore, violating the sacred prohibitive precepts is the fourth. Sutra: If a Buddha-son, with faith, leaves home, and even destroys the right precepts, he commits a minor offense. Explanation: One should not even secretly harbor the thought of violating the precepts, let alone a Bodhisattva actually committing violations (of the precepts)? Whether it is a major or minor precept, therefore violating the edge of the teachings results in this offense. The saying 'not receiving offerings from all *danapati* (檀越) (benefactors)' is not only increasing one's own offenses, but also has the fault of harming the merit of others. One must not drink the king's water, because leaving home is to avoid labor, not to be a field of merit, and there is no karmic connection of gratitude to the king, so it is of no use, therefore it is said to be a great thief. Having offenses is like an animal, having no good is like a piece of wood. Not valuing the Sutras, Vinaya, and Precepts is the fifth. Sutra: If a Buddha-son should always be single-minded, and even make offerings that are not in accordance with the Dharma, he commits a minor offense. Explanation: Here, the difficult situation is used to compare the easy situation, as the Sutra can be understood. Each person makes offerings with treasures according to their ability. Here... --------------------------------------------------------------------------------
Chinese
意也。瑜伽中边等所说书写等十种法行此中应具。此当瑜伽供养三宝第一轻戒。善生经云。若作衣服钵器。先奉上佛父母师长。先一受用然后自服。若上佛者当以香华赎之。 不化有情戒第六 经。若佛子常起大悲心至教化众生心者犯轻垢罪。 述曰。一切圣道他音为本。虽有其性无教不成。故制教化。下劣有情设无领解。声入毛孔远作菩提之因缘故。此中文相可解。然瑜伽云。教化众生善巧方便略有六种。一能令有情以少善根感无量果。谓劝有情舍微少物乃至最下唯一麨团。施鄙秽田乃至蠢动傍生之类。回求无上正等菩提。如是善根物田虽下。由回向力感无量果。二能令有情小用功力引摄广大无量善根。以要言之。若依邪法为说正法。又于世间作福受乐因缘。随喜劝他亦尔。又缘十方受苦有情愿自代受。又以意乐礼佛法僧。乃至命终时无虚度。又于过现一切违犯。以净意乐想对诸佛。至诚发露诲往修来。如是数数小用功力。一切业障皆得解脱。广说如彼。三憎背圣教除具恚恼。四处中有情令其趣入。五已入令熟。六已熟解脱。辨次前四复有六种方便善巧。一者随顺会通方便善巧。谓顺行彼欲后以法化。又于深教会通而说。二共立要契方便善巧。谓见有情有所求来。即要契言汝若修善随汝欲施。又 现代汉语译本： 这是指的。瑜伽师地论、中边分别论等所说的书写等十种法行，这里应该具备。这应当是瑜伽供养三宝的第一条轻戒。《善生经》说：‘如果制作衣服、钵等器具，应该先供奉给佛、父母、师长，先让他们受用，然后自己再用。如果供奉给佛，应当用香、花赎回。’ 不化有情戒 第六 经文：‘如果佛弟子经常发起大悲心，想要教化众生，就犯了轻垢罪。’ 解释：一切圣道以听闻他人之音为根本。即使具有佛性，没有教导也无法成就。所以制定了教化的戒律。对于下劣的有情，即使他们不能理解，声音进入他们的毛孔，也能在遥远的未来成为菩提的因缘。这里的文字含义可以理解。然而，《瑜伽师地论》说，教化众生的善巧方便略有六种：一、能够让有情以少许善根感得无量果报。例如劝说有情舍弃微少的物品，乃至最下等的唯一麦粉团，布施给卑贱的田地，乃至蠕动的傍生之类，回向求取无上正等菩提。这样的善根，虽然物品和田地卑下，由于回向的力量，也能感得无量果报。二、能够让有情以小的功力，引摄广大无量的善根。简要地说，如果依据邪法而为他说正法，又在世间作福受乐的因缘，随喜劝他人也这样做。又缘念十方受苦的有情，愿自己代替他们受苦。又以意乐礼敬佛法僧，乃至命终时没有虚度。又对于过去和现在的一切违犯，以清净的意乐，观想面对诸佛，至诚发露忏悔，改往修来。这样数数以小的功力，一切业障都能得到解脱。详细的说明如彼论中所说。三、憎恨违背圣教，去除具足的恚恼。四、在处所中的有情，令他们趣入正道。五、已经趣入正道的，令他们成熟。六、已经成熟的，令他们解脱。辨别次第，前四种又有六种方便善巧。一者，随顺会通的方便善巧。意思是先顺应他们的欲望，然后用佛法教化。又对于深奥的教义，会通而说。二者，共同立下要约的方便善巧。意思是看到有情有所求而来，就约定说：‘你如果修善，就随你所欲布施。’又
English
English version: This refers to it. The ten Dharma practices such as writing mentioned in the Yogacarabhumi-sastra, Madhyantavibhaga-bhasya, etc., should be fully present here. This should be the first minor precept of offering to the Triple Gem in Yoga. The *Sigalovada Sutra* says: 'If making clothes, bowls, or other utensils, one should first offer them to the Buddha, parents, and teachers, letting them use them first, and then use them oneself. If offering to the Buddha, one should redeem them with incense and flowers.' The Sixth Precept: Not Transforming Sentient Beings Sutra: 'If a Buddha-son constantly arises with great compassion, desiring to teach and transform sentient beings, they commit a minor offense.' Commentary: All holy paths are based on hearing the voices of others. Although one may have the nature [of enlightenment], without teaching, it cannot be achieved. Therefore, the precept of teaching is established. Even if inferior sentient beings do not understand, the sound entering their pores will, in the distant future, become a cause and condition for Bodhi. The meaning of the text here is understandable. However, the *Yogacarabhumi-sastra* says that there are roughly six skillful means for teaching and transforming sentient beings: First, to enable sentient beings to experience immeasurable results from a small amount of good roots. For example, encouraging sentient beings to give up a small item, even the lowest single ball of barley flour, and donate it to a base field, even to crawling creatures, dedicating it to seeking unsurpassed, perfect enlightenment. Such good roots, although the item and field are base, can yield immeasurable results due to the power of dedication. Second, to enable sentient beings to gather vast and immeasurable good roots with little effort. In short, if one speaks the correct Dharma based on incorrect teachings, and also rejoices in and encourages others to create causes for happiness and enjoyment in the world. Also, contemplating suffering sentient beings in the ten directions, wishing to bear their suffering in their place. Also, with joyful intention, paying homage to the Buddha, Dharma, and Sangha, and not wasting one's life until death. Also, with regard to all transgressions in the past and present, with pure intention, visualizing facing the Buddhas, sincerely confessing, repenting of past actions, and cultivating future ones. In this way, with small effort, all karmic obstacles can be liberated. A detailed explanation is as described in that treatise. Third, to hate and turn away from the holy teachings, and to remove the anger that is present. Fourth, to lead sentient beings in a place to enter the right path. Fifth, to ripen those who have already entered the path. Sixth, to liberate those who have already ripened. Distinguishing the order, the first four have six skillful means. First, the skillful means of accommodating and harmonizing. This means first complying with their desires and then transforming them with the Dharma. Also, explaining profound teachings in a way that is accessible. Second, the skillful means of establishing a common agreement. This means that when seeing sentient beings coming with requests, one makes an agreement, saying: 'If you cultivate goodness, you may give as you wish.' Also, --------------------------------------------------------------------------------
Chinese
救有苦亦如是等。三异分意乐方便善巧。谓要契已若彼不行如要契事。但为利益示现愤责而不施彼。权时弃舍终归安处。四逼迫所生方便善巧。谓或家主或作国王得增上力。强逼令修善。五施恩报恩方便善巧。谓于有情随力少多施作恩惠。或济厄难。彼欲报恩。菩萨尔时劝令修善以受报恩。告言莫以世财相酬。六究竟清净方便善巧。谓到究竟从都支天八相成道。如是方便应当学之。 说法乖仪戒第七 经。若佛子常行教化至不如法说者犯轻垢罪述曰。敬人重法胜善方生。不尔便生翻彼恶法。此中贵人多慢故偏举之。言听者下坐等。生渴仰故。如摄论云。若人戒足虽羸劣。而能说法利多人。如佛世尊应供养。受彼善说相似故。又涅槃云。有知法者。若老若少如第二天奉事帝释。 非法立制戒第八 经。若佛子皆以信心至作破法者犯轻垢罪述曰。若于恶人不令出家。不须造像而市卖等。理应无犯。余皆结犯。 自破内法戒第九 经。若佛子以好心至若故作者犯轻垢罪。 述曰。说是非而破唯在内家。非外道等之所能也。如莲华面经云。佛告阿难。譬如师子命终。若空若地若水若陆。所有众生不敢食师子身肉。唯师子自生诸虫自食师子虫之肉。阿难我之佛法非余能坏。是我法中 现代汉语译本：救度有痛苦的人也是如此等等。三、异分意乐方便善巧：就是要契合对方的心意，如果对方不按照契约行事，就像不按照要约的事情一样。只是为了利益对方，示现愤怒责备而不施舍给他，暂时放弃，最终让他安稳。四、逼迫所生方便善巧：就是或者家主或者作为国王得到增上的力量，强迫他人修行善法。五、施恩报恩方便善巧：就是对于有情众生，随自己的能力多少施作恩惠，或者救济危难。他们想要报恩，菩萨在这个时候劝导他们修行善法来接受报恩，告诉他们不要用世俗的财物来酬谢。六、究竟清净方便善巧：就是到达究竟，从兜率天降生，八相成道。这样的方便，应当学习。 说法乖仪戒第七 经文：如果佛弟子经常教化，乃至不如法说法，就犯轻垢罪。解释：尊敬人，重视法，殊胜的善才能产生。不这样就会产生颠倒的恶法。这里因为贵人大多傲慢，所以特别举出。言语、听者、下座等等，产生渴求仰慕之心。如《摄大乘论》所说：‘如果有人戒行虽然羸弱，而能说法利益很多人，如同佛世尊应受供养，接受他们善说的相似之法。’又《涅槃经》说：‘有知法的人，无论是年老还是年少，都像第二天人奉事帝释一样。’ 非法立制戒第八 经文：如果佛弟子都以信心，乃至作出破坏佛法的事情，就犯轻垢罪。解释：如果对于恶人不让他出家，不需要造像而进行买卖等等，理应没有犯戒。其余的都构成犯戒。 自破内法戒第九 经文：如果佛弟子以好心，乃至如果是故意这样做，就犯轻垢罪。 解释：说是非而破坏，唯独在佛法内部。不是外道等等所能做到的。如《莲华面经》所说：佛告诉阿难，譬如狮子命终，无论在空中、地上、水里、陆地，所有的众生都不敢吃狮子的身肉。唯独狮子自己生出的虫子，自己吃狮子的肉。阿难，我的佛法不是其他外道所能破坏的，是我佛法中