English
English version People say that 'Zuxing' (族姓, family lineage) represents power and wealth. 'Xiexia' (媟狎, intimacy and disrespect) refers to being frivolous and lacking solemnity. Guo Pu explains that 'Xiangqin xia' (相亲狎, mutual intimacy and disrespect) is what it means. [Annotation] The examples of immortal medicine and noble people seem to be abusing their status and position, not just talking about it. However, the scriptures are too scattered, so we can tentatively summarize them into the three karmas of body, speech, and mind. 'San yi chu mu cha' (三意处木叉, the three mental karmas should all abide by the precepts). One should rectify one's own mind and seek liberation with correct thoughts, not concealing shortcomings and faults, not displaying strange phenomena to confuse the masses. Regarding the four offerings of food, clothing, bedding, and medicine, one should know moderation and contentment, strive to obtain offerings, and should not accumulate wealth. 'Dang zi duan xin zhe' (当自端心者, one who should rectify their own mind) means not seeing the faults of others. Seeing the faults of others prevents one from purifying one's own mind. 'Zheng nian qiu du zhe' (正念求度者, one who seeks liberation with correct thoughts) means not generating evil thoughts. Generating evil thoughts makes it impossible to transcend the lower realms. 'Bao cang xia ci zhe' (包藏瑕疵者, one who conceals shortcomings and faults) is because they have generated the poison of anger. They are unwilling to confess their faults. 'Xian yi huo zhong zhe' (显异惑众者, one who displays strange phenomena to confuse the masses) is because they have generated the poison of ignorance. They display their own superior conduct, causing others to have improper understanding. 'Bu ying xu ji zhe' (不应畜积者, one who should not accumulate wealth) is because they have generated the poison of greed. They do not know moderation regarding offerings. 'Xia' (瑕) refers to shortcomings. 'Ci' (疵) refers to flaws. 'Xian yi huo zhong' (显异惑众, displaying strange phenomena to confuse the masses) does not go beyond the five wrong livelihoods. The Wang Zhi (王制, Royal Regulations) says, 'Yi zhong zhe sha' (疑众者杀, those who mislead the masses should be executed). The Vinaya says, 'De sheng zhe yi' (得圣者夷, those who claim to have attained sainthood should be exterminated). 'Si gong yang zhe' (四供养者, the four offerings) refers to food, clothing, bedding, and medicine. 'Qu de gong shi zhe' (趋得供事者, one who strives to obtain offerings) should know restraint, know moderation, not pursue abundance, and therefore will not accumulate wealth. The Five Hundred Questions Sutra says that in the past there was a Bhikshu who begged and accumulated a large amount of wealth, neither cultivating merit nor practicing the Dharma. After death, he transformed into a mountain of meat in the shape of a camel, tens of miles wide. It happened to be a year of famine, and the people of the country cut off meat to eat every day, and it grew back as it was cut. Soon, people from neighboring countries also came to cut off meat, and the camel mountain cried out loudly. When asked why, it replied, 'I was originally a Daoist, but because I was greedy and did not give alms, I owed the people of this country a lot, so I am repaying them with my flesh. I do not owe you.' Someone asked, 'Why is there no teaching about the sexual precepts (fundamental precepts)?' The answer is, 'Previously, the Buddha always exhorted that one should respect the Moksha (戒律, precepts), which includes the lightness and heaviness of the five chapters of nature and prohibition (五篇戒律的轻重和性遮), without omission. If only the heavy precepts are emphasized, then the light precepts will be violated. Now that the light precepts are still exhorted, the heavy precepts can be known.' Beside the great embankment, the people will still cross it, how can only the sexual precepts be restrained? [Annotation] Among the three karmas of body, speech, and mind mentioned above, since ancient times, high monks have purchased estates, raised servants, hoed the land, herded cattle, and listened to **. --------------------------------------------------------------------------------
Chinese
为七帝门师者。有示现种种神通者。盖大士所作超出寻常。非律所拘。不可以此议彼。但末世比丘初心菩萨。唯宜遵佛遗教 三结示二戒能生定慧(三)。初结方便远离戒。二通示二戒为解脱因。三正明二戒能生定慧。初结方便远离戒。 此则略说持戒之相 略说戒相者。前远离戒。据佛灭后人喜犯者。略示其相。故不广说也 二通示二戒为解脱因。 戒是正顺解脱之本故名波罗提木叉 戒是正顺者。正以拣邪。顺不违理。则是逆生死流。顺涅槃流也。解脱之本者。有余无余二种解脱。以戒为基。故云为之本。波罗提木叉者。牒名证义。以木叉翻解脱故。此显戒名木叉从果立称也 ［补注］一师云。持者正顺解脱。犯者正顺烦恼。亦通终以前说为正 三正明二戒能生定慧。 因依此戒得生诸禅定及灭苦智慧 依戒得生定慧者。四禅八定由戒而生也。戒出三涂。定出六欲。慧出三界。故灭苦果也 ［补注］首楞严云。因戒生定因定发慧。正此意也。然彼但说戒能生定慧自从定而生。今则戒能生定戒能生慧。与彼稍别。盖赞戒之至也 四别伸五劝修戒利益。 是故比丘当持净戒勿令毁缺若人能持净戒是则能有善法若无净戒诸善功德皆不得生是以当知戒为第一安隐功德住处 当持净戒者。一劝不失 现代汉语译本 对于作为七帝门师（Seven Emperors' Dharma Masters）的人来说，有示现种种神通的情况。这大概是大菩萨所为，超出了寻常规范，不受戒律的拘束。不可以用这种情况来衡量其他情况。但是末法时代的比丘和初心菩萨，只应该遵从佛陀的遗教。 三结示二戒能生定慧（通过三个方面总结并揭示，两种戒律能够产生禅定和智慧）： 一、初结方便远离戒（首先总结方便远离戒）；二、通示二戒为解脱因（普遍揭示两种戒律是解脱的原因）；三、正明二戒能生定慧（正面阐明两种戒律能够产生禅定和智慧）。首先总结方便远离戒： ‘此则略说持戒之相’（这里简略地说一下持戒的相状）。略说戒相者（简略地说戒的相状）：前面所说的远离戒，是根据佛陀灭度后人们容易犯的情况，简略地揭示它的相状，所以没有详细说明。 二、通示二戒为解脱因（普遍揭示两种戒律是解脱的原因）： ‘戒是正顺解脱之本故名波罗提木叉（Pratimoksha）’（戒是真正顺应解脱的根本，所以叫做波罗提木叉）。戒是正顺者（戒是真正顺应的意思）：‘正’用来区分邪恶，‘顺’是不违背真理，就是逆生死之流，顺涅槃之流。解脱之本者（解脱的根本的意思）：有余涅槃和无余涅槃两种解脱，以戒为基础，所以说是根本。波罗提木叉者（波罗提木叉的意思）：是按照名称来证明意义，因为木叉翻译为解脱。这显示了戒名为木叉，是从结果来建立名称的。 ［补注］一位法师说：持戒者真正顺应解脱，犯戒者真正顺应烦恼。也可以将之前所说的作为‘正’的解释。 三、正明二戒能生定慧（正面阐明两种戒律能够产生禅定和智慧）： ‘因依此戒得生诸禅定及灭苦智慧’（因为依靠这些戒律，能够产生各种禅定以及灭除痛苦的智慧）。依戒得生定慧者（依靠戒律能够产生禅定和智慧）：四禅八定由戒而生。戒使人脱离三涂（Three Lower Realms），定使人脱离六欲（Six Desires），慧使人脱离三界（Three Realms），所以能够灭除痛苦的果报。 ［补注］《首楞严经》（Surangama Sutra）说：‘因戒生定，因定发慧’，正是这个意思。然而，《首楞严经》只说戒能够产生禅定和智慧，是从禅定而产生智慧。现在则说戒能够产生禅定，戒能够产生智慧，与《首楞严经》稍有不同。大概是赞叹戒律到了极点。 四、别伸五劝修戒利益（分别阐述五种劝勉修持戒律的利益）： ‘是故比丘当持净戒勿令毁缺若人能持净戒是则能有善法若无净戒诸善功德皆不得生是以当知戒为第一安隐功德住处’（因此，比丘应当持守清净的戒律，不要使它毁坏缺失。如果有人能够持守清净的戒律，那么就能拥有善法。如果没有清净的戒律，各种善的功德都不能产生。因此应当知道，戒是第一安稳的功德住所）。当持净戒者（应当持守清净的戒律）：第一是劝勉不要失去戒律。
English
English version For those who are Seven Emperors' Dharma Masters, there are manifestations of various supernatural powers. This is probably done by great Bodhisattvas, exceeding ordinary norms and not bound by precepts. One cannot use this to judge other situations. However, monks and novice Bodhisattvas in the Dharma-Ending Age should only follow the Buddha's last teachings. Three Summaries Showing that Two Precepts Can Generate Samadhi and Wisdom: 1. First, summarize the precepts of expedient distancing; 2. Generally show that the two precepts are the cause of liberation; 3. Positively clarify that the two precepts can generate Samadhi and wisdom. First, summarize the precepts of expedient distancing: 'This is a brief explanation of the characteristics of upholding precepts.' Briefly explaining the characteristics of precepts: The precepts of distancing mentioned earlier are based on the situations that people are prone to commit after the Buddha's Nirvana, briefly revealing their characteristics, so they are not explained in detail. 2. Generally show that the two precepts are the cause of liberation: 'Precepts are the basis of truly conforming to liberation, hence the name Pratimoksha.' 'Precepts are truly conforming' means: 'Truly' is used to distinguish evil, and 'conforming' means not violating the truth, which is going against the stream of birth and death and conforming to the stream of Nirvana. 'The basis of liberation' means: There are two kinds of liberation, with remainder and without remainder, with precepts as the foundation, so it is said to be the basis. 'Pratimoksha' means: It proves the meaning according to the name, because Moksha is translated as liberation. This shows that the name of the precept, Moksha, is established from the result. [Note] A Dharma master said: Those who uphold precepts truly conform to liberation, and those who violate precepts truly conform to afflictions. It is also possible to interpret what was said before as 'truly'. 3. Positively clarify that the two precepts can generate Samadhi and wisdom: 'Because of relying on these precepts, one can generate various Samadhis and the wisdom to extinguish suffering.' 'Relying on precepts to generate Samadhi and wisdom' means: The Four Dhyanas and Eight Samadhis are generated from precepts. Precepts liberate people from the Three Lower Realms, Samadhi liberates people from the Six Desires, and wisdom liberates people from the Three Realms, so it can extinguish the result of suffering. [Note] The Surangama Sutra says: 'Because of precepts, Samadhi is generated; because of Samadhi, wisdom is developed,' which is exactly this meaning. However, the Surangama Sutra only says that precepts can generate Samadhi and wisdom, and wisdom is generated from Samadhi. Now it says that precepts can generate Samadhi and precepts can generate wisdom, which is slightly different from the Surangama Sutra. It is probably praising precepts to the extreme. 4. Separately elaborate on the five benefits of encouraging the practice of precepts: 'Therefore, monks should uphold pure precepts and not let them be destroyed or deficient. If someone can uphold pure precepts, then they can have good Dharma. If there are no pure precepts, all kinds of good merits cannot be generated. Therefore, it should be known that precepts are the first safe and secure abode of merit.' 'Should uphold pure precepts' means: First, encourage not to lose the precepts. --------------------------------------------------------------------------------
Chinese
自体。勿令毁损者。二劝不舍方便。能有善法者。三劝远离诸过身语意业常集功德诸善不生者。四劝知多过患者。于三业中一切时不生功德。安隐住处者。五显示菩萨所修戒中有如是得失。我当住安隐处。不住不安隐处。此正示现劝修利益胜义也 ［补注］虽名五劝大意通结上文。能有善法者。即戒能生定生慧也。详言之则六度万行皆由此生故。安隐之处虽多。戒为第一。无能过者 二对治修习止苦功德(三)。初根欲放逸苦对治。二多食苦对治。三懈怠睡眠苦对治。初根欲放逸苦对治(二)。初根放逸 二欲放逸。初根放逸(三)。初戒护。二念护。三智护。此三生起者。虽住净戒。若不摄念戒不坚固。摄念治障由智裁择。初戒护。 汝等比丘已能住戒 亦是蹑前起后 ［补注］蹑前者。蹑其所已能。起后者。起其所未能也 二念护(三)。初牧牛喻。二恶马喻。三劫贼喻。初牧牛喻(二)。初法。二喻。初法。 当制五根勿令放逸入于五欲 五根者。各能生识故并名根。而不言意者。论云。示现色非色别故 ［补注］非色能宰色故。下文云。此五根者意为其主 二喻。 譬如牧牛之人执杖视之不令纵逸犯人苗稼 牛喻五根。人喻比丘。执杖喻摄念。苗稼喻三昧方便及正受功德。五欲不起正念成 现代汉语译本： ‘自体。勿令毁损者。’（自体：指自身，不要让它受到毁坏）第一条劝诫是不舍弃方便，对于能够产生善法的人。第二条劝诫是远离诸过，身语意业要常常积累功德，对于诸善不生的人。第三条劝诫是认知到诸多过患，在三业（身、语、意）中任何时候都不产生功德。‘安隐住处者。’（安稳的住所）第四条劝诫是显示菩萨所修的戒律中有这样的得失：‘我当住安隐处。不住不安隐处。’（我应当住在安稳的地方，不住在不安稳的地方）这正是示现劝修利益的殊胜意义。[补注]虽然名为五劝，但大意是总结上文。‘能有善法者。’（能够产生善法的人）即戒能生定，定能生慧。详细来说，则六度万行都由此而生。安稳之处虽然很多，但戒律是第一位的，没有能超过它的。 二、对治修习止苦功德(三)。首先是对治根欲放逸的苦，第二是对治多食的苦，第三是对治懈怠睡眠的苦。首先是对治根欲放逸的苦(二)。首先是根放逸，第二是欲放逸。首先是根放逸(三)。首先是戒护，第二是念护，第三是智护。这三者生起的原因是，即使住在清净的戒律中，如果不摄念，戒律也不坚固。摄念以对治障碍，要由智慧来裁决。首先是戒护。 ‘汝等比丘已能住戒。’（你们这些比丘已经能够安住于戒律之中）这也是承前启后。[补注]承前，是承接他们所已经能够做到的；启后，是开启他们所未能做到的。第二是念护(三)。首先是牧牛的比喻，第二是恶马的比喻，第三是劫贼的比喻。首先是牧牛的比喻(二)。首先是法，第二是比喻。首先是法。 ‘当制五根勿令放逸入于五欲。’（应当控制五根，不要让它们放纵逸入于五欲之中）五根，各自能够产生识，所以都称为根。而不说意根的原因是，论中说，这是为了显示色与非色的区别。[补注]因为非色能够主宰色。下文说，这五根以意根为主。 第二是比喻。 ‘譬如牧牛之人执杖视之不令纵逸犯人苗稼。’（譬如牧牛的人拿着杖看管牛，不让它放纵逸入，侵害别人的庄稼）牛比喻五根，人比喻比丘，执杖比喻摄念，苗稼比喻三昧方便以及正受功德。五欲不起，正念成就。