Chinese
大正藏第 45 册 No. 1906 菩萨戒本宗要 No. 1906 大贤法师义记序 大荐福寺僧道峰撰 吾观。悠悠群动。营尘业。以增夫漏根。遑遑众人。攀垢缘。以津于惑树。譬乎空花起灭火轮施驰。故真梵哀夫。运之以宝筏。世雄宰化授之。以金章。若赜其精微。冥厥中秘。则超识妄海。遗捐汩纷。宅神灵卿。怿用恬止。自天鼓始奏于光曜。道实正真。世眼初灭于坚林。理唯一悟。至乎千岁之后。二宗肇兴。执有则遣空。着空则遣有。各据边岸。未涉中源。嗟乎德风。罢熏。仙露失味。大义将丧。孰云提纲。则五日传照于五天。还舒丽景。千部飞声于千古。再树洪勋。信夫继烛传灯。春兰秋菊。然应五百。而杰起。其谁欤。即东国大贤法师其人也。玄风清邈。道气孤雄。龙章凤雏之姿。河关缶耸之量。逾弱冠之岁。栽觉树于青丘。将成立之年。泛慈舟于陆海。而迹幽期远。遂潜用。韬光嗟义苑之雕荣。叹法桥之坠构。因述瑜伽纂要三卷。造唯识决择一卷菩萨戒本宗要一卷。并本母颂一百行。用传来叶。并词妍理邃。文约义丰。彪炳之惠日增明。采𪹥之觉山逾丽。庶使迷于岐路。直观南指之车。昧其形颜。仰鉴西秦之镜者尔。 菩萨戒本宗要一卷 青丘沙 现代汉语译本 大正藏第四十五册 No. 1906 菩萨戒本宗要 No. 1906 大贤法师义记序 大荐福寺僧道峰撰 我观察到，芸芸众生，忙于尘世的事务，以增长烦恼的根源；匆匆忙忙的人们，攀缘污浊的因缘，以沉溺于迷惑的树林。这就像空中的花朵生灭，火轮飞速旋转。所以，真梵（指佛陀）哀怜他们，用珍贵的木筏来运载他们；世间的英雄（指佛陀）主宰教化，授予他们金色的印章。如果能探究其中的精微之处，领悟其中的奥秘，就能超越虚妄的苦海，抛弃扰乱的纷争，安居于清净的精神境界，喜悦地运用恬淡止息的功夫。自从天鼓（指佛陀的教法）开始在光明的世界奏响，真理就得以确立；世间的眼目（指智慧）最初在坚固的树林（指菩提树）下熄灭，道理只有一个领悟。到了千年之后，有宗和空宗开始兴起，执着于有，就否定空；执着于空，就否定有。各自占据一边，没有深入到中道的源头。唉，道德的风气停止了吹拂，甘露失去了味道，伟大的教义将要丧失。谁能提纲挈领呢？于是五日（指太阳）的光辉照耀于五天（指五印度），重新舒展美丽的景象；千部的经典发出声音于千古，再次树立宏伟的功勋。确实是继承烛火，传递光明，如同春天的兰花和秋天的菊花。然而，应验了五百年后有杰出人物出现的预言，这个人是谁呢？就是东国（指新罗）的大贤法师啊。他的玄妙的风范清澈高远，他的道气孤高雄伟，具有龙章凤姿的仪表，拥有河关缶耸的器量。在超过二十岁的年纪，就在青丘（指新罗）栽种觉悟之树；在将要成立的年龄，就在陆地和海洋上泛起慈悲的船只。他的踪迹幽深而期望长远，于是潜藏才能而韬光养晦，感叹义苑的凋零，叹息法桥的坠落。因此，他撰述了《瑜伽师地论纂要》三卷，《唯识决择》一卷，《菩萨戒本宗要》一卷，以及《本母颂》一百行，用来传给后世。这些著作文辞优美，道理深刻，文字简洁，意义丰富，像光明的太阳一样日益增辉，像美丽的觉山一样更加秀丽。希望能够使迷失在歧途的人，直接看到指南车；使不明白佛法真面目的人，能够仰望西秦（指印度）的明镜。
English
English version T45 No. 1906 The Essentials of the Bodhisattva Precepts No. 1906 Preface by Dharma Master Daxian Composed by Monk Daofeng of Da Jianfu Temple I observe that the multitude of beings are busily engaged in worldly affairs, increasing the roots of defilements; the hurried masses cling to tainted conditions, indulging in the forest of delusion. It is like empty flowers arising and ceasing, and fire wheels swiftly spinning. Therefore, the True Brahman (referring to the Buddha) pities them, using the precious raft to carry them across; the hero of the world (referring to the Buddha) governs and transforms, bestowing upon them the golden seal. If one can explore its subtleties and comprehend its mysteries, one can transcend the sea of delusion, abandon disturbing disputes, dwell in a pure spiritual realm, and joyfully practice tranquil cessation. Since the heavenly drum (referring to the Buddha's teachings) began to sound in the luminous world, the truth has been established; the eye of the world (referring to wisdom) first extinguished under the firm tree (referring to the Bodhi tree), the principle is only one enlightenment. After a thousand years, the schools of existence and emptiness began to rise, clinging to existence, then denying emptiness; clinging to emptiness, then denying existence. Each occupies one side, without delving into the source of the Middle Way. Alas, the wind of virtue has ceased to blow, the nectar has lost its taste, and the great meaning is about to be lost. Who can grasp the key? Then the light of the five suns (referring to the sun) shines upon the five heavens (referring to the five Indias), re-unfolding the beautiful scenery; thousands of scriptures sound throughout the ages, re-establishing magnificent merits. Indeed, it is like inheriting the candle and passing on the light, like spring orchids and autumn chrysanthemums. However, it fulfills the prophecy that outstanding figures will appear after five hundred years. Who is this person? It is Dharma Master Daxian of Dongguo (referring to Silla). His profound demeanor is clear and distant, his spiritual energy is solitary and majestic, possessing the appearance of a dragon and phoenix, and the capacity of a river and mountain. At the age of over twenty, he planted the tree of enlightenment in Qingqiu (referring to Silla); at the age of establishment, he sailed the ship of compassion on land and sea. His traces are profound and his expectations are far-reaching, so he hides his talents and bides his time, lamenting the decline of the garden of righteousness and sighing at the collapse of the bridge of Dharma. Therefore, he wrote three volumes of 'Essentials of the Yogācārabhūmi-śāstra', one volume of 'Discrimination and Determination of Consciousness-only', one volume of 'Essentials of the Bodhisattva Precepts', and one hundred lines of 'Fundamental Mother Verses', to pass on to future generations. These works are beautiful in language, profound in principle, concise in writing, and rich in meaning, like the bright sun that shines brighter day by day, and like the beautiful mountain of enlightenment that becomes more beautiful. It is hoped that those who are lost on the wrong path can directly see the south-pointing chariot; and those who do not understand the true face of the Buddha-dharma can look up to the mirror of Western Qin (referring to India). -------------------------------------------------------------------------------- 门大贤撰 勇士交陈死如归 丈夫向道有何辞 初入恒难永无易 由难若退何劫成 丈夫欲取三界王 当挥智剑断众魔 吾于苦海誓无畏 庄严戒筏摄诸方
Chinese
今依此经释持犯要。略有三门。一申经意门。二能所成门。三修行差别门。 一经意者。经曰。梵网经卢遮那佛说菩萨心地品。梵者。能净之义网者。摄有情义。谓此经者。乃至有顶。生死大海拘持有情。终致无上寂灭之岸。无尽饶益诸饥渴类。如世网故。由斯世尊。因梵网说一部宗心。生长万德名为心地。 二能所成门者。略有二门。一能成相门。二所成相门。一能成者。如经曰。一切有心者。皆应摄佛戒。谓无上乘。至深至广。以至深故。极之良难。由至广故。一切成因。一尘微渧山海本故。由此诸佛制戒无碍。但解语者。所发之心。由种姓力皆成因故。此复云何。谓如有一人决定。希求断一切恶。修一切善。尽有情界。至丈夫行。尔时于此解脱分心。由羯磨缘。得菩萨戒。一切恶者。从初发心乃至菩提。所断及舍一切杂染。一切善者。从初发心乃至菩提。所生及得一切清净。有情界者。穷未来际所荷负。一切求道莫大斯。焉名至丈夫。何者凤凰之卵虽未破谷自在超境之势。初发之心虽在缠裹。便有近物性蚊虻举翼。而 现代汉语译本 门大贤 撰 勇士交战，视死如归；大丈夫立志求道，又有何可推辞？ 开始时总是艰难，永远没有容易的时候；因为艰难而退缩，又如何能成就？ 大丈夫想要取得三界之王的地位，应当挥舞智慧之剑，斩断一切魔障。 我于苦海之中，誓愿无所畏惧，以庄严的戒律之筏，普度十方众生。 现在依据此经，解释持戒和犯戒的要点。大致分为三个方面：一、阐述经文的意义；二、能成就和所成就；三、修行的差别。 一、经文的意义。《梵网经》说：卢舍那佛说菩萨心地品。‘梵’，是能清净的意思；‘网’，是摄受有情的意思。说这部经，乃至有顶天，生死大海拘禁的有情，最终到达无上寂灭的彼岸，无尽地饶益那些饥渴的众生，如同世间的罗网一样。因此世尊，因为梵网而宣说一部宗门心法，生长万德，名为心地。 二、能成就和所成就。大致分为两个方面：一、能成就的相；二、所成就的相。一、能成就：如经文所说：‘一切有心者，皆应摄佛戒。’所说的无上乘，至深至广。因为至深，所以极其良好而艰难；因为至广，所以一切都能成为成佛的因。一尘一滴都是山海的根本。因此诸佛制定戒律，没有障碍。只要理解语言的人，所发的心，由于种姓的力量，都能成为成佛的因。这是什么意思呢？比如有一个人决心断除一切恶，修一切善，穷尽有情界，达到大丈夫的行径。这时，对于这种解脱分的心，由于羯磨的因缘，得到菩萨戒。一切恶，从最初发心乃至菩提，所断除和舍弃的一切杂染。一切善，从最初发心乃至菩提，所生起和得到的清净。有情界，穷尽未来际所承担的责任。一切求道没有比这更大的了。什么叫做大丈夫？就像凤凰的卵，虽然没有破壳，却有自在超越境界的趋势。最初发的心，虽然还在缠缚之中，便有接近事物的性质，像蚊虻举起翅膀一样。
English
English version By Da Xian Warriors in battle, regard death as returning home; a true man aspires to the path, what is there to decline? The beginning is always difficult, there is never ease; if one retreats because of difficulty, how can anything be accomplished? A true man desires to attain the kingship of the Three Realms, he should wield the sword of wisdom and sever all demons. In the sea of suffering, I vow to be fearless, using the solemn raft of precepts to deliver all beings. Now, based on this scripture, I will explain the essentials of upholding and violating precepts. It is roughly divided into three aspects: first, explaining the meaning of the scripture; second, what can be accomplished and what is accomplished; third, the differences in practice. First, the meaning of the scripture. The *Brahmajala Sutra* says: *Vairocana* (The main Buddha in the Flower Garland Sutra) Buddha speaks of the *Bodhisattva* (Enlightenment Being) Mind Ground Chapter. '*Brahma*' means the ability to purify; '*jala*' means to gather sentient beings. This scripture, even up to the highest heaven, confines sentient beings in the sea of birth and death, ultimately leading them to the shore of unsurpassed *nirvana* (cessation), endlessly benefiting those who are hungry and thirsty, just like a net in the world. Therefore, the *World-Honored One* (Buddha), because of the *Brahmajala* (Brahma Net), expounds a *Zen* (Meditation) school's mind-method, growing myriad virtues, called the Mind Ground. Second, what can be accomplished and what is accomplished. It is roughly divided into two aspects: first, the aspect of what can be accomplished; second, the aspect of what is accomplished. First, what can be accomplished: as the scripture says: 'All those with a mind should take the Buddha's precepts.' What is spoken of is the unsurpassed vehicle, which is profound and vast. Because it is profound, it is extremely good and difficult; because it is vast, everything can become a cause for *Buddhahood* (Enlightenment). A single dust mote is the root of mountains and seas. Therefore, all Buddhas establish precepts without obstruction. As long as those who understand the language, the mind they generate, due to the power of their lineage, can all become a cause for *Buddhahood*. What does this mean? For example, if there is a person who is determined to cut off all evil, cultivate all good, exhaust the realm of sentient beings, and attain the conduct of a true man. At this time, for this mind of liberation, due to the karmic conditions, they obtain the *Bodhisattva* (Enlightenment Being) precepts. All evil, from the initial aspiration to *Bodhi* (Enlightenment), all defilements that are cut off and abandoned. All good, from the initial aspiration to *Bodhi*, all purity that is generated and obtained. The realm of sentient beings, exhausting the responsibilities undertaken in the future. There is nothing greater than this in seeking the path. What is called a true man? It is like a phoenix egg, although it has not broken its shell, it has the tendency to freely transcend realms. The initial mind, although still bound, has the nature of approaching things, like a mosquito raising its wings. --------------------------------------------------------------------------------
Chinese
无翳天之用。二乘出染。而无覆生之功。如经迦叶菩萨颂曰。发心毕竟二无别 如是二心先心难 自未得度先度他 是故我礼初发心初发已为天人师 胜出声闻及独觉 如是发心过三界 是故得名最无上。 二所成相者。如经曰。一切菩萨已学。一切菩萨当学。一切菩萨今学。已略说波罗提木叉相貌。谓菩萨戒依实取舍。不同余戒佛。知时宜。说轻为重。说重为轻。故于三际。戒相决定。然望声闻。略有三种不同分相。一受不同分相。谓菩萨戒。除具七遮。一切受得。如本业说。六道众生受得戒。但解语得戒不失。佛子三世劫中。一切佛常作是说。由此亦有自受之法。又虽犯重。若非七遮。现身得受。不同余戒。如本业说。十重有犯无悔。得使重受。瑜伽亦尔。然此经中。约犯七遮。密意总说。犯十重者。现身不得戒。二犯不同分相摄大乘说。菩萨性罪不现行故。与声闻共相似。遮罪有现行故。与彼不共于此处所有声闻犯菩萨不犯。有菩萨犯声闻不犯。菩萨具有身语心戒。声闻唯有身语二戒。谓人与行各有四句。人四句者。一内邪外正。二外染内净。三俱净。四俱染。行四句者。一合小福而乖广大。二顺深远而违浅近。三俱顺。四俱违。此中菩萨取中间二故。与声闻自有不同。由此亦有性罪现行。如瑜伽说。善 现代汉语译本：无翳天（无云晴空）的作用在于使二乘（声闻乘和缘觉乘）脱离染污，却没有覆盖和滋生的功德。如《迦叶菩萨颂》所说：‘发心究竟二无别，如是二心先心难，自未得度先度他，是故我礼初发心。’ 初发心者已成为天人师，胜过声闻和独觉，这样的发心超越三界，因此得名最无上。 二、所成之相：如经中所说：‘一切菩萨已学，一切菩萨当学，一切菩萨今学。’ 已经简略地说明了波罗提木叉（别解脱戒）的相貌。菩萨戒是依据实际情况来取舍，不同于其他戒律。佛会根据时宜，说轻为重，说重为轻。因此，在过去、现在、未来三世，戒相是决定的。然而，相对于声闻戒，略有三种不同之处：一、受戒的不同：菩萨戒除了具有七种遮障（七遮）的人不能受，其他一切众生都可以受。如《梵网经》所说，六道众生都可以受戒，只要能理解语言就能得戒且不会失去。佛子在三世劫中，一切佛都常这样说。因此，也有自受戒的方法。又即使犯了重罪，如果不是七遮，现世也能受戒，不同于其他戒律。如《梵网经》所说，犯了十重戒而没有忏悔，可以使其重新受戒。《瑜伽师地论》也是如此。然而，这部经中，是就犯了七遮的情况，隐秘地总说，犯了十重戒的人，现世不得受戒。二、犯戒的不同：《摄大乘论》说，菩萨的自性罪不显现，与声闻相似；遮罪有显现，与声闻不相同。在此处，有些声闻犯的罪，菩萨不犯；有些菩萨犯的罪，声闻不犯。菩萨具有身、语、心三戒，声闻只有身、语二戒。所谓人与行各有四句：人的四句是：一、内邪外正；二、外染内净；三、俱净；四、俱染。行的四句是：一、符合小福而违背广大；二、顺应深远而违背浅近；三、俱顺；四、俱违。其中菩萨取中间两种情况，因此与声闻自然不同。由此也有自性罪显现的情况，如《瑜伽师地论》所说：善