English
English version: For the sake of protecting the dwelling place, a Bhiksu (Buddhist monk) may cut grass and dig soil, for the sake of cutting off the source of fire. The Sarvastivada (a Buddhist school) states that not digging the ground and not destroying living plants, there are three benefits, which is called great protection. Some versions say that one should not participate in worldly affairs, with a total of eleven faults, but because the text is later, this statement is not adopted now. [Annotation] Plants and trees have life, outsiders consider having consciousness as life, and the Tathagata (Buddha) considers having vitality as life. Plants and trees have vitality but no consciousness, and those with vitality should not be killed, this is to conform to the world, not to conform to their view that plants and trees have consciousness. There are two kinds of protection that are different from the heretics' diminishing wisdom (two kinds). The first is the root of practicing the Dharma (Buddhist teachings), and the second is the root of the place of practice, referring to worldly discriminating views. These discriminating views have five sentences and ten kinds. First is the root of practicing the Dharma. Combining and preparing medicinal decoctions, divination and fortune-telling, observing the stars, calculating waxing and waning, calendrical calculations, these are all things that should not be done. Combining and preparing medicinal decoctions is because of seeking profit with an evil mind. If one learns the five sciences to help things, like learning medical science in the Avatamsaka Sutra (Flower Garland Sutra), which refers to using good prescriptions to treat various diseases, then that is the Fifth Ground Bodhisattva. Divination and fortune-telling, the Book of Changes says: 'Good fortune and misfortune are shared with the people.' If one learns craftsmanship according to the Avatamsaka Sutra, it refers to the industry of divination and fortune-telling, because the good and evil of previous lives are the cause, and one feels this retribution of good fortune and misfortune. Observing the stars is the same as impure livelihood, watching the stars. 'Su' (宿), pronounced 'xiu', refers to the five planets and the twenty-eight constellations, etc. Calculating waxing and waning, 'bu' (步) also means calculating. The Book of Changes says: 'Heaven and earth wax and wane with the times.' Calendrical calculations, calendrical is the arrangement of order. The Book of Documents, Hong Fan says: 'Five is calendrical calculation.' Kong Yingda's interpretation is to calculate the path of the sun and moon, what is experienced, to calculate the number of early and late solar terms, which is used as the calendar for one year. These are all things that should not be done, a summary prohibition. The treatise says that this is to prohibit different views. A Shramana (Buddhist monk), aspiring to seek liberation, should concentrate his mind in one place, how can he study heresies and diminish correct wisdom? Moreover, Qin Huan cannot cure the disease that has reached the diaphragm, how can Bi Zao know the way of heaven? Worldly techniques are indeed false. If the compassionate relief of the Buddha's teachings, the elucidation of one practice, then the five sciences of the Buddhist disciple are helpful for correcting education. There are people in the world who do not understand the essentials of the Tao (the Way) in their hearts, and attach themselves to lofty traces, seeking only profit. --------------------------------------------------------------------------------
Chinese
不思圣制。往不可谏来者可追。昔人以此行法根本。注为悬科者。无乃失之于近乎。有谓其行法根本即是前文依根本清净戒者。此又失之于远矣。且马鸣谓此修多罗中。建立菩萨所修行法有七分。所修行法既通一经。故准近文科此五句。如谓未然吾从论也 ［补注］药以济病。而云不应者。以邪心求利故。邪心有二。一不知天命妄冀延年。二杀生充药利人害物。皆名邪心。以之求利为罪弥大。未登五地且究一心。无暇为此 二行处根本(三)。初身处木叉。二口处木叉。三意处木叉。初身处木叉。 节身时食清净自活不得参预世事通致使命 节身者俭绝他求。勤舍放逸。时食者。离非时食。于食知止足也。清净自活者。不相追求。远离四邪故。不预世事者。自性止多事故。不通使命者。自性不作轻贱事故。夫出家者。无为无欲孤高自守。若为使命。则降志辱身废乱正业。易曰。不事王侯高尚其事。况乎形服超世而甘为贱役。良用慨然。律开为父母等驰书往返。一切不犯 二口处木叉。 咒术仙药结好贵人亲厚媟慢皆不应作 咒术仙药者。依邪法语。有二。一咒术。依邪术恼乱众生语。二仙药。依邪药作世辩不正语。结好贵人者。依邪人语。有二。一与族姓同好。多作鄙媟语。二亲近族姓。多作我慢语。贵 现代汉语译本： 不思考圣人的教诲。已经过去的无法挽回，未来的可以追赶。过去的人把这个作为修行方法的根本。如果把注释作为悬空的科条，恐怕就失之于浅近了。有人说这个修行方法的根本就是前面所说的依据根本清净的戒律，这又失之于疏远了。而且，马鸣菩萨说，这部修多罗（Sutra，经）中，建立了菩萨所修行的七种方法。所修行的法贯通整部经，所以按照接近的文句来科判这五句。如果认为不是这样，我听从论证。［补注］用药物来治疗疾病，却说不应该，是因为心术不正而求取利益的缘故。心术不正有两种：一是不知道天命而妄想延长寿命，二是杀害生命来充当药物，利益别人而损害其他生物。这些都叫做心术不正。用这些来求取利益，罪过就更大了。没有登上五地菩萨的境界，就应该专心研究一心，没有时间做这些事。二、行处根本(三)。首先是身处木叉（Moksha，解脱），其次是口处木叉，再次是意处木叉。首先是身处木叉。 节制身体，按时吃饭，清净地生活，不得参与世俗事务，传递使命。节制身体，就是节俭断绝其他需求，勤奋地舍弃放逸。按时吃饭，就是远离非时而食，对于食物知道满足。清净地生活，就是不互相追求，远离四种邪恶的活法。不参与世俗事务，是因为自性安止，避免很多事故。不传递使命，是因为自性不作轻贱的事情。出家的人，应该无为无欲，孤高地自我守护。如果为了传递使命，就会降低志向，辱没自身，废弃扰乱正当的修行事业。《易经》说，不侍奉王侯，高尚自己的行为。更何况形体服饰已经超越世俗，却甘愿做低贱的差役，实在令人感慨。戒律中开许为父母等传递书信往返，一切都不违犯。二、口处木叉。 咒术仙药，结交权贵，亲近轻浮的人，都不应该做。咒术仙药，是依据邪恶的语言文字。有两种：一是咒术，依据邪恶的法术恼乱众生的语言；二是仙药，依据邪恶的药物，制造世俗的辩论和不正当的言语。结交权贵，是依据邪恶的人的语言。有两种：一是与同族的人交好，多说鄙俗轻浮的言语；二是亲近同族的人，多说我慢的言语。权贵
English
English version: Not contemplating the teachings of the sages. The past cannot be retrieved, but the future can be pursued. The ancients took this as the root of the practice method. If the commentary is treated as a suspended clause, it may be too superficial. Some say that the root of this practice method is the previously mentioned reliance on the fundamentally pure precepts, which is too far-fetched. Moreover, Ashvaghosa (马鸣, name of a Buddhist philosopher) said that this Sutra (修多罗, a discourse or sermon attributed to the Buddha) establishes seven aspects of the practices of Bodhisattvas. Since the practices pervade the entire Sutra, these five sentences should be classified according to the nearby text. If this is not the case, I will follow the arguments. [Supplementary Note] Using medicine to cure illness, yet saying it should not be done, is because of seeking profit with an evil mind. There are two kinds of evil minds: one is ignorantly hoping to prolong life against destiny, and the other is killing living beings to make medicine, benefiting others while harming other creatures. These are all called evil minds. Seeking profit with these makes the sin even greater. Before reaching the Fifth Ground (五地, fifth stage of Bodhisattva path), one should focus on studying the One Mind, and not have time for these things. Second, the root of conduct (three aspects). First, the body dwells in Moksha (木叉, liberation), second, the mouth dwells in Moksha, and third, the mind dwells in Moksha. First, the body dwells in Moksha. Restraining the body, eating at the proper time, living purely, not participating in worldly affairs, and not delivering messages. Restraining the body means being frugal and cutting off other desires, diligently abandoning indulgence. Eating at the proper time means abstaining from eating at improper times and knowing contentment with food. Living purely means not seeking each other out and staying away from the four evil ways of living. Not participating in worldly affairs is because one's nature is to be at peace and avoid many troubles. Not delivering messages is because one's nature is not to do lowly things. Those who have left home should be non-active, without desires, and guard themselves in solitude. If one were to deliver messages, one would lower one's aspirations, disgrace oneself, and disrupt one's proper practice. The Book of Changes (易经) says, 'Do not serve kings and nobles, but hold one's actions in high regard.' How much more so when one's form and clothing have transcended the world, yet one willingly does menial labor, which is truly regrettable. The Vinaya (律, monastic rules) allows for sending letters back and forth for parents, etc., without any violation. Second, the mouth dwells in Moksha. Incantations, elixirs, befriending nobles, and being intimate with frivolous people should not be done. Incantations and elixirs rely on evil language. There are two kinds: one is incantations, which rely on evil spells to disturb sentient beings; the other is elixirs, which rely on evil medicines to create worldly debates and improper speech. Befriending nobles relies on the language of evil people. There are two kinds: one is being friendly with people of the same clan, often speaking vulgar and frivolous words; the other is being close to people of the same clan, often speaking arrogant words. Nobles --------------------------------------------------------------------------------
Chinese
人谓族姓权豪也。媟狎也。郭璞云。相亲狎也 ［补注］仙药贵人。似滥身处。不专属口。但经文太散。姑束成三业亦得 三意处木叉。 当自端心正念求度不得包藏瑕疵显异惑众于四供养知量知足趋得供事不应畜积 当自端心者。无见他过也。见他过则不能自净其心。正念求度者。勿得邪思也。起邪思则无由超度下地。包藏瑕疵者。起瞋毒故。有过不甘发露。显异惑众者。起痴毒故。现己胜行令他不正解。不应畜积者。起贪毒故。于供不知止足。瑕过也。疵病也。显异惑众不出五邪。王制曰。疑众者杀。毗尼云。得圣者夷。四供养者。谓饮食衣服卧具汤药。趋得供事者。知节量知止足。不求丰厚。故无畜积。五百问论。昔有比丘。多乞积聚。既不为福又弗行道。命终作肉骆驼山。广数十里。适值凶年。国人日取食之。随割随生。俄而邻国取之。即大唤。问其故。答曰。吾本道人也。为贪财不施。负此国人物多矣。故以肉偿之。我不负卿也。或曰。性重之戒。都无教诲者何耶。答曰。向佛总劝当尊重木叉。则包乎五篇轻重性遮。无所遗也。若惟勖重则将犯轻。今轻尚嘱重可知矣。大为之坊民犹逾之。岂得惟约性重乎 ［补注］上三业中。自古高僧有置庄田者。有畜夫力者。有锄地者。有牧牛者。有听铃声者。有 现代汉语译本 人说，‘族姓’（出身家族的姓氏）代表着权势和豪门。‘媟狎’（亲近狎昵）指的是轻慢不庄重。郭璞解释说，‘相亲狎’（互相亲近狎昵）就是指这个意思。[补注]仙药和贵人的例子，似乎是滥用了身份地位，不只是口头上说说而已。但经文过于分散，姑且将它们归纳为身、口、意三业来理解也是可以的。‘三意处木叉’（三种意业都应遵守戒律）。 应当端正自己的内心，以正确的念头寻求解脱，不要包藏缺点和过失，不要显现奇异之象来迷惑大众，对于饮食、衣服、卧具、汤药这四种供养，要知道适量知足，为了得到供养而奔走，不应该积蓄财物。‘当自端心者’（应当端正自己内心的人），就是不要看到别人的过错。看到别人的过错就不能净化自己的内心。‘正念求度者’（以正确的念头寻求解脱的人），就是不要产生邪恶的念头。产生邪恶的念头就无法超越下界。‘包藏瑕疵者’（包藏缺点和过失的人），是因为生起了嗔恨的毒素。有了过错不肯坦白。‘显异惑众者’（显现奇异之象来迷惑大众的人），是因为生起了愚痴的毒素。表现自己殊胜的行为，使他人产生不正当的理解。‘不应畜积者’（不应该积蓄财物的人），是因为生起了贪婪的毒素。对于供养不知道适可而止。‘瑕’（瑕），指的是缺点。‘疵’（疵），指的是毛病。‘显异惑众’（显现奇异之象来迷惑大众）的行为，不出五种邪命。王制上说，‘疑众者杀’（蛊惑大众的人应该处死）。毗尼中说，‘得圣者夷’（自称证得圣果的人应该诛灭）。‘四供养者’（四种供养），指的是饮食、衣服、卧具、汤药。‘趋得供事者’（为了得到供养而奔走的人），要知道节制，知道适可而止，不追求丰厚，所以不会积蓄财物。《五百问论》中说，过去有位比丘，大量乞讨积聚财物，既不修福也不修行，死后变成一座肉骆驼山，广阔数十里。恰逢凶年，国内的人每天割肉食用，随割随长。不久邻国的人也来割肉，骆驼山就大声呼叫。问它原因，它回答说：‘我本来是位道人，因为贪财不布施，欠了这个国家的人很多东西，所以用肉来偿还。我不欠你们的。’有人问：‘关于性戒（根本戒）的教诲，怎么都没有呢？’回答说：‘之前佛陀总是劝导应当尊重木叉（戒律），就包含了五篇轻重性遮（五篇戒律的轻重和性遮），没有遗漏。如果只强调重戒，那么就会触犯轻戒。现在轻戒尚且嘱咐，重戒就可知了。’大堤的旁边，百姓尚且会逾越，怎么能只约束性戒呢？[补注]在上文所说的身口意三业中，自古以来的高僧有购置庄田的，有畜养奴仆的，有锄地的，有放牧牛的，有听**的。