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English version This is the realm of material existence (referring to the world composed of matter). The Six Realms are the realm of sentient beings (referring to the world where beings with emotions and consciousness exist). And these, both the dependent (circumstances) and the principal (the being itself), are all rapidly decaying, like being burned by fire. Moreover, the *Renwang Sutra* says: 'The fire of the kalpa blazes, and the great chiliocosm is destroyed.' (referring to the great fire at the end of the world, the entire world will be destroyed). *Asvaghosa's Verses on Impermanence* says: 'There has never been a thing that is not swallowed by impermanence.' (Nothing can escape the changes of impermanence). Therefore, to seek self-liberation early, one must cultivate *dhyana* (meditation) and wisdom, in order to liberate oneself and others. Those 'thieves of affliction' refer to the three poisons of greed, hatred, and delusion, which kill the *dharmakaya* (the body of the Dharma) and the wisdom-life. The *Yogacarabhumi-sastra* says: 'Observing the five *skandhas* (aggregates), the twelve *ayatanas* (sense bases), and the eighteen *dhatus* (elements), they constantly bring harm.' Therefore, one should be fearful of these and seek self-awakening. [Note] 'Destroying the five *skandhas*' means that in every period of life, in every thought, there are five *skandhas* (the five *skandhas* refer to form, feeling, perception, volition, and consciousness, which constitute a living being; every period of life, every thought, contains the five *skandhas*). Two, the antidote of pure precepts (two). First, directly explaining the antidote. Second, showing the method of the antidote. First, directly explaining the antidote (two). First, explaining that there is an antidote. Second, explaining that there is no antidote. First, explaining that there is an antidote (two). First, showing the fearfulness of affliction. Second, urging the elimination of affliction through pure precepts. First, showing the fearfulness of affliction. 'The poisonous snake of affliction sleeps in your heart, like a black viper sleeping in your room.' (Afflictions are like poisonous snakes lurking in your heart, like a black viper sleeping in your room). The poisonous harm of affliction itself is called a snake, and here it is further compared to a black viper to illustrate its fearfulness. Delusion lurks in the heart, and when it awakens, it will surely harm wisdom. A viper sleeps in the room, and when it awakens, it will surely harm people. Second, urging the elimination of affliction through pure precepts. 'You should use the hook of upholding precepts to eliminate it early; only when the sleeping snake is driven out can you sleep peacefully.' (You should use the hook of upholding precepts to eliminate it as early as possible; only when the poisonous snake is driven out can you sleep peacefully). Upholding precepts to remove delusion is like using a hook to drive away a poisonous snake. This refers to the *samadhi*-concomitant precepts (precepts that are in accordance with *samadhi*). The *Yogacarabhumi-sastra* says: 'Because *samadhi* can purify the mind, thereby upholding the precepts.' The *Dharmaguptaka Vinaya* says: 'Why do we learn? To tame the three poisons.' (Why do we learn the precepts? To tame the three poisons of greed, hatred, and delusion). 'The snake is out, and one can sleep peacefully' means that the previous sentence explains eliminating delusion, and the following sentence explains that one has completed what needs to be done. In short, use precepts to defend externally, and use *dhyana* to quiet the mind internally, so that one can develop wisdom and eliminate delusion. If one only flaunts the appearance of upholding precepts externally, but has no *dhyana* and wisdom internally, and is arrogant and attached to precepts, then it is like leading the black viper back into the heart-room, not knowing the harm of doing so! The wise should contemplate this issue and take it as a warning. [Note] Developing wisdom and eliminating delusion are the *marga*-concomitant precepts (precepts obtained through the practice of the path). Possessing these two types of precepts, one can cultivate both *dhyana* and wisdom. Two, explaining that there is no antidote. 'To sleep without driving it out is a shameless person.' (To be unable to counteract affliction, yet to be lazy and sleep peacefully, this is a shameless and ignorant person, and can be called a shameless person). Two, showing the method of the antidote (two). First, directly -------------------------------------------------------------------------------- 明胜法。二劝修胜法。初正明胜法。
Chinese
惭耻之服于诸庄严最为第一惭如铁钩能制人非法 惭耻二字。依经论合释。涅槃云。惭者内自羞耻。瑜伽云。内生羞耻为惭。当知。既怀惭耻则策勤三业不暇宁居。而能三学是修速阶贤圣故此云戒定庄严为第一也。而能制御非法。如钩制象 ［补注］戒定三学。皆以庄严法身。唯有惭耻。方能习学。故云第一 二劝修胜法(二)。初正示劝修。二有无得失。初正示劝修(二)。初劝其常修。二远离致损。初劝其常修。 是故。比丘常当惭耻无得暂替 是胜庄严。故劝常修 二远离致损。 若离惭耻则失诸功德 若离惭耻则不能持戒。戒不净故定不成。定不成故慧不发。三者俱无。则世间出世间功德。从何生耶。故失功德耳 二有无得失。 有愧之人则有善法若无愧者与诸禽兽无相异也 涅槃云。愧者发露向人。瑜伽云。外生羞耻为愧。涅槃又谓无惭愧者不名为人。即与飞禽走兽。无相异也 ［补注］愧具上羞耻。盖以一字当二义也 三对治修习灭烦恼功德(三)。初对治瞋恚烦恼。二对治贡高烦恼。三对治谄曲烦恼。初对治瞋恚烦恼(三)。初示堪忍道。二校量最胜。三约能不能。初示堪忍道(二)。初堪忍则三业清净。二不忍则妨失道德。初堪忍则三 现代汉语译本 明胜法（阐明殊胜之法）。二劝修胜法（劝勉修习殊胜之法）。初正明胜法（首先正式阐明殊胜之法）。 ‘惭耻’之服于诸庄严最为第一，惭如铁钩能制人非法。‘惭’和‘耻’二字，依据经论合起来解释。《涅槃经》说：‘惭者，内心自我羞耻。’《瑜伽师地论》说：‘内心产生羞耻为惭。’应当知道，既然怀有惭耻之心，就会策励勤奋于身、口、意三业，没有空闲安逸，从而能够修习戒、定、慧三学，迅速达到贤圣的境界，因此说戒定慧的庄严最为第一。而且能够制御非法，如同铁钩制御大象。[补注]戒、定、慧三学，都是为了庄严法身，只有具备惭耻之心，才能学习修习，所以说是第一。 二劝修胜法（二）。初正示劝修（首先正确地指示劝勉修习）。二有无得失（有无惭愧的得失）。初正示劝修（二）。初劝其常修（首先劝勉常常修习）。二远离致损（远离惭愧会导致损害）。初劝其常修。 是故，比丘常当惭耻，无得暂替。这是殊胜的庄严，所以劝勉常常修习。二远离致损。 若离惭耻，则失诸功德。如果远离惭耻，就会失去各种功德。如果远离惭耻，就不能持戒。戒律不清净，禅定就不能成就。禅定不能成就，智慧就不能开发。戒、定、慧三者都没有，那么世间和出世间的功德，从哪里产生呢？所以会失去功德。二有无得失。 有愧之人，则有善法；若无愧者，与诸禽兽无相异也。《涅槃经》说：‘愧者，发露向人。’《瑜伽师地论》说：‘外在产生羞耻为愧。’《涅槃经》又说，没有惭愧的人不能称为人，就和飞禽走兽没有区别。[补注]‘愧’包含了上面的羞耻，大概是用一个字来表达两种含义。三对治修习灭烦恼功德（三）。初对治瞋恚烦恼（首先对治嗔恚的烦恼）。二对治贡高烦恼（对治贡高我慢的烦恼）。三对治谄曲烦恼（对治谄媚虚伪的烦恼）。初对治瞋恚烦恼（三）。初示堪忍道（首先展示堪忍之道）。二校量最胜（校量哪种最为殊胜）。三约能不能（根据能否做到）。初示堪忍道（二）。初堪忍则三业清净（首先，能够忍耐则身口意三业清净）。二不忍则妨失道德（不能忍耐则妨碍失去道德）。初堪忍则三
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English version Elucidating the Superior Dharma. Second, Encouraging the Cultivation of the Superior Dharma. First, Directly Explaining the Superior Dharma. ‘The Garment of Shame and Humility is the Foremost of All Adornments; Shame is Like an Iron Hook, Capable of Restraining People from Unlawful Deeds.’ The two words ‘Shame’ and ‘Humility’ are explained together according to the scriptures and treatises. The *Nirvana Sutra* says: ‘Shame is an inner self-consciousness of disgrace.’ The *Yoga-bhumi* says: ‘The inner arising of shame is called *hri* (shame).’ It should be known that since one harbors shame and humility, one will be diligent and assiduous in body, speech, and mind, without leisure for ease, and thus be able to cultivate the Three Learnings (sila, samadhi, prajna), quickly attaining the state of sages. Therefore, it is said that the adornment of precepts and samadhi is the foremost. Moreover, it can control unlawful deeds, just as an iron hook controls an elephant. [Note] The Three Learnings of precepts, samadhi, and prajna all adorn the Dharma body, but only with shame and humility can one learn and cultivate them. Therefore, it is said to be the foremost. Second, Encouraging the Cultivation of the Superior Dharma (2). First, Directly Showing Encouragement to Cultivate (first, correctly indicate and encourage cultivation). Second, Gains and Losses with or without (the gains and losses of having or not having shame). First, Directly Showing Encouragement to Cultivate (2). First, Encouraging Constant Cultivation (first, encourage constant cultivation). Second, Distance Leads to Harm (distancing oneself from shame leads to harm). First, Encouraging Constant Cultivation. Therefore, a Bhikshu Should Always Have Shame and Humility, Never Abandoning Them Even for a Moment. This is a superior adornment, so it is encouraged to be cultivated constantly. Second, Distance Leads to Harm. If One Departs from Shame and Humility, One Loses All Merits. If one departs from shame and humility, one cannot uphold the precepts. If the precepts are not pure, samadhi cannot be achieved. If samadhi cannot be achieved, wisdom cannot be developed. If the three (precepts, samadhi, wisdom) are all absent, from where do worldly and supramundane merits arise? Therefore, one loses merits. Second, Gains and Losses with or without. A Person with Shame Has Good Dharmas; If One Has No Shame, There is No Difference from Birds and Beasts. The *Nirvana Sutra* says: ‘*Apatrapya* (humility) is to reveal oneself to others.’ The *Yoga-bhumi* says: ‘The external arising of shame is called *apatrapya* (humility).’ The *Nirvana Sutra* also says that a person without shame and humility cannot be called a person, and there is no difference from flying birds and running beasts. [Note] ‘Humility’ includes the above ‘shame,’ probably using one word to express two meanings. Third, Counteracting and Cultivating to Eradicate Afflictions and Merits (3). First, Counteracting the Affliction of Anger (first, counteract the affliction of anger). Second, Counteracting the Affliction of Pride (counteract the affliction of arrogance and conceit). Third, Counteracting the Affliction of Deceit (counteract the affliction of flattery and hypocrisy). First, Counteracting the Affliction of Anger (3). First, Showing the Path of Forbearance (first, show the path of forbearance). Second, Comparing and Measuring the Most Superior (compare and measure which is the most superior). Third, According to Ability or Inability (according to whether one can do it or not). First, Showing the Path of Forbearance (2). First, Forbearance Purifies the Three Karmas (first, being able to endure purifies the three karmas of body, speech, and mind). Second, Impatience Hinders and Loses Morality (not being able to endure hinders and loses morality). First, Forbearance Purifies the Three -------------------------------------------------------------------------------- 业清净。
Chinese
汝等比丘若有人来节节支解当自摄心无令瞋恨亦当护口勿出恶言 论云。修行菩萨。住堪忍地中。能忍种种诸苦恼故。支解无瞋。身意净也。勿出恶言。口业净也。然此一唱经。若例金刚论。则十八住中第十三忍苦住。当信行地也。起信亦云。如二乘观智初发意菩萨等。彼疏释云。三贤菩萨与二乘同故。本论云。复示摩诃衍方便道。与二乘共故。则知此经化身所说。摄地前菩萨。梵网报身所演。摄地上圣人。故华严疏云。梵网即舍那坐千叶华。摄离垢地戒波罗蜜耳。昔人以遗教。是藏通菩萨同禀者。颇叶马鸣奥义。若谓梵网是别圆菩萨自禀者。似违清凉深文矣 ［补注］无瞋似专属意。而云身意净者。任其支解而手足不为捍御。即是身净 二不忍则妨失道德。 若纵恚心则自妨道失功德利 若纵瞋者。则自妨己道。失化利他 二校量最胜。 忍之为德持戒苦行所不能及 谓第二地持戒苦行。校量第三地忍辱之德。所不能及 ［补注］云何戒行不及能忍。良由戒高者轻世。苦己者瞋他。忍则冤亲等观。苦乐无寄。故施戒生天。忍辱入道。何可及也 三约能不能劝诫(二)。初举能忍兴劝。二约不能伸诫。初举能忍兴劝。 能行忍者乃可名为有力大人 犯而不校世称君子。是故行三种 业清净 (yè qīng jìng)：指行为上的清净。 ‘汝等比丘若有人来节节支解当自摄心无令瞋恨亦当护口勿出恶言’：你们这些比丘，如果有人来将你肢解，应当自我约束内心，不要生起嗔恨，也要守护自己的口，不要说出恶语。 论云。修行菩萨。住堪忍地中。能忍种种诸苦恼故。支解无瞋。身意净也。勿出恶言。口业净也。：论中说，修行的菩萨，安住于堪忍之地，能够忍受种种痛苦烦恼，因此即使被肢解也不会生嗔恨，这是身和意的清净。不说恶语，这是口业的清净。 然此一唱经。若例金刚论。则十八住中第十三忍苦住。当信行地也。：然而这一段经文，如果比照《金刚经论》，那么十八住中的第十三忍苦住，应当是信行地。 起信亦云。如二乘观智初发意菩萨等。彼疏释云。三贤菩萨与二乘同故。本论云。复示摩诃衍方便道。与二乘共故。：《起信论》也说，如二乘的观智和初发意的菩萨等。它的疏释说，三贤位的菩萨与二乘相同。本论说，又显示大乘的方便道，与二乘共通。 则知此经化身所说。摄地前菩萨。梵网报身所演。摄地上圣人。故华严疏云。梵网即舍那坐千叶华。摄离垢地戒波罗蜜耳。：由此可知，这部经是化身所说，摄受地上菩萨。而《梵网经》是报身所演说，摄受地上圣人。所以《华严经疏》说，《梵网经》就是卢舍那佛坐在千叶莲花上，摄受离垢地的戒波罗蜜。 昔人以遗教。是藏通菩萨同禀者。颇叶马鸣奥义。若谓梵网是别圆菩萨自禀者。似违清凉深文矣：过去的人认为《遗教经》是藏通二教菩萨共同禀受的，这很符合马鸣菩萨的奥义。如果说《梵网经》是别教和圆教菩萨自己禀受的，似乎违背了清凉澄观大师的深刻文义。 ［补注］无瞋似专属意。而云身意净者。任其支解而手足不为捍御。即是身净：补充说明：没有嗔恨似乎只属于意，而说身意清净，是因为任凭他人肢解，手脚也不进行抵抗，这就是身清净。 二不忍则妨失道德。 ‘若纵恚心则自妨道失功德利’：如果放纵嗔恚之心，就会妨碍自己的道业，失去功德利益。 若纵瞋者。则自妨己道。失化利他：如果放纵嗔恨，就会妨碍自己的道业，失去教化利益他人的机会。 二校量最胜。 ‘忍之为德持戒苦行所不能及’：忍辱的功德，是持戒和苦行所不能达到的。 谓第二地持戒苦行。校量第三地忍辱之德。所不能及：这是说第二地的持戒苦行，与第三地的忍辱功德相比，是不能达到的。 ［补注］云何戒行不及能忍。良由戒高者轻世。苦己者瞋他。忍则冤亲等观。苦乐无寄。故施戒生天。忍辱入道。何可及也：补充说明：为什么持戒苦行不如忍辱呢？因为持戒高尚的人容易轻视世俗，苦行的人容易嗔恨他人。而忍辱则能平等看待冤家和亲人，对于苦乐没有执着。所以布施和持戒能生天，忍辱能入道，怎么能相比呢？ 三约能不能劝诫(二)。初举能忍兴劝。二约不能伸诫。初举能忍兴劝。 ‘能行忍者乃可名为有力大人’：能够实行忍辱的人，才可以称为有力量的大丈夫。 犯而不校世称君子。是故行三种：受到侵犯而不计较的人，世人称之为君子。所以实行三种忍辱。