English
English version: It illuminates the ten directions; like the surface of a bright mirror, it presents all phenomena without moving. Therefore, it is said that the wonderful function of following conditions has immeasurable merit. Secondly, the dignified conduct of abiding has the merit of rules. This refers to the four dignities of walking, standing, sitting, and lying down. The eighty thousand minor precepts of the Mahayana and the three thousand minor precepts of the Hinayana serve as models for abiding, organizing the disordered threads of the six harmonies, serving as a ladder out of the three realms, and a swift ship across the sea of suffering. There is nothing better than this for rescuing beings and guiding the lost. However, because the splendor of the Buddha's image is concealed, the true teachings are declining, and those who transmit the teachings distort them with their own views, the teachings lack discipline, pure streams are mixed, gains and losses are treated equally, and falsehood is mixed with truth and purity. This causes beginners to make mistakes in everything they do, not following the sutras and precepts, confusing things with mundane emotions, causing themselves and others to fall, which is very sad. Therefore, the *Yogaśāstra* says: 'One should not sink like a large object, nor float like a small object, but should always abide in the fundamental retinue of right mindfulness, purely cultivating Brahma-conduct.' The *Avatamsaka Sutra* says: 'Precepts are the root of unsurpassed Bodhi; one should fully uphold pure precepts.' The *Brahmajala Sutra* says: 'The multitude of Bodhisattvas like dust motes attain perfect enlightenment because of this.' The *Awakening of Faith* says: 'Because one knows that the nature of Dharma is without violation of prohibitions, therefore one follows the nature of Dharma and practices Śīla-pāramitā (perfection of morality), which is not killing, not stealing, not engaging in sexual misconduct, not lying, staying away from greed, hatred, deceit, flattery, and wrong views. One should also stay away from noisy places, be content with little desire, and even for small offenses, one should have great fear in one's heart, and one should not despise the prohibitions established by the Tathagata, and one should always guard against criticism, not allowing beings to falsely create transgressions.' Use this dignified conduct of abiding to transform sentient beings. Question: 'According to what was said above, the True Thusness (Tathātā) has only one aspect, the Buddha's body is not two, and it is complete with all merits. Why is it necessary to have dignified conduct and precepts?' Answer: 'For example, a great Mani jewel (Mani, wish-fulfilling jewel) is bright and pure in its essence, but it has been covered with dust for a long time, so it has coarse and filthy dirt. If a person only thinks of the jewel's essence and does not polish it in various ways, he will never be able to obtain purity. The Dharma-body of True Thusness is empty and pure in its essence, but it has been defiled by the dirt of ignorance and afflictions for a long time. If a person only thinks of True Thusness and does not cultivate it with various methods such as upholding precepts, meditation, and wisdom, there will never be a time of purity.' -------------------------------------------------------------------------------- 此义故，理须持戒也。”
Chinese
问：“出家五众，超然出俗可具威仪。在家之流身缠俗网，宁无愆犯？” 答：“出家之辈自有严科，在家之俦通持五戒。夫三归五戒者，盖是出苦海之津梁，趣涅槃之根本，作毗尼之渐次，为七众之崇基，万善藉此而生，寔佛法之平地。《经》云：‘尸罗不清净，三昧不现前。’当知戒为定体，慧为定用，三学圆备即证菩提。” 《四分律》云：“第一持戒不毁犯，比丘威仪自端严，怨家之人不能近，若不如法即被诃。”依此义理，故云威仪住持有则德。 三者、柔和质直摄生德。谓大智照真名为质直，大悲救物故曰柔和；又质直者，约本性不迁；柔和者，约随流不滞，柔则伏灭烦恼，和则顺理修行，用兹调和之法，以摄众生也。又质直者，体无妄伪言行相符，蕴德居怀不拘名利，轻金若块，重教逾珍，但为正业调生，速愿自他圆满，故曰柔和质直摄生德也。 四者、普代众生受苦德。谓修诸行法不为自身，但欲广利群生冤亲平等，普令断恶备修万行速证菩提。又菩萨大悲大愿以身为质(音致)，于三恶趣，救赎一切受苦众生要令得乐，尽未来际心无退屈，不于众生希望毛发报恩之心。《华严经》云：“广大悲云遍一切，舍身无量等刹尘，以昔劫海修行力 现代汉语译本：因此，理应坚持戒律。” 问：‘出家的五种僧众，超脱世俗，自然具备威仪。在家的信徒身陷世俗的罗网，难道没有过失和违犯吗？’ 答：‘出家之人自有严格的戒律，在家人则普遍持守五戒。这三皈五戒，乃是脱离苦海的津梁，趋向涅槃的根本，作为毗尼（Vinaya，戒律）的渐进次第，是七众弟子的崇高基础，一切善行都由此而生，实在是佛法的平坦之地。《经》中说：‘尸罗（Śīla，戒）不清净，三昧（Samādhi，定）就不会显现。’应当知道，戒是定的本体，慧是定的作用，戒、定、慧三学圆满具备，就能证得菩提。’ 《四分律》中说：‘第一是持戒不毁犯，比丘（Bhikṣu，出家男众）的威仪自然端正庄严，怨家仇敌都不能靠近，如果不如法，就会被呵斥。’依据这个道理，所以说威仪住持有法则有德行。 三是、柔和质直的摄受众生之德。所谓大智慧照见真理名为质直，大慈悲救度众生所以说柔和；又质直，是就本性不改变而言；柔和，是就随顺世流而不滞留而言，柔和就能降伏消灭烦恼，和顺就能顺应真理修行，用这种调和的方法，来摄受众生。又质直，是说本体没有虚妄虚假，言行一致，蕴藏美德在心中，不拘泥于名利，轻视金钱如同土块，重视教法超过珍宝，只为了正当的事业调伏众生，迅速希望自己和他人圆满，所以说柔和质直是摄受众生之德。 四是、普遍代替众生承受苦难之德。就是修习各种行法不是为了自身，只是想要广泛利益众生，对冤亲平等对待，普遍使他们断除恶行，完备地修习各种善行，迅速证得菩提。还有菩萨以大慈悲大愿，以自身作为抵押，在三恶道中，救赎一切受苦的众生，一定要让他们得到快乐，直到未来无尽的时间，内心没有退缩，不希望众生有丝毫报恩之心。《华严经》中说：‘广大的悲云遍布一切，舍弃身体无数如同尘埃，凭借过去劫海的修行力量
English
English version: 'Therefore, one should uphold the precepts.' Question: 'The five assemblies of renunciants, transcending the mundane, naturally possess dignified conduct. Do lay practitioners, entangled in worldly nets, have no faults or transgressions?' Answer: 'Those who have left home have strict rules, while lay followers generally observe the five precepts. These Three Refuges and Five Precepts are the ferry across the sea of suffering, the foundation for approaching Nirvāṇa (涅槃), the gradual steps of the Vinaya (毗尼), the noble basis for the seven assemblies, from which all good deeds arise, truly the level ground of the Buddha's teachings. The Sutra says: 'If Śīla (尸罗) [precepts] is not pure, Samādhi (三昧) [concentration] will not appear.' It should be known that precepts are the substance of concentration, wisdom is the function of concentration, and when the three learnings of precepts, concentration, and wisdom are fully equipped, one can attain Bodhi (菩提) [enlightenment].' The *Four-Part Vinaya* says: 'The first is to uphold the precepts without violating them, the Bhikṣu's (比丘) [monk] demeanor will naturally be upright and dignified, enemies will not be able to approach, if it is not in accordance with the Dharma, one will be reprimanded.' According to this principle, it is said that dignified conduct and abiding by the rules have virtue. Third is the virtue of harmoniously and straightforwardly embracing living beings. So-called great wisdom illuminates the truth, which is called straightforwardness; great compassion saves beings, therefore it is called harmony; also, straightforwardness refers to the unchanging nature of the essence; harmony refers to following the flow without being stagnant, harmony can subdue and extinguish afflictions, and harmony can accord with reason to cultivate, using this harmonious method to embrace sentient beings. Also, straightforwardness means that the substance is without falsehood, words and actions are consistent, virtues are cherished in the heart, not bound by fame and gain, gold is regarded as clods of earth, and teaching is valued more than treasures, only to regulate sentient beings for the sake of righteous deeds, and quickly wish for self and others to be fulfilled, therefore it is said that harmony and straightforwardness are the virtues of embracing sentient beings. Fourth is the virtue of universally bearing suffering on behalf of sentient beings. That is, cultivating all kinds of practices not for oneself, but only wanting to broadly benefit sentient beings, treating enemies and relatives equally, universally enabling them to cut off evil deeds, completely cultivate all kinds of good deeds, and quickly attain Bodhi (菩提) [enlightenment]. Furthermore, Bodhisattvas (菩萨) use great compassion and great vows, using their bodies as collateral, in the three evil realms, to redeem all suffering sentient beings, and must enable them to obtain happiness, until the endless future, the mind does not retreat, and does not hope for sentient beings to have the slightest thought of repaying kindness. The *Avataṃsaka Sūtra* says: 'Vast clouds of compassion pervade everything, abandoning bodies as numerous as dust particles, relying on the power of past kalpas of cultivation' --------------------------------------------------------------------------------
Chinese
，今此世界无诸垢。”谓众生妄执，念念迁流名之为苦；菩萨教令了蕴空寂，自性本无，故云离苦。 问：“众生无边，苦业无边，云何菩萨而能普代众生受苦？” 答：“菩萨代众生受苦者，由大悲方便力故，但以众生妄执，不了业体从妄而生，无由出苦。菩萨教令修止观两门，心无暂替，因果丧亡，苦业无由得生，但令不入三涂，名为普代众生受苦德也。” 《杂集论》云：“于不坚坚觉，深住于颠倒，离烦恼所恼，得最上菩提。”已上明四种行德竟。 自下摄用归体入五止门。五止门者、谓依前能行四德之行，当相即空，相尽心澄而修止也。所言入者，性相俱泯，体周法界，入无入相名为入也。《华严经》云：“如来深境界，其量等虚空，一切众生入，而实无所入。”又准入佛境界，《经》云：“入诸无相定，见诸法寂静。常入平等故，敬礼无所观。”此乃一切众生本来无不在如来境界之中，更无可入也。如人迷故，谓东为西；乃至悟己，西即是东，更无别东而可入也。众生迷故，谓妄可舍，谓真可入；乃至悟已，妄即是真，更无别真而可入也。此义亦尔，不入而入，故云入也。何以故？入与不入本来平等，同一法界也。《起信论》云：“若有众生能观无念者，是名入真如门也。” 现代汉语译本：现在这个世界没有各种尘垢。’这是说众生虚妄执着，念念迁流，称之为苦；菩萨教导他们了悟五蕴空寂，自性本来就没有，所以说远离痛苦。 问：‘众生无边无际，苦业也无边无际，为什么菩萨能够普遍地代替众生承受痛苦？’ 答：‘菩萨代替众生承受痛苦，是由于大悲方便力的缘故，只是因为众生虚妄执着，不了解业的本体是从虚妄而生，没有办法脱离痛苦。菩萨教导他们修习止观两门，心中没有片刻间断，因果消亡，苦业就没有办法产生，只要不堕入三恶道，就称为普遍地代替众生承受痛苦的功德。’ 《杂集论》（Samuccaya-vada）中说：‘对于不坚固的事物产生坚固的错觉，深深地安住于颠倒之中，远离烦恼的困扰，获得最上的菩提（Bodhi，觉悟）。’以上说明了四种行德完毕。 下面将摄用归体，进入五止门。五止门是指，依靠前面能够实行的四德之行，当体即空，现象消失，心境澄澈而修习止。所说的‘入’，是指自性与现象都泯灭，本体周遍法界，进入无所入之相，称为入。《华严经》（Avatamsaka Sutra）中说：‘如来的深奥境界，它的量等于虚空，一切众生进入其中，而实际上没有进入任何地方。’又根据进入佛的境界，《经》中说：‘进入各种无相的禅定，见到各种法寂静。常入平等之中，恭敬顶礼无所观。’这乃是一切众生本来无一不在如来的境界之中，再也没有什么可以进入的了。就像人迷惑时，认为东是西；等到觉悟后，西就是东，再没有另外的东可以进入了。众生迷惑时，认为虚妄可以舍弃，认为真实可以进入；等到觉悟后，虚妄就是真实，再没有另外的真实可以进入了。这个道理也是这样，不入而入，所以说入。为什么呢？入与不入本来平等，同属于一个法界。《起信论》（Awakening of Faith in the Mahayana）中说：‘如果有的众生能够观照无念，这叫做进入真如门。’